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I want to add a ‘P.S’ to our look at Psalm 35. We have noticed that although David was undergoing a great trial, he nevertheless held to a conviction that all would be well (10, 18 and 28).

When I was going through a very ‘dark valley’, just over a decade ago, I visited one of my oldest and best friends, Gordon. He lives in Hale, in Cheshire. We spent a special day walking and talking at a National Trust property near his home. But before we went back to his house, he took me to see an old friend of his – an elderly widow. He said a little bit to her about my situation. I guess I had been more honest with Gordon about my true feelings than with anyone else, but I probably hadn’t even let my most trusted friend know the last 20% of the darkness and fear I was in. Then this dear godly lady quoted to me some words of Juliana of Norwich:

‘All shall be well, and all shall be well, and all manner of thing shall be well.’

Those words hit me with prophetic force. I believe they were a word from the Lord to my soul at that time. It is true, of course, that this is ultimately true for all believers: in eternity ‘All shall be well.’ But I sensed, that day, as her prayer and her words filled me with peace, that God was going to do something about the heavy burden I was carrying in time, and so it came about. That very evening I received a phone call during which I felt the mist already starting to lift a little, and I want to give God all the praise and glory for the manifestation of His grace and power…

…and for friends! Even in this dark and lonely place, David knew he had friends (27). Let’s treasure our friends and thank God for the ways he works and speaks through them.

Do not let those gloat over me

    who are my enemies without cause;

do not let those who hate me without reason

    maliciously wink the eye.

20 They do not speak peaceably,

    but devise false accusations

    against those who live quietly in the land.

21 They sneer at me and say, “Aha! Aha!

    With our own eyes we have seen it.”

22 Lord, you have seen this; do not be silent.

    Do not be far from me, Lord.

23 Awake, and rise to my defence!

    Contend for me, my God and Lord.

24 Vindicate me in your righteousness, Lord my God;

    do not let them gloat over me.

25 Do not let them think, “Aha, just what we wanted!”

    or say, “We have swallowed him up.”

26 May all who gloat over my distress

    be put to shame and confusion;

may all who exalt themselves over me

    be clothed with shame and disgrace.

27 May those who delight in my vindication

    shout for joy and gladness;

may they always say, “The Lord be exalted,

    who delights in the well-being of his servant.”

28 My tongue will proclaim your righteousness,

    your praises all day long.

David, who is a ‘type’ (or foreshadowing) of Christ, was Christ-like both in his experience and his response.

• He was Christ-like in experience in that he was hated “without cause” (19; see also verse 7, Ps.69:4 and John 15:25). ‘Hatred without cause is so basic a response of evil towards good (already emphasised in verse 7) that Jesus saw verse 19 (and 69:4) not as David’s strange misfortune but as his own predestined lot (John 15:25), an authoritative revelation of what must be. The pattern, pure and complete in his case, was recognisable though fragmentary with David, and is appointed for us as well (John 15:18ff.).’ Derek Kidner, p.162.

• But he was also Christ-like in his response. Have a look at 1 Peter 2:19-23, and note in particular verse 23: “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.” That is precisely what David does here, however imperfectly. He seeks “vindication” from the Lord (24,27). The word “Contend” (see also verse 1) is a word which applied to law suits. David is asking for right to be done. He has done nothing wrong; he has been slanderously maligned. He is confident he can take his case to the highest court, and there find the Judge who sees all and knows all (22).

In everything, David knows he still has some friends who will be so glad and thankful to see him come through this (27).

Whatever God may allow into our lives, and although we may not understand all of it, let’s remember that He “delights” in our “well-being” (27b), and is working all things for our good (Romans 8:28).

David’s cry in verses 23 does not come from mistaken theology. He doesn’t believe God is asleep, I’m sure. But in the life of faith it sometimes feels like He is, and this is an urgent ‘999’ call in the night.

Ruthless witnesses come forward;

    they question me on things I know nothing about.

12 They repay me evil for good

    and leave me like one bereaved.

13 Yet when they were ill, I put on sackcloth

    and humbled myself with fasting.

When my prayers returned to me unanswered,

14     I went about mourning

    as though for my friend or brother.

I bowed my head in grief

    as though weeping for my mother.

15 But when I stumbled, they gathered in glee;

    assailants gathered against me without my knowledge.

    They slandered me without ceasing.

16 Like the ungodly they maliciously mocked;

    they gnashed their teeth at me.

17 How long, Lord, will you look on?

    Rescue me from their ravages,

    my precious life from these lions.

18 I will give you thanks in the great assembly;

    among the throngs I will praise you.

