Contend, O LORD, with those who contend with me;
      fight against those who fight against me!
Take hold of shield and buckler
     and rise for my help!
Draw the spear and javelin
     against my pursuers!
Say to my soul,
     “I am your salvation!”

Let them be put to shame and dishonor
     who seek after my life!
Let them be turned back and disappointed
     who devise evil against me!
Let them be like chaff before the wind,
     with the angel of the LORD driving them away!
Let their way be dark and slippery,
     with the angel of the LORD pursuing them!

For without cause they hid their net for me;
     without cause they dug a pit for my life.
Let destruction come upon him when he does not know it!
And let the net that he hid ensnare him;
     let him fall into it—to his destruction!

Then my soul will rejoice in the LORD,
     exulting in his salvation.
All my bones shall say,
     “O LORD, who is like you,
delivering the poor
     from him who is too strong for him,
     the poor and needy from him who robs him?”

Malicious witnesses rise up;
     they ask me of things that I do not know.
They repay me evil for good;
     my soul is bereft.
But I, when they were sick—
     I wore sackcloth;
     I afflicted myself with fasting;
I prayed with head bowed on my chest.
     I went about as though I grieved for my friend or my brother;
as one who laments his mother,
     I bowed down in mourning.

But at my stumbling they rejoiced and gathered;
     they gathered together against me;
wretches whom I did not know
     tore at me without ceasing;
like profane mockers at a feast,
     they gnash at me with their teeth.

How long, O Lord, will you look on?
     Rescue me from their destruction,
     my precious life from the lions!
I will thank you in the great congregation;
     in the mighty throng I will praise you.

Let not those rejoice over me
     who are wrongfully my foes,
and let not those wink the eye
     who hate me without cause.
For they do not speak peace,
     but against those who are quiet in the land
     they devise words of deceit.
They open wide their mouths against me;
     they say, “Aha, Aha!
     Our eyes have seen it!”

You have seen, O LORD; be not silent!
     O Lord, be not far from me!
Awake and rouse yourself for my vindication,
     for my cause, my God and my Lord!
Vindicate me, O LORD, my God,
     according to your righteousness,
     and let them not rejoice over me!
Let them not say in their hearts,
     “Aha, our heart's desire!”
Let them not say, “We have swallowed him up.”

Let them be put to shame and disappointed altogether
     who rejoice at my calamity!
Let them be clothed with shame and dishonor
     who magnify themselves against me!

Let those who delight in my righteousness
     shout for joy and be glad
     and say evermore,
“Great is the LORD,
     who delights in the welfare of his servant!”
Then my tongue shall tell of your righteousness
     and of your praise all the day long.—Psalm 35

Introduction: Houston, We Have a Problem

Some people have a problem with Psalm 35. James Montgomery Boice said that when he preached through the Psalms they would always end by singing a version of the psalm that they had just walked through. Normally there were several musical versions of the psalm to choose from. He got to Psalm 35 and there were none—no versions, no options (Boice, Psalms 1–41, Grand Rapids: Baker, 1994, 300). Why? You just heard it read so you probably can guess what the answer is. It is one of the so-called imprecatory psalms. In other words, it is a psalm that prays judgment upon people.

Let’s state this contrast very sharply so we can see the problem really clearly. Jesus told us to love our enemies and pray for those who persecute you (Matthew 5:44). So here is the problem this text raises: should we pray against our enemies (Psalm 35) or pray for them (Matthew 5)? In addressing this difficulty, I propose two steps. First, let’s walk through the whole psalm and get all of its details squarely in front of us. Then, we will try to answer whether or not Christians can really pray this psalm.

We start with the structure of the psalm. It is actually quite clear. The first three verses form the introduction of two images: the lawsuit and the battle. Those two images are unpacked in the next two sections: the battle (vv. 4–10) and the lawsuit (vv. 11–18). Both images are brought back together for the conclusion (vv. 19–28).

