Psalm 83:11
Make their nobles like Oreb and Zeeb, and all their princes like Zebah and Zalmunna,
Make their nobles like Oreb and Zeeb
This phrase calls upon historical events recorded in the Book of Judges, where Oreb and Zeeb were Midianite princes defeated by Gideon and his men (Judges 7:25). The Hebrew root for "nobles" (נְדִיבֵיהֶם, nedivehem) suggests individuals of high status or leadership. The psalmist is invoking a divine judgment upon the enemies of Israel, asking God to bring about a similar downfall as that of these Midianite leaders. Historically, the defeat of Oreb and Zeeb was a significant victory for Israel, symbolizing God's deliverance and justice. This plea reflects a desire for God to act decisively against those who oppose His people, reinforcing the belief in divine retribution and protection.

and all their princes like Zebah and Zalmunna
Continuing the theme, this phrase references another pair of Midianite leaders, Zebah and Zalmunna, who were also defeated by Gideon (Judges 8:5-21). The Hebrew word for "princes" (שָׂרֵיהֶם, sarehem) denotes rulers or commanders, emphasizing their authority and the threat they posed. The psalmist's invocation of these names serves as a reminder of God's past interventions on behalf of Israel. It underscores the belief that God will continue to protect and vindicate His people against their adversaries. The historical context of these victories is a testament to God's power and faithfulness, inspiring confidence in His continued support and justice.

Persons / Places / Events
1. Oreb and Zeeb
These were Midianite leaders defeated by Gideon as recorded in Judges 7. Their defeat symbolizes God's deliverance of Israel from its enemies.

2. Zebah and Zalmunna
Also Midianite kings, captured and executed by Gideon in Judges 8. Their downfall represents the ultimate triumph of God's justice over those who oppose His people.

3. Gideon
A judge of Israel who led a small army to victory against the Midianites, demonstrating God's power and faithfulness.

4. Midianites
A nomadic people who oppressed Israel during the time of the Judges. Their defeat is a recurring theme of God's deliverance.

5. Psalm 83
A communal lament and imprecatory prayer asking God to act against Israel's enemies, reflecting a plea for divine intervention and justice.
Teaching Points
God's Sovereignty Over Nations
God is in control of all nations and their leaders. Just as He dealt with the Midianite leaders, He can bring justice and deliverance in our time.

The Power of Prayer
Psalm 83 is a prayer for deliverance. Believers are encouraged to bring their concerns about injustice and oppression to God, trusting in His power to act.

Remembering God's Past Deliverances
Reflecting on past victories, like those over Oreb and Zeeb, strengthens our faith in God's ability to deliver us from current challenges.

Justice and Righteousness
God’s justice is sure and will prevail. We are called to live righteously and trust in His timing for justice.

Spiritual Warfare
The battles against physical enemies in the Old Testament can be seen as a metaphor for spiritual battles. Believers are called to stand firm in faith, using spiritual weapons.
Bible Study Questions
1. How does the defeat of Oreb and Zeeb by Gideon encourage us to trust in God's deliverance today?

2. In what ways can we apply the prayerful attitude of Psalm 83 in our own lives when facing opposition or injustice?

3. How does the account of Gideon and the Midianites illustrate the concept of God using the weak to overcome the strong?

4. What are some modern-day "Midianites" (challenges or oppressors) that believers face, and how can we seek God's intervention?

5. How can reflecting on God's past acts of deliverance, as seen in the accounts of Oreb, Zeeb, Zebah, and Zalmunna, strengthen our faith in His promises?
Connections to Other Scriptures
Judges 7-8
The account of Gideon's victory over the Midianites, where Oreb, Zeeb, Zebah, and Zalmunna are mentioned, provides the historical context for Psalm 83:11.

Psalm 2
This psalm also speaks of God’s sovereignty over the nations and His ultimate victory over those who oppose Him, similar to the themes in Psalm 83.

Isaiah 10:26
References the defeat of Midian at the rock of Oreb, connecting the historical event to God's ongoing deliverance of His people.
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
Chiefs, Nobles, Oreb, Princes, Rulers, Yea, Yes, Zalmunna, Zalmun'na, Zebah, Zeeb
Dictionary of Bible Themes
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

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