Psalms 71:13

Translation
King James Version
Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.
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KJV (with Strong's)
Let them be confounded H954 H8799 and consumed H3615 H8799 that are adversaries H7853 H8802 to my soul H5315; let them be covered H5844 H8799 with reproach H2781 and dishonour H3639 that seek H1245 H8764 my hurt H7451.
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Complete Jewish Bible
May those who are opposed to me be put to shame and ruin; may those who seek to harm me be covered with scorn and disgrace.
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Berean Standard Bible
May the accusers of my soul be ashamed and consumed; may those who seek my harm be covered with scorn and disgrace.
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American Standard Version
Let them be put to shameandconsumed that are adversaries to my soul; Let them be covered with reproach and dishonor that seek my hurt.
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World English Bible Messianic
Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me.
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Geneva Bible (1599)
Let them be confounded and consumed that are against my soule: let them be couered with reproofe and confusion, that seeke mine hurt.
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Young's Literal Translation
They are ashamed, they are consumed, Who are opposing my soul, They are covered with reproach and blushing, Who are seeking my evil,
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See also
Psalms 35:26Jeremiah 20:11Psalms 71:24Psalms 35:4Psalms 109:291 Peter 5:5Psalms 132:18
In the KJVVerse 14,990 of 31,102

Study This Verse

SUMMARY

Psalms 71:13 is a fervent prayer from an aging psalmist, likely facing intense persecution and distress, who appeals to God for divine justice against his malicious adversaries. The psalmist passionately requests that those who seek his harm be utterly humiliated, rendered powerless, and publicly disgraced, reflecting a profound trust in God's active involvement in defending the vulnerable and vindicating the righteous amidst severe trials. This imprecation is not a call for personal vengeance but a plea for God's righteous judgment to be manifested.

CONTEXT

  • Literary Context: Psalm 71 is a deeply personal lament and prayer of trust, unique in its lack of a superscription, yet resonating with the experiences of an elderly individual relying on God as a lifelong refuge. The psalmist identifies himself as old and gray, appealing to God as his strength from youth, a theme echoed in Psalms 71:9 and Psalms 71:18. This verse, Psalms 71:13, immediately follows pleas for deliverance and protection from enemies who conspire against him, as seen in Psalms 71:10-11. It is part of a series of petitions for God to act decisively against those who slander and seek to destroy him, culminating in a desire for God's praise and vindication. The psalm transitions between cries for help and expressions of unwavering confidence in God's faithfulness, making this imprecatory verse a raw expression of a heart longing for divine intervention and justice, framed by a profound trust in God's enduring help.

  • Historical & Cultural Context: While Psalm 71 lacks a specific historical attribution, its themes of an aging leader facing adversaries strongly echo the experiences of King David in his later years, particularly during times of rebellion or betrayal, such as Absalom's revolt or Shimei's curses (compare 2 Samuel 16:5-14). In ancient Near Eastern cultures, honor and shame were paramount societal values. Public disgrace was a severe punishment, often considered worse than physical harm, as it stripped an individual of their social standing and reputation within the community. To be "confounded," "consumed," or "covered with reproach and dishonour" meant not only defeat in one's schemes but also a profound loss of social standing and public humiliation. The psalmist's prayer reflects this cultural understanding, seeking not just the cessation of his enemies' actions but their public humiliation, thereby restoring his own honor and demonstrating God's righteous judgment to the entire community, confirming His covenant faithfulness.

