TRV
Translation
King James Version
¶ Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:
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;
World English Bible Messianic
Do to them as you did to Midian, as to Sisera, as to Jabin, at the river Kishon;
Geneva Bible (1599)
Doe thou to them as vnto the Midianites: as to Sisera and as to Iabin at the riuer of Kishon.
Young's Literal Translation
Do to them as to Midian, As to Sisera, as to Jabin, at the stream Kishon.
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In the KJVVerse 15,251 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
Now let us see what the prophetic spirit prays may fall upon them, rather foretelling than cursing. "Do thou to them," he says, "as unto Madian and Sisera, as unto Jabin at the brook of Kishon" [Psalm 83:9]. "They perished at Endor, they became as the dung of the earth" [Psalm 83:10]. All these, the history relates, were subdued and conquered by Israel, which then was the people of God: as was the case also with those whom he next mentions: "Make their princes like Oreb and Zeb, and Zebee and Salmana" [Psalm 83:11]. The meaning of these names is as follows: Madian is explained a perverted judgment: Sisera, shutting out of joy: Jabin, wise. [Judges 4:7-8] But in these enemies conquered by God's people is to be understood that wise man of whom the Apostle speaks, "Where is the wise? Where is the scribe? Where is the disputer of this world?" [1 Corinthians 1:20] Oreb is dryness, Zeb, wolf, Zebee, a victim, namely of the wolf; for he too has his victims; Salmana, shadow of commotion. All these agree to the evils which the people of God conquer by good. Moreover Kishon, the torrent in which they were conquered, is explained, their hardness. Endor, where they perished, is explained, the Fountain of generation, but of the carnal generation namely, to which they were given up, and therefore perished, not heeding the regeneration which leads unto life, where they shall neither marry nor be given in marriage, [Luke 20:35] for they shall die no more. Rightly then it is said of these: "they became as the dung of the earth," in that nothing was produced of them but fruitfulness of the earth. As then all these were in figure conquered by the people of God, as figures, so he prays that those other enemies may be conquered in truth.
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 83:9 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. 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. 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. 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. 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. Sisera himself was famously killed by Jael, a woman, as recorded in Judges 4:21. 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.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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) and the defeat of Sisera and Jabin by Deborah and Barak at the Kishon River (Judges 4-5). 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.
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). 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
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). 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). 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), 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). 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). 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. 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. 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. 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.