Outline

1. Introduction: The Lawsuit and the Battle (vv. 1–3)
2. The Battle (vv. 4–10)
3. The Lawsuit (vv. 11–18)
4. Conclusion (vv. 19–28)

1. Introduction: Lawsuit and Battle (vv. 1–3)

Contend, O LORD, with those who contend with me;
      fight against those who fight against me!
Take hold of shield and buckler
     and rise for my help!
Draw the spear and javelin
     against my pursuers!
Say to my soul,
     “I am your salvation!”—Psalm 35:1–3

The word “contend” is drawn from the world of the courtroom. David calls upon God to be his advocate against those who contend (bring a charge or lawsuit) against him. Psalm 34 ended on this courtroom note: Those who hate the righteous will be condemned (34:21), but none of those who take refuge in the Lord will be condemned (34:22). Recall that the righteous are unrighteous sinners that God declares righteous because they trust in the work of the Righteous One, the Messiah (Psalm 32–34), the Son of Psalm 2:12 (blessed are all who take refuge in him). Now Psalm 35 says that God’s judgment for them allows them to stand up to the trial of people speaking judgment against them. God’s word is definitive; the fact that He is our Defender defines us when we are attacked. Are you going to attack me—I know I look weak, but know this: I have an Almighty Defender.

The battle imagery becomes obvious in verses 1–3. David says “fight against those who fight against me!” (v. 1). He needs a Defender/Protector (shield and buckler) and a Warrior (spear and javelin). He needs a Defender and a Warrior (i.e., a Savior). The battle imagery is now further unpacked in verses 4–10.

2. The Battle (vv. 4–10)

Let them be put to shame and dishonor
     who seek after my life!
Let them be turned back and disappointed
     who devise evil against me!
Let them be like chaff before the wind,
     with the angel of the LORD driving them away!
Let their way be dark and slippery,
     with the angel of the LORD pursuing them!

For without cause they hid their net for me;
     without cause they dug a pit for my life.
Let destruction come upon him when he does not know it!
And let the net that he hid ensnare him;
     let him fall into it—to his destruction!

Then my soul will rejoice in the LORD,
     exulting in his salvation.
All my bones shall say,
     “O LORD, who is like you,
delivering the poor
     from him who is too strong for him,
     the poor and needy from him who robs him?”—Psalm 35:4–10

David asks that the uprising against him would be totally unsuccessful (shame, dishonor, disappointment—v. 4). In verse 5, he asks that these wicked rebels would be destroyed just like the imagery in Psalm 1 of chaff before the wind.

Now the angel of the Lord makes another appearance. Psalm 34 and 35 are stitched together in that these two psalms are the only psalms that mention the angel of the Lord. The angel of the Lord is first mentioned in Genesis 16:13—Hagar called the angel of the Lord “the God who sees me.” She saw him as more than an angel. The same figure came to Abraham in Genesis 18. The text says the Lord spoke to him but there were three heavenly beings and the third one is called the angel of the Lord (Genesis 18:11, 10, 13, 17, 20, 22, 26, 33). In fact, there is an interesting phrase used in the next chapter when Sodom and Gomorrah are destroyed: “Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven” (Genesis 19:24). I believe this is the same person who appears to Joshua as the commander of the army of the Lord (Joshua 5:14–15). Joshua worships him and the Heavenly Being says exactly what the Lord said at the burning bush in Exodus 3:5. Compare them: “Take off your sandals from your feet, for the place where you are standing is holy” (Joshua 5:15). Exodus 3: “Take your sandals off your feet, for the place on which you are standing is holy ground” (Exodus 3:5).

I believe this figure is a manifestation (before the incarnation) of the second person of the Trinity, the Son of God. We now know him as the Lord Jesus Christ. I believe that is why the angel of the Lord is not mentioned in the New Testament—because we know him there by the name Jesus (the incarnate Lord). Why does David mention him here? My guess is that the military imagery of the psalm meant that he is here in his role of the commander of the Lord’s army.