  • Key Themes: This verse powerfully contributes to several overarching themes within Psalm 71 and the broader Psalter. Firstly, it underscores the theme of Divine Justice and Retribution, presenting God as the ultimate righteous judge who actively intervenes to right wrongs and bring consequences upon the wicked. The psalmist places his hope not in personal vengeance but in God's sovereign hand, trusting that God will "repay according to their deeds" as seen in Psalms 62:12. Secondly, it highlights the theme of Protection from Adversaries, a recurring motif in the Psalms. The psalmist's deep vulnerability and the malicious intent of those who "seek my hurt" drive his desperate plea for divine safeguarding, emphasizing God's role as a refuge and deliverer, a concept central to the entire Book of Psalms. Finally, the desire for enemies to be "covered with reproach and dishonour" speaks to the theme of Vindication and Honor. The psalmist implicitly seeks his own restoration and the public affirmation of his righteousness, trusting that God will expose the truth and demonstrate His faithfulness to His servant, ultimately bringing glory to His own name, as articulated in Psalms 35:26.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Confounded (Hebrew, bûwsh', H954): This verb properly means "to pale," and by implication, "to be ashamed." It also carries the sense of being disappointed or delayed. In this context, it signifies that the adversaries' malicious schemes against the psalmist will not only fail spectacularly but will result in their public humiliation and utter confusion, demonstrating the futility and foolishness of opposing God's chosen.
  • Consumed (Hebrew, kâlâh', H3615): This primitive root means "to end," whether intransitively (to cease, be finished, perish) or transitively (to complete, prepare, consume). Here, it is a strong plea for the complete eradication of the adversaries' power and ability to inflict harm. It implies a definitive cessation of their malicious activity, rendering them powerless and ineffective against the psalmist's soul and well-being.
  • Reproach (Hebrew, cherpâh'), and Dishonour (Hebrew, kᵉlimmâh', H2781): And H3639 respectively, these two nouns are often paired in Hebrew to intensify the meaning of public shame, disgrace, and ignominy. Cherpâh refers to contumely, disgrace, or a rebuke, emphasizing the act of shaming or the state of being shamed. Kᵉlimmâh emphasizes the resulting disgrace, confusion, or shame. The psalmist desires not merely their defeat but their public, undeniable humiliation, reflecting the profound cultural significance of honor and shame in the ancient world, where public disgrace was a severe and devastating consequence.

Verse Breakdown

  • "Let them be confounded [and] consumed that are adversaries to my soul;": This opening clause is a direct imprecation, a prayer for divine judgment. The "adversaries to my soul" refers to those who are hostile to the psalmist's very life, well-being, and perhaps even his spiritual integrity. The request for them to be "confounded" means their plots should be exposed and fail, leading to their shame and disappointment. To be "consumed" implies their power and influence should be utterly destroyed or brought to an end, rendering them harmless and incapable of further malice. This is a fervent plea for God to actively intervene and neutralize the existential threat posed by his enemies.
  • "let them be covered [with] reproach and dishonour that seek my hurt.": This second clause reiterates and amplifies the request for divine judgment, using vivid imagery. "That seek my hurt" identifies the malicious, evil intent of the adversaries (from H7451, raʻ, meaning bad or evil, harm, mischief). The phrase "covered [with] reproach and dishonour" is a powerful metaphor, suggesting that shame and disgrace will envelop them completely, like a garment (from H5844, ʻâṭâh, to wrap or cover). This signifies a public, inescapable, and undeniable humiliation, a reversal of their intended harm, where their evil intentions are exposed and rebound upon them, bringing them public ignominy and a profound loss of standing.

Literary Devices

The verse employs several potent literary devices to convey the psalmist's fervent plea. Imprecation is the overarching device, as the psalmist directly calls upon God to bring judgment upon his enemies. This is not a curse from the psalmist himself but a petition for divine action, entrusting vengeance to God. Parallelism is evident in the structure of the verse, where the two main clauses ("Let them be confounded and consumed..." and "let them be covered with reproach and dishonour...") express similar desires for the adversaries' downfall, reinforcing the intensity and comprehensive nature of the prayer. The phrase "covered with reproach and dishonour" functions as a powerful Metaphor or Imagery, depicting shame as a physical covering. This vivid image makes the abstract concept of disgrace tangible and inescapable, emphasizing the totality and public nature of the desired humiliation. Furthermore, the strong language, particularly "consumed," can be seen as a form of Hyperbole, expressing the psalmist's intense desire for a complete and decisive end to his enemies' malicious activity, rather than necessarily a literal annihilation in all cases.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 71:13 stands as a profound expression of a believer's reliance on God for justice in the face of malicious opposition. It articulates a deep conviction in God's righteousness and His active involvement in human affairs, particularly in defending the vulnerable and oppressed. While the imprecatory nature of the verse might seem jarring to modern sensibilities, it reflects an ancient understanding of God as the ultimate judge who will not allow evil to triumph indefinitely. The psalmist, instead of taking vengeance into his own hands, surrenders his cause to the divine court, trusting that God's perfect justice will ultimately prevail, vindicating the righteous and bringing appropriate consequences upon the wicked. This prayer is not born of personal vindictiveness but out of a desire for God's glory to be revealed through the triumph of righteousness over injustice, affirming God's sovereignty over all human actions and His commitment to upholding His covenant with His people. It is a cry for cosmic order to be restored, for the righteous character of God to be publicly displayed.

