TRV
Translation
American Standard Version
Fill their faces with confusion, That they may seek thy name, O Jehovah.
World English Bible Messianic
Fill their faces with confusion, that they may seek your name, LORD.
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In the KJVVerse 15,258 of 31,102
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Commentary on Psalms 83 verses 9–18
9 ¶ Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:
10 Which perished at Endor: they became as dung for the earth.
11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:
12 Who said, Let us take to ourselves the houses of God in possession.
13 O my God, make them like a wheel; as the stubble before the wind.
14 As the fire burneth a wood, and as the flame setteth the mountains on fire;
15 So persecute them with thy tempest, and make them afraid with thy storm.
16 Fill their faces with shame; that they may seek thy name, O LORD.
17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:
18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
The psalmist here, in the name of the church, prays for the destruction of those confederate forces, and, in God's name, foretels it; for this prayer that it might be so amounts to a prophecy that it shall be so, and this prophecy reaches to all the enemies of the gospel-church; whoever they be that oppose the kingdom of Christ, here they may read their doom. The prayer is, in short, that these enemies, who were confederate against Israel, might be defeated in all their attempts, and that they might prove their own ruin, and so God's Israel might be preserved and perpetuated. Now this is here illustrated,
I. By some precedents. Let that be their punishment which has been the fate of others who have formerly set themselves against God's Israel. The defeat and discomfiture of former combinations may be pleaded in prayer to God and improved for the encouragement of our own faith and hope, because God is the same still that ever he was, the same to his people and the same against his and their enemies; with him is no variableness. 1. He prays that their armies might be destroyed as the armies of former enemies had been (Psa 83:9, Psa 83:10): Do to them as to the Midianites; let them be routed by their own fears, for so the Midianites were, more than by Gideon's 300 men. Do to them as to the army under the command of Sisera (who was general under Jabin king of Canaan) which God discomfited (Jdg 4:15) at the brook Kishon, near to which was Endor. They became as dung on the earth; their dead bodies were thrown like dung laid in heaps, or spread, to fatten the ground; they were trodden to dirt by Barak's small but victorious army; and this was fitly made a precedent here, because Deborah made it so to aftertimes when it was fresh. Jdg 5:31, So let all thy enemies perish, O Lord! that is, So they shall perish. 2. He prays that their leaders might be destroyed as they had been formerly. The common people would not have been so mischievous if their princes had not set them on, and therefore they are particularly prayed against, Psa 83:11, Psa 83:12. Observe, (1.) What their malice was against the Israel of God. They said, Let us take to ourselves the houses of God in possession (Psa 83:12), the pleasant places of God (so the word is), by which we may understand the land of Canaan, which was a pleasant land and was Immanuel's land, or the temple, which was indeed God's pleasant place (Isa 64:11), or (as Dr. Hammond suggests) the pleasant pastures, which these Arabians, who traded in cattle, did in a particular manner seek after. The princes and nobles aimed to enrich themselves by this war; and their armies must be made as dung for the earth, to serve their covetousness and their ambition. (2.) What their lot should be. They shall be made like Oreb and Zeeb (two princes of the Midianites, who, when their forces were routed, were taken in their flight by the Ephraimites and slain, Jdg 7:25), and like Zeba and Zalmunna, whom Gideon himself slew, Jdg 8:21. "Let these enemies of ours be made as easy a prey to us as they were to the conquerors then." We may not prescribe to God, but we may pray to God that he will deal with the enemies of his church in our days as he did with those in the days of our fathers.
II. He illustrates it by some similitudes, and prays, 1. That God would make them like a wheel (Psa 83:13), that they might be in continual motion, unquiet, unsettled, and giddy in all their counsels and resolves, that they might roll down easily and speedily to their own ruin. Or, as some think, that they might be broken by the judgments of God, as the corn is broken, or beaten out, by the wheel which was then used in threshing. Thus, when a wise king scatters the wicked, he is said to bring the wheel over them, Pro 20:26. Those that trust in God have their hearts fixed; those that fight against him are unfixed, like a wheel. 2. That they might be chased as stubble, or chaff, before the fierce wind. "The wheel, though it continually turn round, is fixed on its own axis; but let them have no more fixation than the light stubble has, which the wind hurries away, and nobody desires to save it, but is willing it should go," Psa 1:4. Thus shall the wicked be driven away in his wickedness, and chased out of the world. 3. That they might be consumed, as wood by the fire, or as briers and thorns, as fern or furze, upon the mountains, by the flames, Psa 83:14. When the stubble is driven by the wind it will rest, at last, under some hedge, in some ditch or other; but he prays that they might not only be driven away as stubble, but burnt up as stubble. And this will be the end of wicked men (Heb 6:8) and particularly of all the enemies of God's church. The application of these comparisons we have (Psa 83:15): So persecute them with thy tempest, persecute them to their utter ruin, and make them afraid with thy storm. See how sinners are made miserable; the storm of God's wrath raises terrors in their own hearts, and so they are made completely miserable. God can deal with the proudest and most daring sinner that has bidden defiance to his justice, and can make him afraid as a grasshopper. It is the torment of devils that they tremble.
