A song. A Psalm of Asaph.
This introduction indicates that the psalm is both a song and a prayer, attributed to Asaph, a prominent Levite musician during the time of King David. Asaph was one of the leaders of David's choir, and several psalms are attributed to him or his descendants. The dual nature of the psalm as both a song and a prayer suggests its use in public worship and personal devotion. The historical context places this psalm in a period when Israel faced threats from surrounding nations, which is a recurring theme in Asaph's psalms.

O God, be not silent;
The plea for God not to be silent reflects a deep desire for divine intervention. In the biblical context, God's silence often signifies a period of testing or judgment. The psalmist's cry is a call for God to act and speak on behalf of His people. This echoes other scriptures where God's voice brings deliverance, such as in Exodus 14:13-14, where God fights for Israel. Theologically, it underscores the belief in a God who is actively involved in the affairs of His people.

be not speechless;
The repetition of the plea emphasizes the urgency and desperation of the situation. The term "speechless" suggests a need for God to communicate His will and power. In the ancient Near Eastern context, gods were often invoked to speak through oracles or prophets. The psalmist's request highlights the unique relationship between the God of Israel and His people, where God is expected to respond to their cries, as seen in the prophetic tradition.

be not still, O God.
The call for God not to be still is a request for divine action. In biblical narratives, God's movement often signifies intervention, such as when He led the Israelites through the wilderness. The psalmist's appeal is for God to demonstrate His power and presence, similar to how He acted in the past. This reflects a trust in God's ability to change circumstances and protect His covenant people. Theologically, it points to the active nature of God, who is not distant or indifferent to the plight of His followers.

See how Your enemies rage
This phrase highlights the intense hostility and opposition faced by the people of God. The term "rage" suggests a tumultuous and violent anger, reminiscent of the nations' uproar against God and His anointed in Psalm 2:1. Historically, Israel faced numerous adversaries, including surrounding nations like the Philistines, Moabites, and Ammonites, who often sought to disrupt and destroy the nation. This enmity can be traced back to the spiritual conflict between the seed of the woman and the seed of the serpent (Genesis 3:15), symbolizing the ongoing battle between God's people and those opposed to His purposes.

how Your foes have reared their heads
The imagery of "rearing their heads" conveys a sense of pride and defiance. In ancient Near Eastern culture, lifting one's head was often associated with asserting dominance or preparing for battle. This phrase suggests that the enemies of God are not only numerous but also bold and unashamed in their opposition. This defiance can be seen in various biblical accounts, such as the arrogance of Pharaoh in Exodus or the taunts of Goliath against the armies of Israel. Theologically, this reflects the broader theme of human pride and rebellion against divine authority, a motif that runs throughout Scripture and finds its ultimate resolution in the victory of Christ over sin and death.

With cunning they scheme against Your people
This phrase highlights the deceptive and strategic nature of the enemies of God's people. Throughout biblical history, Israel faced numerous adversaries who plotted against them, often using deceitful tactics. The term "cunning" suggests a level of craftiness and intelligence in their schemes, reminiscent of the serpent in Genesis 3:1, who was described as more cunning than any other beast. This reflects the ongoing spiritual warfare against God's chosen people, a theme that runs throughout the Bible. The enemies' schemes can be seen in various historical contexts, such as the plots of Haman in the Book of Esther or the Philistines' strategies against Israel. These adversaries often sought to undermine Israel's covenant relationship with God, which is a recurring theme in the Old Testament.

and conspire against those You cherish
The word "conspire" indicates a secretive and collaborative effort to harm. This reflects the unity among the enemies of Israel, who often formed alliances to oppose God's people. The phrase "those You cherish" underscores the special relationship between God and Israel, His chosen nation. This covenant relationship is central to the Old Testament narrative, as seen in passages like Deuteronomy 7:6-8, where God expresses His love and choice of Israel. The conspiracies against Israel can be seen as direct challenges to God's sovereignty and His promises to His people. This phrase also foreshadows the New Testament understanding of the Church as the cherished bride of Christ, who faces spiritual opposition in the world. The ultimate fulfillment of God's protection and love for His cherished ones is seen in Jesus Christ, who embodies God's covenant faithfulness and love.