REFLECTION AND APPLICATION

Psalms 71:13, though an imprecatory prayer, offers profound insights for contemporary believers navigating injustice and opposition. It models an honest and unvarnished approach to God in prayer, allowing us to bring our deepest pain, frustration, and desire for justice before Him, rather than suppressing these emotions or resorting to self-help vengeance. The psalmist's plea is an act of profound trust, surrendering control to God's perfect timing and righteous judgment, rather than succumbing to bitterness or seeking personal retribution. It reminds us that our ultimate vindication comes from God alone, who sees all and judges righteously. For those who have been slandered, betrayed, or unjustly harmed, this verse can be a comfort, echoing a cry for God to expose the truth, clear their name, and bring honor to the righteous. It speaks to the ultimate triumph of good over evil, assuring us that in God's economy, all wrongs will eventually be made right, and His justice will prevail, bringing glory to His name and peace to His children, ultimately freeing us from the burden of carrying grudges.

Questions for Reflection

  • How does the psalmist's raw honesty in prayer challenge or affirm your own prayer life when facing injustice?
  • In what ways can you surrender your desire for personal vindication to God, trusting in His ultimate justice and timing?
  • How does the concept of God's righteous judgment bring you comfort or conviction in your current circumstances?
  • What does it mean to allow God to "cover" your adversaries with reproach and dishonor, rather than seeking to do so yourself, and how does this foster inner peace?

FAQ

Is it appropriate for Christians to pray imprecatory prayers like Psalms 71:13?

Answer: While the New Testament emphasizes loving one's enemies and leaving vengeance to God (as seen in Romans 12:19 and Matthew 5:44), imprecatory psalms like Psalms 71:13 serve several important functions. They model absolute honesty before God, allowing the psalmist to express deep pain, frustration, and a fervent desire for justice without taking matters into their own hands. They are appeals to God's perfect righteousness and sovereignty, acknowledging that only God can truly judge and bring about ultimate justice. For Christians, these prayers remind us that God is indeed a just judge who will ultimately right all wrongs. We are called to pray for our enemies' repentance and salvation, but we can also trust God to deal with unrepentant evil in His perfect time and way, as He will on the Day of Judgment (e.g., Revelation 20:11-15). The focus shifts from a personal desire for retribution to a longing for God's righteous kingdom to be fully established and for His justice to prevail.

CHRIST-CENTERED FULFILLMENT

Psalms 71:13, with its fervent plea for the confounding and consumption of adversaries, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalmist prayed for his personal vindication, Jesus, the perfect righteous one, faced adversaries who sought not just his hurt but his crucifixion and public dishonor. Yet, in His death and resurrection, Jesus utterly confounded and consumed the true enemies of humanity: sin, death, and Satan. The cross, intended as the ultimate reproach and dishonor for Christ, became the very means by which He triumphed over the powers of darkness, making a public spectacle of them (as described in Colossians 2:15). His resurrection was the definitive act that demonstrated the complete failure of the schemes of evil, revealing God's ultimate vindication of His Son and the defeat of death's sting (see 1 Corinthians 15:54-57). Furthermore, the ultimate fulfillment of this imprecatory desire for justice will be seen when Christ returns in glory to judge the living and the dead, bringing all unrepentant adversaries to account and covering them with eternal reproach, while His faithful are covered with glory and honor, as promised in passages like Revelation 19:11-21). Thus, the psalmist's cry for justice is not merely a human lament but a prophetic echo of God's unwavering commitment to His Son and His ultimate, decisive victory over all that opposes His righteous reign.

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Commentary on Psalms 71 verses 1–13

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Two things in general David here prays for - that he might not be confounded and that his enemies and persecutors might be confounded.

I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here,

1.How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him (if it be indeed true) what an entire confidence we have in him (Psa 71:1): "In thee, O Lord! and in thee only, do I put my trust. Whatever others do, I choose the God of Jacob for my help." Those that are entirely satisfied with God's all-sufficiency and the truth of his promise, and in dependence upon that, as sufficient to make them amends, are freely willing to do and suffer, to lose and venture, for him, may truly say, In thee, O Lord! do I put my trust. Those that will deal with God must deal upon trust; if we are shy of dealing with him, it is a sign we do not trust him. Thou art my rock and my fortress (Psa 71:3); and again, "Thou art my refuge, my strong refuge" (Psa 71:7); that is, "I fly to thee, and am sure to be safe in thee, and under thy protection. If thou secure me, none can hurt me. Thou art my hope and my trust" (Psa 71:5); that is, "thou hast proposed thyself to me in thy word as the proper object of my hope and trust; I have hoped in thee, and never found it in vain to do so."

