Psalms 83:9

KJV

¶ Do unto them as [unto] the Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:

KJV (with Strong's)

Do {H6213}{H8798)} unto them as unto the Midianites {H4080}; as to Sisera {H5516}, as to Jabin {H2985}, at the brook {H5158} of Kison {H7028}:

Complete Jewish Bible

Do to them as you did to Midyan, to Sisra and Yavin at Vadi Kishon

Berean Standard Bible

Do to them as You did to Midian, as to Sisera and Jabin at the River Kishon,

American Standard Version

Do thou unto them as unto Midian, As to Sisera, as to Jabin, at the river Kishon;

Commentary

### SUMMARY
Psalms 83:9 is a fervent imprecatory prayer within a communal lament, where the psalmist appeals to God to replicate His past decisive victories against Israel's historical adversaries. Specifically, the verse calls upon God to deal with the current confederacy of nations threatening Israel in the same manner He defeated the Midianites, Sisera, and Jabin at the brook of Kison. This petition underscores a deep trust in God's historical faithfulness and omnipotence, seeking divine intervention to ensure His glory is revealed through the vindication of His people and the judgment of their enemies.

### CONTEXT
* **Literary Context:** Psalms 83 is a communal lament, unique in its explicit naming of a confederacy of ten nations conspiring against Israel (Psalms 83:6-8). The psalm opens with an urgent plea for God to break His silence and act (Psalms 83:1-2), detailing the enemies' malicious intent to destroy Israel and blot out their name (Psalms 83:3-5). Verse 9 marks a pivotal shift from describing the threat to a direct, impassioned petition for divine intervention, specifically invoking historical precedents of God's powerful judgment. The psalmist's plea in this verse sets the stage for the subsequent requests for utter destruction and humiliation of the enemies (Psalms 83:10-17), culminating in the ultimate desire for God's name to be known as "LORD Most High over all the earth," as expressed in [Psalms 83:18](/psalms/83-18 "Psalms 83:18 - God's Name Exalted"). This verse, therefore, is not merely a historical recall but a strategic rhetorical device to ground the present plea in God's proven character and power.

* **Historical & Cultural Context:** The verse directly references two monumental, divinely orchestrated victories from Israel's history, serving as powerful precedents for the psalmist's plea. The reference to the "Midianites" recalls the miraculous defeat of the vast Midianite and Amalekite forces by Gideon's mere 300 men, as recounted in [Judges 7](/judges/7 "Judges 7 - Gideon's Victory Over Midian"). This victory was intentionally designed by God to demonstrate that deliverance came from Him alone, not from human strength, as seen in [Judges 7:22](/judges/7-22 "Judges 7:22 - Midianites Routed by God"). The mention of "Sisera" and "Jabin" refers to the defeat of Jabin, the Canaanite king of Hazor, and his formidable army commander, Sisera, who had oppressed Israel for twenty years. Their rout by Deborah and Barak is detailed in [Judges chapters 4 and 5](/judges/4 "Judges 4-5 - Deborah and Barak Defeat Sisera"). The battle's decisive turning point occurred "at the brook of Kison" (or Kishon River), where God intervened with a torrential downpour, turning the terrain into a quagmire that immobilized Sisera's chariots and led to their utter destruction, as described in [Judges 4:15](/judges/4-15 "Judges 4:15 - Sisera's Defeat at Kishon"). Sisera himself was famously killed by Jael, a woman, as recorded in [Judges 4:21](/judges/4-21 "Judges 4:21 - Jael Kills Sisera"). By invoking these specific, well-known historical events, the psalmist appeals to God's consistent character as a warrior who fights for His people, even against overwhelming odds, and whose interventions often involve natural phenomena.

