Civil Government: Magistracy, Authority, and Romans 13: Authority

Imprecatory Praying Part 3 of 4

Transcript: AI Transcript

Professor: John Weaver

Subject: Civil Government

Genre: Sermon

Dictation Name:

Date: 2012-02-03

Synopsis: In this third part of a series on imprecatory praying, Pastor John Weaver examines Psalm 109, the most controversial imprecatory psalm. He argues that its severe curses are not contrary to the gospel or Christian faith, but are rooted in God's holiness, covenant promises, and the biblical principles of lex talionis (law of retribution) and sowing and reaping. Weaver demonstrates that David's requests—such as for a wicked man to be judged, his prayer to become sin, his days to be few, and his office taken—are consistent with Scripture and reflect a desire for God's justice, not personal vengeance. He applies the psalm by urging believers to cry to God for justice when human systems fail and to trust that God is for His people even when the wicked oppose them.

[John Weaver] Psalm 109, and we're going to read the first eight verses for today. Psalm 109, beginning with verse 1. Hold not thy peace, O God, of my praise. For the mouth of the wicked and the mouth of the deceitful are open against me. They've spoken against me with a lying tongue. They compass me about also with words of hatred and fought against me without a cause. For my love they are my adversaries, but I give myself unto prayer. And they have rewarded me evil for good and hatred for my love. Set thou wicked man over him and let Satan stand in his right hand. And when he shall be judged, let him be condemned and let his prayer become sin.

[John Weaver] Let his days be few and let another his office take. Now we've been dealing with imprecatory praying for the last two weeks. And you remember I told you that an imprecation was an invocation of judgment or calamity. It was asking God to put a curse upon His enemies and those who oppose Him. And I've showed you from the Word of God how that these imprecatory prayers are not contrary to the gospel, nor are they contrary to the Christian faith.

[John Weaver] And certainly, they can be equated with a prayer for the fullness of the kingdom of Christ. For instance, many times David would pray something like this, O let the wickedness of the wicked come to an end, but establish thou the just. And of course Jesus Christ is the just one and all those who are in Him are just as well. So it is a prayer then for an establishment of the kingdom.

[John Weaver] Now last week I tried to give you several general principles and then several specific purposes for these imprecatory prayers. I just want to remind you of these before I go further. So, first of all, generally speaking, I pointed out that whatever problems we have with the imprecatory prayers in the Bible, there is no tension between the Old Testament and the New Testament or between law and grace. It is never, ever a matter of law versus grace.

[John Weaver] Secondly, as a general principle, I pointed out that when David or any other biblical character prays an imprecation that is a curse against the enemies of God, it is pointed out and it should be emphasized that the matter then is left entirely with God. In other words, it is God who determines when and how to curse and what to do. It's totally and completely left in His hands. Thirdly, we pointed out how that whenever David prayed these imprecatory prayers, and he prayed mighty severely against his enemies. No matter how severe his prayers were, he was always kind and gracious toward his enemies personally.

[John Weaver] Fourthly, I pointed out that church discipline and church denunciations in the New Testament are not much different from those imprecations in the Old Testament. The New Testament contains many imprecations and curses as well. And fifthly, I pointed out that the imprecatory prayers teach us that God has not appointed His enemies to defeat, but to victory. We are not the victims, but we are to be victorious. And then I pointed out several specific reasons for these imprecatory prayers.

[John Weaver] Let me just remind you, there were seven of them. First, in imprecatory prayers there is a concern for righteousness and especially the establishment of righteousness.

[John Weaver] Secondly, in imprecatory prayers, There is a desire to see God praised and honored when those prayers are answered and the righteous are delivered. Thirdly, in imprecatory prayers, there is a purpose and a design that men may know that there is indeed a God in the earth and that God does indeed reward the righteous and He punishes the wicked. I gave you scriptures for all of these. Fourthly, in imprecatory prayers, there's a purpose that all may know that God is absolutely sovereign and he rules over all. Fifthly, in imprecatory prayers, there's also a purpose in causing some of the wicked to seek God.

[John Weaver] It is true that oftentimes God's judgment does open the eyes of some, not necessarily of all, but some do learn a lesson. And then sixthly, in imprecatory prayers, They have a purpose from keeping the wicked from enjoying the same privileges and blessings of the righteous. And then seventhly, the imprecatory prayers we learn to have an abhorrence of sin and disobedience. And overall, generally speaking, we could say that the imprecatory prayers, the events of purpose to see the justice of God vindicated, His word honored, His kingdom established, His righteousness prevailed, His people delivered, and His name honored and glorified.

[John Weaver] Now what I want to do today is this. I want to take the most talked about imprecatory prayer, the most talked about imprecatory psalm, and analyze it and see if there's anything in this psalm that is contrary or that cannot be explained in light of the rest of Scripture. That psalm that is the most controversial is Psalm 109. Psalm 109 is vehement in its denunciation. And I can assure you that liberals and sinners and sentimentalists and humanists all have problems with Psalm 109. Let me just tell you that the problem that we face in Psalm 109 is not related just to this specific psalm.

[John Weaver] because curses occur throughout the entirety of the Bible. Prayers or imprecation for the destruction of one's enemies or God's enemies occur throughout the entire Word of God. If I were to ask you, and I know you know the answer, but if I were to ask you according to the Bible, and I'm not talking about Christ, but according to the Bible, who was the meekest man upon the earth apart from Christ? It was Moses. Because the Bible tells us in Numbers 12 and verse 3 that Moses was the meekest man upon the earth, and that meekest man upon the earth in Numbers 10 and verse 35 prayed, Rise up, O Lord, and let thine enemies be scattered, and let those that hate thee flee before thee. That's an imprecatory prayer. And he's praying for the destruction of God's enemy.

[John Weaver] Now, it's worth noting, if you would look at Psalm 109, right above Psalm 109 you read this. to the chief musician a psalm of David." That means this, this psalm was written then to be sung in tabernacle worship or in temple worship. When this psalm was written, there was no reason why it could not be sung, read, shouted, Political correctness had not been invented at that time. And very clearly, this psalm was designed to be sung in God's worship.

[John Weaver] What has happened is this. There have been certain men who have come along that have said, now we can't sing this psalm, or we can't preach this, or we can't pray this prayer because it's repugnant to humanistic thinking. Well let me just point out the fact when anyone sets themselves up as a judge to determine what is acceptable and what is not acceptable, then they have usurped the throne of God and they're not only guilty of blasphemy but idolatry as well. God is the one that has given his word.

[John Weaver] Now, let me tell you that Psalm 109 is intense, extremely. Look, if you would, please, in verse 8. Now, I'm going to get to verse 8 in just a little while, but let me just show you the intensity of this psalm, beginning with verse 8. Let his days be few, and let another his office take. Let his children be fatherless, and his wife a widow. Let his children be continually vagabonds and bagged.

[John Weaver] Let them seek their bread also out of their desolate places. Let the extortioner catch all that he hath, and let the stranger spoil his labor. Let there be none to extend mercy unto him, neither let there be any to favor his fatherless children. Let his posterity be cut off, and in the generation following, let their name be blotted out. Let the iniquity of the fathers be remembered with the Lord, and let not the sin of the mother be blotted out. Let them be before the Lord continually, that He may cut off a memory of them from the earth."

[John Weaver] Now folks, I've got news for you. That is intense. One of the reasons for the intensity in this psalm, and you must remember this psalm was written by David under the inspiration of the Holy Spirit, is because it also concerned Judas Iscariot, the betrayer of the son of David, the Lord Jesus Christ. How do we know that? Hold Psalm 109 and look in your Bibles to the book of Acts chapter 1. Acts chapter 1. And you will see how this is applied to Judas Iscariot. Notice Acts chapter 1 beginning there with verse 16. Look what the Bible says. Acts 1 verse 16. He says, But this is that which was spoken by the prophet Joel. Oh, I'm in Acts 2. Alright, Acts 1.

[John Weaver] I knew something was wrong. Acts 1 verse 16 Peter stands up and he says men and brethren this scripture must needs be have been fulfilled Which the Holy Ghost spake by the mouth of David now watch Which the Holy Ghost by the mouth of David spake concerning Judas? Who was guided them that took Jesus for he was numbered with us and had obtained part of this ministry Now this man purchased a field with the reward of his iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all that dwelt at Jerusalem, insomuch as that field is called in their proper tongue a seldomah, that is to say, a field of blood.

[John Weaver] For it is written in the book of Psalms 109, Let his habitation be desolate, and let no man dwell therein, and his bishopric let another man take. That is basically from verse 8, let his days be few and another is off his take. In other words, what we're saying is simply this, that the enemy of David in Psalm 109 found the fulfillment of it in Judas Iscariot who betrayed Jesus Christ. So Psalm 109 has been called historically the Iscariotic Psalm because it referred to Judas Iscariot who betrayed Christ. Now it is true when David wrote Psalm 109 and when David prayed in Psalm 109 he probably did not have Judas Iscariot in mind. He probably had Doeg in mind or Saul or Hithophel or one of his other many enemies. So the prayer then was against one of David's real genuine enemies, but it found its accomplishment and fulfillment in Judas Iscariot, because this psalm is quoted in Acts chapter 1 referring then to Judas Iscariot.

[John Weaver] So, with that, let's set the stage. Look at verse 1 of Psalm 109. Psalm 109, David begins this prayer and he says, Hold not thy peace, O God of my praise. Hold not by peace, O God, of my praise. When David prays that first petition, he is simply saying this, I do not want nor I desire any other to vindicate me other than the Lord God Almighty. In other words, it is God who will be the judge of my heart. It is God who will be the judge of my integrity. And notice if you would, he said, Hold not by peace, O God, of my praise. In other words, God is the God of His praise. And so God then is the one who's going to exonerate David. God is the one who's going to investigate and look into all of those who are persecuting David. And actually what David is saying in verse 1 is very simple. He is saying, do something, O God. Look at it. Hold not my peace. In other words, God, don't just sit back and be quiet.

[John Weaver] God, Hold not thy peace. Say something. Do something. Help me. I'm in desperate need. You know, it's kind of like David wrote in Psalm 68 when he said, verse 1, let God arise. Let His enemies be scattered. Let them also that hate Him flee before Him. In other words, God, do something. Arise. And so he's begging God. He's praying with God to undertake His defense and to undertake and to plead His cause. I want you to note verses 2 through 5 give us a description of David's enemy or enemies. Read them very quickly. Look in verse 2.