saying, “Come, let us erase them as a nation;
This phrase reflects a coalition of nations conspiring against Israel, a common theme in the Old Testament where surrounding nations often sought to destroy Israel. Historically, Israel faced threats from various groups such as the Philistines, Moabites, and Ammonites. The desire to erase Israel as a nation highlights the existential threat perceived by the psalmist. This aligns with the biblical narrative of Israel's enemies seeking to undermine God's chosen people, as seen in stories like those of the Amalekites (Exodus 17:8-16) and the Assyrians (2 Kings 18-19).

may the name of Israel be remembered no more.”
The intent to obliterate the memory of Israel underscores the severity of the threat. In ancient Near Eastern culture, a name represented identity and existence. Erasing a name meant total annihilation. This echoes the biblical theme of God's preservation of Israel despite attempts to destroy it, as seen in the promises to Abraham (Genesis 12:2-3) and the covenant with David (2 Samuel 7:12-16). Theologically, this can be seen as a foreshadowing of the ultimate preservation and redemption found in Jesus Christ, who is seen as the fulfillment of God's promises to Israel and the one who ensures that God's people will never be forgotten (Matthew 1:21, Romans 11:26).

For with one mind they plot together;
This phrase highlights the unity and determination of the enemies of Israel. The concept of plotting with "one mind" suggests a concerted effort and a shared purpose among various groups. In biblical context, this reflects the frequent alliances formed by Israel's neighbors to oppose God's people, as seen in historical accounts of coalitions against Israel (e.g., 2 Chronicles 20:1-2). The unity of these enemies can be seen as a foreshadowing of the end-times coalition against God and His anointed, as described in Revelation 17:13, where ten kings give their power and authority to the beast with one purpose.

they form an alliance against You—
The alliance is not merely against Israel but against God Himself, indicating that the opposition to God's people is ultimately an opposition to God. This reflects the spiritual warfare theme found throughout Scripture, where earthly conflicts mirror the cosmic battle between good and evil. Historically, alliances against Israel often involved nations such as Moab, Ammon, and Edom, who were geographically and culturally close to Israel. This phrase can also be seen as a type of Christ, where the opposition faced by Israel prefigures the opposition Jesus faced from religious and political leaders who conspired against Him (Matthew 26:3-4). Theologically, this underscores the idea that enmity against God's people is enmity against God, a theme echoed in Acts 9:4, where Jesus identifies with His followers by asking Saul, "Why do you persecute Me?"

the tents of Edom and the Ishmaelites
Edom refers to the descendants of Esau, Jacob's brother, and is often associated with hostility towards Israel. The "tents" suggest a nomadic lifestyle, indicating a people who lived in temporary dwellings. Historically, Edom was located south of the Dead Sea, in present-day Jordan. The Edomites were known for their wisdom and mountainous strongholds, yet they frequently opposed Israel (Obadiah 1:8-9). The Ishmaelites, descendants of Ishmael, Abraham's son with Hagar, were also nomadic. They are often linked with the Midianites (Judges 8:24) and were traders, as seen in the story of Joseph (Genesis 37:25-28). This alliance between Edom and the Ishmaelites against Israel reflects longstanding familial and territorial conflicts.

of Moab and the Hagrites
Moab was a nation descended from Lot, Abraham's nephew, through an incestuous relationship with his daughter (Genesis 19:37). Located east of the Dead Sea, Moab had a tumultuous relationship with Israel, sometimes cooperating but often opposing them (Numbers 22-24). The Moabites were known for their worship of Chemosh, a god to whom they offered human sacrifices (2 Kings 3:27). The Hagrites, less frequently mentioned, were a nomadic tribe possibly linked to Hagar, Ishmael's mother. They are noted in 1 Chronicles 5:10,19-20 as being defeated by the tribes of Reuben, Gad, and the half-tribe of Manasseh. This coalition of Moab and the Hagrites against Israel underscores the persistent threat from surrounding nations, often driven by both political and spiritual opposition.

of Gebal
Gebal, also known as Byblos, was an ancient Phoenician city located in modern-day Lebanon. It was a significant center for trade and religion in the ancient Near East. The mention of Gebal in Psalm 83:7 highlights its historical enmity with Israel. The city was known for its skilled craftsmen and builders, as referenced in Ezekiel 27:9, where the shipbuilders of Gebal are mentioned. This connection underscores the city's importance in maritime trade and its potential role in alliances against Israel.