Verse 6–8 begin to plead for poetic justice. These rebels are dark and slippery and deceitful, so let their way be dark and EXCEEDINGLY slippery (emphatic reduplication in Hebrew). His prayer in verses 7–8 continue the plea for poetic justice: Let the net he hid to ensnare me, ensnare him. Let him fall into the pit that he dug for me (v. 8). Catch with the net, be caught with the net. Live by the sword, die by the sword.

David twice claims that he is innocent in that they are seeking to kill him “without cause” (v. 7). He has done nothing deserving these death traps, but they are guilty—plotting pre-meditated murder; let them fall into their own death traps. Verses 11–18 now bring back the imagery of the lawsuit and develop it further (“malicious witnesses”).

3. The Lawsuit (vv. 11–18)

Malicious witnesses rise up;
     they ask me of things that I do not know.
They repay me evil for good;
     my soul is bereft.
But I, when they were sick—
     I wore sackcloth;
     I afflicted myself with fasting;
I prayed with head bowed on my chest.
     I went about as though I grieved for my friend or my brother;
as one who laments his mother,
     I bowed down in mourning.

But at my stumbling they rejoiced and gathered;
     they gathered together against me;
wretches whom I did not know
     tore at me without ceasing;
like profane mockers at a feast,
     they gnash at me with their teeth.

How long, O Lord, will you look on?
     Rescue me from their destruction,
     my precious life from the lions!
I will thank you in the great congregation;
     in the mighty throng I will praise you.—Psalm 35:11–18

David once again highlights the injustice of the lawsuit against him: they repay evil for good (v. 12). Verses 11–14 make the case that he was good to them. He treated them like family (a friend, a brother, wept as one weeps for his own mother—v. 14). But they have forsaken him. He is all alone. His soul is bereft (v. 12—literally, “childlessness of soul”).

Verses 15–16 tell of how they repaid the good he did: with evil and deceit. He was not shown any kindness when he stumbled; they gathered not for him, but against him. They tore at him and gnashed their teeth at him. People are hunting David like lions (v. 17), which is another place where Psalm 35 is connected to Psalm 34 (Psalm 34:10). Now David combines both images of lawsuit and battlefield together again.

4. Conclusion (vv. 19–28)

Let not those rejoice over me
     who are wrongfully my foes,
and let not those wink the eye
     who hate me without cause.
For they do not speak peace,
     but against those who are quiet in the land
     they devise words of deceit.
They open wide their mouths against me;
     they say, “Aha, Aha!
     Our eyes have seen it!”

You have seen, O LORD; be not silent!
     O Lord, be not far from me!
Awake and rouse yourself for my vindication,
     for my cause, my God and my Lord!
Vindicate me, O LORD, my God,
     according to your righteousness,
     and let them not rejoice over me!
Let them not say in their hearts,
     “Aha, our heart's desire!”
Let them not say, “We have swallowed him up.”

Let them be put to shame and disappointed altogether
     who rejoice at my calamity!
Let them be clothed with shame and dishonor
     who magnify themselves against me!

Let those who delight in my righteousness
     shout for joy and be glad
     and say evermore,
“Great is the LORD,
     who delights in the welfare of his servant!”
Then my tongue shall tell of your righteousness
     and of your praise all the day long.—Psalm 35:19–28

David begins by highlighting the injustice once again (“wrongfully my foes,” “hate me without cause”—v. 19). Don’t let them wink the eye—a gesture that is supposed to mean they are for him, but they intend the opposite and probably mock how vulnerable he is.

Remember all the teaching in Psalm 34 about the fear of the Lord? The fear of the Lord can be seen with the tongue: “Keep your tongue from evil and your lips from speaking deceit” (Psalm 34:13). They have evil tongues that speak deceit. Verse 20—they speak peace, but plot deceit. They pretended to offer peace, but they were planning the opposite (false accusation like in verse 21); they claim to see something they never saw. Psalm 36 will say that there is no fear of God before their eyes (36:1).

But the Judge has seen all of it. Remember that his eyes are on the righteous, but his face is turned against the wicked (Psalm 34:15–16). Look at how God is the great game changer: Our eyes have seen it (v. 21); you have seen (v. 22). They are claiming to see a wrong that never happened, but God sees the wrong that really did happen. He will not remain silent.

