How does Psalm 70:2–3’s call for enemies to be put to shame align with New Testament teachings on loving one’s enemies?

I. Context of Psalm 70:2–3

Psalm 70:2–3 states, “May those who seek my life be ashamed and confounded; may those who wish me harm be turned back and disgraced. May those who say, ‘Aha, aha!’ retreat because of their shame.” In this psalm, the writer urgently appeals to God for deliverance and justice. The language expresses a desire for enemies to be thwarted and shamed, reflecting acute distress and a need for divine intervention.

Early Hebrew manuscripts, including those reflected among the Dead Sea Scrolls (notably Psalm scrolls discovered in Cave 11 near Qumran), preserve this text with consistency. Their alignment with the Masoretic Text underscores the continuity of the original language and sense of urgency conveyed by the psalmist. Such evidence strengthens our confidence that what we read today accurately represents the ancient appeal for God’s aid.

II. Imprecatory Language in the Psalms

Psalm 70:2–3 is a concise example of what are often called “imprecatory” passages, in which the psalmist calls upon God to judge evildoers and bring them to shame. This language emerges from devotion to righteousness and a longing for evil to be halted. Ancient Near Eastern cultures, including Israel’s neighbors, also voiced petitions against wickedness in their prayers. However, the psalms are distinct in consistently placing the matter into the hands of a just and holy God.

Rather than prompting personal vengeance, these psalms model a dependence on the divine to confront wrongdoing. The intended result is not only the preservation of the righteous but also the display of God’s justice, reminding all people of the seriousness of sin and rebellion against Him.

III. Old Testament Foundations for Love and Justice

Although the psalmist calls for enemies to be put to shame, the broader Old Testament consistently holds together the principles of love and justice. For instance, Leviticus 19:18 instructs, “Do not seek vengeance or bear a grudge against any of your people, but love your neighbor as yourself.” These dual themes of justice (protecting righteousness and punishing evil) and love (seeking others’ well-being) coexist throughout the biblical text.

The psalmist’s plea for enemies to be confounded, therefore, must be interpreted in the light of God’s willingness to extend covenant grace, as seen in repeated calls to repentance. Historically, from Israel’s deliverance out of Egypt until New Testament times, Scripture balances sincere care for people with a divine standard that will, in the end, address sin and injustice (e.g., Deuteronomy 32:35).

IV. Jesus’ Teaching on Loving Enemies

The New Testament command to love one’s enemies and pray for those who persecute us (Matthew 5:44) might initially seem to conflict with the psalmist’s call for enemies to be put to shame. Jesus’ words emphasize a posture of radical forgiveness and compassionate intercession. He Himself demonstrated this on the cross when He prayed, “Father, forgive them, for they do not know what they are doing” (Luke 23:34).

In Matthew 5:44–45, the purpose of loving one’s enemies is to “be sons of your Father in heaven,” reflecting divine mercy that desires even the wicked to repent and live (cf. Ezekiel 18:23). The early church embraced this teaching, most notably in passages like Acts 7:60 when Stephen prays for his persecutors.

V. Reconciling Psalm 70 with New Testament Principles

1. Appeal to Divine Justice, Not Personal Vengeance. In Psalm 70, the psalmist calls on God to intervene. The impetus is not self-justified revenge but a request for God’s righteous order. This merges perfectly with the New Testament pattern of relinquishing personal retaliation: “Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: ‘Vengeance is Mine; I will repay, says the Lord’” (Romans 12:19).

2. Persuasion through Shame and Repentance. In biblical thought, “shame” can be part of prompting repentance. The psalmist’s plea— that enemies “be ashamed and confounded”—may be understood in light of God using shame to awaken individuals to the gravity of their sin and guide them back to righteousness. Thus, there is no inherent contradiction, since a recognition of wrongdoing is often part of genuine repentance (cf. Luke 15:17–19).

3. God’s Holiness and Mercy in Balance. The Old and New Testaments both affirm a holy God who will judge evil and uphold righteousness, while also offering mercy. The psalmist’s cry underscores God’s role in protecting His people. Likewise, New Testament believers are taught that God still deals with unrepentant evil in His time. Yet, He extends grace to all who will repent (2 Peter 3:9).

VI. Practical Application

1. Trusting God with Injustice. Instead of personally seeking to shame or harm those who oppose us, believers are encouraged to trust God’s sovereign process. Historical accounts, such as those recorded by first-century historian Flavius Josephus in his works detailing turmoil in ancient Judea, demonstrate that individuals intent on persecution often brought consequence upon themselves by their own destructive actions.

2. Overcoming Evil with Good. The psalmist’s plea must not be isolated from the overall biblical ethic of love— even love for enemies. Practically, believers live out these truths by acquiescing to God’s justice. In modern contexts, we still pray for the transformation of persecutors while acknowledging God will bring righteous judgment if they remain obstinate in wrongdoing.

3. Praying for Repentance and Restoration. Loving one’s enemies does not preclude asking God to reveal the seriousness of sin to them, often accompanied by a sense of rightful shame that leads to repentance. Early church writings, such as those by the Church Fathers (e.g., Polycarp’s letter to the Philippians), stress praying for opponents’ hearts to change and for communities to be preserved by God’s hand.

VII. Consistency in the Biblical Record

Manuscript evidence from both the Hebrew Psalter and the Greek New Testament underscores that neither portion discounts or contradicts the other. Archaeological finds in Israel (e.g., the City of David excavations) corroborate the historical setting of many psalms, supporting the credibility of the text. Meanwhile, New Testament codices—such as Vaticanus and Sinaiticus—and the well-preserved papyri confirm the faithful transmission of Jesus’ teachings on mercy and love.

Throughout Scripture, divine justice and divine love converge. The call in Psalm 70:2–3 for enemies to be put to shame does not nullify the New Testament directive to love one’s enemies. Instead, it illustrates the biblical truth that believers are to entrust the resolution of evil and injustice to God while maintaining a posture of compassion and grace toward all. Justice and mercy are thus seen as complementary forces in God’s redemptive plan, consistently unfolding from Genesis to Revelation.