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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 83:9–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"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.
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Summary
Psalms 83:17 is a fervent imprecatory prayer, part of a communal lament, that calls upon God to bring about profound confusion, terror, shame, and ultimate destruction upon the confederacy of nations threatening Israel. This petition is not born of mere vindictiveness but from a deep theological conviction that divine judgment upon these adversaries is essential for God's unique sovereignty and incomparable identity to be universally acknowledged and vindicated among all peoples. The psalmist's plea encapsulates a profound trust in God's righteousness and His decisive intervention against those who oppose His divine purposes and His chosen nation.
Context
Literary Context
Psalms 83, the concluding psalm of Book 3 of the Psalter, is a national lament attributed to Asaph. It opens with an urgent cry for God to break His silence and intervene against a formidable, multi-national conspiracy (Psalms 83:1-8). The psalmist meticulously lists the nations involved—a broad coalition of Israel's historical adversaries—who have united with the explicit aim of annihilating Israel and erasing its memory (Psalms 83:4). To bolster his petition, the psalmist appeals to God's past acts of decisive judgment and deliverance, specifically recalling His victories over Midian at the brook Kishon (Judges 7) and the defeat of Sisera and Jabin (Judges 4). Verse 17 is situated within the climactic series of petitions (verses 13-18) that escalate the desired intensity of divine judgment, moving from scattering and consuming like fire (Psalms 83:14) to the ultimate states of shame and perishing. Crucially, this escalation serves a singular, overarching purpose: that the nations would come to know and acknowledge God's name alone as the Most High over all the earth (Psalms 83:18).
Historical & Cultural Context
The precise historical setting for Psalms 83 remains a subject of scholarly debate, but it most plausibly reflects a period of significant national peril for Israel, likely during the monarchical era, when a formidable alliance of hostile neighbors threatened its existence. The enumerated enemies—Edom, the Ishmaelites, Moab, Ammon, Amalek, Philistia, Tyre, and Assyria—represent a comprehensive array of traditional adversaries, suggesting a moment when these disparate foes coalesced against God's people. In the ancient Near Eastern cultural landscape, warfare was pervasive, and the outcome of battles was often interpreted as a direct reflection of the power and supremacy of the nations' respective deities. Consequently, the psalmist's prayer for the enemies to be "confounded and troubled" and "put to shame" was a profound desire for their gods to be disgraced, and their military and political power utterly shattered. The ultimate aim—that the nations would "know that thou, whose name alone is JEHOVAH, art the most high over all the earth" (Psalms 83:18)—underscores a deep theological conviction that God's honor, reputation, and unique identity were inextricably linked to the fate of His people and their vindication against pagan adversaries.
Key Themes
This verse, and indeed the entire psalm, powerfully articulates several foundational theological themes. Firstly, it highlights the theme of Divine Justice and Judgment. The psalmist appeals to God as the righteous Judge who will ultimately execute retribution upon those who defy Him and oppress His covenant people. This is not a call for personal vengeance, but a fervent plea for God to uphold His own divine standards of justice and righteousness in the world. Secondly, the psalm emphasizes the Vindication of God's Name and Sovereignty. The overarching purpose behind the requested judgment is not merely the destruction of enemies, but the universal acknowledgment of Yahweh as the one true God, supreme over all other deities, nations, and earthly powers. The shame and perishing of the enemies serve as a dramatic and undeniable demonstration of God's unrivaled power and authority, confirming His unique status as the Most High. Thirdly, the verse underscores the Consequences of Rebellion against God. It serves as a stark and sobering warning that persistent opposition to God's people and His divine will inevitably leads to severe and lasting consequences, including profound disgrace, overwhelming terror, and ultimate ruin. The psalmist's prayer is a testament to the unwavering belief that God is actively involved in human history and will not permit evil to triumph indefinitely.
Exposition and Analysis
Key Word Analysis
This verb, derived from H954, signifies to pale, and by implication, to be ashamed, disgraced, or put to confusion. In the context of Psalms 83:17, it implies the utter failure of the enemies' wicked plans and their public humiliation. It speaks to the dismantling of their pride and confidence as their schemes against God's people come to naught. The desired outcome is not just defeat, but a profound sense of disgrace that accompanies the exposure of their folly and impotence before the sovereign God.
Originating from H926, this word conveys a sense of inward trembling, sudden alarm, or agitation. It suggests a state of overwhelming distress, panic, and disarray. The psalmist desires that the enemies would be thrown into profound disorganization and experience a deep internal turmoil, reflecting the chaotic consequences of their rebellion against the divine order. This "trouble" is a psychological and emotional torment, a precursor to their ultimate ruin.
This primitive root means to wander away, lose oneself, and by implication, to be destroyed or utterly ruined. The addition of "for ever" (H5703, ʻad) emphasizes the finality and lasting nature of this judgment. It contrasts sharply with the enemies' desire to "cut them off from being a nation" (Psalms 83:4), as the psalmist turns their destructive intent back upon them, praying for their own ultimate demise and disappearance from the stage of history.
Verse Breakdown
"Let them be confounded and troubled for ever;"
This initial clause functions as a potent imprecation, a prayer-curse, imploring God to bring about a state of profound shame and internal turmoil upon the enemies. "Confounded" (H954, bûwsh) speaks to their public disgrace and the utter failure of their malicious plans, while "troubled" (H926, bâhal) refers to their inner dismay, panic, and terror. The phrase "for ever" (H5703, ʻad) emphasizes the lasting and irreversible nature of this state, indicating a judgment that is not temporary but enduring in its effect, culminating in their complete cessation.
