June 21, 2024
Grieving for an Enemy Like a Friend
Psalm 35
Zac Whitley
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 35:12-14
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.
Psalm 35
Great Is the LORD
Of David.
1
Contend, O LORD, with those who contend with me;
fight against those who fight against me!
2
Take hold of shield and buckler
and rise for my help!
3
Draw the spear and javelin
1
35:3
Or and close the way
against my pursuers!
Say to my soul,
“I am your salvation!”
4
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!
5
Let them be like chaff before the wind,
with the angel of the LORD driving them away!
6
Let their way be dark and slippery,
with the angel of the LORD pursuing them!
7
For without cause they hid their net for me;
without cause they dug a pit for my life.
2
35:7
The word pit is transposed from the preceding line; Hebrew For without cause they hid the pit of their net for me; without cause they dug for my life
8
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!
9
Then my soul will rejoice in the LORD,
exulting in his salvation.
10
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?”
11
Malicious
3
35:11
Or Violent
witnesses rise up;
they ask me of things that I do not know.
12
They repay me evil for good;
my soul is bereft.
4
35:12
Hebrew it is bereavement to my soul
13
But I, when they were sick—
I wore sackcloth;
I afflicted myself with fasting;
I prayed with head bowed
5
35:13
Or my prayer shall turn back
on my chest.
14
I went about as though I grieved for my friend or my brother;
as one who laments his mother,
I bowed down in mourning.
15
But at my stumbling they rejoiced and gathered;
they gathered together against me;
wretches whom I did not know
tore at me without ceasing;
16
like profane mockers at a feast,
6
35:16
The meaning of the Hebrew phrase is uncertain
they gnash at me with their teeth.
17
How long, O Lord, will you look on?
Rescue me from their destruction,
my precious life from the lions!
18
I will thank you in the great congregation;
in the mighty throng I will praise you.
19
Let not those rejoice over me
who are wrongfully my foes,
and let not those wink the eye
who hate me without cause.
20
For they do not speak peace,
but against those who are quiet in the land
they devise words of deceit.
21
They open wide their mouths against me;
they say, “Aha, Aha!
Our eyes have seen it!”
22
You have seen, O LORD; be not silent!
O Lord, be not far from me!
23
Awake and rouse yourself for my vindication,
for my cause, my God and my Lord!
24
Vindicate me, O LORD, my God,
according to your righteousness,
and let them not rejoice over me!
25
Let them not say in their hearts,
“Aha, our heart's desire!”
Let them not say, “We have swallowed him up.”
26
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!
27
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!”
28
Then my tongue shall tell of your righteousness
and of your praise all the day long.
Footnotes
[1] 35:3 Or and close the way[2] 35:7 The word pit is transposed from the preceding line; Hebrew For without cause they hid the pit of their net for me; without cause they dug for my life
[3] 35:11 Or Violent
[4] 35:12 Hebrew it is bereavement to my soul
[5] 35:13 Or my prayer shall turn back
[6] 35:16 The meaning of the Hebrew phrase is uncertain
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Strong offense and defense
Strong offense and defense. The shield and buckler (35:2) and the spear and javelin (35:3) represented extremes in weaponry. While the shield was lighter and could be carried without the use of a helper, the larger buckler gave the warrior more protection. The javelin could be hurled at enemies from a distance while the spear served better in close combat.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Fact: Strong offense and defense
Strong offense and defense. The shield and buckler (35:2) and the spear and javelin (35:3) represented extremes in weaponry. While the shield was lighter and could be carried without the use of a helper, the larger buckler gave the warrior more protection. The javelin could be hurled at enemies from a distance while the spear served better in close combat.
Ps. 35:4–8 The faithful pray that the schemes of the pursuers would fail, and that the pursuers themselves would suffer disappointment, humiliation, and destruction. It is proper for God’s people to pray this prayer since the pursuers devise evil (v. 4) without cause (vv. 7, 19). The prayer is not a vindictive response to personal injury but an appeal based on faith.
Ps. 35:9–10 The song looks forward to joy and gratitude when its request is answered.
Ps. 35:19–21 The pursuers scheme (wink the eye), particularly against the hardworking faithful (those who are quiet in the land). In John 15:25 Jesus uses Ps. 35:19 (hate me without cause; see also 69:4) to portray himself as the quintessential innocent sufferer and to imply that his followers may expect the same treatment.
Ps. 35:22–26 Asking God to be not silent (as if he were indifferent toward evil) but awake and rouse yourself (as if he were asleep) shows how urgent the singer feels the situation to be. God’s righteousness, as often in the OT, is his faithfulness in keeping his promises (also v. 28).
Psalm Ps. 35. This psalm shows how the faithful should pray when they know that hateful people are seeking to harm them. It explains the persecutors’ evil schemes and asks God to fight on behalf of his faithful ones.
Ps. 35:27–28 The song’s high point is the prospect of telling all the faithful (those who delight in my righteousness) of God’s faithfulness (v. 28; see vv. 9–10, 18).
S3:121 Psalm 35
Listen NowDive Deeper | Psalm 35
Sometimes I have trouble reading Psalms because I easily misinterpret the if/then statements. IF you destroy my enemies, THEN I will rejoice. IF you rescue me, THEN I will thank you. IF you defend me so my friends can see I'm on the right side, THEN I will praise you. Because I know God's love is unconditional, it makes me uncomfortable hearing conditions placed on God. I think I'm sensitive to this because I'm prone to being transactional; and, unlike David, I don't often cry out in big, bold ways.
David's worship isn't conditional; he's frustrated, confused, and lamenting. Despite his care and concern for others, circumstances feel oppressive, and he's unsure who his allies are. We hear a song of grief over this brokenness that demonstrates David's heart yearning for God, his only deliverance and salvation.
When I encounter injustice, I want to say, "That's not fair!" and manipulate the situation. I want to protect myself by taking control. I want to uncover the truth or prove my point so I win. I'm self-reliant, too quick to solve problems on my own, and I want to escape injustice by being on top. These reactions demonstrate what I want is often counter to the justice, faithfulness, and humility that God desires (Micah 6:8).
David encounters taunts, traps, threats, deceit, unprovoked attacks, and false accusations. He humbles his heart, cries out in faithfulness, and is patient for God to be just. David's song is an act of surrender, leaving vengeance and vindication to the Lord, and an act of obedience, loving God and loving people. In seemingly unchanging hardship and troubling circumstances, David is trusting what our role versus God's role is.
Our role:
- Imitate Christ (1 Corinthians 11:1)
- Love (Mark 12:30-3)
- Empathize (Romans 12:15)
- Encourage (Hebrews 3:13)
- Admonish (1 Thessalonians 5:14)
- Confess (James 5:16)
- Forgive (Mark 11:25)
God's role:
- Save, sustain, redeem, reconcile (John 3:16; Ephesians 2:8-9; Romans 8:28; Philippians 1:6)
- Bring justice (Romans 12:19)
- Discipline (Hebrews 12:7-11)
- Restore (1 Peter 5:10)
- Change hearts (Philippians 2:13)
This month's memory verse
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
– Matthew 28:18-20
Discussion Questions
1. Write your own psalm. Articulate your circumstance, plead for God's attention, and share what you've felt through words and metaphor. Then ask God questions and plead for His deliverance in your circumstance.
2. Who is an "enemy" in your life, or simply someone you're annoyed with, for whom you can pray this week?
3. Where do you turn or to whom do you turn when you experience an injustice? Why? What would it look like for you to first turn to the Lord today?
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