[John Weaver] For the mouth of the wicked and the mouth of the deceitful are opened against me. They, that is evidently there is more than one, they have spoken against me with a lying tongue. They compass me about also with words of hatred and fought against me without a cause. For my love they are my adversaries, but I give myself to prayer. And they have rewarded me evil for good and hatred for my love."

[John Weaver] So now here's how David describes them. He says in verse 2, first of all, they're deceitful and lying. In verse 3, they use words of hatred. In verse 3, they fight against David without a cause. In verse 4, they wrongly and wickedly refuses overtures of love and peace. And then in verse 5, they return evil for good and hatred for love. So David is praying against these wicked men who do not want to do right, will not do right, and because of their rebellion, cannot do right.

[John Weaver] Now, let me point something out very clearly. I've already said this in previous messages, but I want to say it again. Imprecatory prayers do not have their foundation in a vengeful, vindictive heart. Rather, the imprecatory prayers spring from a theology that reflects the holiness of God and His faithfulness to His covenant promises. Let me say that again. Imprecatory prayers do not arise from a vengeful, vindictive heart. Rather, they arise from a theology that understands the holiness of God and His faithfulness to His covenant promises. If you were to read, don't turn there, but if you were to read Deuteronomy 27, you will find that there are many curses that are pronounced against those who hate God and violate His law. You've heard me say over and over, curses follow disobedience. Blessings follow obedience.

[John Weaver] You have positive sanctions, you have negative sanctions. Very clearly in the Bible, I don't care which book you turn to, you're going to find that a curse comes upon all of those who disobey God. In other words, this teaches us that sin is primarily against God.

[John Weaver] Now let me demonstrate this. If I were to go back to Henry and steal a hundred dollar bill from him, you say you've sinned against Henry. Janet would say no, she'd send it against me, it was my money. Well, it is true that I took from Henry. It's true that I stole from Henry. But why did I steal from Henry? Because I hate God. Because I'm not going to obey God. I'm going to disobey Him. In other words, God is not going to rule over me. God is not going to tell me what to do. In other words, my sin primarily is against God. Secondarily, only against Henry. The reason I sinned against Henry is because I first sinned against God. So these imprecatory prayers teach us that sin is primarily against God and that all who disobey God and all who are wicked are under His divine judgment. These imprecatory prayers then stem from a view of God's holiness and a desire to see God honor His covenant promises and ask God to fulfill His covenant in punishing the evil as well as rewarding the righteous.

[John Weaver] So let me say it again. Imprecatory prayers do not come from a vengeful, vindictive heart. I don't pray against my enemies because I hate them in that sense of the word. I'm not full of bitterness and wrath. I pray against them because they're contrary to God. They're contrary to His word. And they're dishonoring Him. They're His enemies. Yes, they're my enemies. But I'm not praying against them because I hate them. I'm praying against them because I've been commanded to pray against them. And it's right to pray against them.

[John Weaver] Now, let me explain that. Imprecatory prayers exemplify the lex talionis of Scripture.

[John Weaver] Now, I've used that term before. It's a Latin term. But the lex talionis just simply refers to the law of retribution. It is where God makes the punishment fit the crime. I want you to hold Psalm 109 and turn in your Bibles first of all to Exodus 21. Exodus 21, watch very quickly. You're going to see the Lex Talionis in three passages very quickly. Look in Exodus chapter 21 and let's begin reading there with verse 22. Exodus 21, verse 22, God says, If men strive, that is, they're fighting, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow, he shall be surely punished according as the woman's husband will lay upon him.

[John Weaver] He shall pay, watch, as the judges determine, watch, an eye for an eye, tooth for a tooth, hand for hand, foot for foot, Burning for burning, womb for womb, stripe for stripe. What's God doing? He's making the punishment fit the crime. Look in your Bibles to Leviticus 24. And I want you to note He said He shall pay as the judges determine. I'm going to point that out again. Look in Leviticus chapter 24, beginning there with verse 19. Leviticus 24, verse 19. God says, and if a man calls a blemish in his neighbor, as he hath done, so shall it be done to him. Breach for breach, eye for eye, tooth for tooth, as he hath caused a blemish in a man, so shall it be done to him again.

[John Weaver] And he that killeth a beast, he shall restore it. And he that killeth a man, he shall be put to death. You shall have one manner of law, as well for the strangers, as well for your own country. I am the Lord your God." Then if you turn very quickly to the book of Deuteronomy chapter 19. Deuteronomy 19. This is the lex talionis. It's making the punishment fit the crime. Deuteronomy chapter 19. Look at verse 16. Deuteronomy 19 verse 16, God says, If a false witness rise up against any man to testify against him that which is wrong, then both men before whom the controversy is shall stand before the Lord, before the priests and the judges, which shall be in those days. And the judges shall make diligent inquisition. And behold, if a witness be a false witness, and hath testified falsely against his brother, then shall you do unto him as he thought to have done unto his brother. So shalt thou put the evil away from among you. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.

[John Weaver] And thine eye shall not pity, but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. What's God saying? God says He makes the punishment fit the crime. It's the lex talionis. So, that means this. If Ed goes out and murders a man, takes a man's life, unlawfully, according to God's law, he's not to be stuck in prison for 40 years and be fed with the finest of food and get to watch TV and play games until he dies of old age. No, he's to be put to death, life for life. The punishment is to fit the crime. He took someone else's life, he shall forfeit his life. That is the lex talionis of Scripture.

[John Weaver] Now, notice in each of these passages, it was the judges that must do this. They were to execute this biblical principle.

[John Weaver] Now, when you come to Matthew chapter 5, verses 38 through 42, where our Lord said, You've heard it said by them of old time, Thou shalt hate thine enemy and love thy neighbor. But I say unto you, the Lord there is not instituting a new law. Our Lord certainly is not revising or refuting or removing this Old Testament principle of lex talionis. What he is doing, however, in Matthew chapter 5 is correcting the misinterpretation of the law by those Pharisees because the Pharisees taught it was right for a man to take personal vengeance.

[John Weaver] So if Hobie slapped me, I can slap him back. If Hobie cussed me, I can cuss him back. In other words, I can exercise personal vengeance on whatever. No, the scripture says, God said, vengeance is mine, saith the Lord. I will repay and there are those to whom God has given the proper use of the sword that's why in Romans chapter 13 concerning the civil magistrate he said he shall not bear the sword in vain now the point I'm going to make is this when you look at Psalm 109 David does not ask anything in this Psalm that is unbiblical unholy ungodly or contrary to the Christian faith Everything that David asked for in this psalm is in line with the clear teaching of Scripture similarly in the New Testament We have the passage which everyone knows as the law of sowing and reaping Galatians 6

[John Weaver] 7 and 8 be not deceived God is not mocked For whatsoever a man soweth, that shall he also reap. He that sows to the flesh shall to the flesh reap corruption. He that sows to the Spirit shall to the Spirit reap life everlasting.

[John Weaver] Now I want you to remember the Lex Talionis, the law of retribution, where God makes the punishment fit the crime. I want you to remember the law of sowing and reaping, where you reap exactly what you sow. With these two principles in mind, I want us to begin looking in Psalm 109, wow, at these imprecatory prayer requests. Let's look in verse 6. After David has described his enemies in verses 2 through 5, he begins with this first imprecatory request in verse 6 when he asks God and he says, a wicked man over him and let Satan stand at his right hand." Now the very first request that the psalmist asks is that his foe, his enemy, might be subjected to the evil of having a man placed over him like himself.

[John Weaver] A man who has no regard for justice, a man who has no regard for truth or righteousness, a man who does not respect character or integrity or propriety. In other words, what David is asking is this, that this man, whoever he is, might be punished in the line of his offenses. In other words, he reaps what he sows. He experiences the legs talionis. where God makes the punishment fit the crime. Set thou wicked man over him.

[John Weaver] Now, let me point out that this should be the object of all law. Every magistrate should endeavor to apply this principle. The punishment fits the crime. Can there be anything more just than that? And the answer is no. It is justice. In fact, hold Psalm 109 and go back in your Bibles to Psalm 18. I want you to see that this is how God acts toward individuals. Look in Psalm 18, and notice if you would please, verses 25 and 26. I could ask this question, how would you like for God to act toward you? Well, let's see. Look in Psalm 18.

[John Weaver] Verse 25, David writes, With the merciful, thou wilt show thyself merciful. With the upright man, thou wilt show thyself upright. With the pure, thou wilt show thyself pure. And with the froward, thou wilt show thyself froward.

[John Weaver] Now if you want God to be merciful to you, God says you need to be merciful. If you want God to be froward, that is hard-nosed and hard-lined with you, then you continue to act like that. God will act the same way towards you. This is a principle. What is the golden rule that everybody can quote, do unto others as you would have them do unto you?

[John Weaver] That's the law of sowing and reaping. That is lex talionis. So when David in Psalm 109 says, set thou a wicked man over him, he himself Whomever David is praying against was a wicked man, and he was over someone, and he treated them wickedly. So God says, through David, David's prayer request, let him experience himself what he has done to others. Set a wicked man over him.

[John Weaver] Now, notice if you would please in verse 6, he says, and let Satan stand at his right hand. That is, let Satan be his counselor and advisor. So the language here, properly speaking, would be applicable to someone who undoubtedly was a counselor or an advisor to the king. Someone who was in the administration of government. So the prayer then is that this individual, whoever he is, would have a counselor and an advisor much like himself. So David then is praying for someone who evidently betrayed him. Someone had given David some bad counsel and some bad advice. Someone had gotten David in problems. And now David says, let Satan stand at his right hand. By the way, the word Satan, as many of you know, is the word adversary. So literally, In verse 6 he says,"...set thou a wicked man over him, and let an adversary stand in his right hand." I like what Hugo said. Spurgeon quoted this, and Hugo said,"...the devil is on the left hand of those whom he persecutes in temporal things, on the right hand of those whom he rules in spiritual things, before the face of them who are on their guard against his wiles, behind those who are not foreseeing and prudent, above

[John Weaver] those whom he treads down, and beneath the feet of those who tread him down. So, David begins this imprecatory prayer which saith thou wicked man over him, and let Satan or an adversary stand in his right hand. In other words, here's a man who was wicked, who gave wicked counsel, and now he's to reap what he has sown. Look at verse 7. David continues this imprecatory prayer. He says, when he shall be judged, let him be condemned, and let his prayer become sin. So here's a man who is caught in his wickedness. He judged and condemned others in the vilest manner.