If, as we saw yesterday, ‘you reap what you sow’ is an oft-repeated Biblical principle, the question, ‘How long?’ Is also a bit of a recurring theme. We must learn to not only wait on the Lord, but also to wait for Him. The prayer battle may be long and hard, but faith is confident of there being light at the end of the tunnel (18). It does not, however, deny the length of the tunnel, nor the thick darkness within it.

I am challenged by David’s compassion for the sick, and the personal price he was prepared to pay in order to intercede for their healing (13,14). He cared very much. Someone made the point that it is as if the Good Samaritan himself fell among thieves, only to find the one he formerly helped now being his chief tormentor.

It is right always to do unto others as you would have them do to you. But they don’t always treat you in kind! Thoughtless ways are one thing though; but to deliberately mistreat someone who has only been good to you is quite another. Sadly, it happens. It has happened throughout history; it still happens today. It goes on in churches – even among those who claim to be the people of God. The way some people behave, it’s quite possible to feel savaged by their teeth (12), and mauled by their behaviour. It’s hard to have lies told about you, and to have those untruths believed. (On verses 11,12, see 1 Sam.24:9,17).

‘This is the sad heart of the psalm: to find that people who were considered friends are the source of false report, gloat over misfortune and seethe with hatred.’ (Alec Motyer, ‘New Bible Commentary’, p.508).

It is possible to feel “bereaved” (12) without losing anyone. Loss can come in many forms, and at this time in his life David had lost so much.

But again, he points the way to navigate such circumstances. He does not take matters into his own hands, but entrusts His cause to God. He knows the Lord will intervene on his behalf (17a). What he doesn’t know is when.

PRAYER: Lord, in this time of waiting, let me not lose heart. Put within me the conviction that all will be well – in your way and time

Ruthless witnesses come forward;

    they question me on things I know nothing about.

12 They repay me evil for good

    and leave me like one bereaved.

13 Yet when they were ill, I put on sackcloth

    and humbled myself with fasting.

When my prayers returned to me unanswered,

14     I went about mourning

    as though for my friend or brother.

I bowed my head in grief

    as though weeping for my mother.

15 But when I stumbled, they gathered in glee;

    assailants gathered against me without my knowledge.

    They slandered me without ceasing.

16 Like the ungodly they maliciously mocked;

    they gnashed their teeth at me.

17 How long, Lord, will you look on?

    Rescue me from their ravages,

    my precious life from these lions.

18 I will give you thanks in the great assembly;

    among the throngs I will praise you.

If, as we saw yesterday, ‘you reap what you sow’ is an oft-repeated Biblical principle, the question, ‘How long?’ Is also a bit of a recurring theme. We must learn to not only wait on the Lord, but also to wait for Him. The prayer battle may be long and hard, but faith is confident of there being light at the end of the tunnel (18). It does not, however, deny the length of the tunnel, nor the thick darkness within it.

I am challenged by David’s compassion for the sick, and the personal price he was prepared to pay in order to intercede for their healing (13,14). He cared very much. Someone made the point that it is as if the Good Samaritan himself fell among thieves, only to find the one he formerly helped now being his chief tormentor.

It is right always to do unto others as you would have them do to you. But they don’t always treat you in kind! Thoughtless ways are one thing though; but to deliberately mistreat someone who has only been good to you is quite another. Sadly, it happens. It has happened throughout history; it still happens today. It goes on in churches – even among those who claim to be the people of God. The way some people behave, it’s quite possible to feel savaged by their teeth (12), and mauled by their behaviour. It’s hard to have lies told about you, and to have those untruths believed. (On verses 11,12, see 1 Sam.24:9,17).

‘This is the sad heart of the psalm: to find that people who were considered friends are the source of false report, gloat over misfortune and seethe with hatred.’ (Alec Motyer, ‘New Bible Commentary’, p.508).

It is possible to feel “bereaved” (12) without losing anyone. Loss can come in many forms, and at this time in his life David had lost so much.

But again, he points the way to navigate such circumstances. He does not take matters into his own hands, but entrusts His cause to God. He knows the Lord will intervene on his behalf (17a). What he doesn’t know is when.

PRAYER: Lord, in this time of waiting, let me not lose heart. Put within me the conviction that all will be well – in your way and time

Contend, Lord, with those who contend with me;

    fight against those who fight against me.

2 Take up shield and armour;

    arise and come to my aid.

3 Brandish spear and javelin

    against those who pursue me.

Say to me,

    “I am your salvation.”

4 May those who seek my life

    be disgraced and put to shame;

may those who plot my ruin

    be turned back in dismay.

5 May they be like chaff before the wind,

    with the angel of the Lord driving them away;

6 may their path be dark and slippery,

    with the angel of the Lord pursuing them.

7 Since they hid their net for me without cause

    and without cause dug a pit for me,

8 may ruin overtake them by surprise—

    may the net they hid entangle them,

    may they fall into the pit, to their ruin.