Ammon
The Ammonites were descendants of Lot, Abraham's nephew, as recorded in Genesis 19:38. They inhabited the region east of the Jordan River, in present-day Jordan. Historically, the Ammonites were frequent adversaries of Israel, often engaging in conflicts over territory and resources. Their enmity is documented in several biblical accounts, including Judges 11 and 1 Samuel 11. The inclusion of Ammon in this verse reflects the persistent hostility and opposition they posed to the Israelites throughout biblical history.

and Amalek
The Amalekites were a nomadic tribe descended from Esau, as noted in Genesis 36:12. They were among the first to attack the Israelites after the Exodus, as described in Exodus 17:8-16. This initial conflict led to a long-standing enmity between the two groups. The Amalekites are often seen as a symbol of opposition to God's people, and their mention in Psalm 83:7 serves as a reminder of their historical aggression and the divine judgment pronounced against them in passages like Deuteronomy 25:17-19.

of Philistia
The Philistines were a seafaring people who settled along the coastal regions of Canaan, in what is now the Gaza Strip. They are frequently mentioned in the Old Testament as adversaries of Israel, with notable conflicts involving figures like Samson and David. The Philistines' advanced military technology, including their use of iron weapons, made them formidable opponents. Their inclusion in this verse highlights the persistent threat they posed to Israel's security and sovereignty.

with the people of Tyre
Tyre was a prominent Phoenician city-state located on the Mediterranean coast, known for its wealth and trade. The people of Tyre were skilled merchants and sailors, as depicted in Ezekiel 27. While Tyre had periods of peaceful relations with Israel, such as during the reign of King Hiram who assisted Solomon in building the temple (1 Kings 5), there were also times of hostility. The mention of Tyre in Psalm 83:7 suggests a coalition of various nations against Israel, emphasizing the widespread nature of the opposition faced by God's people.

Even Assyria has joined them
Assyria was a powerful empire located in what is now northern Iraq. Known for its military prowess and expansionist policies, Assyria was a significant threat to Israel and its neighbors during the time of the Old Testament. The mention of Assyria joining the coalition against Israel highlights the severity of the threat faced by the Israelites. Historically, Assyria was known for its brutal conquests and deportations, which are documented in both biblical and extra-biblical sources. This phrase indicates a formidable alliance against Israel, as Assyria was a dominant force in the region.

lending strength to the sons of Lot
The "sons of Lot" refers to the Moabites and Ammonites, descendants of Lot, Abraham's nephew. These groups often had contentious relationships with Israel, as seen in various Old Testament narratives. By aligning with Assyria, the Moabites and Ammonites gained significant military support, increasing the threat to Israel. This alliance underscores the persistent enmity between these nations and Israel, rooted in historical and familial tensions. The phrase also reflects the broader theme of Israel's neighbors conspiring against them, a recurring motif in the Psalms and prophetic literature.

Selah
The term "Selah" is often found in the Psalms and is thought to be a musical or liturgical marker, possibly indicating a pause for reflection or emphasis. Its exact meaning is uncertain, but it serves to draw attention to the preceding statement, inviting the reader or listener to consider the gravity of the situation described. In this context, "Selah" may prompt reflection on the formidable alliance against Israel and the need for divine intervention.