[John Weaver] He suffered not the innocent to escape. And David is saying now it'd be a great shame in his trial if he was allowed to escape. So David is just asking that the guilty be condemned and punished according to justice.

[John Weaver] Now notice what he said, verse 7, when he shall be judged, whether before man or before God, when he shall be judged, let him be condemned. In other words, let the outcome be sure and certain. Don't let him get away. Don't let him escape. Let the outcome be condemnation. And then he says, and let his prayer become sin.

[John Weaver] Now, you may not remember, but I hope that you do. I've preached two messages in times past. One of them is when prayer is sin, and the other is when prayer is useless. David says right here, let his prayer become sin. I want to give you a couple of quotes from several of the old commentators on let his prayer become sin. I'm going to give you the first quote from Albert Barnes, then I want you to listen to some scripture that I'm going to read. But Albert Barnes said concerning this prayer request, let his prayer become sin. He says, evidently his prayer is in reference to his trial for crime. His prayer that he might be acquitted and discharged. Let it be seen in the result that such a prayer is wrong.

[John Weaver] that it was, in fact, a prayer for the discharge of a bad or wicked man, a man who ought to be punished. Let it be seen what a prayer would be if offered for a murderer or a violator of the law, a prayer that he might escape or not be punished. All must see that such a prayer would be wrong or would be a sin. And so in his own case, it would be equally true that a prayer for his own escape would be sin. The psalmist asks, that by the result of the trial such a prayer might be seen to be in fact a prayer for the protection and the escape of a wicked man." A just sentence in this case would demonstrate this and this is what the psalmist prays for. So Burns is saying that certainly if the man is guilty and he's praying that he would get free from his condemnation, his just condemnation, the prayer would be sin. But the fact of the matter is this folks, listen carefully, The prayer of a wicked man is already sin.

[John Weaver] Do you know the Bible says in Proverbs 21 in verse 4, a high look and a proud heart and the plowing of the wicked is sin. Now wait a minute. A high look, a proud heart, and the plowing of the wicked is sin. You say, wait a minute, Brother Weaver. Has not God commanded even the wicked as well as the godly to earn their bread by the sweat of their brow? Yes. Wicked men are required to work. Well, how then can the plowing of the wicked be sin since they're obeying God when God commanded them to work for their bread? Well, the answer is given us in Romans 14 in verse 23. don't have to turn there the Bible says for whatsoever is not of faith is sin the wicked plow but they do not plow in faith they do not plow for God's honor and God's glory they don't plow in respect to God's promises they plow without faith and therefore their plowing is sin if their plowing is sin When they plow without faith, how much more is their prayer sin when they pray without faith?

[John Weaver] We're taught in Proverbs 15 and verse 8 that the sacrifice of the wicked is an abomination to the Lord. But the prayer of the upright is His delight. The sacrifice of the wicked is an abomination to the Lord. If the sacrifice of the wicked is an abomination, how much more is His prayer? Listen to this one, Proverbs 21 verse 27. The sacrifice of the wicked is an abomination. How much more so when he bringeth it with a wicked mind? Now if the sacrifice of the wicked is an abomination, and God says how much more is it when he brings it with a wicked mind, The prayer of the wicked is sin. How much more sinful when he prays and he has no concern for God's honor and glory, no concern for righteousness, no concern for truth.

[John Weaver] He only intends to benefit himself and to prosper in his sin and his rebellion. Very obviously, let his prayer be sin is a scriptural prayer because his prayer is already sin. Spurgeon said this, and let his prayer become sin. It is sin already. Let it be so treated. To the injured it must seem terrible that the black-hearted villain should nevertheless pretend to pray, and very naturally do they beg that he may not be heard, but that his pleadings may be regarded as an addition to his guilt."

[John Weaver] Now listen, he has devoured the widow's house and yet he prays. He has put Naboth to death by false accusation and taken possession of his vineyard, and then he presents prayers to the Almighty. He has given up villages to slaughter, and his hands are red with the blood of babes and maidens, and then he pays his vows unto Allah. He must surely be accursed himself who does not wish that such abominable prayers may be loathed of heaven and written down as new sins.

[John Weaver] He who makes it a sin for others to pray will find his own praying become sin. When he at last sees his need of mercy, mercy herself shall resent his appeal as an insult. Because that he remembered not to show mercy, he shall himself be forgotten by the God of grace, and his bitter cries for deliverance shall be regarded as the mockeries of heaven. Wow. One more quick quote. Joseph Carl. He says the prayer of the hypocrite is sin formally. And it is sin in the effect that is, instead of getting any good by it, he gets hurt. And the Lord, instead of helping him because he prays, punishes him because of the sinfulness of his prayers. Thus his prayer becomes sin to him because he receives no more respect from God when he prays than when he sins. And sin doth not only mingle with his prayer as it doth with the prayers of the holiest, But his prayer is nothing else but a mixture, a mingle-mangle, as we speak, of many sins."

[John Weaver] Wow. So when David says, when he's judged, let it be condemned, let his prayer become sin, he's praying a biblical request. How many would want the prayers of the wicked answered? I wouldn't. Because all the wicked pray for is more wickedness. and more corruption, and more ungodliness, and more unrighteousness. No. So Joseph Carl then, Spurgeon, Barnes, all the commentators who understand and believe the Bible say, his prayer is already sin and it's a biblical request to pray that his prayer become sin. Oh my. How God mocks those who hate Him and how God will turn their very quote unquote good deeds against them and count them as sin and rebellion. Look at verse 8.

[John Weaver] Let his days be few and let another take his office. let his days be few and another take his office so here's another verse that says this guy had to be up high in government or at least he had to have some authority somewhere he had an office so the prayer request is let his days be few and another take his office now there are many who are aghast at such a prayer request but here is a plain Unambiguous request. Let his days be few. What does that mean? Kill him, Lord. Destroy him. Take his life. Let his days be few.

[John Weaver] You say, oh, oh, how can anyone pray for the death of someone like that? I mean, certainly that's got to be unchristian and uncharitable and ungodly. No, no. Let's turn it around. How many of you would pray for an extended life for a murderer, a pervert, a dictator, a tyrant, a fraudulent, corrupt, unjust individual? How many of you would like for him to live a long life? I wouldn't.

[John Weaver] I want to get rid of him as soon and as quickly as I can. And David's prayer, I'm going to show you this, David's prayer for a quick death and a short life for such an individual is in line with scripture. I told you last week that one of the specific purposes for praying these imprecatory prayers was to see that the wicked do not enjoy the privileges of the righteous." Long life, longevity is promised to the faithful and to the obedient. It is not promised to the wicked. I want you to turn to Psalm 34. We're in Psalms. In fact, I tell you what, stop at Psalm 91 on your way there. Look at Psalm 91. I like this psalm. And the older I get, the more I like it. But look, if you would please. He says in verse 15, just reading verse 15, just to show you.

[John Weaver] He shall call upon me and I will answer him. I will be with him in trouble. I will deliver him and honor him. With long life will I satisfy him. and show him my salvation." Long life is promised to those who are obedient and who trust in God. Turn back in your Bibles to Psalm 34 and look if you would please beginning there with verse 12. Psalm 34 verse 12. Look what the Bible says. What man is he that desireth life and loveth many days that he may see good? I don't know about you, but I'd like to live a long, fruitful life. I would like to have good days. I'd like to see good days. I'd like to see good all my life. Well, God said if you want to live long, if you want to have good days and have a good life, here's what you do. Verse 13.

[John Weaver] Keep thy tongue from evil, and thy lips from speaking but guile. Depart from evil, and do good. Seek peace, and pursue it. The eyes of the Lord are upon the righteous, and his ears are opened unto their cry. Watch! The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth." Wow! God said, you want to live long? You obey me.

[John Weaver] Turn right over, if you would, to Proverbs 9. Proverbs 9 and Look if you would please at verse 10 and 11 Proverbs 9 verse 10 We're talking about Let his days be few it's a biblical prayer request Psalm 9 verse 10 and The fear of the Lord is the beginning of wisdom and the knowledge of the Holy's understanding. For by me thy days shall be multiplied, and the years of my life shall be increased." By what? By the fear of the Lord and by the knowledge of the Holy. You don't get long life by disobeying God. In fact, length of days are not promised to the wicked at all. I quoted Psalm 55 verse 23 when the Bible says,"...bloody and deceitful men shall not live out half their days." In other words, God will cut them down in the prime of life. Such a prayer request is not only biblical, it is just. The Bible says in Proverbs 10 and verse 27, listen carefully, the fear of the Lord prolongeth days, but the years of the wicked shall be shortened.

[John Weaver] So when David says, let his days be few, He's saying, God, they're already under your curse. They're already disobedient. You've already said you'd cut them off. You've already said that the years of the wicked will be shortened. So, Lord, just do what you said you were going to do anyhow. How can that be unbiblical? How can that be unrighteous? Asking a holy God just to fulfill his covenantal promises notice if you would he said let his days be few and another take his office well obviously if the wicked man dies somebody else must take his office and we would want a righteous man to take his office The Bible tells us in Proverbs 28 in verse 28, when the wicked rise, men hide themselves. But when they perish, the righteous increase. When do the righteous increase? When the wicked perish. When the wicked rise, that is when they get an authority, men hide themselves. You have to. Or they'll steal everything you've got and take everything you've got. That's what the Bible says, Proverbs 28, 28.

[John Weaver] When the wicked rise, men hide themselves. But when they perish, the righteous increase. Listen to this one, Proverbs 29, verse 2. When the righteous are in authority, the people rejoice. But when the wicked bear rule, the people mourn. So David is praying a biblical prayer request when he said, let his days be few. and another his office take." Albert Barnes said this, let another take his office. So every man acts and practically prays who seeks to remove a bad and corrupt man from office. And such an office must be filled by someone. All the efforts which he puts forth to remove a wicked man tend to bring it about that another should take his office.

[John Weaver] And for this it is right to labor and pray. The act does not itself imply malignancy or bad feeling, but is consistent with the purest benevolence, the kindest feelings, the strictest integrity, the sternest patriotism, and the highest form of piety." What did he just say? If you want to be patriotic, If you want to be pious, if you want to be kind, if you want to have integrity, if you want to do what's right, pray that God will kill the wicked men and put righteous men in their offices. That's what Albert Barnes just said. That's what David just said.

[John Weaver] Let his days be few and let another take his office. Is it wrong to pray for the death of bad men? Is it wrong to ask God to fulfill His covenantal promises? No. It's the law of sowing and reaping. It's the lex talionis, where God makes the punishment fit the crime.

