Psalm 83:10
who perished at Endor and became like dung on the ground.
who perished at Endor
This phrase refers to a specific historical event recorded in the Old Testament, where the enemies of Israel were defeated. The location, Endor, is significant as it is mentioned in the context of the battle against the Canaanite kings. The Hebrew root for "Endor" (עֵין־דּוֹר) can be translated as "spring of the dwelling," indicating a place of settlement or habitation. Historically, Endor is known from the account in 1 Samuel 28, where King Saul visits the medium of Endor. This connection highlights the spiritual and physical battles faced by Israel, emphasizing God's deliverance and judgment upon those who oppose His people. The defeat at Endor serves as a reminder of God's sovereignty and the ultimate futility of resisting His will.

became like dung on the ground
This vivid imagery underscores the totality of the defeat experienced by the enemies of Israel. The Hebrew word for "dung" (דֹּמֶן) conveys a sense of worthlessness and complete destruction. In ancient agricultural societies, dung was often used as fertilizer, symbolizing something that is discarded and trampled underfoot. This phrase illustrates the complete humiliation and obliteration of those who rise against God's chosen people. It serves as a powerful reminder of the consequences of opposing God's plans and the ultimate victory of righteousness over wickedness. The imagery also reflects the biblical theme of divine justice, where the proud and rebellious are brought low, reinforcing the call for humility and obedience to God's commands.

Persons / Places / Events
1. Endor
A location in ancient Israel, known for its association with the defeat of the Canaanite kings. It is also famously known as the place where King Saul consulted a medium.

2. Canaanite Kings
The rulers of the Canaanite tribes who opposed Israel. Their defeat is a symbol of God's judgment against those who oppose His people.

3. The Defeat
This event refers to the historical defeat of Israel's enemies, which is used as a metaphor for God's ultimate victory over His adversaries.
Teaching Points
God's Sovereignty in Judgment
God is sovereign over all nations and peoples. The defeat of the Canaanite kings at Endor serves as a reminder that God will ultimately judge and defeat those who oppose Him and His people.

The Consequences of Opposing God
The imagery of becoming "like dung on the ground" is a stark reminder of the consequences of opposing God. It serves as a warning to remain faithful and obedient to God's commands.

Trust in God's Deliverance
Just as God delivered Israel from their enemies, believers today can trust in God's deliverance from spiritual battles and adversities.

The Importance of Spiritual Discernment
The contrast between the victory at Endor and Saul's visit to the medium highlights the need for spiritual discernment and reliance on God rather than seeking guidance from ungodly sources.
Bible Study Questions
1. How does the defeat of the Canaanite kings at Endor illustrate God's power and justice?

2. In what ways can the imagery of becoming "like dung on the ground" serve as a warning for us today?

3. How can we apply the lesson of trusting in God's deliverance in our current life situations?

4. What are some modern-day examples of seeking guidance from ungodly sources, and how can we avoid them?

5. How does the account of Deborah and Barak in Judges 4-5 inspire us to act with courage and faith in God's promises?
Connections to Other Scriptures
Judges 4-5
The account of Deborah and Barak's victory over Sisera, which is connected to the defeat of the Canaanite kings. This victory is a demonstration of God's power and faithfulness to Israel.

1 Samuel 28
The account of Saul visiting the medium at Endor, highlighting the spiritual decline of Saul and contrasting with the victory of God's people over their enemies.

Psalm 78:66
This verse speaks of God defeating His enemies, similar to the imagery in Psalm 83:10, emphasizing God's power and justice.
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
Prayer Based on Experience and on HistoryR. Tuck Psalm 83:8-11
People
Amalek, Asaph, Hagarites, Hagrites, Ishmaelites, Jabin, Korah, Midianites, Oreb, Psalmist, Sisera, Zalmunna, Zebah, Zeeb
Places
Jerusalem
Topics
Bodies, Destroyed, Destruction, Dung, Dust, Endor, En-dor, Ground, Perished, Refuse, Waste
Dictionary of Bible Themes
Psalm 83:10

     6151   dirt

Psalm 83:9-18

     5029   knowledge, of God

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 83:10 NIV
Psalm 83:10 NLT
Psalm 83:10 ESV
Psalm 83:10 NASB
Psalm 83:10 KJV

Psalm 83:10 Commentaries

Bible Hub
Psalm 83:9
Top of Page
Top of Page