Do to them as You did to Midian
This phrase refers to the victory God granted to Gideon over the Midianites, as recorded in Judges 7. The Midianites were oppressors of Israel, and God delivered them into Gideon's hands with a small army of 300 men, emphasizing divine intervention over human strength. This victory is a testament to God's power and faithfulness in delivering His people. The Midianites' defeat serves as a reminder of God's ability to overcome overwhelming odds, reinforcing the theme of divine justice and protection.

as to Sisera and Jabin
Sisera was the commander of the Canaanite army under King Jabin of Hazor, as detailed in Judges 4-5. Deborah, a prophetess and judge, along with Barak, led Israel to victory against them. Sisera's defeat was marked by his death at the hands of Jael, a woman, which was unexpected and humiliating for a military leader. This event highlights God's sovereignty and the fulfillment of His promises through unexpected means. Jabin's defeat symbolizes the end of Canaanite oppression and the restoration of peace for Israel.

at the River Kishon
The River Kishon is a significant geographical location in the narrative of Sisera's defeat. It is where the Canaanite forces were overwhelmed by a sudden flood, as described in Judges 5:21. This natural phenomenon is seen as an act of God, aiding Israel's victory. The Kishon River's role in the battle underscores the theme of God's control over nature and His ability to use it to accomplish His purposes. This event is a powerful reminder of God's intervention in history to deliver His people.

who perished at Endor
This phrase refers to a specific historical event involving the defeat of Israel's enemies. Endor is a location in the territory of Manasseh, near the Jezreel Valley. It is famously known as the place where King Saul consulted a medium before his final battle against the Philistines (1 Samuel 28:7). The mention of Endor in Psalm 83:10 likely alludes to the defeat of the Midianites and their allies, as recounted in Judges 4-7, where God delivered Israel from oppression through leaders like Deborah and Gideon. The reference serves as a reminder of God's past deliverance and judgment against those who opposed His people.

and became like dung on the ground
This vivid imagery emphasizes the totality of the enemies' defeat and their subsequent disgrace. In ancient Near Eastern culture, being compared to dung signifies utter humiliation and worthlessness. This metaphor is used elsewhere in Scripture to describe the fate of those who oppose God (2 Kings 9:37; Jeremiah 8:2). The imagery underscores the theme of divine justice, where those who rise against God's chosen people are ultimately brought low. It also serves as a prophetic warning to future adversaries of Israel, highlighting the futility of opposing God's sovereign plans.

Make their nobles like Oreb and Zeeb
Oreb and Zeeb were Midianite leaders defeated by Gideon as recorded in Judges 7:25. Their defeat symbolizes God's deliverance of Israel from oppression. The reference to these leaders in Psalm 83:11 serves as a reminder of God's past victories over Israel's enemies. The Midianites were nomadic people who often raided Israel, and their defeat was a significant event in Israel's history. This phrase calls for a similar divine intervention against current adversaries, emphasizing the theme of God's justice and protection.

and all their princes like Zebah and Zalmunna
Zebah and Zalmunna were also Midianite kings defeated by Gideon, as detailed in Judges 8:5-21. Their capture and execution marked the end of Midianite oppression. The mention of these kings in Psalm 83:11 highlights the complete and decisive nature of God's deliverance. Historically, the Midianites were a persistent threat, and their defeat by Gideon was a turning point for Israel. This phrase underscores the hope for a similar outcome against present foes, reflecting a desire for God's continued intervention and the ultimate triumph of righteousness.

who said
This phrase refers to the enemies of Israel, specifically the nations conspiring against God's people. In the context of Psalm 83, these are historical adversaries who sought to destroy Israel. The psalmist Asaph is calling upon God to remember the threats and actions of these nations. This reflects a recurring theme in the Old Testament where Israel faces opposition from surrounding nations.

“Let us possess for ourselves
The desire to possess indicates a covetous intent to take over the land that God had given to Israel. This reflects the historical reality of territorial conflicts in the ancient Near East, where land was a primary source of wealth and power. The phrase suggests a direct challenge to God's sovereignty and His covenant promises to Israel regarding the land.

the pastures of God.”
The term "pastures" symbolizes the fertile and prosperous land of Israel, often described as a land flowing with milk and honey. This land was seen as a divine gift, and its possession was tied to the covenant relationship between God and His people. The phrase "pastures of God" underscores the sacredness of the land, as it was not just any territory but one specifically designated by God for His people. This connects to other scriptures where the land is a central element of God's promises, such as in Genesis 12:7 and Deuteronomy 11:12. The desire to take these pastures can be seen as an affront to God's provision and blessing.