[John Weaver] Now let me make some applications. We'll stop there today because next week we've got a lot to cover in the rest of these verses. But let me emphasize this application. When men will not grant justice, and by the way, folks, there's hardly any justice at all in this earth today, especially in our courtrooms. I've told you this before. I'm not a communist. I don't have any sympathy with communists. But there's one communist who said something that I do agree with, Gus Hall. Gus Hall said the reason we refer to our courts as the halls of justice is because the only place you can get any justice is out in the halls. That's about the truth. You can't get it in the courtroom, that's for sure. When men will not grant justice, It is perfectly acceptable to cry to the judge of all the earth for justice.

[John Weaver] That is exactly what David is doing in Psalm 109. That's exactly what all these imprecatory prayers are about. God encourages us to pray for justice because God is a lover of justice. The Bible says in Job 37 and verse 23, touching the Almighty, we cannot find Him out. He is excellent in power, in judgment, and plenty in justice. In Isaiah 45 and verse 21, God declares that He is a just God and Savior.

[John Weaver] There is none else beside Me. It is perfectly lawful to cry to God for justice. It is perfectly lawful to cry to God to thwart and to overthrow the schemes and plans and purposes of wicked ungodly men who hate God, who hate Christ, who hate the Bible, who hate His people, who hate His earth. It's perfectly biblical to cry that God would overthrow them. Destroy them. Let their days be few, and another their office take."

[John Weaver] I want you to look back in Psalm 109 verse 1 again. Here's my second application. David cries, Hold not by peace, O God of my praise. We must remember that God is for His people when the wicked are against them. Verses 2 through 4, Or, yeah, show you, or two through five, show you what the wicked were and how they were against David. But David is pointing out the fact that God is for His people when the wicked are against them. Everybody was talking about David and hating David and trying to kill David. And David appeals to God and he says, Hold not thy peace, O God, on my prayer. Lord, do something. Help me out.

[John Weaver] I know You are for me. All the world may be against me, but Lord, You are not.

[John Weaver] Thirdly, we find this, that the opposite is also true. The wicked are against God's people when God is for them. That's why you read in verses two through five how the wicked were constantly and continually persecuting David. Let me tell you something, folks. There's no reason to expect goodness and kindness and integrity and morality and justice from wicked men. The mouth of the wicked poureth forth wickedness, so says the Word of God. And you expect wickedness from wicked men. The imprecatory prayers are indeed a foundation of hope for the people of God. They're our foundation of hope that God will indeed hear our prayers and God will arise and deliver us as He has done in time past, and as He has promised, in His Word.

[John Weaver] We have to cry to God to remedy situations that we are unable to remedy, that we are incapable of remedying in and of ourselves. There are some things that we just cannot do one thing about, except cry to God. Life and death are in His hands. That's why the same psalmist who said, let his days be few and another is off his take, also said in Psalm 66 and verse 9, who holdeth our soul in life and suffereth not our feet to be moved. God has the issues of life and death in his hands.

[John Weaver] And David, in praying this prayer, said, Lord, I can't do anything about this wicked man that I'm praying against, but You can. Let his days be few, and another his office take. I believe that's a prayer that probably needs to be prayed a lot more frequently today in our time. Let's pray. In the name of Jesus Christ, we are thankful for thy word and for thy truth. And we do pray, Lord, that you would indeed teach us to pray and teach us, Lord, that thou art indeed the sovereign God of heaven and earth, and thou holdest life and death in thy hands, and thou canst indeed remove the wicked and establish the righteous. And we do pray with David again, O let the wickedness of the wicked come to an end, but establish thou the just. In the name of Jesus Christ we ask and pray. Amen.

Imprecatory Praying Part 3 of 4

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	05oPRgNePbw
Subject	Civil Government
Course	Civil Government: Magistracy, Authority, and Romans 13: Authority
Genre	Sermon
Date	2012-02-03
Dictation Name
Book	Book 055: Imprecatory Praying — Chapter 3
Source Timed Segments	71

Formatted Transcript

Opening

Psalm 109, and we're going to read the first eight verses for today. Psalm 109, beginning with verse 1.

Scripture Reading — Psalm 109:1-8

"Hold not thy peace, O God of my praise. For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue. They compassed me about also with words of hatred; and fought against me without a cause. For my love they are my adversaries: but I give myself unto prayer. And they have rewarded me evil for good, and hatred for my love. Set thou a wicked man over him: and let Satan stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sin."

Introduction and Review of Imprecatory Praying Principles

Weaver reviews the definition of imprecation and the general and specific principles from previous messages, emphasizing that imprecatory prayers are not contrary to the gospel and are left entirely in God's hands.

"Let his days be few; and let another take his office." Now we've been dealing with imprecatory praying for the last two weeks. And you remember I told you that an imprecation was an invocation of judgment or calamity. It was asking God to put a curse upon His enemies and those who oppose Him. And I've showed you from the Word of God how that these imprecatory prayers are not contrary to the gospel, nor are they contrary to the Christian faith. And certainly, they can be equated with a prayer for the fullness of the kingdom of Christ. For instance, many times David would pray something like this, "O let the wickedness of the wicked come to an end; but establish thou the just." And of course Jesus Christ is the just one and all those who are in Him are just as well. So it is a prayer then for an establishment of the kingdom.

Now last week I tried to give you several general principles and then several specific purposes for these imprecatory prayers. I just want to remind you of these before I go further. So, first of all, generally speaking, I pointed out that whatever problems we have with the imprecatory prayers in the Bible, there is no tension between the Old Testament and the New Testament or between law and grace. It is never, ever a matter of law versus grace. Secondly, as a general principle, I pointed out that when David or any other biblical character prays an imprecation that is a curse against the enemies of God, it is pointed out and it should be emphasized that the matter then is left entirely with God. In other words, it is God who determines when and how to curse and what to do. It's totally and completely left in His hands. Thirdly, we pointed out how that whenever David prayed these imprecatory prayers, and he prayed mighty severely against his enemies, no matter how severe his prayers were, he was always kind and gracious toward his enemies personally.

Fourthly, I pointed out that church discipline and church denunciations in the New Testament are not much different from those imprecations in the Old Testament. The New Testament contains many imprecations and curses as well. And fifthly, I pointed out that the imprecatory prayers teach us that God has not appointed His enemies to defeat, but to victory. We are not the victims, but we are to be victorious. And then I pointed out several specific reasons for these imprecatory prayers. Let me just remind you, there were seven of them. First, in imprecatory prayers there is a concern for righteousness and especially the establishment of righteousness.

Secondly, in imprecatory prayers, there is a desire to see God praised and honored when those prayers are answered and the righteous are delivered. Thirdly, in imprecatory prayers, there is a purpose and a design that men may know that there is indeed a God in the earth and that God does indeed reward the righteous and He punishes the wicked. I gave you scriptures for all of these. Fourthly, in imprecatory prayers, there's a purpose that all may know that God is absolutely sovereign and He rules over all. Fifthly, in imprecatory prayers, there's also a purpose in causing some of the wicked to seek God. It is true that oftentimes God's judgment does open the eyes of some, not necessarily of all, but some do learn a lesson. And then sixthly, in imprecatory prayers, they have a purpose of keeping the wicked from enjoying the same privileges and blessings of the righteous. And then seventhly, the imprecatory prayers we learn to have an abhorrence of sin and disobedience. And overall, generally speaking, we could say that the imprecatory prayers have the purpose to see the justice of God vindicated, His word honored, His kingdom established, His righteousness prevailed, His people delivered, and His name honored and glorified.

Psalm 109 as the Most Controversial Imprecatory Psalm

Weaver introduces Psalm 109 as the most talked-about imprecatory psalm, noting its intensity and that it was written for public worship, and that rejecting it usurps God's authority.

Now what I want to do today is this. I want to take the most talked about imprecatory prayer, the most talked about imprecatory psalm, and analyze it and see if there's anything in this psalm that is contrary or that cannot be explained in light of the rest of Scripture. That psalm that is the most controversial is Psalm 109. Psalm 109 is vehement in its denunciation. And I can assure you that liberals and sinners and sentimentalists and humanists all have problems with Psalm 109. Let me just tell you that the problem that we face in Psalm 109 is not related just to this specific psalm. because curses occur throughout the entirety of the Bible. Prayers or imprecation for the destruction of one's enemies or God's enemies occur throughout the entire Word of God. If I were to ask you, and I know you know the answer, but if I were to ask you according to the Bible, and I'm not talking about Christ, but according to the Bible, who was the meekest man upon the earth apart from Christ? It was Moses. Because the Bible tells us in Numbers 12 and verse 3 that Moses was the meekest man upon the earth, and that meekest man upon the earth in Numbers 10 and verse 35 prayed, "Rise up, O Lord, and let thine enemies be scattered; and let those that hate thee flee before thee." That's an imprecatory prayer. And he's praying for the destruction of God's enemy.

Now, it's worth noting, if you would look at Psalm 109, right above Psalm 109 you read this: "To the chief Musician, A Psalm of David." That means this, this psalm was written then to be sung in tabernacle worship or in temple worship. When this psalm was written, there was no reason why it could not be sung, read, shouted. Political correctness had not been invented at that time. And very clearly, this psalm was designed to be sung in God's worship. What has happened is this. There have been certain men who have come along that have said, now we can't sing this psalm, or we can't preach this, or we can't pray this prayer because it's repugnant to humanistic thinking. Well let me just point out the fact when anyone sets themselves up as a judge to determine what is acceptable and what is not acceptable, then they have usurped the throne of God and they're not only guilty of blasphemy but idolatry as well. God is the one that has given his word.

Now, let me tell you that Psalm 109 is intense, extremely. Look, if you would, please, in verse 8. Now, I'm going to get to verse 8 in just a little while, but let me just show you the intensity of this psalm, beginning with verse 8. "Let his days be few; and let another take his office. Let his children be fatherless, and his wife a widow. Let his children be continually vagabonds, and beg."

The Intensity of Psalm 109 and Its Connection to Judas Iscariot

Weaver reads the severe curses in verses 8-15 and explains that while David likely had a personal enemy in mind, the psalm finds its ultimate fulfillment in Judas Iscariot, as quoted in Acts 1.

"Let them seek their bread also out of their desolate places. Let the extortioner catch all that he hath; and let the strangers spoil his labour. Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children. Let his posterity be cut off; and in the generation following let their name be blotted out. Let the iniquity of his fathers be remembered with the Lord; and let not the sin of his mother be blotted out. Let them be before the Lord continually, that he may cut off the memory of them from the earth."

