Psalms 83:7

Translation
King James Version
Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
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KJV (with Strong's)
Gebal H1381, and Ammon H5983, and Amalek H6002; the Philistines H6429 with the inhabitants H3427 H8802 of Tyre H6865;
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Complete Jewish Bible
G'val, 'Amon and 'Amalek, P'leshet with those living in Tzor; (Selah)
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Berean Standard Bible
of Gebal, Ammon, and Amalek, of Philistia with the people of Tyre.
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American Standard Version
Gebal, and Ammon, and Amalek; Philistia with the inhabitants of Tyre:
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World English Bible Messianic
Gebal, Ammon, and Amalek; Philistia with the inhabitants of Tyre;
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Geneva Bible (1599)
Gebal and Ammon, and Amalech, the Philistims with the inhabitants of Tyrus:
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Young's Literal Translation
Gebal, and Ammon, and Amalek, Philistia with inhabitants of Tyre,
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See also
Joshua 13:5Ezekiel 27:3Ezekiel 27:91 Samuel 15:2Amos 1:91 Samuel 4:1
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Psalm 83
Psalm 83 View full PDF

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In the KJVVerse 15,249 of 31,102

Study This Verse

SUMMARY

Psalms 83:7, embedded within Asaph's urgent communal lament, meticulously enumerates a formidable confederacy of historical enemies aligned against ancient Israel. This verse highlights the widespread and existential threat faced by God's chosen people, depicting a diverse coalition of nations—including Gebal, Ammon, Amalek, the Philistines, and the inhabitants of Tyre—united in their intent to utterly destroy Israel and erase its memory from the earth. The psalmist's detailed listing of these adversaries serves to emphasize the gravity of the peril, underscoring the spiritual nature of the conflict, while simultaneously setting the stage for a desperate plea for divine intervention and the ultimate vindication of God's name and sovereignty.

