O my God! make them like a whirling ball. As the ungodly, when they gird and prepare themselves for destroying the Church, are usually inflated with intolerable pride, the inspired bard beseeches God to put them to shame, it being impossible to abate their pride until they are laid prostrate, confounded, and shamefully disappointed. When he declares (verse 16) that, as the result of this, they will seek the name of God, he is not to be understood as speaking of their being brought to true repentance, or of their genuine conversion. I indeed admit that the first step to genuine repentance is when men, brought low by affliction, willingly humble themselves. But what is here meant is nothing more than a forced and slavish submission like that of Pharaoh, king of Egypt. It is a case of frequent occurrence for the wicked, when subdued by adversity, to give glory to God, for a short period. But they are soon again carried away with a frantic madness, which clearly discovers their hypocrisy, and brings to light the pride and rebellion which lurked in their hearts. What the prophet desires is, that the wicked may be compelled by stripes to acknowledge God, whether they will or no, in order that their fury, which breaks forth because they escape with impunity, may at least be kept under restraint. This is more clearly apparent from the 17th verse, where he distinctly prays that they may be destroyed for ever; which would not at all correspond with his previous statement, were it regarded as a prayer for their being brought to repentance. Nor does he needlessly heap together such a multiplicity of words. He does this partly because the reprobate, though often chastised, are nevertheless so incorrigible that ever and anon they are mustering up new strength and courage; and partly because there is nothing which it is more difficult to be persuaded of than that such as wallow at ease in great outward prosperity will soon perish. The cause to which this is to be attributed is just our not sufficiently apprehending the dreadful character of the vengeance of God which awaits the oppressors of the Church.

O my God, make them like a wheel - Or rather, like a rolling thing - something that the wind rolls along. The word גלגל galgal - means properly a wheel, as of a chariot, Ezekiel 10:2, Ezekiel 10:6; or a wheel for drawing water from a well, Ecclesiastes 12:6; then, a whirlwind, Psalm 77:19; and then, anything driven before a whirlwind, as chaff, or stubble, Isaiah 17:13. Compare the notes at Isaiah 22:18. The prayer here is, that they might be utterly destroyed, or driven away.

O may God, make them like a wheel - Alluding to the manner of threshing corn in the east. A large broad wheel was rolled over the grain on a threshing-floor, which was generally in the open air; and the grain being thrown up by a shovel against the wind the chaff was thus separated from it, in the place where it was threshed.

O my God, make them like a (l) wheel; as the stubble before the wind.
(l) Because the reprobate could by no means be amended, he prays that they may utterly be destroyed, be unstable and led by all winds.

O my God, make them like a wheel,.... Which, as the Targum adds, is rolled, and goes on, and rests not in a declivity; let them be as fickle and inconstant as a wheel; being in high, let them be in slippery places, and brought down to desolation in a moment; like a wheel set running down hill, so let them swiftly and suddenly come to ruin; or be in all kind of calamities, and continual troubles (k) as the wheel is always turning: some think there is an allusion to the wheel by which bread corn was bruised; see Isaiah 28:28, but the word (l) signifies a rolling thing before the wind, as a wisp of straw or stubble, which is easily carried away with it: Jarchi interprets it of the tops or down of thistles, which fly off from them, and roll up, and are scattered by the wind; see Isaiah 17:13, and which agrees with what follows:
as the stubble before the wind; which cannot stand before it, but is driven about by it here and there; and so wicked men are, as chaff and stubble, driven away in their wickedness, with the stormy wind of divine wrath and vengeance, and chased out of the world, which is here imprecated.
(k) "Vide Suidam in voce" (l) "rem in levem quae turbine circumagitur", some in Amama; "pappos", i.e. "lanuginem carduorum", so some in Grotius; "as a rolling thing", Ainsworth.

like a wheel--or, whirling of any light thing (Isaiah 17:13), as stubble or chaff (Psalm 1:4).

With the אלהי, which constrains God in faith, the "thundering down" begins afresh. גּלגּל signifies a wheel and a whirling motion, such as usually arises when the wind changes suddenly, then also whatever is driven about in the whirling, Isaiah 17:13.
(Note: Saadia, who renders the גּלגּל in Psalm 77:19 as an astronomical expression with Arab. 'l-frk, the sphere of the heavens, here has professedly Arab. kâlgrâblt, which would be a plural from expanded out of Arab. grâbı̂l, "sieves" or "tambourines;" it is, however, to be read, as in Isaiah 17:13, Codex Oxon., Arab. kâlgirbâlt. The verb Arab. garbala, "to sift," is transferred to the wind, e.g., in Mutanabbi (edited with Wahidi's commentary by Dieterici), p. 29, l. 5 and 6: "it is as though the dust of this region, when the winds chase one another therein, were sifted," Arab. mugarbalu (i.e., caught up and whirled round); and with other notional and constructional applications in Makkarı̂, i. p. 102, l. 18: "it is as though its soil had been cleansed from dust by sifting," Arab. gurbilat (i.e., the dust thereof swept away by a whirlwind). Accordingly Arab. girbâlat signifies first, as a nom. vicis, a whirling about (of dust by the wind), then in a concrete sense a whirlwind, as Saadia uses it, inasmuch as he makes use of it twice for גּלגּל. So Fleischer in opposition to Ewald, who renders "like the sweepings or rubbish.")
קשׁ (from קשׁשׁ, Arab. qšš, aridum esse) is the cry corn-talks, whether as left standing or, as in this instance, as straw upon the threshing-floor or upon the field. Like a fire that spreads rapidly, laying hold of everything, which burns up the forest and singes off the wooded mountain so that only a bare cone is left standing, so is God to drive them before Him in the raging tempest of His wrath and take them unawares. The figure in Psalm 83:15 is fully worked up by Isaiah, Isaiah 10:16-19; לחט as in Deuteronomy 32:22. In the apodosis, Psalm 83:16, the figure is changed into a kindred one: wrath is a glowing heat (חרון) and a breath (נשׁמה, Isaiah 30:33) at the same time. In Psalm 83:17 it becomes clear what is the final purpose towards which this language of cursing tends: to the end that all, whether willingly or reluctantly, may give the glory to the God of revelation. Directed towards this end the earnest prayer is repeated once more in the tetrastichic closing strain.

A wheel - Whereas they promise to themselves a sure possession, let them be like a wheel, which is very unstable, and soon removed.