Now folks, I've got news for you. That is intense. One of the reasons for the intensity in this psalm, and you must remember this psalm was written by David under the inspiration of the Holy Spirit, is because it also concerned Judas Iscariot, the betrayer of the son of David, the Lord Jesus Christ. How do we know that? Hold Psalm 109 and look in your Bibles to the book of Acts chapter 1. Acts chapter 1. And you will see how this is applied to Judas Iscariot. Notice Acts chapter 1 beginning there with verse 16. Look what the Bible says. Acts 1 verse 16. He says, "But this is that which was spoken by the prophet Joel." Oh, I'm in Acts 2. Alright, Acts 1.

I knew something was wrong. Acts 1 verse 16, Peter stands up and he says,

Scripture Reading — Acts 1:16-20

"Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood." "For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take."

That is basically from verse 8, "let his days be few; and let another take his office." In other words, what we're saying is simply this, that the enemy of David in Psalm 109 found the fulfillment of it in Judas Iscariot who betrayed Jesus Christ. So Psalm 109 has been called historically the Iscariotic Psalm because it referred to Judas Iscariot who betrayed Christ. Now it is true when David wrote Psalm 109 and when David prayed in Psalm 109 he probably did not have Judas Iscariot in mind. He probably had Doeg in mind or Saul or Ahithophel or one of his other many enemies. So the prayer then was against one of David's real genuine enemies, but it found its accomplishment and fulfillment in Judas Iscariot, because this psalm is quoted in Acts chapter 1 referring then to Judas Iscariot.

So, with that, let's set the stage. Look at verse 1 of Psalm 109. Psalm 109, David begins this prayer and he says, "Hold not thy peace, O God of my praise." "Hold not thy peace, O God of my praise." When David prays that first petition, he is simply saying this, I do not want nor I desire any other to vindicate me other than the Lord God Almighty. In other words, it is God who will be the judge of my heart. It is God who will be the judge of my integrity. And notice if you would, he said, "Hold not thy peace, O God of my praise." In other words, God is the God of His praise. And so God then is the one who's going to exonerate David. God is the one who's going to investigate and look into all of those who are persecuting David. And actually what David is saying in verse 1 is very simple. He is saying, do something, O God. Look at it. "Hold not thy peace." In other words, God, don't just sit back and be quiet.

David's Appeal for God to Act (Verse 1)

Weaver expounds David's plea 'Hold not thy peace, O God of my praise' as a request for God alone to vindicate him, not human agents.

Scripture Reading — Acts 1:16-20

"For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take."

God, "Hold not thy peace." Say something. Do something. Help me. I'm in desperate need. You know, it's kind of like David wrote in Psalm 68 when he said, verse 1, "Let God arise, let his enemies be scattered: let them also that hate him flee before him." In other words, God, do something. Arise. And so he's begging God. He's praying with God to undertake His defense and to undertake and to plead His cause. I want you to note verses 2 through 5 give us a description of David's enemy or enemies. Read them very quickly. Look in verse 2.

"For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue. They compassed me about also with words of hatred; and fought against me without a cause. For my love they are my adversaries: but I give myself unto prayer. And they have rewarded me evil for good, and hatred for my love."

Description of David's Enemies (Verses 2-5)

Weaver outlines the characteristics of David's enemies: deceitful, hateful, causeless fighters, rejecters of love, and returners of evil for good.

So now here's how David describes them. He says in verse 2, first of all, they're deceitful and lying. In verse 3, they use words of hatred. In verse 3, they fight against David without a cause. In verse 4, they wrongly and wickedly refuse overtures of love and peace. And then in verse 5, they return evil for good and hatred for love. So David is praying against these wicked men who do not want to do right, will not do right, and because of their rebellion, cannot do right.

The Theological Foundation of Imprecatory Prayers

Weaver argues that imprecatory prayers spring from a theology of God's holiness and covenant faithfulness, not personal vengeance, and that sin is primarily against God.

Now, let me point something out very clearly. I've already said this in previous messages, but I want to say it again. Imprecatory prayers do not have their foundation in a vengeful, vindictive heart. Rather, the imprecatory prayers spring from a theology that reflects the holiness of God and His faithfulness to His covenant promises. Let me say that again. Imprecatory prayers do not arise from a vengeful, vindictive heart. Rather, they arise from a theology that understands the holiness of God and His faithfulness to His covenant promises. If you were to read, don't turn there, but if you were to read Deuteronomy 27, you will find that there are many curses that are pronounced against those who hate God and violate His law. You've heard me say over and over, curses follow disobedience. Blessings follow obedience.

You have positive sanctions, you have negative sanctions. Very clearly in the Bible, I don't care which book you turn to, you're going to find that a curse comes upon all of those who disobey God. In other words, this teaches us that sin is primarily against God. Now let me demonstrate this. If I were to go back to Henry and steal a hundred dollar bill from him, you say you've sinned against Henry. Janet would say no, she'd sinned against me, it was my money. Well, it is true that I took from Henry. It's true that I stole from Henry. But why did I steal from Henry? Because I hate God. Because I'm not going to obey God. I'm going to disobey Him. In other words, God is not going to rule over me. God is not going to tell me what to do. In other words, my sin primarily is against God. Secondarily, only against Henry. The reason I sinned against Henry is because I first sinned against God. So these imprecatory prayers teach us that sin is primarily against God and that all who disobey God and all who are wicked are under His divine judgment. These imprecatory prayers then stem from a view of God's holiness and a desire to see God honor His covenant promises and ask God to fulfill His covenant in punishing the evil as well as rewarding the righteous.

The Lex Talionis and the Law of Sowing and Reaping

Weaver explains the biblical principle of lex talionis (punishment fitting the crime) from Exodus 21, Leviticus 24, and Deuteronomy 19, and connects it to the law of sowing and reaping in Galatians 6.

Now let me demonstrate this. If I were to go back to Henry and steal a hundred dollar bill from him, you say you've sinned against Henry. Janet would say no, she'd sinned against me, it was my money. Well, it is true that I took from Henry. It's true that I stole from Henry. But why did I steal from Henry? Because I hate God. Because I'm not going to obey God. I'm going to disobey Him. In other words, God is not going to rule over me. God is not going to tell me what to do. In other words, my sin primarily is against God. Secondarily, only against Henry. The reason I sinned against Henry is because I first sinned against God. So these imprecatory prayers teach us that sin is primarily against God and that all who disobey God and all who are wicked are under His divine judgment. These imprecatory prayers then stem from a view of God's holiness and a desire to see God honor His covenant promises and ask God to fulfill His covenant in punishing the evil as well as rewarding the righteous.

So let me say it again. Imprecatory prayers do not come from a vengeful, vindictive heart. I don't pray against my enemies because I hate them in that sense of the word. I'm not full of bitterness and wrath. I pray against them because they're contrary to God. They're contrary to His word. And they're dishonoring Him. They're His enemies. Yes, they're my enemies. But I'm not praying against them because I hate them. I'm praying against them because I've been commanded to pray against them. And it's right to pray against them.

Now, let me explain that. Imprecatory prayers exemplify the lex talionis of Scripture. Now, I've used that term before. It's a Latin term. But the lex talionis just simply refers to the law of retribution. It is where God makes the punishment fit the crime. I want you to hold Psalm 109 and turn in your Bibles first of all to Exodus 21. Exodus 21, watch very quickly. You're going to see the lex talionis in three passages very quickly. Look in Exodus chapter 21 and let's begin reading there with verse 22. Exodus 21, verse 22, God says, "If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine."

"And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe." What's God doing? He's making the punishment fit the crime. Look in your Bibles to Leviticus 24. And I want you to note He said He shall pay as the judges determine. I'm going to point that out again. Look in Leviticus chapter 24, beginning there with verse 19. Leviticus 24, verse 19. God says, "And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again."

"And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God." Then if you turn very quickly to the book of Deuteronomy chapter 19. Deuteronomy 19. This is the lex talionis. It's making the punishment fit the crime. Deuteronomy chapter 19. Look at verse 16. Deuteronomy 19 verse 16, God says, "If a false witness rise up against any man to testify against him that which is wrong; then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges, which shall be in those days; and the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you."

"And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." What's God saying? God says He makes the punishment fit the crime. It's the lex talionis. So, that means this. If Ed goes out and murders a man, takes a man's life, unlawfully, according to God's law, he's not to be stuck in prison for 40 years and be fed with the finest of food and get to watch TV and play games until he dies of old age. No, he's to be put to death, life for life. The punishment is to fit the crime. He took someone else's life, he shall forfeit his life. That is the lex talionis of Scripture.

Now, notice in each of these passages, it was the judges that must do this. They were to execute this biblical principle. Now, when you come to Matthew chapter 5, verses 38 through 42, where our Lord said,

Scripture Reading — Matthew 5:38-42

"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also."

The Lord there is not instituting a new law. Our Lord certainly is not revising or refuting or removing this Old Testament principle of lex talionis. What he is doing, however, in Matthew chapter 5 is correcting the misinterpretation of the law by those Pharisees because the Pharisees taught it was right for a man to take personal vengeance.

Scripture Reading — Romans 13:4

So if Hobie slapped me, I can slap him back. If Hobie cussed me, I can cuss him back. In other words, I can exercise personal vengeance on whatever. No, the scripture says, God said, "Vengeance is mine; I will repay, saith the Lord." And there are those to whom God has given the proper use of the sword. That's why in Romans chapter 13 concerning the civil magistrate he said he shall not bear the sword in vain. Now the point I'm going to make is this: when you look at Psalm 109, David does not ask anything in this Psalm that is unbiblical, unholy, ungodly, or contrary to the Christian faith. Everything that David asked for in this psalm is in line with the clear teaching of Scripture. Similarly in the New Testament, we have the passage which everyone knows as the law of sowing and reaping, Galatians 6:7-8: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting."

Exegesis of Imprecatory Requests in Psalm 109:6-8

Weaver analyzes verses 6-8, showing that each request ('Set thou a wicked man over him,' 'let Satan stand at his right hand,' 'let him be condemned,' 'let his prayer become sin,' 'let his days be few,' 'let another take his office') aligns with biblical justice and covenant promises.

