The Church Fathers on this verse

Psalm 83 (82):1Meaning & Commentary from the Church Fathers

A canticle of a psalm for Asaph.

Douay-Rheims · Hebrew numbering, Septuagint numbering in brackets.

שִׁ֖יר מִזְמ֣וֹר לְאָסָֽף׃

Hebrew (Masoretic text)

The Church Fathers on this verse

7 Church Fathers comment on this verse

Athanasius the Great

4th centuryChurch Father

He raises a supplication to the Lord, requesting divine retribution against the Assyrian nations for their pride in their combat against Jerusalem. These nations are the ones referred to in the subsequent verses of the psalm.

Theodoret of Cyrus

5th centuryChurch Father

Following the return of the Israelites from Babylon, their neighboring nations, upon witnessing the restoration of God's temple and the elevation of His people, united and summoned various barbaric tribes to wage war against the Israelites. This event was prophesied by the holy Joel and Ezekiel, as well as the remarkable seers Micah and Zechariah. Nevertheless, the Israelites, led by Zerubbabel, triumph over their adversaries through divine intervention, as God demolishes the arrogance of those who oppose them. This serves as a prefiguration of the psalm. The prophecy conveyed by the Holy Spirit is presented as a prayer, instructing those in conflict on how to seek God’s favor.

Euthymios Zigabenos

11th centuryCommentator

The meaning of the opening of Psalm 1 has been discussed in the ninth chapter of the Psalms' preface. Theodoret posits that this psalm was composed for the Jewish people who returned to Jerusalem after their exile in Babylon. Upon their arrival, surrounding nations, alarmed by the rebuilding of the second temple and the city itself, united with other hostile groups to wage war against the Jews. However, they were ultimately overpowered by the Israelites, led by Zerubbabel, with divine assistance. This psalm was therefore crafted as a prayer during that pivotal moment.

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Some interpret the prophetic words of this psalm as being realized during the Maccabean triumphs, as noted when neighboring nations reacted with intense anger upon learning that the altar had been established and the sanctuary restored, leading them to seek the destruction of the Jacobite lineage living among them (1 Macc. 5:2).

Hesychius of Jerusalem

5th centuryChurch Father

The prophet aptly referred to this account as both a song and a psalm, as he merged the prophecy—often termed a psalm—with a triumphant song celebrating victory over adversaries.

Irenaeus (Klementjewsky)

18th centuryCommentator

The psalm of Asaph begins with a plea for assistance from God against those who oppose the Church. The prophet identifies the numerous nations that have conspired together with the aim of eradicating God's people and, in doing so, threatening the very existence of the Church. To inspire himself and others to fervent prayer, he presents various instances on Wednesday that illustrate how God provides significant support to His servants.

Ireneus (Orda)

19th centuryCommentator

There are various interpretations regarding the background of the psalm. Some scholars link it to the era of David, as seen in 2 Samuel 10 and following verses, while others associate it with the Assyrian attack led by Sennacherib. Additionally, certain theologians such as Basil and Theodoret connect it to the hostility shown by the Samaritans towards the Jewish exiles returning from captivity, as referenced in Nehemiah 4 and subsequent chapters. Others suggest a connection to the Maccabean revolt, based on passages in 1 Maccabees 5 and the majority view links it to King Jehoshaphat's confrontation with the allied armies of Idumeans, Moabites, and Ammonites, as described in 2 Chronicles 20. This last perspective appears to be the most compelling.

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According to the psalm, nations including the Moabites and Ammonites, who lived to the east and west of Palestine, formed a coalition (v. 6) with the intention not only to conquer the Jews and plunder them but also to expel them from their sacred land (v. 13; compare 2 Chronicles 20:11). Unexpectedly, as noted in v. 4 of the Hebrew text—which refers to guile—these nations invaded Jewish territories, leaving the Jewish people feeling too vulnerable to engage in battle (2 Chronicles 20:12). Realizing their own helplessness, the Jewish men, women, and children assembled in the temple to earnestly seek God’s intervention against their foes. In the midst of their gathering, the Spirit of the Lord came upon Joziel, a Levite descended from Asaph, and he reassured them of divine support (2 Chronicles 20:14). It is plausible that this Joziel is the author of our psalm, which undeniably represents the passionate prayer of the entire nation imploring God for aid against their adversaries. The psalm reflects an unwavering trust in God, acting as a ‘triumphal song preceding victory’ (referred to as shir), which the Jews may have sung as they advanced toward their enemies in the wilderness of Thebes (cf. 2 Chronicles 20:21).

Psalter with Commentaries (Cave Monastery in Kiew)

19th centuryCommentator

The Psalm, inspired by the Holy Spirit through David, was entrusted to Asaph, the lead vocalist, to declare the prophetic truths it contains regarding the forthcoming trials faced by the Jewish people, particularly the faithful followers of Christ during various epochs, especially in the era of the Antichrist. The prophet, under divine guidance, earnestly entreats God, echoing the plea of the Holy Church amidst persecution (Theodoret). Malice is a demonic seduction that draws individuals towards idolatry and all forms of sin. Due to God’s forbearance, the adversaries became arrogant, leading to their brazen behavior. Anyone who opposes God's people and His saints wages war against Him, to whom they belong as servants and brethren.

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The regions of Idumea were inhabited by the Idumeans, descendants of Esau, who was known as Edom for the fiery hue of his appearance; the Ishmaelites were the offspring of Ishmael, son of Abraham and his maidservant Hagar. Moab refers to the descendants of Moab, Lot's son, while the Hagarites pertained to those born of Hagar, who remarried after being cast out by Abraham. The Gevalites were tribes residing near Idumea. The Ammonites descended from Ammon, also a son of Lot, while the Amalekites were the progeny of Amalek, linked to Esau and dwelling separately in Arabia from Judah. By cataloging these wicked clans, the prophet highlights that the initial foes often originate from among one’s own kin, aligning with Christ’s words (Matthew 10:36). Therefore, the prophet strategically placed the foreign adversaries at the end of his list (Chrysostom, Theodoret).

Cross references

Passages read together with this verse.