* **Key Themes:** This verse powerfully contributes to several key themes within the psalm and the broader biblical narrative. Firstly, it highlights **Divine Justice and Judgment**, portraying God as a righteous judge who actively intervenes to punish those who oppose His people and His purposes. The prayer is a call for God to execute justice upon the wicked. Secondly, it underscores **God's Historical Faithfulness**, appealing to His consistent record of defending Israel throughout their history. By recalling past deliverances, the psalmist reinforces the belief in God's unchanging nature, power, and commitment to His covenant people. Thirdly, the verse exemplifies **Imprecatory Prayer**, a type of prayer found in the Old Testament where the psalmist asks God to defeat or punish enemies. While challenging for modern readers, such prayers reflect a profound trust in God's sovereignty over nations and His ultimate vindication of His chosen people, often arising from situations of severe oppression or existential threat. Finally, and crucially, these requests for judgment are ultimately tied to the theme of **God's Glory and Name**. The psalmist's deepest desire is that through these acts of judgment, God's unique power and sovereignty will be made known and feared among all nations, demonstrating that "You alone, whose name is the LORD, are the Most High over all the earth," as seen in [Psalms 83:18](/psalms/83-18 "Psalms 83:18 - God's Name Exalted").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Midianites (Hebrew, _Midyân_):** A nomadic people descended from Midian, a son of Abraham. They were often hostile to Israel, notably oppressing them for seven years until God raised up Gideon to deliver Israel. Their defeat was a clear demonstration of God's power over human might, emphasizing that deliverance came from God alone.
* **Sisera (Hebrew, _Çîyçᵉrâʼ_):** The commander of the Canaanite army under King Jabin of Hazor, who severely oppressed Israel for twenty years. His decisive defeat and death at the hands of Jael symbolized the complete overthrow of a powerful enemy through divine intervention, highlighting God's ability to use unexpected means for victory.
* **Kison (Hebrew, _Qîyshôwn_):** Also known as the Kishon River, a winding seasonal river in the Jezreel Valley of northern Israel. It was the site of the decisive battle where Deborah and Barak defeated Sisera's army. The river's propensity for flash floods was divinely used to turn the tide against Sisera's chariots, making it a symbol of God's intervention through natural forces.

#### Verse Breakdown
* **"Do unto them as [unto] the Midianites;":** This is a direct, impassioned imperative plea to God. The psalmist is not merely requesting a victory, but a specific *kind* of victory—one as overwhelming, miraculous, and divinely orchestrated as the defeat of the Midianites by Gideon. It implies a total rout where God's hand is undeniably evident, demonstrating His power over human might.
* **"as [to] Sisera,":** This clause adds another specific historical precedent, reinforcing the intensity and nature of the desired judgment. The defeat of Sisera was not just a military victory but involved a dramatic divine intervention through weather and the unexpected action of a woman, leading to the complete annihilation of a powerful, oppressive force.
* **"as [to] Jabin,":** Jabin was the king under whom Sisera served, representing the ultimate authority of the oppressive Canaanite regime. By including Jabin, the psalmist prays for the complete dismantling of the enemy's leadership and power structure, not just the defeat of their armies. It signifies a comprehensive and systemic overthrow, targeting the root of the oppression.
* **"at the brook of Kison:":** This geographical reference grounds the prayer in a specific historical event where God's intervention was palpable and dramatic. The Kishon River became a symbol of divine judgment, as the elements themselves fought for Israel, turning the enemy's strength (chariots) into their weakness in the muddy terrain. It emphasizes a divinely orchestrated, catastrophic defeat, where nature itself serves God's purposes.

#### Literary Devices
The primary literary device at play in Psalms 83:9 is **Allusion**. The psalmist alludes to two well-known historical events from the Book of Judges—the defeat of the Midianites by Gideon ([Judges 7](/judges/7 "Judges 7 - Gideon's Victory")) and the defeat of Sisera and Jabin by Deborah and Barak at the Kishon River ([Judges 4-5](/judges/4 "Judges 4-5 - Deborah and Barak Defeat Sisera")). These allusions serve to evoke powerful memories of God's past faithfulness, omnipotence, and decisive judgment on behalf of His people. By recalling these specific, divinely orchestrated victories, the psalmist provides a concrete example of the kind of intervention he is praying for in the present crisis. This also functions as a form of **Imprecation**, a prayer invoking divine wrath or judgment upon enemies, which is a common feature in the Psalms. Furthermore, there is an implicit **Comparison** or **Analogy**, where the psalmist draws a parallel between the current enemies and these past foes, suggesting that just as God dealt decisively with the Midianites, Sisera, and Jabin, He should do the same with the present confederacy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 83:9 is a potent reminder of God's active involvement in human history, particularly in defending His covenant people and executing justice. It underscores the theological truth that God is not a passive observer but a sovereign Lord who intervenes on behalf of the oppressed and against those who defy Him and threaten His purposes. The psalmist's appeal to past victories demonstrates a deep understanding of God's unchanging character and His commitment to His promises. This verse, therefore, serves as a foundation for trusting in God's ultimate vindication, even when facing seemingly insurmountable odds, and for recognizing that His glory is often revealed through acts of judgment that make His power known to all nations.

