Exegetical and Hermeneutical Commentary of Psalms 83:9
Do unto them as [unto] the Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:
9. Do thou unto them as unto Midian;
As unto Sisera, as unto Jabin, at the torrent of Kishon.
The victory of Gideon over the confederate forces of the Midianites, Amalekites, and Arabians (Judges 7, 8) is referred to by Isaiah as a typical triumph (Isa 9:4; Isa 10:26). They fell, like Jehoshaphat’s enemies (2Ch 20:23), by one another’s hands. For the rout of the Canaanites see Judges 4, 5. The storm-swollen torrent of the Kishon contributed to the victory (Jdg 5:21).
Fuente: The Cambridge Bible for Schools and Colleges
9 12. Prayer for their destruction as the Canaanites were destroyed by Deborah and Barak, and the Midianites by Gideon.
Fuente: The Cambridge Bible for Schools and Colleges
Do unto them as unto the Midianites – That is, Let them be overthrown and destroyed as the Midianites were. The reference here is to the complete overthrow of the Midianites, as related in Num. 31.
As to Sisera – The captain or commander of the army of Jabin, king of Canaan. He was conquered by the Hebrew armies under the direction of the prophetess Deborah, by the instrumentality of Barak Jdg 4:4, Jdg 4:6,Jdg 4:14-15, and was slain by Jael, the wife of Heber the Kenite, Jdg 4:17-21.
As to Jabin – The king of Canaan, in whose service Sisera was.
At the brook of Kison – Jdg 4:13. This is a stream which rises near Mount Tabor, and empties itself into the Bay of Ptolemais. In Jdg 5:21, in the song of Deborah on occasion of this victory, it is mentioned as that ancient river, the river Kishon; that is, it was a stream which was well known; which had been referred to in ancient tales and poetry; not a newly discovered river, but a river whose name and locality were familiar to all.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Do unto them as unto the Midianites] Who were utterly defeated by Gideon, Jdg 7:21-22.
As to Sisera] Captain of the army of Jabin, king of Canaan, who was totally defeated by Deborah and Barak, near Mount Tabor, by the river Kishon; and himself, after having fled from the battle, slain by Jael, the wife of Heber, the Kenite. See Jdg 4:15, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
9-11. Compare the similar fateof these (2Ch 20:23) with thatof the foes mentioned in Jud 7:22,here referred to. They destroyed one another (Jdg 4:6-24;Jdg 7:25). Human remains formmanure (compare 2Ki 9:37;Jer 9:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Do unto them as unto the Midianites,…. In the times of Gideon, who destroyed one another, trod in whose destruction the hand of the Lord was very visible, Jud 7:20, and much in the same manner was the confederate army of the Moabites, Ammonites, and others, destroyed in the times of Jehoshaphat, 2Ch 20:20,
as to Sisera, as to Jabin: Jabin was a king of Canaan, who oppressed Israel, and Sisera was his general; the latter was slain by a woman, Jael, the wife of Heber; and the former the hand of Israel prevailed against, until they destroyed him, Jud 4:2, the great victory which they obtained over them was
at the brook of Kison, or “Kishon”, Jud 4:7 with this compare 2Ch 20:16.
Fuente: John Gill’s Exposition of the Entire Bible
With reference is made to Gideon’s victory over the Midianites, which belongs to the most glorious recollections of Israel, and to which in other instances, too, national hopes are attached, Isa 9:3 [4], Isa 10:26, cf. Hab 3:7; and with the asyndeton ( , as Norzi states, who does not rightly understand the placing of the Metheg) to the victory of Barak and Deborah over Sisera and the Canaanitish king Jabin, whose general he was. The Beth of is like the Beth of in Psa 110:7: according to Jdg 5:21 the Kishon carried away the corpses of the slain army. Endor , near Tabor, and therefore situated not far distant from Taanach and Megiddo (Jdg 5:19), belonged to the battle-field. , starting from the radical notion of that which flatly covers anything, which lies in , signifying the covering of earth lying flat over the globe, therefore humus (like , terra , and , tellus ), is here (cf. 2Ki 9:37) in accord with (from ), which is in substance akin to it. In Psa 83:12 we have a retrospective glance at Gideon’s victory. Oreb and Zeeb were of the Midianites, Jdg 7:25; Zebach and Tsalmunna , their kings, Jdg 8:5.
