Psalms 83:2

Psa 83:2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

Ver. 2. For, lo, thine enemies make a tumult] Concurrunt magno impetu, conatu, et ardore, Thine, because ours; for there is a league offensive and defensive between God and his people; the Church must, therefore, needs be invincible, because God is so.

Have lifted up the head] Being insolent and confident, they bear their noses high in the air, uttering loud and lofty language; as did Rabshakeh, sent by Sennacherib, 2Ki 18:17, to which times some refer this psalm, as others to those of Jehoshaphat, 2Ch 20:1-2 (Kimchi).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

3. (Psa 83:2). For lo, thine enemies roar, and thy haters raise the head. The general prayer in the preceding verse is now enforced by a description of the danger, beginning with the violence and confidence of the assailants. The lo is equivalent to see there, and converts the passage into a description of a present scene. The enemies of Israel are, as usual, identified with those of God, as a reason why he should appear for their destruction. The first verb means to make a noise, and is applied to the roar of the sea in Psa 46:3, as it is to the howl of dogs in Psa 59:6, and to internal commotions in Psa 39:6; Psa 42:5; Psa 42:11. Lift up the head, as a natural indication of confidence and triumph. Compare the description of a conquered people, Jdg 8:28.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

He calleth them God’s enemies, which are enemies to his Church.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. Thine enemies make a tumult] They are not merely the enemies of thy people, but they are the enemies of thyself, thy worship, ordinances, and laws: "They make a tumult," they throng together.

They - have lifted up the head.] They have made an irruption into the land of Judea, and encamped at En-gedi, by the Dead Sea, 2Ch 20:1-2.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2 For, behold! thy enemies are tumultuous. As an argument for enforcing the prayer of the preceding verse, it is affirmed that the faithful are oppressed both by the impetuous violence and the crafty policy of their enemies, which, to all human appearance, rendered their escape from death utterly hopeless. When it is said that they are tumultuous and lift up the head, the meaning is, that relying upon their own power, they behave themselves insolently and proudly. By this conduct on the part of their enemies, the minds of the people of God are greatly depressed, and the only way in which they can obtain relief, is by making their moan to Him whose continual work it is to repress the proud. When, therefore, the saints implore his aid, it is their ordinary course to lay before him the perverseness of their enemies. It is worthy of notice, that those who molest the Church are called the enemies of God.

It affords us no small ground of confidence that those who are our enemies are also God’s enemies. This is one of the fruits of his free and gracious covenant, in which he has promised to be an enemy to all our enemies, — a promise for which there is good cause, when it is considered that the welfare of his people, whom he has taken under his protection, cannot be assailed without an injury being, at the same the done to his own majesty. Meanwhile, let us live at peace with all men, as much as in us lies, and let us endeavor to practice uprightness in our whole deportment, that we may be able confidently to appeal to God, that when we suffer at the hands of men, we suffer wrongfully. The pride and violent assaults of our enemies may be combined with craftiness. But when such is the case, it becomes us to yield to God the honor which belongs to him, by resting satisfied that He can succor us; for to break the proud who foam out their rage, and to take the crafty in their own craftiness, is work which He has been accustomed to perform in all ages. To keep us from thinking that we are abandoned to the snares and traps of our enemies, the prophet here seasonably sets before us a consideration calculated to administer the highest consolation and hope, when he calls us God’s hidden ones This expression is understood by some as meaning that the aid and protection which God extends to us, is not apparent to the eye of sense and reason; just as it is said elsewhere of the life of the people of God, that it is hid, (Colossians 3:3.) But this interpretation is too forced, and altogether inconsistent both with the scope of the passage and the natural construction of the words. The design of them is simply to teach that we are hidden under the shadow of God’s wings; for although to outward appearance we lie open, and are exposed to the will of the wicked and the proud, we are preserved by the hidden power of God. Accordingly, it is said in another Psalm, (27:5,)

“In the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me.” (Psalm 27:5)

It is, however, at the same time to be observed, that none are hid under the keeping and protection of God but those who, renouncing all dependence on their own strength, betake themselves with fear and trembling to Him. Such as under the influence of a flattering belief in the sufficiency of their own strength to resist, boldly enter the conflict, and, as if devoid of all fear, wax wanton, will ultimately suffer the consequences which result from inadequate resources. We will then best consult our own safety by taking shelter under the shadow of the Almighty, and, conscious of our own weakness, committing our salvation to him, casting it, so to speak, into his bosom.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) Make a tumult.—Literally, roar like the sea. So (correctly) LXX. and Vulg. (See Psa_46:3.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. make a tumult] A word denoting the uproar and tumult of a throng of people: the substantive for multitude, frequently used of a great army, is derived from it: cp. Psa_46:3; Psa_46:6; Isa_17:12; Isa_29:5; Isa_29:7-8; 2Ch_20:2; 2Ch_20:12; 2Ch_20:15; 2Ch_20:24.

thine enemies … they that hate thee] For Israel’s enemies are Jehovah’s enemies: their plot to destroy His people is a plot to frustrate the purposes and put an end to the worship of Jehovah. Cp. against thee, Psa_83:5; and Jdg_5:31.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For, lo, thine enemies make a tumult,.... Or "a noise" (d): wicked men are commonly noisy, roaring out their blasphemies against God, belching out oaths and curses, and breathing threatenings and slaughter against the saints; especially a numerous army of them, consisting of many people and nations, as this did; who are called the Lord's "enemies", being the enemies of his people, and their cause and his are one and the same; and besides, all wicked men are enemies to God, and all that is good, in their minds, and which appears by their actions; yea, they are enmity itself unto him:

and they that hate thee have lift up the head; are haughty, proud, and arrogant; speak loftily, and with a stiff neck; set their mouth against heaven, and God in it; and their tongue walks through the earth, and spares none; they exult and rejoice, as sure of victory, before the battle is fought; such then were, and such there are, who are haters of God, hate his being, perfections, purposes, and providences; hate his Son without a cause, and even do despite unto the Spirit of grace; hate the law and its precepts, the Gospel and its doctrines and ordinances, and the ways, worship, and people of God, as appears by what follows.

