Psalms 70:3 · Bible study
Psalms 70:3 Commentary: Imprecatory Prayer for Divine Justice Against Mockers
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore Psalm 70:3, a plea for God to turn back mocking enemies.
Research Summary
- Meaning: A prayer for God to turn back mocking enemies and vindicate the psalmist.
- Key words: “turned back”, to retreat in defeat; “shame”, public dishonor; “Aha! Aha!”, a contemptuous taunt of malicious joy.
- Main debate: Whether Christians may pray imprecatory prayers like this today, given Jesus’ command to love enemies.
- Theological theme: God’s justice and the vindication of the righteous; the tension between judgment and mercy.
- Best use: As a model of raw honesty in prayer and a reminder to entrust our desire for justice to God’s timing.
Translation Comparison
BSB Berean Standard Bible 2020
May those who say, “Aha, aha!” retreat because of their shame.
WEB World English Bible 2000
Let them be turned because of their shame who say, “Aha! Aha!”
KJV King James Version 1769
Let them be turned back for a reward of their shame that say, Aha, aha.
ASV American Standard Version 1901
Let them be turned back by reason of their shame That say, Aha, aha.
YLT Young's Literal Translation 1898
Let them turn back because of their shame, Who are saying, `Aha, aha.'
Darby Darby Bible 1890
Let them turn back because of their shame that say, Aha! Aha!
Douay-Rheims Douay-Rheims Bible 1899
Be thou unto me a God, a protector, and a place of strength: that thou mayst make me safe. For thou art my firmament and my refuge.
Translations in other languages (10 available)
Sean vueltos, en pago de su afrenta hecha, los que dicen: ¡ Ah! ¡ ah!
Virem-se para trás por causa de sua vergonha os que dizem: “Há, há!”
Qu’ ils soient honteux et confus, ceux qui en veulent à ma vie!
daß sie müssen wiederum zu Schanden werden, die da über mich schreien: “ Da, da!”
Laat hen beschaamd en schaamrood worden, die mijn ziel zoeken; laat hen achterwaarts gedreven en te schande worden, die lust hebben aan mijn kwaad.
Indietreggino, in premio del loro vituperio, quelli che dicono: Ah! Ah!…
Niech będą zawstydzeni i pohańbieni, którzy szukają duszy mojej; niech się obrócą na wstecz, i niech będą pohańbieni, którzy mi złego życzą.
Будь мне твердым прибежищем, куда я всегда мог бы укрываться; Ты заповедал спасти меня, ибо твердыня моя и крепость моя - Ты.
願那些對我說 阿哈、阿哈的，因 羞愧 退後。
Let those who say Aha, aha! be turned back as a reward of their shame.
Verse in Context
Scholars' Consensus
Commentators agree that Psalm 70:3 is a prayer for God to turn back those who mock the psalmist with the contemptuous exclamation “Aha! Aha!” The verse belongs to a fragment of Psalm 40 (see Ps 40:15) adapted for liturgical use, as noted by Calvin, Keil and Delitzsch, and Lange. Gill points out that the Targum paraphrases “Aha, aha” as “we are glad, we are glad,” highlighting the enemies’ delight in the psalmist's distress. Barnes and the Cambridge Bible observe the shift from “Let them be desolate” in Psalm 40 to “Let them be turned back” in Psalm 70, a change that may soften the tone or result from textual variation. The core meaning is clear: the psalmist, trusting God’s justice, asks that his enemies’ mocking plans be foiled and that they be covered in shame. This prayer is part of an urgent plea for deliverance (vv. 1, 5) and is balanced by the request that all who seek God may rejoice (v. 4).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Traditional imprecatory: The psalmist, as a righteous sufferer, asks God to justly repay mockers (parallel with Ps 40:15; other OT imprecatory psalms).
- Christian reinterpretation: Imprecatory prayers are directed against spiritual forces or the systemic evil that mocks God, while personal love for enemies is maintained (NT commands, e.g., Matt 5:44; Rom 12:19–21).
What is clear: The verse is a sincere cry for God to intervene against those who maliciously mock the psalmist, and it reflects a trust in God’s justice over personal revenge.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of the imprecation in Psalm 70:3 | All commentators agree the verse prays for God to act against those who mock the psalmist with contempt. | Some (e.g., Calvin, Matthew Henry) see it as a personal prayer of David for deliverance; others (Lange, Cambridge Bible) emphasize its liturgical adaptation from Psalm 40 and stress the communal setting. |
| The relationship between Psalm 70 and Psalm 40 | Psalm 70 is a shortened version of Psalm 40:13, 17, as noted by Calvin, Keil, and Lange. | The textual differences, such as ‘be turned back’ vs. ‘be desolate’, are seen by some as intentional softening for liturgical use, while others propose scribal confusion (Cambridge Bible). |
| The application of imprecatory prayers for Christians | The psalmist expresses trust in God’s justice, not personal vengeance. | Conservative traditions often affirm that such prayers are appropriate for crying out against injustice, while others argue they are superseded by Jesus’ command to love enemies. Most agree the emotions can be brought to God honestly. |
Historical & Cultural Context
Psalm 70 bears the title “For the Chief Musician. By David. A reminder.” This superscription, as Matthew Henry explains, indicates the psalm was written “to bring to remembrance”, either to remind God of His promises or to remind the worshipper of past deliverances. The psalm is essentially a shortened, adapted version of Psalm 40:13, 17, with subtle changes in wording that suggest later liturgical use. Lange notes that the substitution of Elohim for Yahweh in certain places points to a deliberate separation for a new setting.