2.How his confidence in God is supported and encouraged by his experiences (Psa 71:5, Psa 71:6): "Thou hast been my trust from my youth; ever since I was capable of discerning between my right hand and my left, I stayed myself upon thee, and saw a great deal of reason to do so; for by thee have I been holden up from the womb." Ever since he had the use of his reason he had been a dependent upon God's goodness, because ever since he had had a being he had been a monument of it. Note, The consideration of the gracious care which the divine Providence took of us in our birth and infancy should engage us to an early piety and constant devotedness to his honour. He that was our help from our birth ought to be our hope from our youth. If we received so much mercy from God before we were capable of doing him any service, we should lose no time when we are capable. This comes in here as a support to the psalmist in his present distress; not only that God had given him his life and being, bringing him out of his mother's bowels into the world, and providing that he should not die from the womb, nor give up the ghost when he came out of the belly, but that he had betimes made him one of his family: "Thou art he that took me out of my mother's bowels into the arms of thy grace, under the shadow of thy wings, into the bond of thy covenant; thou tookest me into thy church, as a son of thy handmaid, and born in thy house, Psa 116:16. And therefore," (1.) "I have reason to hope that thou wilt protect me; thou that hast held me up hitherto wilt not let me fall now; thou that madest me wilt not forsake the work of thy own hands; thou that helpedst me when I could not help myself wilt not abandon me now that I am as helpless as I was then." (2.) "Therefore I have reason to resolve that I will devote myself unto thee: My praise shall therefore be continually of thee;" that is, "I will make it my business every day to praise thee and will take all occasions to do it."

3.What his requests to God are, in this confidence.

(1.)That he might never be put to confusion (Psa 71:1), that he might not be disappointed of the mercy he expected and so made ashamed of his expectation. Thus we may all pray in faith that our confidence in God may not be our confusion. Hope of the glory of God is hope that makes not ashamed.

(2.)That he might be delivered out of the hand of his enemies (Psa 71:2): "Deliver me in thy righteousness. As thou art the righteous Judge of the world, pleading the cause of the injured and punishing the injurious, cause me in some way or other to escape" (God will, with the temptation, make a way to escape, Co1 10:13): "Incline thy ear unto my prayers, and, in answer to them, save me out of my troubles, Psa 71:4. Deliver me, O my God! out of the hands of those that are ready to pull me in pieces." Three things he pleads for deliverance: - [1.] The encouragement God had given him to expect it: Thou hast given commandment to save me (Psa 71:3); that is, thou hast promised to do it, and such efficacy is there in God's promises that they are often spoken of as commands, like that, Let there be light, and there was light. He speaks, and it is done. [2.] The character of his enemies; they are wicked, unrighteous, cruel men, and it will be for the honour of God to appear against them (Psa 71:4), for he is a holy, just, and good God. [3.] The many eyes that were upon him (Psa 71:7): "I am as a wonder unto many; every one waits to see what will be the issue of such extraordinary troubles as I have fallen into and such extraordinary confidence as I profess to have in God." Or, "I am looked upon as a monster, am one whom every body shuns, and therefore am undone if the Lord be not my refuge. Men abandon me, but God will not."

(3.)That he might always find rest and safety in God (Psa 71:3): Be thou my strong habitation; by thou to me a rock of repose, whereto I may continually resort. Those that are at home in God, that live a life of communion with him and confidence in him, that continually resort unto him by faith and prayer, having their eyes ever towards him, may promise themselves a strong habitation in him, such as will never fall of itself nor can ever be broken through by any invading power; and they shall be welcome to resort to him continually upon all occasions, and not be upbraided as coming too often.

(4.)That he might have continual matter for thanksgiving to God, and might be continually employed in that pleasant work (Psa 71:8): "Let my mouth be filled with thy praise, as now it is with my complaints, and then I shall not be ashamed of my hope, but my enemies will be ashamed of their insolence." Those that love God love to be praising him, and desire to be doing it all the day, not only in their morning and evening devotions, not only seven times a day (Psa 119:164), but all the day, to intermix with all they say something or other that may redound to the honour and praise of God. They resolve to do it while they live; they hope to be doing it eternally in a better world.

(5.)That he might not be neglected now in his declining years (Psa 71:9): Cast me not off now in the time of my old gage; forsake me not when my strength fails. Observe here, [1.] The natural sense he had of the infirmities of age: My strength fails. Where there was strength of body and vigour of mind, strong sight, a strong voice, strong limbs, alas! in old age they fail; the life is continued, but the strength is gone, or that which is his labour and sorrow, Psa 90:10. [2.] The gracious desire he had of the continuance of God's presence with him under these infirmities: Lord, cast me not off; do not then forsake me. This intimates that he should look upon himself as undone if God should abandon him. To be cast off and forsaken of God is a thing to be dreaded at any time, especially in the time of old age and when our strength fails us; for it is God that is the strength of our heart. But it intimates that he had reason to hope God would not desert him; the faithful servants of God may be comfortably assured that he will not cast them off in old age, nor forsake them when their strength fails them. He is a Master that is not wont to cast off old servants. In this confidence David here prays again (Psa 71:12): "O God! be not far from me; let me not be under the apprehension of thy withdrawings, for then I am miserable. I my God! a God in covenant with me, make haste for my help, lest I perish before help come."

