Psalm 83:14
As fire consumes a forest, as a flame sets the mountains ablaze,
As fire consumes a forest
This phrase evokes a vivid image of destruction and power. The Hebrew word for "fire" is "אֵשׁ" (esh), which often symbolizes God's judgment and purifying presence throughout the Scriptures. In the ancient Near Eastern context, fire was a common tool for clearing land and purifying metals, signifying both destruction and renewal. The forest, or "יָעַר" (ya'ar), represents a dense, seemingly impenetrable area, much like the nations that rise against God's people. The imagery suggests that just as fire swiftly and completely consumes a forest, so will God's judgment be upon those who oppose Him.

or a flame sets the mountains ablaze
The "flame" here, "לֶהָבָה" (lehavah), is a continuation of the fire imagery, emphasizing the intensity and unstoppable nature of God's power. Mountains, "הָרִים" (harim), in biblical literature often symbolize strength, stability, and sometimes the dwelling places of gods or places of divine encounter. The phrase suggests that even the most formidable and enduring structures are not immune to God's consuming fire. Historically, mountains were seen as places of refuge and strength, yet the psalmist declares that even these will be set ablaze by God's righteous judgment. This serves as a reminder of God's supreme authority over all creation, encouraging believers to trust in His power and justice.

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 psalms that often focus on God's justice and the plight of Israel.

2. Israel
The nation of Israel is the primary subject of Psalm 83, which is a plea for God's intervention against their enemies.

3. Enemies of Israel
The psalm is a prayer for deliverance from a coalition of nations conspiring against Israel, seeking its destruction.

4. Fire and Forest
The imagery of fire consuming a forest is used to describe the swift and total destruction that the psalmist desires for Israel's enemies.

5. Mountains
Symbolic of strength and stability, the mountains being set ablaze signifies the overwhelming power of God's judgment.
Teaching Points
God's Sovereign Power
The imagery of fire consuming a forest illustrates God's unmatched power and ability to bring swift judgment upon His enemies. Believers can trust in God's sovereignty over all circumstances.

The Reality of Divine Judgment
Just as fire can quickly devastate a forest, God's judgment is both inevitable and thorough. This serves as a reminder of the seriousness of sin and the need for repentance.

Prayer for Deliverance
Like Asaph, believers are encouraged to bring their concerns and fears to God, trusting Him to act justly and protect His people from their adversaries.

Symbolism of Fire in Scripture
Fire is often used in the Bible to symbolize purification and judgment. Understanding this symbolism can deepen our comprehension of God's actions and character.

Hope in God's Justice
The psalmist's plea for God to act against Israel's enemies reflects a deep hope in God's justice. Believers today can find hope in knowing that God will ultimately right all wrongs.
Bible Study Questions
1. How does the imagery of fire in Psalm 83:14 enhance our understanding of God's power and judgment?

2. In what ways can we apply the psalmist's prayer for deliverance to our own lives and struggles today?

3. How does the concept of God as a "consuming fire" challenge or comfort you in your personal faith journey?

4. What are some modern-day "enemies" that believers face, and how can we seek God's intervention against them?

5. How do the connections to other scriptures, such as Deuteronomy 4:24 and Hebrews 12:29, deepen our understanding of God's nature and His actions in the world?
Connections to Other Scriptures
Deuteronomy 4:24
This verse describes God as a consuming fire, emphasizing His power and holiness. It connects to the imagery in Psalm 83:14 of fire consuming a forest, illustrating God's ability to destroy His enemies.

Isaiah 10:17-18
These verses speak of the light of Israel becoming a fire that will consume the thorns and briers, similar to the imagery in Psalm 83:14, highlighting God's judgment against those who oppose Him.

Hebrews 12:29
This New Testament verse reiterates the concept of God as a consuming fire, linking the Old Testament imagery to the New Testament understanding of God's nature.
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
Ablaze, Burn, Burneth, Burning, Burns, Causing, Consumes, Fire, Flame, Forest, Hills, Mountains, Sets, Setteth, Wood
Dictionary of Bible Themes
Psalm 83:9-18

     5029   knowledge, of God

Psalm 83:13-15

     4426   chaff

Psalm 83:14-15

     4448   forests
     5828   danger

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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