May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. May those who seek my lifeThis phrase reflects a plea for deliverance from adversaries. The Hebrew root for "seek" is "בָּקַשׁ" (baqash), which implies an intense pursuit or desire. Historically, David, the attributed author of this psalm, often faced life-threatening situations, particularly from King Saul and other enemies. This phrase captures the urgency and desperation of someone pursued by those who wish to harm him. In a broader spiritual context, it can symbolize the believer's struggle against spiritual adversaries, echoing the New Testament's call to be vigilant against the devil's schemes ( 1 Peter 5:8). be ashamed and confounded The words "ashamed" and "confounded" are translated from the Hebrew "בּוֹשׁ" (bosh) and "חָפֵר" (chapher), respectively. "Bosh" conveys a sense of disgrace or humiliation, while "chapher" suggests being perplexed or confused. In the ancient Near Eastern culture, honor and shame were significant social constructs. To be shamed or confounded was to lose face and status. David's prayer is for his enemies to experience the same confusion and disgrace they intended for him. Spiritually, this can be seen as a call for God's justice, where evil plans are thwarted and turned back upon the evildoers. who wish me harm This phrase underscores the malicious intent of David's adversaries. The Hebrew word for "harm" is "רָעָה" (ra'ah), which denotes evil or wickedness. The psalmist is not merely facing opposition but is targeted by those who actively desire his downfall. This reflects the reality of spiritual warfare, where believers contend not just with physical adversaries but with spiritual forces of evil (Ephesians 6:12). The prayer is for divine intervention against those who plot wickedness, trusting in God's righteousness to prevail. be turned back and humiliated The phrase "be turned back" comes from the Hebrew "שׁוּב" (shuv), meaning to return or retreat. "Humiliated" is derived from "כָּלַם" (kalam), which implies being put to shame. The imagery here is of enemies being forced to retreat in disgrace, a reversal of their intentions. In the historical context, this could refer to military defeat or personal vindication. Spiritually, it signifies the triumph of God's justice, where evil is not only stopped but also publicly exposed and shamed. This reflects the biblical theme of God as the defender of the righteous, who ultimately brings about justice and vindication for His people. Persons / Places / Events 1. DavidTraditionally attributed as the author of this Psalm, David often found himself in situations where he was pursued by enemies, seeking God's deliverance. 2. Enemies of DavidThese are the individuals or groups who sought to harm David, representing broader spiritual adversaries in the life of a believer. 3. GodThe ultimate deliverer and protector whom David calls upon for help and vindication. Teaching Points Dependence on God for DeliveranceJust as David relied on God to protect him from his enemies, believers today are called to trust in God's power and sovereignty in the face of adversity. The Reality of Spiritual WarfareDavid's plea for his enemies to be confounded and turned back reflects the spiritual battles Christians face. We must be vigilant and prayerful, recognizing that our struggle is not against flesh and blood. The Power of Prayer in Times of TroubleDavid's example teaches us the importance of turning to God in prayer when we are in distress. Prayer is a powerful tool for seeking God's intervention and peace. The Assurance of God's JusticeThe request for enemies to be ashamed and humiliated underscores the belief in God's ultimate justice. Believers can find comfort in knowing that God will right wrongs in His perfect timing. Bible Study Questions 1. How does David's approach to dealing with his enemies in Psalm 70:2 inform our understanding of handling conflicts in our own lives? 2. In what ways can we apply the principle of seeking God's deliverance in our daily spiritual battles, as seen in Psalm 70:2 and Ephesians 6:12? 3. Reflect on a time when you felt surrounded by adversaries or challenges. How did prayer play a role in your response, and what can you learn from David's example? 4. How does the theme of God's justice in Psalm 70:2 encourage you to trust in God's timing and plan, especially when facing injustice? 5. Considering the connections between Psalm 70:2 and other scriptures like Psalm 35 and 2 Samuel 22, how can we cultivate a heart of praise and gratitude for God's past deliverances in our lives? Connections to Other Scriptures Psalm 35This Psalm also contains prayers for deliverance from enemies, showing a consistent theme in David's life of seeking God's intervention against adversaries. 2 Samuel 22David's song of deliverance, where he praises God for rescuing him from his enemies, provides a account context for his prayers in the Psalms. Ephesians 6:12This New Testament passage speaks to the spiritual nature of our battles, connecting the physical enemies of David to the spiritual warfare Christians face. People David, PsalmistPlaces JerusalemTopics Abashed, Adversity, Ashamed, Backward, Blush, Confounded, Confusion, Delight, Designs, Desire, Desiring, Disappointed, Disgrace, Dishonor, Dishonored, Evil, Foolish, Humiliated, Hurt, Pleasure, Ruin, Seek, Seeking, Shame, Soul, TroubleDictionary of Bible Themes Psalm 70:2 5562 suffering, innocent 5815 confusion 5836 disgrace 5947 shame Library Our Watchword You will observe that in this, and in the fortieth Psalm, this holy saying is put in opposition to the ungodly speeches of persecutors. The wicked say, "Aha, aha," therefore let those who love God's salvation have a common watchword with which to silence the malicious mockeries of the ungodly; let them say, "LET GOD BE MAGNIFIED." The earnestness of the wicked should be a stimulus to the fervency of the righteous. Surely, if God's enemies do not spare blasphemy and profanity, if they are always upon … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871Pleading We shall consider our text, then, as one of the productions of a great master in spiritual matters, and we will study it, praying all the while that God will help us to pray after the like fashion. In our text we have the soul of a successful pleader under four aspects: we view, first, the soul confessing: "I am poor and needy." You have next, the soul pleading, for he makes a plea out of his poor condition, and adds, "Make haste unto me, O God!" You see, thirdly, a soul in it's urgency, for he cries, … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871 Letter xii (A. D. 1127) to Louis, King of France To Louis, King of France [12] The monks of Cîteaux take the liberty to address grave reproaches to King Louis for his hostility to and injuries inflicted upon the Bishop of Paris, and declare that they will bring the cause before the Pope if the King does not desist. To LOUIS, the glorious King of France, Stephen, Abbot of Cîteaux, and the whole assembly of the abbots and brethren of Cîteaux, wish health, prosperity, and peace in Christ Jesus. 1. The King of heaven and earth has … Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Whether a Man May Merit Restoration after a Fall? Objection 1: It would seem that anyone may merit for himself restoration after a fall. For what a man may justly ask of God, he may justly merit. Now nothing may more justly be besought of God than to be restored after a fall, as Augustine says [*Cf. Ennar. i super Ps. lxx.], according to Ps. 70:9: "When my strength shall fail, do not Thou forsake me." Hence a man may merit to be restored after a fall. Objection 2: Further, a man's works benefit himself more than another. Now a man may, to some extent, … Saint Thomas Aquinas—Summa Theologica 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 Letter xvi to Rainald, Abbot of Foigny To Rainald, Abbot of Foigny Bernard declares to him how little he loves praise; that the yoke of Christ is light; that he declines the name of father, and is content with that of brother. 1. In the first place, do not wonder if titles of honour affright me, when I feel myself so unworthy of the honours themselves; and if it is fitting that you should give them to me, it is not expedient for me to accept them. For if you think that you ought to observe that saying, In honour preferring one another … Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux 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 Links Psalm 70:2 NIVPsalm 70:2 NLTPsalm 70:2 ESVPsalm 70:2 NASBPsalm 70:2 KJV
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