Verses 22–23 say “wake up and rouse yourself” to vindicate him. Psalm 34 said “when the righteous cry for help, the Lord hears and delivers them out of all their troubles” (v. 17)—like now! Remember the petition from verse 1 to contend with those who contend with him? A form of that word shows up in verse 23 (“for my cause”). He asks the Judge to vindicate him (v. 24).

What they want to do to him is gruesome—“swallow” (v. 25). They open their mouths wide against him (v. 21) and he is so utterly destroyed that there is no trace of him left. It is the nature of evil to rejoice in evil outcomes—to enjoy injustice. They rejoice with his calamity and would rejoice in his defeat. So he asks for them to be disappointed and put to shame.

Hopefully, you noticed that I left the main point out of each of the four points. I did that on purpose so that we could now see the repetition of it—one after the other after the other.

Verse 3:

Say to my soul, “I am your salvation!”

Verses 9–10:

Then my soul will rejoice in the LORD,
     exulting in his salvation.
All my bones shall say,
     “O LORD, who is like you,
delivering the poor (cf. Psalm 34:6—“this poor man cried”)
     from him who is too strong for him,
     the poor and needy from him who robs him?”

Verse 18:

I will thank you in the great congregation;
     in the mighty throng I will praise you (cf. Psalm 22:22).

Verses 27–28:

Let those who delight in my righteousness
     shout for joy and be glad
     and say evermore,
“Great is the LORD,
     who delights in the welfare of his servant!”
Then my tongue shall tell of your righteousness
     and of your praise all the day long.

David is not just asking to be saved—he is saying that he will celebrate God’s greatness when He shows up in salvation. When he shows up to save, God shows off his greatness so that we will praise him and marvel at him and trust in him. The main point of Psalm 35 is the commitment to “rejoice in the greatness of the God of our salvation.” Notice once again how enjoying God and praising God cannot be separated.

This point is so vital to the heart and soul of a lament. Let’s remember what a biblical lament is (defined in the first sermon of the series). The psalms speak not only to us, but for us. When the wounds run so deep that we are at a loss for words, we have words if we have these psalms. These psalms are not faithless grumbling or lead balloons. This is a cry of faith; a prayer balloon filled with the helium of hope in God. It is the opposite of cynicism. Cynicism would say, “Why cry out? Nobody will hear, and nobody cares.” A lament is the opposite. It says, “I will cry out to the only One who truly hears, fully cares and is really strong enough to do anything about it.” Psalm 35 is the testimony of Psalm 34: A distress call in the darkest night that declares our conviction that the darkness won’t win. Oh, the darkness tries. It tries to snuff out the light. The dark closes in, the atmosphere feels cold, we can feel scared, overwhelmed, and alone—but we are not alone. There is a light! When all other lights fade, we testify that the true light (Christ) is enough. All other objects of hope will disappoint, and false hopes have been whittled away until one hope remains: Hope in God.

Now let’s go back to our original question: Can Christians pray this psalm? I will go a step further—is this prayer good and right and true and beautiful? Or does Psalm 35 contradict Matthew 5? I have three points—one point on how this psalm is unique to David and two ways that all Christians join David’s prayer.

Application

1. This situation is unique and we should take its uniqueness seriously. David has a specific calling as king to administer justice.

David is not a private citizen, but the king. As king and judge, he is calling for a righteous judgment upon those who (by opposing him) oppose God. Someone can forgive a wrong done against them personally; but the judge should not overlook injustice if he is one responsible for administering justice in that situation. Should policeman look the other way when they see evil? Should a judge?

Remember that the New Testament has the same dynamic. Romans 13 says that governments are God’s servants when they carry out God’s wrath on the wrongdoer.

For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.—Romans 13:3–4

We can also see a stark difference between Psalms 34–37 (innocent sufferer) and Psalms 38–41 (guilty sufferer). These two sets of psalms look and feel different. Remember that David, the innocent sufferer, is not praying or singing the Pharisee national anthem of “Great is my faithfulness.” When David asks to be judged by his “righteousness” or “integrity” (v. 27), he is simply and specifically talking about the unjust charges against him.