II. He prays that his enemies might be made ashamed of their designs against him. Observe, 1. What it was which they unjustly said against him, Psa 71:10, Psa 71:11. Their plot was deep and desperate; it was against his life: They lay wait for my soul (Psa 71:10), and are adversaries to that, Psa 71:13. Their powers and policies were combined: They take counsel together. And very insolent they were in their deportment: They say, God has forsaken him; persecute and take him. Here their premises are utterly false, that because a good man was in great trouble and had continued long in it, and was not so soon delivered as perhaps he expected, therefore God had forsaken him and would have no more to do with him. All are not forsaken of God who think themselves so or whom others think to be so. And, as their premises were false, so their inference was barbarous. If God has forsaken him, then persecute and take him, and doubt not but to make a prey of him. This is talking to the grief of one whom God has smitten, Psa 69:26. But thus they endeavour to discourage David, as Sennacherib endeavoured to intimidate Hezekiah by suggesting that God was his enemy and fought against him. Have I now come up without the Lord against this city, to destroy it? Isa 36:10. It is true, if God has forsaken a man, there is none to deliver him; but therefore to insult over him ill becomes those who are conscious to themselves that they deserve to be for ever forsaken of God. But rejoice not against me, O my enemy! though I fall, I shall rise. He that seems to forsake for a small moment will gather with everlasting kindness. 2. What it was which he justly prayed for, from a spirit of prophecy, not a spirit of passion (Psa 71:13): "Let them be confounded and consumed that are adversaries to my soul. If they will not be confounded by repentance, and so saved, let them be confounded with everlasting dishonour, and so ruined." God will turn into shame the glory of those who turn into shame the glory of God and his people.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 71
"O Lord, my God, be not far from me" [Psalm 71:12]. So it is, and the Lord is not far off at all. For, "The Lord is near unto them that have bruised the heart." "My God, unto my help look Thou." "Be they confounded and fail that engage my soul" [Psalm 71:13]. What has he desired? "Be they confounded and fail." Why has he desired it? "That engage my soul"? What is, "That engage my soul"? Engaging as it were unto some quarrel. For they are said to be engaged that are challenged to quarrel. If then so it is, let us beware of men that engage our soul. What is, "That engage our soul"? First provoking us to withstand God, in order that in our evil things God may displease us. For when are you right, so that to you the God of Israel may be good, good to men right in heart? When are you right? Will you hear? When in that good which you do, God is pleasing to you; but in that evil which you suffer God is not displeasing to you. See ye what I have said, brethren, and be ye on your guard against men that engage your souls. For all men that deal with you in order to make you be wearied in sorrows and tribulations, have this aim, namely, that God may be displeasing to you in that which you suffer, and there may go forth from your mouth, "What is this? For what have I done?" Now then have you done nothing of evil, and art you just? He unjust? A sinner I am, you say; I confess, just I call not myself. But what, sinner, have you by any means done so much evil as he with whom it is well? As much as Gaiuseius? I know the evil doings of him, I know the iniquities of him, from which I, though a sinner, am very far; and yet I see him abounding in all good things, and I am suffering so great evil things. I do not then say, O God, "what have I done" to You, because I have done nothing at all of evil; but because I have not done so much as to deserve to suffer these things. Again, art you just, He unjust? Wake up, wretched man, your soul has been engaged! I have not, he says, called myself just. What then do you say? A sinner I am, but I did not commit so great sins, as to deserve to suffer these things. You say not then to God, just I am, and You are unjust: but you say, unjust I am, but You are more unjust. Behold your soul has been engaged, behold now your soul wages war. What? Against whom? Your soul, against God; that which has been made against Him by whom it was made. Even because you are in being to cry out against Him, you are ungrateful. Return, then, to the confession of your sickness, and beg the healing hand of the Physician. Think thou not they are happy who flourish for a time. You are being chastised, they are being spared: perchance for you chastised and amended an inheritance is being kept in reserve....Lastly, see what follows, "Let them put on confusion and shame, that think evil things to me." "Confusion and shame," confusion because of a bad conscience, shame because of modesty. Let this befall them, and they will be good....
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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