Psalm 83:2
See how Your enemies rage, how Your foes have reared their heads.
See how
The phrase "See how" invites the reader to observe and understand the situation at hand. In Hebrew, the word often translated as "see" is "ra'ah," which means to perceive or consider. This is a call to awareness, urging the faithful to recognize the reality of the threats against them. It is a reminder that God is not oblivious to the plight of His people; He is fully aware and attentive to their circumstances.

Your enemies
The term "Your enemies" refers to those who oppose God and His people. In the Hebrew text, the word for "enemies" is "oyeb," which denotes adversaries or those who harbor hostility. Historically, Israel faced numerous enemies, both external and internal, who sought to disrupt their covenant relationship with God. This phrase underscores the spiritual battle between the forces of good and evil, reminding believers that opposition to God is ultimately futile.

rage
The word "rage" conveys a sense of tumultuous anger and aggression. In Hebrew, the word "hamah" is used, which can mean to make a loud noise or to be in a state of uproar. This reflects the intensity and ferocity of the opposition against God and His people. It serves as a vivid depiction of the chaos and disorder that ensues when individuals or nations set themselves against divine purposes.

how Your foes
The phrase "how Your foes" continues the theme of opposition, with "foes" being synonymous with enemies. The Hebrew word "tsar" is often used, indicating distress or narrowness, suggesting that these adversaries are not only hostile but also oppressive. This highlights the persistent and constricting nature of those who oppose God's will, emphasizing the need for divine intervention.

have reared their heads
The imagery of "have reared their heads" suggests a bold and defiant posture. In the original Hebrew, the phrase can be understood as lifting or exalting oneself, which implies arrogance and pride. This act of raising one's head is symbolic of rebellion and self-exaltation against God. Historically, this can be seen in the repeated attempts by various nations to subjugate Israel and challenge God's sovereignty. It serves as a reminder of the ultimate downfall of prideful opposition to the Almighty.

Persons / Places / Events
1. Enemies of God
These are the adversaries who oppose God's people and His purposes. In the context of Psalm 83, they are the nations surrounding Israel that seek its destruction.

2. Asaph
The author of this Psalm, a prominent Levite musician and seer in David's court, who often wrote about the struggles and deliverance of Israel.

3. Israel
The nation chosen by God, often under threat from surrounding nations, representing God's covenant people.

4. Surrounding Nations
Historically, these would include nations like Edom, Moab, and Ammon, who were often in conflict with Israel.

5. Divine Intervention
The event sought by the Psalmist, calling for God to act against His enemies and protect His people.
Teaching Points
Understanding Spiritual Warfare
Recognize that the enemies of God are not just physical but spiritual, and they continue to oppose God's purposes today.

Trust in God's Sovereignty
Despite the apparent strength of God's foes, believers are called to trust in God's ultimate control and justice.

Prayer for Deliverance
Like Asaph, we should earnestly pray for God's intervention in the face of opposition, trusting in His power to save.

Awareness of Opposition
Be aware that following God may bring opposition, but also remember that God is our defender.

Hope in God's Justice
Take comfort in the assurance that God will ultimately vindicate His people and bring justice to His enemies.
Bible Study Questions
1. How does understanding the historical context of Israel's enemies enhance our interpretation of Psalm 83:2?

2. In what ways do you see the "raging" of God's enemies in today's world, and how can we respond biblically?

3. How does the theme of divine intervention in Psalm 83:2 encourage you in your personal struggles?

4. What other biblical examples can you find where God intervened against the enemies of His people, and what can we learn from them?

5. How can we apply the lessons from Psalm 83:2 to our prayer life, especially when facing opposition or challenges?
Connections to Other Scriptures
Psalm 2
This Psalm also speaks of nations raging against God and His anointed, highlighting the futility of opposing God's sovereign will.

Exodus 15:9-10
The enemies of Israel boast of their plans, but God intervenes, demonstrating His power and protection over His people.

Isaiah 41:11-12
God promises that those who rage against His people will be put to shame and perish, reinforcing the theme of divine justice.
The Foes of the Church are the Foes of GodR. Tuck Psalm 83:2
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
Astir, Behold, Control, Enemies, Exalted, Foes, Hate, Haters, Hating, Heads, Lift, Lifted, Lifting, Raised, Rear, Roar, Stirred, Themselves, Tumult, Uproar, War
Dictionary of Bible Themes
Psalm 83:2

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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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