(Note: The Syriac Hexapla has (Hos 10:14) instead of , a substitution which is accepted by Geiger, Deutsch. Morgenlnd. Zeitschr. 1862, S. 729f. Concerning the signification of the above names of Midianitish princes, vid., Nldeke, Ueber die Amalekiter, S. 9.)
The pronoun precedes the word itself in , as in Exo 2:6; the heaped-up suffixes emo ( emo ) give to the imprecation a rhythm and sound as of rolling thunder. Concerning , vid., on Psa 2:6. So far as the matter is concerned, 2Ch 20:11 harmonizes with Psa 83:13. Canaan, the land which is God’s and which He has given to His people, is called (cf. Psa 74:20).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Prophetic Imprecations. | |
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 (Judg. iv. 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. Judg. v. 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 (v. 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. lxiv. 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, Judg. vii. 25), and like Zeba and Zalmunna, whom Gideon himself slew, Judg. viii. 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 (v. 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, Prov. xx. 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,” Ps. i. 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, v. 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. vi. 8) and particularly of all the enemies of God’s church. The application of these comparisons we have (v. 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, v. 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. xxvi. 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 (v. 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. xii. 2) shall redound to the everlasting honour and praise of that God to whom vengeance belongs.
Fuente: Matthew Henry’s Whole Bible Commentary
9. Do to them as to the Midianites. The faithful, having complained of the very grievous oppressions to which they were subjected, with the view of inducing God the more readily to succor them, now call to their remembrance the many occasions on which he had afforded relief to his people, when brought into the most desperate circumstances. From this, it is an obvious inference, that God wisely delays his aid to his servants under oppression, that when they seem to be reduced to the last extremity, he may appear in a miraculous manner for their succor. The prophet, in this verse, mingles together two histories. Strict accuracy would have required him to have said in one connected sentence, Do to them as to the Midianites at the brook Kishon. But he inserts in the middle of this sentence, the slaughter of Jabin and Sisera. It was, however, of no great importance to distinguish particularly between the two histories. He considered it enough for his purpose, to bring to the remembrance of himself and other pious Jews, the miracles which God in the days of old had so often wrought in delivering his people. The great object aimed at is to show, that God, who had so often put his enemies to flight, and rescued his poor trembling sheep out of the jaws of wolves, was not now without the power of effecting the same deliverance. The wonderful manner in which he succoured his people by the hand of Gideon is well known: Jud 6:0 and 7; It might have seemed altogether ridiculous for Gideon to venture to engage in battle against a very powerful army, with no greater a number of men of war than three hundred, and these, be it observed, such as had been in a state of bondage during their whole lives, and whom the mere look of their lords might have thrown into consternation. And yet, it came to pass, that the Midianites perished by turning their swords against each other. The same goodness God displayed in the slaughter of Sisera and king Jabin, Jud 4:13. Barak, under the conduct of a woman, Deborah, discomfited them both, when, with a small handful of soldiers, he intrepidly gave battle to their mighty host. And Sisera, the general of the army, did not die bravely on the field of battle, but was smitten by the hand of a woman after he had retired to some hiding-place. That the faithful may not be overwhelmed with terror and fall into despair, they seasonably fortify themselves with these examples of deliverance, by which God had shown that in himself alone there resides a sufficiency of power to defend his people, whenever, destitute of the resources of human aid, they should betake themselves to him. From that astonishing and unwonted mode of granting deliverance, they came to the conclusion, that he is a wonderful worker in preserving his Church; in order to encourage themselves to entertain the fullest confidence, that in his breath alone they would have sufficient strength to overthrow all their enemies. Nor is it only in this passage that the slaughter of the Midianites is related for this purpose. Isaiah also (Isa 9:4) introduces it for confirming the truth of the Church’s restitution: “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.” When it is stated that they became manure for the earth, the expression may be explained as meaning, either, first, that their carcases lay rotting upon the earth; or, secondly, that they were trampled under foot as manure. This latter exposition is the most appropriate; but I do not reject the former. The reason why it is said, They perished at Endor, it is somewhat difficult to ascertain. The name, Endor, is to be found in Jos 17:11; and it is probable, that the army of king Jabin was destroyed there. (446) The opinion entertained by some, that Endor is here used as an appellative, conveying the idea that their discomfiture was open and visible to the eye, is what I cannot approve.