CONTEXT

  • Literary Context: Psalm 83 stands as a poignant communal lament and an imprecatory prayer, uniquely positioned as the only communal lament in Book 3 of the Psalter. The preceding verses (Psalms 83:1-5) establish the psalmist's urgent cry for God to break His silence and act against a burgeoning conspiracy. The nations listed in Psalms 83:6-8, including those in Psalms 83:7, are presented as actively consulting and conspiring "with one accord" against God's people, identifying themselves as enemies of God Himself. This enumeration of adversaries builds a comprehensive picture of the threat, leading into the psalmist's passionate appeal for God to defeat them decisively, not merely for Israel's sake, but for the universal recognition of His singular sovereignty, as expressed in Psalm 83:18. The psalm's structure moves from a desperate plea to a detailed description of the threat, culminating in a confident prayer for God's judgment and the ultimate revelation of His glory.
  • Historical & Cultural Context: The specific coalition of nations listed in Psalms 83:7 points to a complex geopolitical landscape, likely reflecting a period of intense national crisis for Israel. Gebal (Byblos) and Tyre represent powerful Phoenician city-states to the north, typically maritime traders, whose inclusion here signals an unusual and alarming alliance, perhaps indicating a comprehensive northern encirclement. Ammon, located east of the Jordan, and Amalek, a nomadic desert people, were perennial adversaries with deep-seated historical animosity towards Israel, dating back to the wilderness wanderings and the period of the Judges (Judges 10:7 and Exodus 17:8-16). The Philistines, residing on the southwestern coastal plain, were long-standing rivals who frequently engaged in conflict with Israel, particularly during the time of the Judges and the early monarchy (e.g., 1 Samuel 17). This diverse grouping suggests a moment of profound national crisis, where traditional enemies, some even from distant regions, united with a common, destructive purpose against Israel, highlighting the perceived existential threat to God's covenant people.
  • Key Themes: Psalms 83:7 contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Firstly, it powerfully illustrates the theme of A Coalition Against God's People, emphasizing that opposition to Israel is often a broad, multi-faceted, and deeply rooted phenomenon, reflecting a spiritual antagonism against God's redemptive plan. Secondly, despite the formidable nature of this alliance, the psalmist's prayer implicitly asserts Divine Sovereignty Amidst Conspiracy, underscoring a profound trust in God's ultimate control over nations and His ability to thwart even the most organized human efforts against His purposes. Finally, the detailed listing of these nations highlights the theme of The Identity of Adversaries, reminding readers that throughout history, God's people have faced concrete, identifiable foes, whose hostility often stems from ancient grievances or ideological opposition to the God of Israel. The psalm's ultimate aim is not just deliverance, but the vindication of God's name, so that all might "know that You alone, whose name is the Lord, are the Most High over all the earth."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Gebal (Hebrew, Gᵉbâl', H1381): An ancient Phoenician city, also known as Byblos, located on the Mediterranean coast north of Sidon. Its inclusion in this list is notable because while Phoenician cities like Tyre and Sidon sometimes had complex relationships with Israel (at times allied, at times hostile), Gebal is less frequently mentioned as a direct military antagonist. Its presence here suggests a comprehensive northern threat and indicates the broad scope of the anti-Israel confederacy, perhaps reflecting a strategic alliance or a general anti-Israel sentiment among the coastal powers.
  • Amalek (Hebrew, ʻĂmâlêq', H6002): A nomadic people, probably of foreign origin, traditionally considered one of Israel's most ancient and persistent foes. Their hostility began with an unprovoked attack on the Israelites during their wilderness exodus (Exodus 17:8-16). God declared perpetual war against Amalek, and their name became synonymous with relentless, insidious opposition to God's people. Their inclusion here emphasizes the deep historical roots and enduring nature of the animosity faced by Israel, representing an enemy whose very existence seemed antithetical to Israel's peace and security.
  • Tyre (Hebrew, Tsôr', H6865): A prominent Phoenician city-state, known for its immense wealth, maritime power, and extensive trade networks. While Tyre had periods of alliance with Israel (e.g., during David and Solomon's reigns, cf. 1 Kings 5), its appearance in this hostile coalition signifies a dramatic shift in allegiance. This highlights the fluidity of ancient alliances and the potential for even former partners to turn against God's people when united by a common anti-Israel agenda. Its inclusion underscores the widespread nature of the conspiracy, reaching even powerful coastal entities.

Verse Breakdown

  • "Gebal, and Ammon, and Amalek;": This initial grouping establishes a diverse set of enemies. Gebal, from the Phoenician coast to the north, represents a sea-faring, culturally distinct power. Ammon, from the Transjordanian plateau to the east, signifies a long-standing, often aggressive, land-based neighbor. Amalek, a nomadic group from the south, embodies an ancient, relentless, and ideologically opposed foe. The conjunction "and" links them together, emphasizing their unified purpose despite their disparate origins and historical contexts, highlighting the broad geographical scope of the threat and the unexpected nature of such a comprehensive alliance.
  • "the Philistines": This clause introduces another major, perennial enemy from the southwestern coastal plain. The Philistines were a formidable military power who frequently challenged Israel's control over its own territory, particularly during the period of the Judges and early monarchy. Their inclusion underscores the immediate and tangible threat posed to Israel's heartland, representing a significant and well-known adversary whose presence would evoke immediate recognition of danger for the psalmist's audience, reinforcing the sense of being surrounded.
  • "with the inhabitants of Tyre;": The final element of the list, Tyre, a powerful Phoenician city-state, completes the encirclement. While Tyre had periods of cooperative relations with Israel, its appearance here among the enemies is particularly alarming. The phrase "with the inhabitants of Tyre" suggests a specific, perhaps recent, alignment of this influential city with the broader anti-Israel confederacy, solidifying the impression of a comprehensive and widespread conspiracy against God's people, leaving Israel seemingly surrounded by hostile forces from all directions, from the desert to the sea.

