Psalm 83 (82):12Meaning & Commentary from the Church Fathers

You shall make their rulers like Oribe. Cause the Idumeans, the Ishmaelites, the Moabites, the Hagarites, and the other nations previously mentioned to experience the same fate as Oribe and his companions. They are indeed treacherous and shall face destruction.

Who are the adversaries of Your people? They are akin to Oribe, Ziba, Zebedee, and Salman, the leaders of their ranks. You may recall from the book of Judges the account of Gideon, also known as Jeroboal, who valiantly fought for God's people and triumphed over these four kings, ultimately bringing them to their end. Consider the multitude of princes from Midian who turned away from God's decree: Oriva, Ziba, Zebei, and Salman. Who perceives the Savior's enigma in these names? Philosophers examine it and mock. Rhetoricians analyze it yet deem it meaningless. Moreover, the Jews lack the key to wisdom, for a veil obscures their understanding.

The account of the Judges recounts these events. Gideon, empowered by God’s grace, executed judgment upon them. These details are recorded in the narrative of the Judges, highlighting how Gideon, guided by divine grace, brought them to justice.

In this passage, David addresses the leaders of the nations previously named, who harbor jealousy over Jerusalem's restoration, referring to them as princes. Among these were Oribe and Zib, who led the Midianites and were executed by Gideon, as mentioned earlier. Additionally, Zebaiah and Salman were kings of the same people, also meeting their end at the hands of Gideon. David reiterates his declaration regarding all their princes, implying a curse that none from these nations would survive, but rather that they would all meet the same fate as Oribe and Zib. In doing so, he pronounces a curse upon all those who fall under the dominion of these princes, reinforcing his intent that none should endure.

The prophet speaks of those whom Gideon defeated in battle, expressing a desire for the leaders of the opposing forces to meet a similar end. The nature of these rulers becomes more apparent as the text unfolds. In PG 55, 732-735, this writing is classified among the pieces linked to St. John Chrysostom (considered spurious), while the Russian version can be found in the compilation of St. John's oeuvre. Devreesse, in 1924, attributed this discourse to St. Isychius of Jerusalem.

The Psalm, inspired by the Holy Spirit through David and entrusted to Asaph, the leader of the singers, serves as a proclamation of the prophetic message regarding the impending persecution of the Jewish people, particularly targeting the faithful followers of Christ throughout various eras, especially during the reign of the Antichrist. In this context, the prophet earnestly petitions God on behalf of the Holy Church, voicing its collective supplication amid suffering. Evil manifests as a demonic allure that leads individuals toward idolatry and sin. Due to God's forbearance, adversaries became so arrogant that they grew brazen in their defiance. Those who rage against God's people and His holy ones are, in essence, waging war against Him, for they are His servants and siblings.