(446) Endor is not mentioned in the account given of the discomfiture of Jabin’s host, and the slaughter of Sisera, in Jud 4:0; but it appears from Jos 17:11, which Calvin quotes, to have been a part of the portion which fell to the tribe of Manasseh. In that passage, Taanach and Megiddo are mentioned as districts adjoining to Endor. And in the song of Deborah, the kings of Canaan who fought on the occasion referred to, against the Israelites, are said to have fought “in Taanach by the waters of Megiddo,” Jud 5:19. This may explain why they are said to have perished at Endor, which was near the place where Sisera’s army were destroyed.
Fuente: Calvin’s Complete Commentary
(9-12) For the historical allusion see references in margin. The splendid victories of Barak and Gideon were the constant theme of poets and prophets when trying to encourage their own generation by the examples of the past. (See Isa. 9:4; Isa. 10:26; Hab. 3:7.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Do unto them The thing they proposed to do to Judah is imprecated on them. The issue of the war was the question of national existence. Let God arbitrate, and give this boon only to the innocent party.
As the Midianite See Judges 7.
Sisera Jdg 4:22.
Jabin Jdg 4:23-24.
Kishon The battle was at the River Kishon, on the great plain of Esdraelon, where the army under the generalship of Sisera was routed, which lost for him his life, and for Jabin, the king, his kingdom.
Fuente: Whedon’s Commentary on the Old and New Testaments
There is not only a great beauty in this appeal and prayer of the church, against all her enemies, but also a great exercise of faith, in divine dependence. We give God credit for all that is to come, when we give him the glory of what is past, in redemptions. The church had many striking and signal deliverances to have recourse to, in the ancient monuments of the Lord’s dealing with her foes. The story of Jabin and Sisera, the captain of his host, who mightily oppressed Israel, was well known; and in the songs of Israel, no doubt, the children were taught from one generation to another. Jdg 4:5 . And so likewise was the victory of Israel over Oreb and Zeeb, Jdg 7 . But what I would particularly desire the Reader to remark upon this occasion is, the strength of faith, and the referring all the glory of salvation unto God. The prayer is, Do thou, Lord, accomplish these things for us; for it belongs not to an arm of flesh. It is blessed to learn where all our mercies are; and from whence to look for salvation. And what a divine thought doth the last verse close with, as the sum and ultimate attainment of all! That men may know Jehovah to be Jehovah. And as it is life eternal to know, God, and God in Christ: so the enemies of God shall, sooner or later, know, to their everlasting ruin and shame, the same sovereignty of his power. For the knee that will not bend to his grace, shall break under his rod. Joh 17:2-3 ; Psa 2:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 83:9 Do unto them as [unto] the Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:
Ver. 9. Do unto them as unto the Midianites ] And how that was, see Jdg 6:1-40 ; Jdg 7:1-25 ; Jdg 8:1-21 . Preces sunt bombardae et instrumenta bellica Christianorum saith Luther.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 83:9-12
9Deal with them as with Midian,
As with Sisera and Jabin at the torrent of Kishon,
10Who were destroyed at En-dor,
Who became as dung for the ground.
11Make their nobles like Oreb and Zeeb
And all their princes like Zebah and Zalmunna,
12Who said, Let us possess for ourselves
The pastures of God.
Psa 83:9-12 This strophe reminds the current Israelites of YHWH’s presence and help in the past when invaders plotted to take Israel’s land.
1. as with Midian – Jdg 7:22
2. Sisera and Jabin – Jdg 4:22-23
3. Oreb and Zeeb – Jdg 7:25
4. Zebah and Zalmunna – Jdg 8:21
Psa 83:10 as dung for the ground This refers to the huge number of dead bodies after a battle. The prospect of being improperly buried or eaten by animals would terrify ANE people (cf. 2Ki 9:37; Psa 79:2-3; Jer 8:2; Jer 22:19; Jer 36:30). This was a curse formula!
En-dor This location is mentioned in Saul’s day but not in the book of Judges. The NEB changes it to En-harod, which is mentioned in Jdg 7:1 and fits with the historical allusions of Psa 83:9-11 (i.e., Judges 4-8). The UBS Text Project (p. 341) gives En-dor an A rating and rejects the emendation. Though not mentioned by name, it is still in the general area (cf. Jos 17:11).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Midianites. Compare Jdg 7:22.