III. He illustrates it by the good consequences of their confusion, Psa 83:16-18. He prays here that God, having filled their hearts with terror, would thereby fill their faces with shame, that they might be ashamed of their enmity to the people of God (Isa 26:11), ashamed of their folly in acting both against Omnipotence itself and their own true interest. They did what they could to put God's people to shame, but the shame will at length return upon themselves. Now, 1. The beginning of this shame might be a means of their conversion: "Let them be broken and baffled in their attempts, that they may seek thy name, O Lord! Let them be put to a stand, that they may have both leisure and reason to pause a little, and consider who it is that they are fighting against and what an unequal match they are for him, and may therefore humble and submit themselves and desire conditions of peace. Let them be made to fear thy name, and perhaps that will bring them to seek thy name." Note, That which we should earnestly desire and beg of God for our enemies and persecutors is that God would bring them to repentance, and we should desire their abasement in order to this, no other confusion to them than what may be a step towards their conversion. 2. If it did not prove a means of their conversion, the perfecting of it would redound greatly to the honour of God. If they will not be ashamed and repent, let them be put to shame and perish; if they will not be troubled and turned, which would soon put an end to all their trouble, a happy end, let them be troubled for ever, and never have peace: this will be for God's glory (Psa 83:18), that other men may know and own, if they themselves will not, that thou, whose name alone is JEHOVAH (that incommunicable, though not ineffable name) art the Most High over all the earth. God's triumphs over his and his church's enemies will be incontestable proofs, (1.) That he is, according to his name JEHOVAH, a self-existent self-sufficient Being, that has all power and perfection in himself. (2.) That he is the most high God, sovereign Lord of all, above all gods, above all kings, above all that exalt themselves and pretend to be high. (3.) That he is so, not only over the land of Israel, but over all the earth, even those nations of the earth that do not know him or own him; for his kingdom rules over all. These are great and unquestionable truths, but men will hardly be persuaded to know and believe them; therefore the psalmist prays that the destruction of some might be the conviction of others. The final ruin of all God's enemies, in the great day, will be the effectual proof of this, before angels and men, when the everlasting shame and contempt to which sinners shall rise (Dan 12:2) shall redound to the everlasting honour and praise of that God to whom vengeance belongs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 83
"Fill their faces with shame, and they shall seek Your name, O Lord" [Psalm 83:16]. Good and desirable is this which he prophesies for them: and he would not prophesy thus, unless there were even in that company of the enemies of God's people, some men of such kind that this would be granted to them before the last judgment: for now they are mixed together, and this is the body of the enemies, in respect of the envy whereby they rival the people of God. And now, where they can, they make a noise and lift up their head: but severally, not universally as they will do at the end of the world, when the last judgment is about to fall. But it is the same body, even in those who out of this number shall believe and pass into another body (for the faces of these are filled with shame, that they may seek the name of the Lord), as well as in those others who persevere unto the end in the same wickedness, who are made as stubble before the wind, and are consumed like a wood and barren mountains. To these he again returns, saying, "They shall blush and be vexed for ever and ever" [Psalm 83:17]. For those are not vexed for ever and ever who seek the name of the Lord, but having respect unto the shame of their sins, they are vexed for this purpose, that they may seek the name of the Lord, through which they may be no more vexed.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 83:16 is a fervent plea within a national lament, where the psalmist implores God to bring about a profound and visible humiliation upon a confederacy of hostile nations threatening Israel. This verse articulates a crucial aspect of divine justice: the judgment sought is not merely punitive but, fundamentally, redemptive. The psalmist desires that these adversaries, confronted by God's undeniable power and their own impotence, might be driven to acknowledge, seek, and ultimately submit to the name and sovereignty of the LORD.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs powerful Imagery through the phrase "Fill their faces with shame," which evokes a vivid picture of public humiliation and visible disgrace, where the inner state of defeat is outwardly manifest on their countenances. This is a form of Metonymy, where "faces" stands for the entire person and their honor or reputation. The grammatical structure of the verse also demonstrates a clear Purpose Clause (introduced by "that they may seek"), which explicitly articulates the desired outcome of the divine action. This highlights the profound Theological Irony present in the psalm: the very judgment intended to confound the enemies is simultaneously purposed for their potential conversion, transforming a curse into a potential blessing. The psalm also utilizes Imprecation, a prayer for judgment, but uniquely combines it with a redemptive and evangelistic aim, moving beyond mere retribution to a desire for spiritual transformation.