If you were unfairly accused of a crime that you didn’t commit, and it went to court, and you pleaded your innocence, you would not be saying that you were sinless. You would not be claiming that you had always done everything right. You would be saying that the charges against you were false. The judge is being asked to rule on a very specific matter: are the charges true or false? The verdict will either be guilty or innocent. David is making a case for his innocence in this matter (without cause, wrongfully my foes, etc.).

2. Can New Testament Christians pray this psalm? We can pray this psalm the same way the early church prayed Psalm 2, the Lord’s Prayer, and the “Maranantha.”

The amazing thing about these psalms is that David, the earthly king, is praying for the Heavenly King to enact justice. The fact that these people are acting against the anointed king puts them into the category of those rebelling against God’s king in Psalm 2.

Therefore, this prayer for justice is not a self-centered prayer of vindication, but a Christ-exalting prayer. When the early church was persecuted, they prayed Psalm 2. They saw that the nations were raging and plotting in vain. They didn’t pray for the political power to put people in their place, they prayed for boldness to keep Jesus on display and they preached judgment against all who would not repent (Acts 4:22–31).

We can pray these psalms of judgment only because they are prayers for God to act, not you to act. We don’t take vengeance; God does. Every prayer to God has an implicit statement attached to it: “Yet not my will, but your will be done.”

If you have problems with this principle, you will have problems with the Lord’s Prayer. Do you realize what you are praying? Martin Luther wrote that whoever prays, “Hallowed be thy name, thy kingdom come, thy will be done,” must also pray against all those in opposition to this. We must also say this:

"Curses, maledictions and disgrace upon every other name and every other kingdom. May they be ruined and torn apart and may all their schemes and wisdom and plans run aground."—Luther’s Works, ed. Jaroslav Pelikan (St. Louis: Concordia, 1956, vol. 21, p. 110).

A Christian can pray this psalm the same way that Christians pray Revelation 22:20. “Maranantha—come quickly Lord Jesus.” Every time you pray that you are praying for the time when Jesus comes and what Revelation pictures will come to pass: The Lord as the warrior will tread the winepress of the wrath of God the Almighty and destroy the wicked and the blood will rise to the level of the horses’ bridles (Revelation 14:20).

3. I believe Romans 12 brings together the balance of both Psalm 35 and Matthew 5.

“Abhor what is evil; hold fast to what is good” (Romans 12:9). We have a responsibility to cultivate the hatred of evil so that we can hold fast to what is good. We need to be able to distinguish between the mushrooms that are poisonous and the mushrooms that are good to eat.

Praying psalms like this against evil and injustice will help us taste and see that the God of perfect justice is good. He abhors what is evil; he holds fast to what is good. These prayers work spiritual muscles that we don’t normally work. Our problem is that we do not pray very much for those who are victims of injustice because we do not care enough for victims of injustice. We care much more about ourselves when we are wronged than about others when they are wronged. It is good and right and beautiful to pray for justice for others who are victims of injustice.

When we speak to others who directly persecute us, Romans 12:14 says: “Bless those who persecute you; bless and do not curse them.” This is the way that we carry out how Romans 12 ends. We do not avenge ourselves. We can ask for justice and act in kindness. Watch how Paul brings it together.

Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord [Deuteronomy 32:35].”—Romans 12:19

Then he quotes from Proverbs 25:21–22.

To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.”—Romans 12:20

In other words, you are called to ask for justice and act in kindness. Jesus called us to love our neighbor and do good for them with practical acts of kindness. You don’t know if those acts of kindness will be used to save them or be used as part of the condemnation (burning coals in 2 Samuel 22:13, Psalm 11:6; 18:8, 12–13; 140:10). If those acts of kindness do not have the intended effect of repentance they will actually serve the cause of justice as burning coals—storing up wrath.

We are to be led by Romans 12:21—“Do not be overcome by evil, but overcome evil with good.”