* [Isaiah 9:4](/isaiah/9-4 "Isaiah 9:4 - The Yoke of Midian Broken")
* [Judges 4:7](/judges/4-7 "Judges 4:7 - Sisera Drawn to Kishon")
* [Psalm 9:16](/psalms/9-16 "Psalm 9:16 - God Known by Judgment")

### REFLECTION AND APPLICATION
While the Old Testament contains prayers like Psalms 83:9, where the psalmist asks God to defeat or punish enemies, believers today are called to a higher standard of love and forgiveness as taught by Jesus (see [Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")). However, this psalm still offers profound spiritual insights. It reminds us that God is ultimately sovereign and just, and we can trust that He will, in His perfect timing and way, bring about righteousness and vindicate His people. The psalmist's method of recalling God's past interventions encourages us to remember God's faithfulness in our own lives and throughout history, strengthening our faith and prayers. When we face oppression or injustice, our ultimate desire should be for God's name to be honored and known by all, even through difficult circumstances. This verse reinforces the comforting truth that God actively defends His people, and we are not alone in our struggles; the Lord of Hosts is our refuge and strength, fighting for us in ways we may not always comprehend.

#### Questions for Reflection
* **How does remembering God's past faithfulness, as the psalmist does, strengthen your faith in present difficulties?**
* **In what ways can we pray for justice and God's glory today, while still upholding the New Testament call to love our enemies?**
* **What does this psalm teach us about God's character as a righteous judge and defender of His people?**

### FAQ
**Why does the Bible contain prayers like this, asking God to destroy enemies?**

Answer: Prayers like Psalms 83:9, often called imprecatory psalms, reflect the raw human experience of living in a fallen world, facing severe oppression, injustice, and existential threats. They are not expressions of personal vengeance but rather appeals to God's divine justice and sovereignty. The psalmist, representing the community, trusts that God alone has the right and power to execute righteous judgment. These prayers are rooted in a covenantal context where God had promised to bless Israel's allies and curse their enemies (see [Genesis 12:3](/genesis/12-3 "Genesis 12:3 - Abrahamic Covenant")). They express a deep desire for God's name to be vindicated and glorified among the nations, demonstrating that He is the true and living God, unlike the idols of their oppressors (see [Psalms 83:18](/psalms/83-18 "Psalms 83:18 - God's Name Exalted")). They acknowledge God's ultimate control over history and His commitment to His people, even when circumstances seem dire.

**How do these Old Testament prayers for judgment relate to New Testament teachings on loving enemies?**

Answer: While there appears to be a tension between Old Testament imprecatory prayers and New Testament commands to "love your enemies and pray for those who persecute you" ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")), a deeper understanding reveals continuity in God's character and purpose. The New Testament does not negate God's justice or His ultimate judgment against evil; rather, it reveals the *means* by which God's kingdom is advanced in the present age—through self-sacrificial love, forgiveness, and evangelism. Jesus' teaching on loving enemies is a call to personal transformation and active good, even towards those who wish us harm, reflecting God's own patience and desire for repentance (see [Romans 12:19-21](/romans/12-19-21 "Romans 12:19-21 - Do Not Avenge Yourselves")). However, the New Testament also affirms that God will ultimately judge all unrighteousness and bring about perfect justice at the end of time (see [Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - The Rider on the White Horse and Final Judgment")). The imprecatory psalms can be seen as a cry for God's ultimate justice to prevail, a longing for the day when all evil will be vanquished, a longing that finds its ultimate fulfillment in Christ's return and final judgment.

### CHRIST-CENTERED FULFILLMENT
Psalms 83:9, with its plea for God to act decisively against His enemies as He did in the past, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the psalmist prays for a physical defeat of earthly foes, the New Testament reveals that Christ's victory is far more comprehensive, encompassing the spiritual enemies of humanity: sin, death, and the demonic powers. Just as God scattered the Midianites and crushed Sisera and Jabin, so too did Christ, through His death and resurrection, "disarm the powers and authorities, he made a public spectacle of them, triumphing over them by the cross," as declared in [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Powers"). The decisive defeat at the "brook of Kison" foreshadows the ultimate, cosmic victory of the Lamb of God, who, though appearing as a sacrifice, is also the conquering King who will "strike down the nations" and "tread the winepress of the fury of the wrath of God Almighty," as revealed in [Revelation 19:15](/revelation/19-15 "Revelation 19:15 - The Sword from His Mouth"). The longing for God's name to be exalted through judgment, expressed in Psalms 83, is fully realized in Christ, for "he must reign until he has put all his enemies under his feet," as affirmed in [1 Corinthians 15:25](/1_corinthians/15-25 "1 Corinthians 15:25 - Christ's Reign Until All Enemies Are Subdued"). Thus, the ancient prayer for divine intervention against oppressors points forward to the definitive, once-for-all triumph of Christ over all evil, securing eternal deliverance for His people and establishing His glorious kingdom.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 5:21

The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.

Isaiah 9:4

For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.

Judges 4:15

And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down off [his] chariot, and fled away on his feet.

Judges 4:24

And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.

Isaiah 10:26

And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and [as] his rod [was] upon the sea, so shall he lift it up after the manner of Egypt.

Judges 7:1

¶ Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.

Judges 7:25

And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.