Psalm 83:17
May they be ever ashamed and terrified; may they perish in disgrace.
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.

Persons / Places / Events
1. Asaph
The author of Psalm 83, Asaph was a prominent Levite singer and seer in David's court. He is known for his role in leading worship and composing psalms.

2. Israel
The nation of Israel is the central focus of the psalm, as Asaph prays for God's protection over His people against their enemies.

3. Enemies of Israel
The psalm lists various nations and groups that conspired against Israel, seeking its destruction. These include Edom, Ishmaelites, Moab, and others.

4. God's Judgment
The event of divine intervention and judgment against the enemies of Israel is a central theme, as Asaph calls upon God to act decisively.

5. Historical Conflicts
The psalm reflects the historical context of Israel's frequent conflicts with surrounding nations, emphasizing the need for divine deliverance.
Teaching Points
The Reality of Spiritual Warfare
Believers should recognize that spiritual battles are ongoing and require reliance on God's power and protection.

Trust in Divine Justice
Trusting God to execute justice allows believers to focus on living righteously without seeking personal vengeance.

The Power of Prayer
Asaph's prayer demonstrates the importance of interceding for God's intervention in times of trouble.

God's Sovereignty Over Nations
Understanding that God is sovereign over all nations can bring peace and confidence in His ultimate plan.

The Consequences of Opposing God
The fate of those who oppose God's people serves as a warning of the consequences of resisting His will.
Bible Study Questions
1. How does Asaph's prayer in Psalm 83:17 reflect the nature of spiritual warfare faced by believers today?

2. In what ways can we apply the principle of leaving vengeance to God in our personal conflicts, as seen in Romans 12:19?

3. How does the historical context of Israel's enemies enhance our understanding of the psalm's message?

4. What can we learn from Asaph's example about the role of prayer in seeking God's intervention in difficult situations?

5. How does the assurance of God's sovereignty over nations, as seen in Isaiah 41:11, impact our perspective on current global events?
Connections to Other Scriptures
Psalm 2
This psalm also speaks of nations conspiring against God's anointed, highlighting the futility of opposing God's plans.

2 Chronicles 20
The account of Jehoshaphat's victory over a coalition of enemies through divine intervention parallels the themes of Psalm 83.

Romans 12:19
This New Testament passage echoes the theme of leaving vengeance to God, aligning with Asaph's plea for divine justice.

Isaiah 41:11
This verse reassures God's people that those who oppose them will be put to shame, similar to the prayer in Psalm 83:17.
An Appeal to HeavenHomilistPsalm 83:1-18
Mental Tendencies in Relation to GodHomilistPsalm 83:1-18
Soul SpoilersS. Conway Psalm 83:1-18
What God is to His PeopleC. Short Psalm 83:1-18
People
Amalek, Asaph, Hagarites, Hagrites, Ishmaelites, Jabin, Korah, Midianites, Oreb, Psalmist, Sisera, Zalmunna, Zebah, Zeeb
Places
Jerusalem
Topics
Abashed, Affrighted, Ashamed, Confounded, Destruction, Disappointed, Disgrace, Dismayed, Forever, Humiliated, Lost, Overcome, Perish, Shame, Troubled, Yea, Yes
Dictionary of Bible Themes
Psalm 83:9-18

     5029   knowledge, of God

Psalm 83:16-18

     5816   consciousness

Psalm 83:17-18

     5836   disgrace

Library
Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan,
St. Thomas Aquinas—On Prayer and The Contemplative Life

Epistle xxxii. To Anastasius, Presbyter .
To Anastasius, Presbyter [1714] . Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy habitual life and lately also in thy epistle; wherein I find two persons at issue with regard to virtues; that is to say, thyself contending for charity, and another for fear and humility. And, though occupied with many things, though ignorant of the Greek language, I have nevertheless sat
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall
Thomas Watson—The Ten Commandments

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V.
St. Thomas Aquinas—On Prayer and The Contemplative Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

Links
Psalm 83:17 NIV
Psalm 83:17 NLT
Psalm 83:17 ESV
Psalm 83:17 NASB
Psalm 83:17 KJV

Psalm 83:17 Commentaries

Bible Hub
Psalm 83:16
Top of Page
Top of Page