Conclusion: How Should You Respond to Evil?

How did God respond to our evil? God did not overlook evil; he sent his Son to decisively deal with it. Jesus fulfills this psalm. Listen to John 15.

“If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. But the word that is written in their Law must be fulfilled: ‘They hated me without a cause [Psalm 69:4; 35:19].’”—John 15:24–25

Jesus was greater than David’s plea of situational innocence. Jesus was sinless in every situation. Jesus saw that this Psalm 35:19 and 69:4 treatment was God’s predestined plan for him. Injustice came against Jesus on the cross and Jesus did not push it away but embraced it and shattered it on the cross. He brought about ultimate good for his people when justice met injustice and love met hate at the cross—justice and love won. Jesus took our place. We are not condemned because he was condemned in our place. The fire and brimstone that should have fallen on us, fell on him.

The goodness of God in wrath and the goodness of God in grace collided together with one loud, hell-shattering, heaven-opening explosive shout saying, “There is now therefore no condemnation for those who are in Christ Jesus.”

But be warned and be wise. There is clarity concerning what will happen to all who spurn this gospel and rebelliously refuse to bow before Jesus in repentance and faith. Do you remember the illustration from Psalm 33? Tim Keller recounts what his teacher said:

“She said, ‘If the distance between the earth and the sun—92 million miles—was reduced to the thickness of a sheet of paper, then the distance between the earth and the nearest star would be a stack of paper 70 feet high, and the diameter of the galaxy would be a stack of paper 310 miles high—that’s how big the galaxy is—and yet, the galaxy is nothing but a speck of dust, virtually, in the whole universe, and the Bible says that Jesus Christ holds this universe together with the word of his power—his pinky, as it were,’ she said. And then she asked the question: ‘Is this the kind of person you ask into your life to be your assistant?’” (Timothy Keller, from the sermon “The Gospel and Your Self”)

This Sovereign Creator of the Universe is not your assistant and most importantly not someone you want as your enemy. There can be no lasting happiness on a path that ends by facing an Almighty Enemy. There are two comings of the King. The first coming had Jesus fulfill Psalm 35 as the one hated without cause to bear the sin and death of his people. We were all enemies. But while we were enemies, Christ died to reconcile us to God. The only reason anyone could pray against injustice and evil and not store up more wrath is if Jesus swallowed up the wrath of God that we deserve.

The second coming has Jesus as the commander of the Lord’s army coming to drive the wicked away like chaff. All sin will be punished—either by Jesus on the cross or by us in hell.

The Bible says there is a path of life (Psalm 16:11) and the path runs right through Jesus and his cross: “He who has the Son has life. He who does not have the Son of God does not have life” (1 John 5:12).

“This is my Father’s world, O let me never forget that though the wrong seems oft so strong, God is the ruler yet. This is my Father’s world! The battle is not done. Jesus who died shall be satisfied and earth and heaven be one” (Babcock).

Closing Song: This Is My Father’s World

 

Sermon Discussion Questions

Outline

1. Introduction: The Lawsuit and the Battle (vv. 1–3)
2. The Battle (vv. 4–10)
3. The Lawsuit (vv. 11–18)
4. Conclusion (vv. 19–28)

Main Point: Rejoice in the greatness of God our Savior.  

Discussion Questions

• What is the main point of Psalm 35? How does the rest of the Psalm help to unpack that main point?
• What are some of the ways that Psalm 34 and 35 are joined together?
• What arguments were made to prove that praying Psalm 35 is a good and true and beautiful thing to do (not an embarrassment)?

Application Questions

• As a result of hearing this sermon, what is the first change you need to make in your life? Are there further long-range changes or adjustments you need to make?
• Are you convinced that it is actually good to pray Psalm 35? Why or why not?
• How can you share the message of Psalm 35 with family members, co-workers, or friends? Discuss how to do it and who you are going to share with—commit it to prayer. 

Prayer Focus

Pray for a grace to cultivate a hatred for evil and injustice in our day and a love and longing for perfect justice at the Second Coming.