Make them like tumbleweed, O my God
This phrase is a plea for divine intervention against the enemies of Israel. Tumbleweed, often found in arid regions, is easily blown about by the wind, symbolizing instability and lack of foundation. In biblical times, this imagery would resonate with the audience familiar with the harsh desert landscapes of the Near East. The psalmist's request for God to make the enemies like tumbleweed suggests a desire for their plans to be thwarted and for them to be scattered and ineffective. This reflects a common theme in the Psalms where the psalmist seeks God's justice against adversaries. The invocation "O my God" emphasizes a personal relationship with God, highlighting trust and reliance on divine power.

like chaff before the wind
Chaff is the husk of grain that is separated and discarded during the threshing process. In ancient agricultural practices, chaff was considered worthless and was easily carried away by the wind. This imagery is used throughout Scripture to depict the fate of the wicked, as seen in Job 21:18 and Psalm 1:4. The comparison to chaff underscores the transitory and insubstantial nature of the enemies' power and influence. The wind, often a metaphor for God's judgment or spirit, suggests that divine intervention will render the enemies powerless and dispersed. This phrase aligns with the biblical theme of God's ultimate sovereignty and justice, where the wicked are eventually brought to nothing.

As fire consumes a forest
This phrase evokes the image of a powerful and uncontrollable force. In biblical times, fire was often used as a metaphor for God's judgment and purification (e.g., Isaiah 66:15-16). Forests in the ancient Near East, such as the forests of Lebanon, were known for their density and grandeur, symbolizing strength and majesty. The consuming fire represents the totality and inevitability of divine judgment against the enemies of God, as seen in the context of Psalm 83, where the psalmist calls for God's intervention against hostile nations.

as a flame sets the mountains ablaze
Mountains in biblical literature often symbolize stability and permanence. The imagery of a flame setting mountains ablaze suggests a dramatic and overwhelming transformation, indicating that even the most enduring and seemingly unassailable entities are vulnerable to God's power. This can be connected to prophetic imagery found in passages like Nahum 1:5-6, where mountains quake before the Lord. The phrase also foreshadows the ultimate judgment and renewal of creation, as seen in 2 Peter 3:10, where the heavens and earth are described as being reserved for fire. This imagery can be seen as a type of Christ's return, where He will purify and renew all things.

so pursue them with Your tempest
This phrase invokes the imagery of a powerful storm, symbolizing God's judgment and wrath against His enemies. In biblical context, a tempest often represents divine intervention and the overwhelming power of God (Job 9:17, Isaiah 29:6). The use of "pursue" suggests relentless pursuit, indicating that God's judgment is inescapable. Historically, storms were seen as manifestations of divine power, and this imagery would resonate with ancient audiences familiar with the destructive force of natural elements. Theologically, this can be seen as a call for God to actively engage in the defense of His people, similar to how He protected Israel during the Exodus (Exodus 14:24).

and terrify them with Your storm
The word "terrify" emphasizes the fear and awe that God's power can instill in His adversaries. In the Bible, storms are often used to demonstrate God's might and authority over creation (Psalm 29:3-9). This phrase suggests that God's intervention is not only physical but also psychological, instilling fear and confusion among His enemies. The storm can be seen as a metaphor for God's overwhelming presence, much like the storm that surrounded Mount Sinai when God gave the Law to Moses (Exodus 19:16-19). This imagery also connects to the New Testament, where Jesus calms the storm, demonstrating His divine authority (Mark 4:39), and foreshadowing the ultimate victory over chaos and evil.