(d) "sonuerunt", V. L. "perstrepunt", Junius & Tremellius, Piscator, Cocceius; "strepunt", Gejerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For, lo, thine enemies make a tumult - Are excited; are aroused; are moving in a wild, furious, tumultuous manner, rushing on to the accomplishment of their designs. They come like rolling waves of the sea. See the word used here explained in the notes at Psa 2:1, where it is rendered, in the text, “rage;” in the margin, “tumultuously assemble.”

And they that hate thee - Thine enemies; the enemies of thy cause, and of thy people. Who they were is specified in Psa 83:6-8.

Have lifted up the head - Have become proud; bold; confident of success, all of which is indicated by the phrase “lifted up the head.” The head is bowed down in penitence and trouble; pride lifts it up; boldness, confidence, and wickedness, are indicated by its being thus lifted up.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thine enemies; they are not only enemies to us thy people, but also to thy will, and name, and glory.

Make a tumult; or, make a tumultuous noise, both with their tongues reproaching thee and threatening us, and with their arms.

Have lift up the head; are grown potent, and insolent, and scornful.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 2. For, lo, thine enemies make a tumult. They are by no means sparing of their words, they are like a hungry pack of dogs, all giving tongue at once. So sure are they of devouring thy people that they already shout over the feast.

And they that hate thee have lifted up the head. Confident of conquest, they carry themselves proudly and exalt themselves as if their anticipated victories were already obtained. These enemies of Israel were also God's enemies, and are here described as such by way of adding intensity to the argument of the intercession. The adversaries of the church are usually a noisy and a boastful crew. Their pride is a brass which always sounds, a cymbal which is ever tinkling.

Ver. 2. For, lo. The prayer begins with the particle lo, which has not only the force of arousing God, but also give the idea of something present, with the view of pointing out the opportune moment for God to gird himself for the work. Hermann Venema.

Ver. 2. Thine enemies make a tumult. The whole world is but like an army, a brigade of men (as it were) under a general; and God is the Lord of Hosts, that is the Lord of his armies: now when there is a tumult in an army, they complain to the officers, to the general especially; and he must come and suppress it. Therefore, saith he, Thou Lord of hosts, thou art general of the world; lo, there is a tumult in the world, a mutiny. Walter Cradock.

None.

Psalms 83:3*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

2. Tumult—Uproar, a disorderly noise. In contrast to the silence of God, deprecated in Psa_83:1.

Lifted up the head—An expression of haughtiness and confidence of victory, in opposition to the “hanging down the head” of captives. Lam_2:10; Jdg_8:28

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For, lo, thine enemies; i.e. Israel"s enemies, who are also "thine enemies". (see the comment on Psa_81:15) make a tumult; literally, make a roaring, like the roaring of the sea. (comp. Psa_46:3 Isa_17:12) And they that hate thee. (compare "the haters of the Lord," in Psa_81:15) Have lifted up the head; i.e. raised themselves up against thee taken a menacing attitude. (comp. Jud_1:8:28)

The foes of the Church are the foes of God.

The psalmist calls the enemies of his nation Gods enemies. "Thine enemies make a tumult." But it would not be a matter interesting to us, or one about which we could pray, if they were God"s enemies only. The point of importance is that they are God"s enemies just because they are ours. We find the best relief from the fear of what they may do, in thinking that God counts them to be his enemies; and if we cannot defend ourselves from them, God can defend us. So this realization that our enemies are God"s enemies becomes

(1) a ground of appeal;

(2) a restful consolation; and

(3) a source of strength.

Work this out in relation to the Jewish nation. In a special and representative sense the Jewish nation was Jehovah"s nation. So the Church, as a spiritual body the kingdom of God is Christ"s Church. And as everything related to the Jewish nation was of direct concern to Jehovah, and had his active interference as required, so everything related to the Church is of direct concern to the living Christ; and he, by his presiding Spirit, ever actively interferes, as may be required. Passing within the Church, the truth may be applied to each believer. His foes cannot be exclusively his. Being bound up with Christ, Christ is bound up with all his interests. The believer"s friends are Christ"s friends; the believer"s foes are Christ"s foes.

I THIS RELATION CONNECTS GOD WITH THE NATION"S PROGRESS. This is illustrated in the history. A tribe of slaves came to be an ordered nation, through an experience of good and evil. God was sympathetically and actively present in all the various steps of the national progress Apply to the development of the Christian Church through a variety of hard and anxious experiences. Foes of heresy, persecution, etc.

II THIS RELATION CONNECTS GOD WITH THE NATION"S DISASTERS. Compare the expression, "In all their affliction he was afflicted." There had been disasters in the Jewish history, but God was in them for recovery and for sanctifying. Apply to the "dark ages" of the Christian history. Since our foes are God"s foes, they cannot overwhelm us. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

have no silence Do not give silence to our wrongs, with which our enemies harm us.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.