The “Aha! Aha!” cry (Hebrew likely heach! heach! per Adam Clarke) is an exclamation of contempt and derision, common in ancient Near Eastern culture where honor and shame were paramount. Similar mocking shouts appear in Psalms 35:21, 25 and Ezekiel 25:3, 26:2, 36:2, where enemies gloat over Israel’s misfortune. In the ancient world, public mockery was a weapon designed to humiliate and break a person’s social standing. The psalmist’s prayer that these mockers be “turned back” or “retreat” (Cambridge Bible) is an appeal for God to reverse the shame, to vindicate the righteous and expose the wicked as foolish.
The psalmist’s self-description in verse 5 as “poor and needy” is typical of lament psalms, emphasizing his vulnerability and his sole reliance on God for deliverance. This context explains why the imprecatory tone need not be read as personal vengeance but as a cry for God’s justice to uphold the covenant community.
Textual Notes
The text of Psalm 70:3 is stable across Hebrew manuscripts. The main textual issue involves its relationship to Psalm 40:15, which reads “Let them be desolate by reason of their shame” instead of “Let them be turned back by reason of their shame.” The Cambridge Bible suggests the difference arose from a confusion between similar Hebrew letters (m and b) or from intentional adaptation. Keil and Delitzsch note the omission in Psalm 70 of words present in Psalm 40: “together” and “to be put to shame.” The LXX and Vulgate add “that cry over me,” a reading that influenced the Prayer Book Version. The supplied sources note no significant variants within the manuscript tradition of Psalm 70 itself.
Reception History
Psalm 70 has been read throughout church history primarily as a companion to Psalm 40, a condensed version used in liturgical settings. The early church, drawing on the LXX, often interpreted imprecatory psalms as prayers of Christ against his spiritual enemies or as prophetic words regarding the fate of those who oppose God’s kingdom. Reformation-era commentators like Calvin and Matthew Henry saw the psalm as a model of fervent, honest prayer, focusing on the psalmist’s reliance on God rather than on the imprecation itself. In the Geneva Bible, the verse is glossed simply, treating the enemies as archetypes of the wicked. Some modern Christians struggle with the imprecatory element, but others find comfort in the psalm’s assurance that God will ultimately vindicate the oppressed. The verse has been set to music in some metrical psalm traditions, though rarely in popular hymns.
Preaching This Verse
Three-Point Outline
- The Mockers’ Taunt: The enemies cry “Aha! Aha!”, a contemptuous delight in the psalmist’s trouble. This reflects the reality that the righteous often face ridicule from those who oppose God’s ways.
- The Cry for Vindication: The psalmist prays that God would turn the mockers back and clothe them with shame. This is not petty revenge but an appeal to God’s justice and the covenant promise that the wicked will not ultimately triumph.
- The Greater Hope: The surrounding verses (vv. 1, 4, 5) bracket the imprecation with trust in God’s deliverance and a desire for all who seek Him to rejoice. The psalmist’s ultimate hope is not his enemies’ destruction but God’s exaltation and his own rescue.
Five-Point Outline
- The Psalm’s Origin: Psalm 70 is a liturgical adaptation of Psalm 40:13, 17, indicating that even David’s personal prayers were shaped for corporate worship.
- The Language of Mockery: “Aha! Aha!” signals malicious joy over another’s suffering (Ps 35:21, 25; Prov 24:17 warns against this). The psalmist hands the situation over to God.
- The Change from Psalm 40: Where Ps 40:15 asks that mockers “be desolate,” Ps 70:3 asks that they “be turned back.” This shift may be intentional, a plea for them to stop their evil rather than be destroyed.
- The Balance with Praise: Verse 4 provides a sharp contrast: “Let all those who seek you rejoice and be glad in you.” The psalmist’s focus moves from the enemy’s fate to God’s glory.
- Application to Christ: The New Testament applies similar imprecatory psalms (e.g., Ps 69:25 to Judas in Acts 1:20). Psalm 70 can be read as pointing to Christ, who was mocked (Matt 27:39, 44) and entrusted judgment to the Father (1 Pet 2:23).
Illustration Hooks
- The Courtroom Scene: A defendant is falsely accused, and the prosecutor sneers, “We’ve got you now!” The defendant’s only hope is the judge’s integrity, similar to the psalmist’s appeal to God.