"yea, let them be put to shame, and perish:"
This second clause intensifies the preceding plea, reiterating the theme of disgrace and culminating in a petition for ultimate destruction. "Put to shame" (H2659, châphêr) reinforces the idea of public humiliation and the exposure of their wickedness and folly. The final verb, "perish" (H6, ʾâbad), signifies their complete ruin, annihilation, or utter defeat. This is the ultimate consequence desired for those who set themselves against God and His people, a final end to their malicious existence and destructive intentions.
Literary Devices
Psalms 83:17 employs several potent literary devices to convey its urgent and severe message. The primary device is Imprecation, where the psalmist invokes divine judgment and curses upon the enemies of God. This is a characteristic feature of many psalms, reflecting a deep conviction in God's righteousness and His active role in history. The verse also utilizes Parallelism, specifically synonymous parallelism, where the initial plea "Let them be confounded and troubled" is echoed and intensified by the subsequent "yea, let them be put to shame, and perish." This repetition and slight variation serve to amplify the desired outcome of divine retribution, emphasizing both the psychological and existential consequences for the adversaries. The phrase "for ever" functions as Hyperbole, an exaggeration used for emphatic effect, underscoring the psalmist's desire for a complete and lasting end to the enemies' threat, rather than a literal eternal torment in this earthly context. Finally, the entire verse is an example of Figurative Language, where the abstract concepts of shame, trouble, and perishing are vividly portrayed as the direct, tangible results of God's intervention, making the consequences of rebellion stark and impactful.
Theological and Thematic Connections
Psalms 83:17, though stark in its language, serves as a profound theological statement about God's character and His ultimate governance over creation. It unequivocally underscores the biblical truth that God is not indifferent to injustice, the suffering of His people, or the blasphemy of His name. The psalmist's fervent plea is rooted in a deep and unwavering faith that Yahweh is the sovereign Lord, whose honor and name are intrinsically at stake when His covenant people are threatened. This psalm, therefore, is not merely an expression of human anger or a desire for personal vengeance, but a prayer for God's redemptive justice to be manifest in history, ultimately for the nations to recognize His unique supremacy and unparalleled power. It reflects the inherent tension between God's patient long-suffering and His eventual, decisive intervention against all forms of evil and rebellion, ensuring that His kingdom will ultimately prevail and His glory will be universally acknowledged.
Reflection and Application
Psalms 83:17 challenges believers to grapple with the depth of God's justice and His ultimate sovereignty over all nations and human affairs. While the New Testament unequivocally calls us to love our enemies and pray for those who persecute us, this psalm reminds us that there is a righteous anger against evil and injustice that aligns with God's own holy character. It encourages us to trust that God sees every injustice, hears every cry of His people, and will, in His perfect timing and manner, bring about ultimate vindication for His name and His kingdom. Our prayers, like the psalmist's, should ultimately be for God's glory to be revealed, even through the defeat of wickedness and the overthrow of those who oppose Him, rather than for personal vengeance or satisfaction. This verse serves as a powerful reminder that no enemy, no matter how formidable or numerous, can ultimately thwart God's eternal purposes, and that all who persistently oppose Him will eventually face the inevitable consequences of their rebellion, leading to the universal acknowledgment of His unique and supreme authority.
Questions for Reflection
FAQ
How do imprecatory psalms like Psalms 83:17 align with New Testament teachings on loving enemies?
Imprecatory psalms, while seemingly harsh and difficult for modern readers, must be understood within their specific theological and historical context. They are not expressions of personal vindictiveness but fervent prayers for divine justice against those who actively oppress God's people and, by extension, directly oppose God Himself. The ultimate goal of these prayers is the vindication of God's name and sovereignty, as explicitly stated in Psalms 83:18. The New Testament, particularly in passages like Matthew 5:44 and Romans 12:17-21, indeed calls believers to love their enemies, pray for them, and leave vengeance to God. This shift reflects the completed redemptive work of Christ and the new covenant's emphasis on grace, forgiveness, and the spiritual nature of warfare. However, the underlying principle of God's ultimate justice and His commitment to righting all wrongs remains consistent across both testaments. Imprecatory psalms remind us that God will indeed judge evil, and that believers can trust Him to execute perfect justice in His own time, rather than taking matters into their own hands. They provide a theological framework for understanding that God is not indifferent to evil, even as we are called to personal love and forgiveness.
Christ-Centered Fulfillment
Psalms 83:17, with its fervent plea for the confounding, shaming, and perishing of God's enemies, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the psalmist prayed for the defeat of earthly adversaries who threatened Israel's physical existence, Christ's victory is cosmic, spiritual, and eternal in scope. He definitively disarmed the principalities and powers, triumphing over them by the cross, thereby putting them to open shame (Colossians 2:15). The ultimate "shame" and "perishing" are reserved for Satan, the power of sin, and death itself, which Christ definitively conquered through His glorious resurrection (1 Corinthians 15:26). Furthermore, the psalmist's deep desire for all nations to know that Yahweh is the Most High (Psalms 83:18) is being progressively realized through Christ's global mission and the unstoppable spread of the Gospel, where one day every knee will bow and every tongue confess that Jesus Christ is Lord, to the eternal glory of God the Father (Philippians 2:9-11). The final judgment, where all who persistently oppose God will indeed be confounded and perish, will be executed by Christ Himself, to whom all judgment has been committed by the Father (John 5:22), ensuring that God's perfect justice is meted out and His glory fully revealed throughout all creation.