Literary Devices

Psalms 83:7 primarily employs Enumeration (or listing), a literary device where a series of names or items are presented to create a sense of comprehensiveness and magnitude. By meticulously listing these diverse nations, the psalmist emphasizes the widespread and formidable nature of the threat against Israel, painting a vivid picture of a nation surrounded by enemies. This detailed list also functions as a form of Amplification, magnifying the perceived danger and justifying the psalmist's urgent plea for divine intervention. Furthermore, the selection of these particular nations, each with its own history of antagonism towards Israel, serves as a form of Historical Allusion, leveraging the collective memory of past conflicts to underscore the depth and persistence of the current animosity. The very act of naming these enemies also carries an implicit Imprecatory undertone, setting them up as targets for God's judgment, which is explicitly requested in the subsequent verses of the psalm, transforming the list into a declaration of those against whom God's righteous wrath is sought.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 83:7, by detailing the formidable coalition arrayed against Israel, highlights the enduring theological truth that God's people, throughout history, face opposition that is often both human and spiritual in origin. This opposition, whether from ancient nations or contemporary ideologies, ultimately sets itself against God's redemptive purposes and His covenant faithfulness. The psalmist's response is not despair, but a fervent appeal to God's sovereign power and His commitment to His chosen nation. This underscores the theme of divine protection and the necessity of prayer in times of existential threat, reminding believers that even when surrounded by seemingly insurmountable odds, their ultimate security rests in the hand of the Almighty. The psalm's plea for God to act so that the nations "may know that You alone, whose name is the Lord, are the Most High over all the earth" (Psalms 83:18) elevates the conflict beyond mere geopolitical struggle to a cosmic demonstration of God's unrivaled supremacy and His unwavering commitment to His glory.

REFLECTION AND APPLICATION

While the specific nations listed in Psalms 83:7 are historical entities, the underlying reality of a world often hostile to God's purposes and His people remains profoundly relevant. This verse challenges us to recognize that opposition to faith, whether overt persecution or subtle cultural pressures, is not random but often stems from a concerted, though perhaps unseen, alignment of forces against divine truth. Like Asaph, we are called not to succumb to fear or despair when confronted by such adversaries, but to bring our anxieties and the threats we perceive directly to God in fervent prayer. The psalm serves as a powerful model for how to pray for God's intervention, not just for personal deliverance, but for the ultimate vindication of His name and the demonstration of His glory in a world that often denies Him. It encourages us to trust in God's sovereign power to protect, preserve, and ultimately triumph over all opposition, ensuring that His purposes will prevail and His kingdom will endure.

Questions for Reflection

  • What "coalitions" or opposing forces do you perceive aligning against God's truth or His people in our world today?
  • How does the psalmist's detailed naming of enemies encourage you to be specific in your prayers for protection and deliverance?
  • In what ways does this psalm strengthen your trust in God's ultimate sovereignty amidst seemingly overwhelming opposition?

FAQ

Who were Gebal, Ammon, Amalek, the Philistines, and Tyre, and why are they listed together in Psalm 83:7?

Answer: These are distinct historical peoples and city-states that had significant interactions with ancient Israel. Gebal (Byblos) and Tyre were powerful Phoenician city-states on the northern Mediterranean coast, known for trade and maritime prowess. Ammon was a kingdom east of the Jordan River, a frequent rival of Israel. Amalek was a nomadic people from the south, considered an ancient and persistent foe of Israel since their unprovoked attack during the Exodus (Exodus 17:8). The Philistines were a formidable people inhabiting the southwestern coastal plain, often in intense conflict with Israel, especially during the period of the Judges (e.g., Judges 16). They are listed together in Psalms 83:7 because the psalmist Asaph identifies them as part of a confederacy, a unified alliance, conspiring to "cut them off from being a nation, that the name of Israel may be no more in remembrance" (Psalms 83:4). This comprehensive listing emphasizes the widespread and existential nature of the threat against God's chosen people, suggesting a moment of grave national crisis where diverse enemies united against Israel's very existence.