9 Then my soul will rejoice in the Lord

    and delight in his salvation.

10 My whole being will exclaim,

    “Who is like you, Lord?

You rescue the poor from those too strong for them,

    the poor and needy from those who rob them.”

Psalm 35 is comprised of 3 sections (1-10; 11-18 & 19-28), and in each one David concludes with a promise to give God thanks when he comes out the other side. Note he is clearly confident he will, even though the prayer battle may be long and hard.

‘An outpouring rather than a coherent, organised poem, this psalm belongs to a time when enmity and suffering were seemingly endless. The long period of Saul’s paranoiac hatred is suitable, the sad figure of the king attracting round him, as he did, many who sycophantically identified with him and gratuitously aggravated David’s sufferings. As in Psalm 34, prayer alone is seen as the solution, but in that crisis the answer came with the prayer: the poor man cried and the LORD heard him (34:6). Now, notwithstanding persistency in prayer, the answer is prolonged and the answer is deferred. Prayer submits our needs to the Lord’s resources and also our timetable to his…As in Psalm 34, the crisis, though here prolonged, is met by prayer, leaving all to the Lord’ (Alec Motyer: ‘New Bible Commentary’, p.507).

Although he was in mortal danger, David did not intend to take up arms. Instead, he committed his cause to God (in a Christ-like way, as we will see in the next section). The references to war and weapons (1,2) point to the strength of God, which is more than a match for all the power of the enemy (10). David is not ashamed to acknowledge his own weakness in the face of his foes. But at the heart of this section we see that the Lord Himself is David’s salvation (3b). I am reminded of the wonderful words of 1 John 4:4: “But you belong to God, my dear children. You have already won a victory over those people, because the Spirit who lives in you is greater than the spirit who lives in the world” (‘New Living Translation’).

Verses 6,7: see Psalm 34:7. Derek Kidner points out that “the angel of the LORD” is either our salvation or our doom (Exodus 23:20-22).

Verses 7,8: It is an oft-repeated Biblical principle (especially, though not exclusively, found in the Old Testament) that you reap what you sow. It’s been pointed out that in praying like this, David was not expressing personal animosity, but asking according to the revealed will of God. In Deuteronomy 19:18,19 it says: “The judges must make a thorough investigation, and if the witness proves to be a liar, giving false testimony against a fellow Israelite, then do to the false witness as that witness intended to do to the other party. You must purge the evil from among you.” (For a further gospel insight, though, see Matthew 5:43-48).

It has been pointed out that there is an echo of the Song of Moses in the cry, “Who is like you, LORD?” (Exodus 15:11) – perhaps a deliberate recalling of a much greater crisis and its triumphant outcome.

Thought: Who/what do I need to commit to God today, trusting Him to work it out?

The righteous person may have many troubles,

    but the Lord delivers him from them all;

20 he protects all his bones,

    not one of them will be broken.

21 Evil will slay the wicked;

    the foes of the righteous will be condemned.

22 The Lord will rescue his servants;

    no one who takes refuge in him will be condemned.

Note that there is a self-destructive element to “Evil” (21), and this thought can encourage us today

These final verses reiterate the main themes of Psalm 34, and re-emphasise the truth of there being a great gulf between the people accepted by God, and those rejected by Him. In verses 21,22 the word “condemned” comes from the same verb as ‘make them bear their guilt in Psalm 5:10. (Consider Romans 8:1, and 35ff, and the difference faith in Jesus makes).

There is a realism about verse 19. Being right with God, and therefore committed to right living, is no guarantee of a trouble-free life. (See 2 Timothy 3:12). But God is our ever-available “refuge” (22b). Ultimately, all will be well for those who are right with God. (See the paradox in Luke 21:16,18).

Kidner, (p.159), says of verse 19b: ‘The sweeping affirmation…urges the mind forward to look beyond death, if such a promise is to be honoured.’ That said, the protection spoken of in this verse was literally given to Jesus, the most “righteous’ man ever to live. Not one of His bones was broken:

“The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. But when they came to Jesus and found that he was already dead, they did not break his legs” (John 19:32,33).

Verse 36 says, “These things happened so that the scripture would be fulfilled: “Not one of his bones will be broken…” (Exodus 12:46 may also have been in John’s mind at this point).

We leave our rather long look at Psalm 34 with these wonderful words from Derek Kidner’s Commentary:

‘At whatever level David himself understood his affirmation of 22a…the whole verse is pregnant with a meaning which comes to birth in the gospel and which is hardly viable in any form that falls short of this. The Christian can echo the jubilant spirit of the psalm with added gratitude, knowing the unimagined cost of 22a and the unbounded scope of 22b’ (pp.159/160).