Now I want you to remember the lex talionis, the law of retribution, where God makes the punishment fit the crime. I want you to remember the law of sowing and reaping, where you reap exactly what you sow. With these two principles in mind, I want us to begin looking in Psalm 109, wow, at these imprecatory prayer requests. Let's look in verse 6. After David has described his enemies in verses 2 through 5, he begins with this first imprecatory request in verse 6 when he asks God and he says, "Set thou a wicked man over him: and let Satan stand at his right hand." Now the very first request that the psalmist asks is that his foe, his enemy, might be subjected to the evil of having a man placed over him like himself. A man who has no regard for justice, a man who has no regard for truth or righteousness, a man who does not respect character or integrity or propriety. In other words, what David is asking is this, that this man, whoever he is, might be punished in the line of his offenses. In other words, he reaps what he sows. He experiences the lex talionis, where God makes the punishment fit the crime. "Set thou a wicked man over him."

Now, let me point out that this should be the object of all law. Every magistrate should endeavor to apply this principle. The punishment fits the crime. Can there be anything more just than that? And the answer is no. It is justice. In fact, hold Psalm 109 and go back in your Bibles to Psalm 18. I want you to see that this is how God acts toward individuals. Look in Psalm 18, and notice if you would please, verses 25 and 26. I could ask this question, how would you like for God to act toward you? Well, let's see. Look in Psalm 18.

Verse 25, David writes,

Scripture Reading — Psalm 18:25-26

"With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward."

Now if you want God to be merciful to you, God says you need to be merciful. If you want God to be froward, that is hard-nosed and hard-lined with you, then you continue to act like that. God will act the same way towards you. This is a principle. What is the golden rule that everybody can quote, "Do unto others as you would have them do unto you"? That's the law of sowing and reaping. That is lex talionis. So when David in Psalm 109 says, "Set thou a wicked man over him," he himself, whomever David is praying against, was a wicked man, and he was over someone, and he treated them wickedly. So God says, through David, David's prayer request, let him experience himself what he has done to others. "Set a wicked man over him."

Now, notice if you would please in verse 6, he says, "and let Satan stand at his right hand." That is, let Satan be his counselor and advisor. So the language here, properly speaking, would be applicable to someone who undoubtedly was a counselor or an advisor to the king. Someone who was in the administration of government. So the prayer then is that this individual, whoever he is, would have a counselor and an advisor much like himself. So David then is praying for someone who evidently betrayed him. Someone had given David some bad counsel and some bad advice. Someone had gotten David in problems. And now David says, "let Satan stand at his right hand." By the way, the word Satan, as many of you know, is the word adversary. So literally, in verse 6 he says, "Set thou a wicked man over him: and let an adversary stand at his right hand." I like what Hugo said. Spurgeon quoted this, and Hugo said, "The devil is on the left hand of those whom he persecutes in temporal things, on the right hand of those whom he rules in spiritual things, before the face of them who are on their guard against his wiles, behind those who are not foreseeing and prudent, above

those whom he treads down, and beneath the feet of those who tread him down." So, David begins this imprecatory prayer which saith, "Set thou a wicked man over him: and let Satan or an adversary stand at his right hand." In other words, here's a man who was wicked, who gave wicked counsel, and now he's to reap what he has sown. Look at verse 7. David continues this imprecatory prayer. He says, "When he shall be judged, let him be condemned: and let his prayer become sin." So here's a man who is caught in his wickedness. He judged and condemned others in the vilest manner.

He suffered not the innocent to escape. And David is saying now it'd be a great shame in his trial if he was allowed to escape. So David is just asking that the guilty be condemned and punished according to justice. Now notice what he said, verse 7, "When he shall be judged, let him be condemned." In other words, let the outcome be sure and certain. Don't let him get away. Don't let him escape. Let the outcome be condemnation. And then he says, "and let his prayer become sin."

Now, you may not remember, but I hope that you do. I've preached two messages in times past. One of them is when prayer is sin, and the other is when prayer is useless. David says right here, "let his prayer become sin." I want to give you a couple of quotes from several of the old commentators on "let his prayer become sin." I'm going to give you the first quote from Albert Barnes, then I want you to listen to some scripture that I'm going to read. But Albert Barnes said concerning this prayer request, "let his prayer become sin." He says, "Evidently his prayer is in reference to his trial for crime. His prayer that he might be acquitted and discharged. Let it be seen in the result that such a prayer is wrong."

"that it was, in fact, a prayer for the discharge of a bad or wicked man, a man who ought to be punished. Let it be seen what a prayer would be if offered for a murderer or a violator of the law, a prayer that he might escape or not be punished. All must see that such a prayer would be wrong or would be a sin. And so in his own case, it would be equally true that a prayer for his own escape would be sin. The psalmist asks, that by the result of the trial such a prayer might be seen to be in fact a prayer for the protection and the escape of a wicked man." A just sentence in this case would demonstrate this and this is what the psalmist prays for. So Barnes is saying that certainly if the man is guilty and he's praying that he would get free from his condemnation, his just condemnation, the prayer would be sin. But the fact of the matter is this folks, listen carefully, the prayer of a wicked man is already sin.

Do you know the Bible says in Proverbs 21 in verse 4,

Scripture Reading — Proverbs 21:4

"An high look, and a proud heart, and the plowing of the wicked, is sin."

Now wait a minute. A high look, a proud heart, and the plowing of the wicked is sin. You say, wait a minute, Brother Weaver. Has not God commanded even the wicked as well as the godly to earn their bread by the sweat of their brow? Yes. Wicked men are required to work. Well, how then can the plowing of the wicked be sin since they're obeying God when God commanded them to work for their bread? Well, the answer is given us in Romans 14 in verse 23. Don't have to turn there, the Bible says, "for whatsoever is not of faith is sin." The wicked plow but they do not plow in faith. They do not plow for God's honor and God's glory. They don't plow in respect to God's promises. They plow without faith and therefore their plowing is sin. If their plowing is sin when they plow without faith, how much more is their prayer sin when they pray without faith?

We're taught in Proverbs 15 and verse 8 that

Scripture Reading — Proverbs 15:8

"the sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight."

The sacrifice of the wicked is an abomination to the Lord. If the sacrifice of the wicked is an abomination, how much more is his prayer? Listen to this one, Proverbs 21 verse 27.

Scripture Reading — Proverbs 15:8

"The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?"

Now if the sacrifice of the wicked is an abomination, and God says how much more is it when he brings it with a wicked mind, the prayer of the wicked is sin. How much more sinful when he prays and he has no concern for God's honor and glory, no concern for righteousness, no concern for truth.

He only intends to benefit himself and to prosper in his sin and his rebellion. Very obviously, "let his prayer be sin" is a scriptural prayer because his prayer is already sin. Spurgeon said this, "and let his prayer become sin. It is sin already. Let it be so treated. To the injured it must seem terrible that the black-hearted villain should nevertheless pretend to pray, and very naturally do they beg that he may not be heard, but that his pleadings may be regarded as an addition to his guilt."

Now listen, he has devoured the widow's house and yet he prays. He has put Naboth to death by false accusation and taken possession of his vineyard, and then he presents prayers to the Almighty. He has given up villages to slaughter, and his hands are red with the blood of babes and maidens, and then he pays his vows unto Allah. He must surely be accursed himself who does not wish that such abominable prayers may be loathed of heaven and written down as new sins. He who makes it a sin for others to pray will find his own praying become sin. When he at last sees his need of mercy, mercy herself shall resent his appeal as an insult. Because that he remembered not to show mercy, he shall himself be forgotten by the God of grace, and his bitter cries for deliverance shall be regarded as the mockeries of heaven. Wow. One more quick quote. Joseph Caryl. He says the prayer of the hypocrite is sin formally. And it is sin in the effect that is, instead of getting any good by it, he gets hurt. And the Lord, instead of helping him because he prays, punishes him because of the sinfulness of his prayers. Thus his prayer becomes sin to him because he receives no more respect from God when he prays than when he sins. And sin doth not only mingle with his prayer as it doth with the prayers of the holiest, but his prayer is nothing else but a mixture, a mingle-mangle, as we speak, of many sins."

Wow. So when David says, "when he shall be judged, let him be condemned: and let his prayer become sin," he's praying a biblical request. How many would want the prayers of the wicked answered? I wouldn't. Because all the wicked pray for is more wickedness, and more corruption, and more ungodliness, and more unrighteousness. No. So Joseph Caryl then, Spurgeon, Barnes, all the commentators who understand and believe the Bible say, his prayer is already sin and it's a biblical request to pray that his prayer become sin. Oh my. How God mocks those who hate Him and how God will turn their very quote unquote good deeds against them and count them as sin and rebellion. Look at verse 8.

"Let his days be few; and let another take his office." "Let his days be few; and let another take his office." So here's another verse that says this guy had to be up high in government or at least he had to have some authority somewhere. He had an office. So the prayer request is "let his days be few; and let another take his office." Now there are many who are aghast at such a prayer request but here is a plain unambiguous request. "Let his days be few." What does that mean? Kill him, Lord. Destroy him. Take his life. "Let his days be few."

You say, oh, oh, how can anyone pray for the death of someone like that? I mean, certainly that's got to be unchristian and uncharitable and ungodly. No, no. Let's turn it around. How many of you would pray for an extended life for a murderer, a pervert, a dictator, a tyrant, a fraudulent, corrupt, unjust individual? How many of you would like for him to live a long life? I wouldn't.

I want to get rid of him as soon and as quickly as I can. And David's prayer, I'm going to show you this, David's prayer for a quick death and a short life for such an individual is in line with scripture. I told you last week that one of the specific purposes for praying these imprecatory prayers was to see that the wicked do not enjoy the privileges of the righteous. Long life, longevity is promised to the faithful and to the obedient. It is not promised to the wicked. I want you to turn to Psalm 34. We're in Psalms. In fact, I tell you what, stop at Psalm 91 on your way there. Look at Psalm 91. I like this psalm. And the older I get, the more I like it. But look, if you would please. He says in verse 15, just reading verse 15, just to show you.

Scripture Reading — Psalm 91:15-16

"He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. With long life will I satisfy him, and shew him my salvation."

Long life is promised to those who are obedient and who trust in God. Turn back in your Bibles to Psalm 34 and look if you would please beginning there with verse 12. Psalm 34 verse 12. Look what the Bible says. "What man is he that desireth life, and loveth many days, that he may see good?" I don't know about you, but I'd like to live a long, fruitful life. I would like to have good days. I'd like to see good days. I'd like to see good all my life. Well, God said if you want to live long, if you want to have good days and have a good life, here's what you do. Verse 13.