Sisera. Compare Jdg 4:15.
Jabin. Compare Jdg 4:23.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 83:9-12
Psa 83:9-12
PRAYER FOR GOD TO INTERVENE AS IN ANCIENT INSTANCES OF HIS HELP
“Do thou unto them as unto Midian;
As to Sisera, as to Jabin, at the river Kishon;
Who perished at Endor,
Who became as dung for the earth.
Make their nobles like Oreb and Zeeb;
Yea, all their princes like Zebah and Zalmunna;
Who said, Let us take to ourselves in possession
The habitations of God”
“As unto Midian” (Psa 83:9). The seventh chapter of Judges gives the narrative of how Gideon and three hundred men routed the Midianites, and beheaded their nobles Oreb and Zeeb.
“As to Sisera, as to Jabin” (Psa 83:9). Judges 4 gives the record of Israel’s victories over Sisera and Jabin, a key factor in which was that Jael, the wife of Heber, slew Sisera in his sleep, and Israel prevailed over Jabin the king of Canaan.
“Which perished at Endor” (Psa 83:10). This was evidently the scene of the battle in which Jabin king of Canaan was defeated. The mention of the flesh of the slain fertilizing the ground is an indelicate thought such as many that we encounter in the imprecatory psalms.
“Like Oreb and Zeeb” (Psa 83:11). These were discussed under Psa 83:9, above.
“Like Zebah and Zalmunna” (Psa 83:11). “These were two petty kings of Midian who were slain by Gideon (Jdg 8:4-21).
“Let us take …. the habitations of God” (Psa 83:12). This is difficult to understand because God had only one habitation in Israel, at the location of the tabernacle or the temple. Perhaps the enemy by this intention were thinking of all the dwellings of the Jews in Israel. The language of this verse should not be understood as the words of Oreb, Zeeb, Zebah and Zalmunna, but as the arrogant boast of the enemies mentioned in Psa 83:6-8.
E.M. Zerr:
Psa 83:9. The Midianites withstood Israel on their journey to Palestine (Numbers 31), and God helped the Israelites. Sisera and Jabin shared a like fate (Judges 4).
Psa 83:10. Became as dung means they were debased to the state of refuse. But refuse serves a good purpose for the benefit of the earth, and these nations were made to serve for some benefit to the people of God.
Psa 83:11. The men named were leaders of some heathen nations living in Palestine in the time of the judges. The account of Gideon’s victory over them may be seen in the book of Judges, chapters 7 and 8.
Psa 83:12. The men named in the preceding verse were boastful and thought they would do great harm to the Israelites. Their threats of victory, however, were turned into defeat. David thought back over the history of those times and prayed that a like defeat might come to his enemies who were opposing his service to God.
Fuente: Old and New Testaments Restoration Commentary
as unto: Num 31:7, Num 31:8, Jdg 7:22-25, Isa 9:4, Isa 10:26
as to Sisera: Jdg 4:15-24
of Kison: The variations of Kison and Kishon only exists in the translation; the original being uniformly Kishon. Jdg 5:21
Reciprocal: Gen 37:28 – Midianites Num 5:27 – the woman Jdg 4:2 – Sisera Jdg 4:7 – Kishon Jdg 5:31 – So let Jdg 8:28 – was Midian Psa 5:10 – let Eze 32:4 – General Hab 3:14 – the head Zep 2:13 – he will
Fuente: The Treasury of Scripture Knowledge
83:9 Do unto them as [unto] the {h} Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:
(h) By these examples they were confirmed that God would not permit his people to be completely destroyed, Jud 7:21,4:15.
Fuente: Geneva Bible Notes
2. The desire for deliverance 83:9-18
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Asaph prayed that God would deliver His people, as He had in the past during the Judges Period. God had destroyed the Midianites with Gideon’s small band of soldiers (Judges 7-8). Oreb and Zeeb were the Midianite commanders (Jdg 7:25), and Zebah and Zalmunna were the Midianite kings (Jdg 8:5-6; Jdg 8:12; Jdg 8:18). God defeated the Canaanite coalition near the Kishon River, and the town of Endor, through Deborah and Barak (Judges 4). Sisera was the Canaanite commander and Jabin the Canaanite king. These were both powerful victories that ended the domination of these enemies of Israel.