The eyes of the Lord are on the righteous,

    and his ears are attentive to their cry;

16 but the face of the Lord is against those who do evil,

    to blot out their name from the earth.

17 The righteous cry out, and the Lord hears them;

    he delivers them from all their troubles.

18 The Lord is close to the broken-hearted

    and saves those who are crushed in spirit.

‘The secret of facing trouble’,( Motyer), is to ‘take it to the Lord in prayer.’

‘The onset of trouble must be matched by the onset of prayer’ (Alec Motyer: ‘New Bible Commentary’, p.507).

God’s ears are “attentive” (15). As Kidner observes, He takes our prayers seriously.

It is precious to realise that the Lord identifies with those who are overwhelmed by life’s troubles. He never takes our suffering lightly (18).

You will notice, I’m sure, the major contrast drawn between “the righteous” (who pray), and “those who do evil.”

 “The eyes of the LORD are on…but the face of the LORD is against…” Derek Kidner says, ‘The plight of the wicked is put in an equally personal form, in terms of the unwelcoming face of God (16)’ (Tyndale Commentary on Psalms 1-72, p.159).

 He then quotes C.S. Lewis, who wrote in ‘The weight of glory’:

‘We can be left utterly and absolutely outside – repelled, exiled, estranged, finally and unspeakably ignored.’

Eternal issues are at stake, and we will see this again when we come to look at the final section of Psalm 34 next time.

PRAYER: Thank you Lord that you take our prayers seriously.

Come, my children, listen to me;

    I will teach you the fear of the Lord.

12 Whoever of you loves life

    and desires to see many good days,

13 keep your tongue from evil

    and your lips from telling lies.

14 Turn from evil and do good;

    seek peace and pursue it.

Blessed are the peacemakers,

    for they will be called children of God (Matthew 5:9);

Peacemakers who sow in peace reap a harvest of righteousness (James 3:18).

‘At the court of Achish David had wangled his freedom by falsehood and compromise, but a life of reverential fear of the Lord respects his truth and honours his values’ (Alec Motyer: ‘New Bible Commentary’, p.507).

It may surprise us to discover the ingredients of the good life, but we will be wise to reflect carefully on these words, and adjust our behaviour accordingly. I find them ironic, set against the backdrop of the Tory leadership contest. At the heart of this lovely paragraph there is a call to live in repentance. For a believer, repentance is not a one-off experience, it is a lifestyle. At the outset of the Christian life we walk through the doorway of repentance; but, in a sense, we then find ourselves living in a house that goes by the same name.

In his early days, David lived by the principles of these verses and urged them on others (e.g. v11, see 1 Sam.24:7; 26:9, 23), at least he did in his dealings with Saul. 1 Peter 3:10-12 quotes 12-16 in a similar context of provocation and persecution. (Also compare verse 13 with 1 Peter 2:1,22).

“Men cannot spit forth poison without feeling some of the venom burning their own flesh” C.H.Spurgeon. (See James 3:1-12).

“That religion promises best which creates watchfulness over the heart and over the tongue. It is not enough not to do hurt, we must study to be useful, and to live to some purpose; we must seek peace and pursue it; be willing to deny ourselves a great deal for peace’ sake.” Matthew Henry

Come, my children, listen to me;

    I will teach you the fear of the Lord.

‘When God does something special for you, tell somebody else. The next generation needs to know that God is alive.’ Warren W. Wiersbe: ‘With the Word’, p.330.

Derek Kidner gives verses 11-22 the title, Learn from me, (having entitled verses 1-10 Rejoice with me).

Alec Motyer points out that “I will teach” sets the tone for the remainder of the psalm, and over the next few days we will follow his helpful outline:

• ‘The secret of the good life’ (11-14);
• ‘The secret of facing trouble’ (15-18);
• ‘The secret of deliverance’ (19-22).

Having already spoken about the fear of  the Lord David now says he will teach it. Derek Kidner  points out that almost every word in the opening of this section is in the style of the wisdom instructor in Proverbs 1-9, with his fatherly tone and stress on “the fear of the LORD” as the beginning of wisdom (Prov.1:7).

The lesson from this part of the psalm is essentially that true good is to be found by living in harmony with God:

‘It is the answer to the hardest times (19f) and to the most ultimate questions (21f)’  Kidner, p.158.

The suspicion was raised by the serpent, in Eden, that human flourishing is to be experienced outside of the will of God. But not so. That is a flagrant lie. The brokenness of broken people in our broken world testifies to Satan’s dishonesty. ‘For best results follow the Maker’s Instructions.’ When we break God’s laws we find we break ourselves upon them.

Prayer: Thank you Lord Jesus that life to the full is found in you alone. May I never believe the lies that tell me to search elsewhere. I love you Lord. There is no-one like you. I have discovered for myself that you are “the life” (John 14:6).