Cover their faces with shame
This phrase reflects a plea for divine intervention against the enemies of Israel. The concept of shame in the biblical context often implies a public disgrace or humiliation, which was a severe consequence in ancient Near Eastern cultures. Shame was not just a personal feeling but a social status that affected one's standing in the community. The psalmist's request for God to cover their faces with shame suggests a desire for their enemies to be publicly exposed and humiliated, leading to a recognition of their wrongdoing. This aligns with the biblical principle that God opposes the proud but gives grace to the humble (James 4:6).

that they may seek Your name
The ultimate goal of the psalmist's plea is not merely the defeat of enemies but their transformation. Seeking God's name implies a turning towards God, acknowledging His sovereignty and authority. In the Hebrew context, a name represents one's character and essence. Thus, seeking God's name means seeking His presence and aligning with His will. This reflects a redemptive purpose, where even adversaries are given the opportunity to repent and recognize the true God. This theme is echoed in other scriptures, such as Isaiah 45:22, where God invites all the ends of the earth to turn to Him and be saved.

O LORD
The use of "LORD" in all capitals indicates the Hebrew name YHWH, the covenant name of God revealed to Moses in Exodus 3:14. This name signifies God's eternal, self-existent nature and His faithfulness to His promises. Invoking YHWH emphasizes the psalmist's reliance on the covenant relationship between God and Israel. It also underscores the belief that God is not a distant deity but a personal and relational God who intervenes in the affairs of His people. This invocation is a reminder of God's past deliverances and His ongoing commitment to His people, as seen throughout the Old Testament narrative.

May they be ever ashamed and terrified;
This phrase reflects a plea for the enemies of God to experience ongoing shame and fear. In the biblical context, shame often signifies a loss of honor and status, which was significant in ancient Near Eastern cultures where honor was highly valued. The psalmist's request for perpetual shame and terror suggests a desire for a lasting impact on those who oppose God. This aligns with the broader biblical theme of divine justice, where the wicked face consequences for their actions (Psalm 35:4, Isaiah 41:11). The use of "terrified" indicates a deep-seated fear, possibly reflecting the fear of God's power and judgment, as seen in other scriptures like Deuteronomy 2:25, where God instills fear in the hearts of Israel's enemies.

may they perish in disgrace.
The call for the enemies to "perish in disgrace" emphasizes the ultimate defeat and humiliation of those who stand against God. In the historical context, disgrace would mean a complete loss of reputation and standing, which was a fate worse than death in many ancient societies. This phrase can be seen as a prophetic declaration of the final judgment, where the wicked are eternally separated from God (Matthew 25:41). The concept of perishing in disgrace also connects to the broader biblical narrative of the triumph of God's righteousness over evil, as seen in Revelation 19:11-21, where Christ returns to defeat His enemies. This reflects the justice and holiness of God, ensuring that evil does not prevail.

May they know that You alone
This phrase emphasizes the exclusivity of God as the one true deity. In the context of ancient Israel, surrounded by polytheistic cultures, this assertion was a declaration of monotheism. The Israelites were often tempted by the gods of neighboring nations, such as Baal and Asherah, but this statement reaffirms the belief in Yahweh as the sole God. This exclusivity is echoed in the Shema, found in Deuteronomy 6:4, which declares, "Hear, O Israel: The LORD our God, the LORD is one."

whose name is the LORD
The use of "LORD" in all capital letters signifies the translation of the Tetragrammaton, YHWH, the personal name of God revealed to Moses in Exodus 3:14-15. This name is considered sacred and is often replaced with "Adonai" in Jewish tradition when reading the scriptures aloud. The name signifies God's eternal existence and unchanging nature. It is a reminder of God's covenant relationship with Israel and His faithfulness throughout generations.

are Most High
The title "Most High" is a translation of the Hebrew "El Elyon," which denotes God's supreme authority and sovereignty over all creation. This title is used throughout the Old Testament to emphasize God's power and majesty, as seen in Genesis 14:18-20, where Melchizedek blesses Abram in the name of "God Most High." It underscores God's position above all other spiritual beings and earthly rulers, affirming His ultimate control over the universe.

over all the earth
This phrase highlights God's dominion not just over Israel, but over the entire world. It reflects the universal scope of God's reign, as seen in Psalm 24:1, "The earth is the LORD's, and everything in it." This global perspective is significant in the context of the psalm, which is a plea for God to act against the nations conspiring against Israel. It reassures the faithful that God's authority extends beyond national boundaries and that His justice and righteousness will prevail universally.