- The Bullying Victim: A child is taunted daily with “Nyah, nyah” or “Aha!” The natural desire is for the bully to be humiliated. This verse models handing that desire to God.
- The Delayed Vindication: Like Joseph in prison or David fleeing Saul, the psalmist is in a season of waiting. His prayer for enemies to be “turned back” is a cry for God to act visibly.
Questions Your Congregation Is Asking
- Is it wrong to feel glad when an enemy is punished? This verse invites us to trust God with our emotions rather than acting on them.
- Can a Christian pray for God to bring shame on someone? The psalmist does, but the full canon calls us to pray for enemies (Matt 5:44). Both can co-exist when we surrender vengeance to God.
- What does “shame” mean here? It is not humiliation without hope, but the exposure of injustice. God’s judgment ultimately aims at repentance or just consequence.
Leading a Discussion
Psalm 70:3 raises a tension many of us feel: we want God to vindicate us, but we also know Jesus commands us to love our enemies. This small-group guide helps you explore that tension honestly, without forcing a tidy resolution.
Discussion Questions
- Read Psalm 70:1, 5 aloud. What emotions do you hear in the psalmist’s voice? Where do his feelings shift?
- Compare Psalm 70:3 with Psalm 40:15. What differences do you notice? Why do you think the wording changed?
- Look at the cross-references: Psalm 35:21, 25 and Ezekiel 25:3. What does “Aha! Aha!” mean in these settings? How does mockery differ from mere disagreement?
- The psalmist prays for his enemies to be “turned back because of their shame.” Is this the same as wanting them punished? How might this prayer be an act of trust?
- Read Proverbs 24:17, 18. How does this wisdom saying challenge the way we think about our enemies? Can the psalmist’s prayer and Proverbs coexist?
- How does Jesus’ command to love our enemies (Matthew 5:44) affect the way you read this verse? Is there a way to pray “Let them be turned back” while still loving?
- Share a time you wanted God to stop someone’s mockery or injustice against you. How did you handle that desire? What would it look like to entrust that situation to God today?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 35:21 | Yes, they opened their mouth wide against me. They said, “Aha! Aha! Our eye has seen it!” |
| Psalms 35:25 | Don’t let them say in their heart, “Aha! That’s the way we want it!” Don’t let them say, “We have swallowed him up!” |
| Psalms 40:15 | Let them be desolate by reason of their shame that tell me, “Aha! Aha!” |
| Proverbs 24:17 | Don’t rejoice when your enemy falls. Don’t let your heart be glad when he is overthrown, |
| Proverbs 24:18 | lest Yahweh see it, and it displease him, and he turn away his wrath from him. |
| Ezekiel 25:3 | Tell the children of Ammon, ‘Hear the word of the Lord Yahweh! The Lord Yahweh says, “Because you said, ‘Aha!’ against my sanctuary when it was profaned, and against the land of Israel when it was made desolate, and against the house of Judah when they went into captivity, |
| Ezekiel 26:2 | “Son of man, because Tyre has said against Jerusalem, ‘Aha! She is broken! She who was the gateway of the peoples has been returned to me. I will be replenished, now that she is laid waste;’ |
| Ezekiel 36:2 | The Lord Yahweh says: ‘Because the enemy has said against you, “Aha!” and, “The ancient high places are ours in possession!”’ |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
That say, Aha, aha - האה האה Heach! heach! a note of supreme contempt. See on Psa 40:15 (note).
Barnes' Notes on the Bible Protestant 1832
Barnes observes that the psalmist replaces the harsher phrase "Let them be desolate" with the milder "Let them be turned back." This change softens the imprecation while still linking it to the shame these enemies deserve as their reward.
Calvin's Commentaries Reformed 1564
Calvin observes that this psalm is not a new composition but a selection of five verses taken from Psalm 40. He considers the inscription likely indicates that David reworked those verses
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator observes a textual difference between this verse and a parallel in Psalm 40, where the wording is let them be desolate instead of let them be turned back. This likely arose from confusion between similar Hebrew letters or possibly an intentional change. The exclamation Aha, aha expresses malicious delight at another's misfortune, as elsewhere in the Psalms.
Geneva Bible Notes Reformed 1599
The Geneva note interprets the call for the enemies to be turned back as a fitting reward for their shameful taunts
Gill's Exposition of the Bible Baptist 1748
Gill notes a difference in wording between this verse and a parallel passage. Here the request is that enemies be turned back as a reward for their shame, while the parallel speaks of desolation. He also observes that this verse omits the phrase "to me" found in the parallel.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch identify Psalm 70 as a fragment taken from Psalm 40. They note that key words present in the original, like desire and deliver me, are omitted or rearranged, making this version less full-toned and soaring. The textual differences suggest it came to stand independently, perhaps by accident.
Lange's Commentary Reformed 1857
Lange treats Psalm 70 as a later, deliberately altered excerpt taken from Psalm 40, not an original Davidic composition. He points to shifts in God's name and wording as evidence of a liturgical adaptation, dismissing the view that it serves as an introduction to Psalm 71.