Scripture Reading — Psalm 34:12-16

"Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth."

Wow! God said, you want to live long? You obey me. Turn right over, if you would, to Proverbs 9. Proverbs 9 and look if you would please at verse 10 and 11. Proverbs 9 verse 10. We're talking about "let his days be few," it's a biblical prayer request. Proverbs 9 verse 10 and 11:

Scripture Reading — Psalm 34:12-16

"The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding. For by me thy days shall be multiplied, and the years of thy life shall be increased."

By what? By the fear of the Lord and by the knowledge of the Holy. You don't get long life by disobeying God. In fact, length of days are not promised to the wicked at all. I quoted Psalm 55 verse 23 when the Bible says, "bloody and deceitful men shall not live out half their days." In other words, God will cut them down in the prime of life. Such a prayer request is not only biblical, it is just. The Bible says in Proverbs 10 and verse 27, listen carefully, "The fear of the Lord prolongeth days: but the years of the wicked shall be shortened."

Scripture Reading — Proverbs 10:27

So when David says, "let his days be few," he's saying, God, they're already under your curse. They're already disobedient. You've already said you'd cut them off. You've already said that the years of the wicked will be shortened. So, Lord, just do what you said you were going to do anyhow. How can that be unbiblical? How can that be unrighteous? Asking a holy God just to fulfill his covenantal promises. Notice if you would he said, "let his days be few; and let another take his office." Well obviously if the wicked man dies somebody else must take his office and we would want a righteous man to take his office. The Bible tells us in Proverbs 28 in verse 28, "When the wicked rise, men hide themselves: but when they perish, the righteous increase." When do the righteous increase? When the wicked perish. When the wicked rise, that is when they get in authority, men hide themselves. You have to. Or they'll steal everything you've got and take everything you've got. That's what the Bible says, Proverbs 28:28.

Scripture Reading — Proverbs 28:28

"When the wicked rise, men hide themselves: but when they perish, the righteous increase."

Listen to this one, Proverbs 29, verse 2. "When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn." So David is praying a biblical prayer request when he said, "let his days be few; and let another take his office." Albert Barnes said this, "Let another take his office. So every man acts and practically prays who seeks to remove a bad and corrupt man from office. And such an office must be filled by someone. All the efforts which he puts forth to remove a wicked man tend to bring it about that another should take his office."

"And for this it is right to labor and pray. The act does not itself imply malignancy or bad feeling, but is consistent with the purest benevolence, the kindest feelings, the strictest integrity, the sternest patriotism, and the highest form of piety." What did he just say? If you want to be patriotic, if you want to be pious, if you want to be kind, if you want to have integrity, if you want to do what's right, pray that God will kill the wicked men and put righteous men in their offices. That's what Albert Barnes just said. That's what David just said. "Let his days be few; and let another take his office." Is it wrong to pray for the death of bad men? Is it wrong to ask God to fulfill His covenantal promises? No. It's the law of sowing and reaping. It's the lex talionis, where God makes the punishment fit the crime.

Applications: Crying to God for Justice and Trusting His Favor

Weaver applies the psalm by urging believers to cry to God for justice when human systems fail, to remember God is for His people, and to expect wickedness from the wicked.

Now let me make some applications. We'll stop there today because next week we've got a lot to cover in the rest of these verses. But let me emphasize this application. When men will not grant justice, and by the way, folks, there's hardly any justice at all in this earth today, especially in our courtrooms. I've told you this before. I'm not a communist. I don't have any sympathy with communists. But there's one communist who said something that I do agree with, Gus Hall. Gus Hall said the reason we refer to our courts as the halls of justice is because the only place you can get any justice is out in the halls. That's about the truth. You can't get it in the courtroom, that's for sure. When men will not grant justice, it is perfectly acceptable to cry to the judge of all the earth for justice.

That is exactly what David is doing in Psalm 109. That's exactly what all these imprecatory prayers are about. God encourages us to pray for justice because God is a lover of justice. The Bible says in Job 37 and verse 23, "Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice." In Isaiah 45 and verse 21, God declares that He is a just God and Savior.

There is none else beside Me. It is perfectly lawful to cry to God for justice. It is perfectly lawful to cry to God to thwart and to overthrow the schemes and plans and purposes of wicked ungodly men who hate God, who hate Christ, who hate the Bible, who hate His people, who hate His earth. It's perfectly biblical to cry that God would overthrow them. Destroy them. "Let their days be few; and let another take their office." I want you to look back in Psalm 109 verse 1 again. Here's my second application. David cries, "Hold not thy peace, O God of my praise." We must remember that God is for His people when the wicked are against them. Verses 2 through 5 show you what the wicked were and how they were against David. But David is pointing out the fact that God is for His people when the wicked are against them. Everybody was talking about David and hating David and trying to kill David. And David appeals to God and he says, "Hold not thy peace, O God of my praise." Lord, do something. Help me out.

I know You are for me. All the world may be against me, but Lord, You are not. Thirdly, we find this, that the opposite is also true. The wicked are against God's people when God is for them. That's why you read in verses two through five how the wicked were constantly and continually persecuting David. Let me tell you something, folks. There's no reason to expect goodness and kindness and integrity and morality and justice from wicked men. The mouth of the wicked poureth forth wickedness, so says the Word of God. And you expect wickedness from wicked men. The imprecatory prayers are indeed a foundation of hope for the people of God. They're our foundation of hope that God will indeed hear our prayers and God will arise and deliver us as He has done in time past, and as He has promised, in His Word.

We have to cry to God to remedy situations that we are unable to remedy, that we are incapable of remedying in and of ourselves. There are some things that we just cannot do one thing about, except cry to God. Life and death are in His hands. That's why the same psalmist who said, "let his days be few; and let another take his office," also said in Psalm 66 and verse 9, "which holdeth our soul in life, and suffereth not our feet to be moved." God has the issues of life and death in his hands. And David, in praying this prayer, said, Lord, I can't do anything about this wicked man that I'm praying against, but You can. "Let his days be few; and let another take his office." I believe that's a prayer that probably needs to be prayed a lot more frequently today in our time. Let's pray. In the name of Jesus Christ, we are thankful for thy word and for thy truth. And we do pray, Lord, that you would indeed teach us to pray and teach us, Lord, that thou art indeed the sovereign God of heaven and earth, and thou holdest life and death in thy hands, and thou canst indeed remove the wicked and establish the righteous. And we do pray with David again, "O let the wickedness of the wicked come to an end; but establish thou the just." In the name of Jesus Christ we ask and pray. Amen.

Study Guide

Major Themes

The Biblical Legitimacy of Imprecatory Prayers

Summary: Imprecatory prayers are not contrary to the gospel or Christian faith; they are rooted in God's holiness and covenant promises.

Evidence: Weaver states, 'I've showed you from the Word of God how that these imprecatory prayers are not contrary to the gospel, nor are they contrary to the Christian faith.'

God's Sovereignty in Judgment

Summary: When imprecatory prayers are prayed, the matter is left entirely with God to determine when and how to curse.

Evidence: Weaver says, 'it is God who determines when and how to curse and what to do. It's totally and completely left in His hands.'

Sin as Primarily Against God

Summary: Imprecatory prayers teach that sin is primarily against God, and all who disobey are under His divine judgment.

Evidence: Weaver explains, 'my sin primarily is against God. Secondarily, only against Henry. The reason I sinned against Henry is because I first sinned against God.'

Lex Talionis and Sowing/Reaping

Summary: The principle of lex talionis (punishment fitting the crime) and the law of sowing and reaping undergird the imprecatory requests in Psalm 109.

Evidence: Weaver says, 'David does not ask anything in this Psalm that is unbiblical... Everything that David asked for in this psalm is in line with the clear teaching of Scripture' regarding lex talionis and sowing/reaping.

Prayer for the Death of the Wicked as Biblical

Summary: Praying for the shortening of the wicked's days is consistent with Scripture's promises of long life to the righteous and shortened years to the wicked.

Evidence: Weaver cites Proverbs 10:27: 'The fear of the Lord prolongeth days: but the years of the wicked shall be shortened.'

Crying to God for Justice When Human Systems Fail

Summary: When men will not grant justice, it is perfectly acceptable to cry to the judge of all the earth for justice.

Evidence: Weaver says, 'When men will not grant justice, it is perfectly acceptable to cry to the judge of all the earth for justice.'

Key Arguments

Imprecatory prayers are not vengeful but theological

Summary: Imprecatory prayers do not arise from a vengeful heart but from a theology that understands God's holiness and covenant faithfulness.

Evidence: Weaver states, 'Imprecatory prayers do not have their foundation in a vengeful, vindictive heart. Rather, the imprecatory prayers spring from a theology that reflects the holiness of God and His faithfulness to His covenant promises.'

Psalm 109's curses are consistent with lex talionis

Summary: Every imprecatory request in Psalm 109 aligns with the biblical principle of lex talionis, where the punishment fits the crime.

Evidence: Weaver argues, 'David does not ask anything in this Psalm that is unbiblical, unholy, ungodly, or contrary to the Christian faith. Everything that David asked for in this psalm is in line with the clear teaching of Scripture.'

The prayer 'let his prayer become sin' is biblical

Summary: Since the prayer of the wicked is already sin (Proverbs 21:4, Romans 14:23), asking that it be treated as sin is a scriptural request.

Evidence: Weaver quotes Proverbs 21:4 and Romans 14:23, and says, 'If their plowing is sin when they plow without faith, how much more is their prayer sin when they pray without faith?'

Praying for the death of the wicked is just

Summary: Asking God to shorten the days of the wicked is in line with God's promises to cut off the wicked and prolong the righteous.

Evidence: Weaver cites Psalm 34:12-16 and Proverbs 10:27, and says, 'Such a prayer request is not only biblical, it is just.'

Removing the wicked from office is a pious act

Summary: Praying and laboring to remove a corrupt man from office and replace him with a righteous one is consistent with patriotism and piety.

Evidence: Weaver quotes Albert Barnes: 'The act does not itself imply malignancy or bad feeling, but is consistent with the purest benevolence, the kindest feelings, the strictest integrity, the sternest patriotism, and the highest form of piety.'

Scripture References

Psalm 109:1-8

Context: Weaver reads the first eight verses of Psalm 109 as the text for the sermon.

Psalm 109:8-15

Context: Weaver reads the intense curses in verses 8-15 to show the severity of the psalm.