CHRIST-CENTERED FULFILLMENT

While Psalms 83:7 speaks to a specific historical threat against ancient Israel, its ultimate Christ-centered fulfillment is profound. The confederacy of nations against Israel prefigures the cosmic opposition against God's ultimate Anointed One, Jesus Christ, and His new covenant people, the Church. Just as these ancient enemies sought to "cut off" Israel, so too did the powers of sin, death, and spiritual darkness conspire against Christ, culminating in His crucifixion. However, in His resurrection, Christ decisively triumphed over "principalities and powers" (Colossians 2:15), disarming them and making a public spectacle of their defeat. The existential threat to Israel, the physical embodiment of God's covenant, finds its resolution in Christ, who establishes an indestructible spiritual kingdom (Luke 1:33). Furthermore, the Church, as the spiritual Israel (Galatians 6:16), continues to face opposition from the world, the flesh, and the devil, yet we are assured that "the gates of hell shall not prevail against it" (Matthew 16:18). Thus, the plea in Psalm 83 for God to vindicate His name by defeating His enemies is ultimately fulfilled in Christ's victory, ensuring that God's people, now defined by faith in Him, will never be erased, and His glory will be known throughout all the earth (Philippians 2:9-11).

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Commentary on Psalms 83 verses 1–8

I. II. Main points1. 2. Sub-points

The Israel of God were now in danger, and fear, and great distress, and yet their prayer is called, A song or psalm; for singing psalms is not unseasonable, no, not when the harps are hung upon the willow-trees.

I. The psalmist here begs of God to appear on the behalf of his injured threatened people (Psa 83:1): "Keep not thou silence, O God! but give judgment for us against those that do us an apparent wrong." Thus Jehoshaphat prayed upon occasion of that invasion (Ch2 20:11), Behold, how they reward us, to come to cast us out of thy possession. Sometimes God seems to connive at the unjust treatment which is given to his people; he keeps silence, as one that either did not observe it or did not concern himself in it; he holds his peace, as if he would observe an exact neutrality, and let them fight it out; he is still, and gives not the enemies of his people any disturbance or opposition, but seems to sit by as a man astonished, or as a mighty man that cannot save. Then he gives us leave to call upon him, as here, "Keep not thou silence, O God! Lord, speak to us by the prophets for our encouragement against our fears" (as he did in reference to that invasion, Ch2 20:14, etc.); "Lord, speak for us by the providence and speak against our enemies; speak deliverance to us and disappointment to them." God's speaking is his acting; for with him saying and doing are the same thing.

II. He here gives an account of the grand alliance of the neighbouring nations against Israel, which he begs of God to break, and blast the projects of. Now observe here,

1.Against whom this confederacy is formed; it is against the Israel of God, and so, in effect, against the God of Israel. Thus the psalmist takes care to interest God in their cause, not doubting but that, if it appeared that they were for God, God would make it to appear that he was for them, and then they might set all their enemies at defiance; for whom then could be against them? "Lord," says he, "they are thy enemies, and they hate thee." All wicked people are God's enemies (the carnal mind is enmity against God), but especially wicked persecutors; they hated the religious worshippers of God, because they hated God's holy religion and the worship of him. This was that which made God's people so zealous against them - that they fought against God: They are confederate against thee, Psa 83:5. Were our interest only concerned, we could the better bear it; but, when God himself is struck at, it is time to cry, Help, Lord. Keep not thou silence, O God! He proves that they are confederate against God, for they are so against the people of God, who are near and dear to him, his son, his first-born, his portion, and the lot of his inheritance; he may truly be said to fight against me that endeavours to destroy my children, to root out my family, and to ruin my estate. "Lord," says the psalmist, "they are thy enemies, for they consult against thy hidden ones." Note, God's people are his hidden ones, hidden, (1.) In respect of secresy. Their life is hid with Christ in God; the world knows them not; if they knew them, they would not hate them as they do. (2.) In respect of safety. God takes them under his special protection, hides them in the hollow of his hand; and yet, in defiance of God and his power and promise to secure his people, they will consult to ruin them and cast them down from their excellency (Psa 62:4), and to make a prey of those whom the Lord has set apart for himself, Psa 4:3. They resolve to destroy those whom God resolves to preserve.