THEOLOGICAL AND THEMATIC CONNECTIONS
The prayer in Psalms 83:16 demonstrates a profound and nuanced understanding of God's character, revealing that divine judgment is not solely punitive but often carries a redemptive and salvific purpose. While the psalmist earnestly desires God's intervention against those who threaten His people and His name, the ultimate aim extends beyond mere retribution to the spiritual transformation of the adversaries. This aligns with the broader biblical narrative of God's desire for all humanity to come to a saving knowledge of Him, even those who initially oppose Him. It underscores God's sovereignty over nations and His capacity to use even adverse circumstances to draw people to Himself, revealing His glory and truth to those who would otherwise remain in rebellion. This perspective elevates the psalm from a simple cry for vengeance to a profound expression of God's universal redemptive plan.
REFLECTION AND APPLICATION
Psalms 83:16 offers a challenging yet deeply spiritual model for how believers should approach those who oppose them or God's purposes. It compels us to move beyond a simple desire for retribution, inviting us to pray for a divine intervention that, while bringing justice, also opens a path for repentance and recognition of God's sovereignty. This teaches us to cultivate a heart that longs not only for our own deliverance and protection but also for the spiritual awakening and ultimate well-being of our adversaries. It prompts us to consider that God's ways are often higher than our own, using even moments of judgment to reveal His truth and draw people into relationship with Him. In a world often characterized by division, animosity, and a desire for vengeance, this verse calls us to pray for the ultimate good of all, even our enemies, trusting that God's power can humble the proud and turn hearts towards Him, thereby expanding His kingdom and glorifying His name. It encourages us to see God's justice not just as punishment, but as a means to bring about His ultimate redemptive purposes in the lives of all people.
Questions for Reflection
FAQ
Is it appropriate for Christians to pray for "shame" upon others?
Answer: While the term "shame" in modern English often carries a negative connotation of malicious humiliation or personal disgrace, in the biblical context of Psalms 83:16, it refers to a divinely orchestrated humbling or confounding that serves a redemptive purpose. The psalmist's prayer is not for vindictive harm but for an intervention that exposes the futility of opposing God, leading to a spiritual awakening. For Christians, this aligns with praying for God's justice to prevail in such a way that it leads to repentance and recognition of God's truth, rather than merely punitive punishment. The ultimate goal is that "they may seek thy name," which is a desire for their salvation and acknowledgment of God's sovereignty, consistent with the New Testament call to pray for all people, including those who persecute us (Matthew 5:44) and to desire that all come to a knowledge of the truth (1 Timothy 2:4).
What does "seek thy name, O LORD" truly mean in this context?
Answer: To "seek thy name, O LORD" goes beyond merely knowing about God. It implies an active, earnest pursuit of His character, authority, and presence. In the context of enemies, it means turning away from their false gods and hostile intentions to acknowledge Yahweh as the one true God, to submit to His will, and potentially to enter into a relationship with Him. It's a profound call for repentance, conversion, and a recognition of God's unique identity and supreme power, as highlighted in passages like Deuteronomy 4:29 which calls for seeking God with all one's heart and soul. This seeking is not a casual inquiry but a transformative turning to the living God.
CHRIST-CENTERED FULFILLMENT
Psalms 83:16 finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ, who perfectly embodies God's desire for both justice and reconciliation. While the psalmist prays for the enemies to be shamed into seeking God's name, Jesus, through His life, sacrificial death, and glorious resurrection, became the ultimate revelation of God's name and character. The cross, though appearing as ultimate shame and humiliation for Christ (Hebrews 12:2), paradoxically became the means by which humanity could truly "seek" and find God's name, reconciling sinners to the Father. The New Testament consistently portrays God's desire for all people to come to repentance and knowledge of the truth, a desire perfectly demonstrated by Christ's sacrifice for His enemies (Romans 5:8). The shame of sin and rebellion is exposed and overcome through faith in Christ, leading to a glorious recognition of God's sovereignty and grace, as every knee will one day bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11). Thus, the ancient prayer for enemies to seek God's name is ultimately fulfilled in the global mission of the church, calling all nations to repentance and faith in the one who bore the shame for us, that we might bear His name and be reconciled to God (2 Corinthians 5:21).