2.How this confederacy is managed. The devil is at the bottom of it, and therefore it is carried on, (1.) With a great deal of heat and violence: Thy enemies make a tumult, Psa 83:2. The heathen rage, Psa 2:1. The nations are angry, Rev 11:18. They are noisy in their clamours against the people whom they hope to run down with their loud calumnies. This comes in as a reason why God should not keep silence: "The enemies talk big and talk much; Lord, let them not talk all, but do thou speak to them in thy wrath," Psa 2:5. (2.) With a great deal of pride and insolence: They have lifted up the head. In confidence of their success, they are so elevated as if they could over-top the Most High and overpower the Almighty. (3.) With a great deal of art and policy: They have taken crafty counsel, Psa 83:3. The subtlety of the old serpent appears in their management, and they contrive by all possible means, though ever so base, ever so bad, to gain their point. They areprofound to make slaughter (Hos 5:2), as if they could outwit Infinite Wisdom. (4.) With a great deal of unanimity. Whatever separate clashing interest they have among themselves, against the people of God they consult with one consent (Psa 83:5), nor is Satan's kingdom divided against itself. To push on this unholy war, they lay their heads together, and their horns, and their hearts too. Fas est et ab hoste doceri - Even an enemy may instruct. Do the enemies of the church act with one consent to destroy it? Are the kings of the earth of one mind to give their power and honour to the beast? And shall not the church's friends be unanimous in serving her interests? If Herod and Pilate are made friends, that they may join in crucifying Christ, surely Paul and Barnabas, Paul and Peter, will soon be made friends, that they may join in preaching Christ.

3.What it is that is aimed at in this confederacy. They consult not like the Gibeonites to make a league with Israel, that they might strengthen themselves by such a desirable alliance, which would have been their wisdom. They consult, not only to clip the wings of Israel, to recover their new conquests, and check the progress of their victorious arms, not only to keep the balance even between them and Israel, and to prevent their power from growing exorbitant; this will not serve. It is no less than the utter ruin and extirpation of Israel that they design (Psa 83:4): "Come, let us cut them off from being a nation, as they cut off the seven nations of Canaan; let us leave them neither root nor branch, but lay their country so perfectly waste that the name of Israel may be no more in remembrance, no, not in history;" for with them they would destroy their Bibles and burn all their records. Such is the enmity of the serpent's seed against the seed of the woman. It is the secret wish of many wicked men that the church of God might not have a being in the world, that there might be no such thing as religion among mankind. Having banished the sense of it out of their own hearts, they would gladly see the whole earth as well rid of it, all its laws and ordinances abolished, all its restraints and obligations shaken off, and all that preach, profess, or practise it cut off. This they would bring it to if it were in their power; but he that sits in heaven shall laugh at them.

4.Who they are that are drawn into this confederacy. The nations that entered into this alliance are here mentioned (Psa 83:6-8); the Edomites and Ishmaelites, both descendants from Abraham, lead the van; for apostates from the church have been its most bitter and spiteful enemies, witness Julian. These were allied to Israel in blood and yet in alliance against Israel. There are no bonds of nature so strong but the spirit of persecution has broken through them. The brother shall betray the brother to death. Moab and Ammon were the children of righteous Lot; but, as an incestuous, so a degenerate race. The Philistines were long a thorn in Israel's side, and very vexatious. How the inhabitants of Tyre, who in David's time were Israel's firm allies, come in among their enemies, I know not; but that Assur (that is, the Assyrian) also is joined with them is not strange, or that (as the word is) they were an arm to the children of Lot. See how numerous the enemies of God's church have always been. Lord, how are those increased that trouble it! God's heritage was as a speckled bird; all the birds round about were against her (Jer 12:9), which highly magnifies the power of God in preserving to himself a church in the world, in spite of the combined force of earth and hell.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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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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