Acts 1:16-20

Context: Weaver shows that Psalm 109 is applied to Judas Iscariot in the New Testament.

Exodus 21:22-25

Context: Weaver cites this passage to illustrate the lex talionis principle of eye for eye.

Leviticus 24:19-22

Context: Weaver cites this passage to further illustrate lex talionis.

Deuteronomy 19:16-21

Context: Weaver cites this passage to show the law of retribution for false witnesses.

Matthew 5:38-42

Context: Weaver explains that Jesus was correcting the Pharisees' misinterpretation of lex talionis, not abolishing it.

Romans 13:4

Context: Weaver references the civil magistrate bearing the sword as God's appointed agent of justice.

Galatians 6:7-8

Context: Weaver cites the law of sowing and reaping as a New Testament parallel to lex talionis.

Psalm 18:25-26

Context: Weaver shows that God acts toward individuals according to their character, reflecting lex talionis.

Proverbs 21:4

Context: Weaver cites this to show that even the plowing of the wicked is sin.

Romans 14:23

Context: Weaver cites this to explain that whatever is not of faith is sin.

Proverbs 15:8

Context: Weaver cites this to show that the sacrifice of the wicked is an abomination.

Proverbs 21:27

Context: Weaver cites this to emphasize that the sacrifice of the wicked is even more abominable when brought with a wicked mind.

Psalm 91:15-16

Context: Weaver cites this to show that long life is promised to the obedient.

Psalm 34:12-16

Context: Weaver cites this to show that the righteous are promised long life and good days, while the wicked are cut off.

Proverbs 9:10-11

Context: Weaver cites this to show that the fear of the Lord multiplies days.

Proverbs 10:27

Context: Weaver cites this to show that the years of the wicked are shortened.

Proverbs 28:28

Context: Weaver cites this to show that when the wicked perish, the righteous increase.

Proverbs 29:2

Context: Weaver cites this to show that when the wicked rule, the people mourn.

Historical References

Judas Iscariot

Context: Weaver explains that Psalm 109 finds its ultimate fulfillment in Judas Iscariot, the betrayer of Christ, as quoted in Acts 1.

Doeg, Saul, Ahithophel

Context: Weaver suggests that David likely had one of these personal enemies in mind when writing Psalm 109.

Gus Hall (communist)

Context: Weaver quotes Gus Hall's remark about courts being called 'halls of justice' because justice is only found in the halls, not the courtroom.

Albert Barnes (commentator)

Context: Weaver quotes Albert Barnes' commentary on 'let his prayer become sin' and 'let another take his office' to support the biblical nature of these requests.

Charles Spurgeon (commentator)

Context: Weaver quotes Spurgeon's commentary on 'let his prayer become sin' to emphasize the sinfulness of the wicked's prayers.

Joseph Caryl (commentator)

Context: Weaver quotes Joseph Caryl on how the prayer of the hypocrite is sin formally and in effect.

Hugo (quoted by Spurgeon)

Context: Weaver quotes Hugo's description of the devil's position relative to people.

Important Quotes

Imprecatory prayers do not have their foundation in a vengeful, vindictive heart. Rather, the imprecatory prayers spring from a theology that reflects the holiness of God and His faithfulness to His covenant promises.

Significance: This quote encapsulates Weaver's central argument that imprecatory prayers are theological, not personal, in nature.

When men will not grant justice, it is perfectly acceptable to cry to the judge of all the earth for justice.

Significance: This quote summarizes the practical application of imprecatory praying in the face of human injustice.

The act does not itself imply malignancy or bad feeling, but is consistent with the purest benevolence, the kindest feelings, the strictest integrity, the sternest patriotism, and the highest form of piety.

Significance: Weaver quotes Albert Barnes to argue that praying for the removal of the wicked from office is a pious and patriotic act.

If their plowing is sin when they plow without faith, how much more is their prayer sin when they pray without faith?

Significance: This rhetorical question reinforces the argument that the prayer of the wicked is inherently sinful.

Let his days be few; and let another take his office.

Significance: This is the key imprecatory request that Weaver defends as biblical and just.

Hold not thy peace, O God of my praise.

Significance: This opening plea of Psalm 109 sets the tone for David's appeal to God as his sole vindicator.

With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.

Significance: Weaver uses Psalm 18:25-26 to illustrate the lex talionis principle in God's dealings with people.

The fear of the Lord prolongeth days: but the years of the wicked shall be shortened.

Significance: This proverb is cited as direct biblical support for praying that the wicked's days be few.

Discussion Questions

How does understanding that sin is primarily against God change the way we view imprecatory prayers?

Context: Weaver argues that sin is primarily against God, which justifies praying against God's enemies.

In what ways does the principle of lex talionis (punishment fitting the crime) appear in the New Testament, and how should it inform our prayers for justice?

Context: Weaver connects lex talionis to the law of sowing and reaping in Galatians 6.

Is it ever appropriate for Christians today to pray for the death of wicked rulers or enemies? Why or why not?

Context: Weaver defends David's prayer 'let his days be few' as biblical and just.

How can we distinguish between personal vengeance and a righteous desire for God's justice in our prayers?

Context: Weaver emphasizes that imprecatory prayers are not vengeful but theological.

What does it mean that the prayer of the wicked is sin, and how should this affect our prayers for the conversion or judgment of the ungodly?

Context: Weaver explains that the wicked's prayers are sin because they lack faith and honor for God.

How does the fulfillment of Psalm 109 in Judas Iscariot shape our understanding of imprecatory psalms as prophetic?

Context: Weaver notes that Acts 1 applies Psalm 109 to Judas.

In what situations today might we need to cry to God as the 'judge of all the earth' for justice?

Context: Weaver applies the psalm to modern injustices where human courts fail.

How can we balance praying for the removal of the wicked with Jesus' command to love our enemies?

Context: Weaver argues that David was kind to his enemies personally while praying imprecations.

Applications

Cry to God for justice when human systems fail

Summary: Believers should pray for God to intervene and bring justice when earthly courts and authorities are corrupt or ineffective.

Evidence: Weaver says, 'When men will not grant justice, it is perfectly acceptable to cry to the judge of all the earth for justice.'

Pray for the removal of wicked rulers and their replacement with righteous ones

Summary: It is biblical and pious to pray that God would shorten the days of wicked leaders and raise up godly replacements.

Evidence: Weaver quotes Albert Barnes: 'The act does not itself imply malignancy or bad feeling, but is consistent with the purest benevolence... and the highest form of piety.'

Trust that God is for His people when the wicked oppose them

Summary: Even when surrounded by enemies, believers can have confidence that God is on their side and will vindicate them.

Evidence: Weaver says, 'We must remember that God is for His people when the wicked are against them.'

Expect wickedness from wicked men and do not be surprised by it

Summary: Believers should not expect morality or justice from those who reject God; instead, they should anticipate opposition.

Evidence: Weaver says, 'There's no reason to expect goodness and kindness and integrity and morality and justice from wicked men.'

Leave vengeance to God and pray for His covenantal justice

Summary: Instead of taking personal revenge, believers should entrust judgment to God and pray for Him to fulfill His promises to punish the wicked.

Evidence: Weaver states, 'it is God who determines when and how to curse and what to do. It's totally and completely left in His hands.'

Pray imprecatory prayers more frequently in our time

Summary: Weaver suggests that the prayer 'let his days be few; and let another take his office' is needed today.

Evidence: Weaver says, 'I believe that's a prayer that probably needs to be prayed a lot more frequently today in our time.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T16:05:01Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T06:29:11Z

Clean Transcript

Imprecatory Praying Part 3 of 4

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Psalm 109, and we're going to read the first eight verses for today. Psalm 109, beginning with verse 1. "Hold not thy peace, O God of my praise. For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue. They compassed me about also with words of hatred; and fought against me without a cause. For my love they are my adversaries: but I give myself unto prayer. And they have rewarded me evil for good, and hatred for my love. Set thou a wicked man over him: and let Satan stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sin."
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"Let his days be few; and let another take his office." Now we've been dealing with imprecatory praying for the last two weeks. And you remember I told you that an imprecation was an invocation of judgment or calamity. It was asking God to put a curse upon His enemies and those who oppose Him. And I've showed you from the Word of God how that these imprecatory prayers are not contrary to the gospel, nor are they contrary to the Christian faith.
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And certainly, they can be equated with a prayer for the fullness of the kingdom of Christ. For instance, many times David would pray something like this, "O let the wickedness of the wicked come to an end; but establish thou the just." And of course Jesus Christ is the just one and all those who are in Him are just as well. So it is a prayer then for an establishment of the kingdom.
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Now last week I tried to give you several general principles and then several specific purposes for these imprecatory prayers. I just want to remind you of these before I go further. So, first of all, generally speaking, I pointed out that whatever problems we have with the imprecatory prayers in the Bible, there is no tension between the Old Testament and the New Testament or between law and grace. It is never, ever a matter of law versus grace.
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Secondly, as a general principle, I pointed out that when David or any other biblical character prays an imprecation that is a curse against the enemies of God, it is pointed out and it should be emphasized that the matter then is left entirely with God. In other words, it is God who determines when and how to curse and what to do. It's totally and completely left in His hands. Thirdly, we pointed out how that whenever David prayed these imprecatory prayers, and he prayed mighty severely against his enemies, no matter how severe his prayers were, he was always kind and gracious toward his enemies personally.
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Fourthly, I pointed out that church discipline and church denunciations in the New Testament are not much different from those imprecations in the Old Testament. The New Testament contains many imprecations and curses as well. And fifthly, I pointed out that the imprecatory prayers teach us that God has not appointed His enemies to defeat, but to victory. We are not the victims, but we are to be victorious. And then I pointed out several specific reasons for these imprecatory prayers.
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Let me just remind you, there were seven of them. First, in imprecatory prayers there is a concern for righteousness and especially the establishment of righteousness.
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Secondly, in imprecatory prayers, there is a desire to see God praised and honored when those prayers are answered and the righteous are delivered. Thirdly, in imprecatory prayers, there is a purpose and a design that men may know that there is indeed a God in the earth and that God does indeed reward the righteous and He punishes the wicked. I gave you scriptures for all of these. Fourthly, in imprecatory prayers, there's a purpose that all may know that God is absolutely sovereign and He rules over all. Fifthly, in imprecatory prayers, there's also a purpose in causing some of the wicked to seek God.
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It is true that oftentimes God's judgment does open the eyes of some, not necessarily of all, but some do learn a lesson. And then sixthly, in imprecatory prayers, they have a purpose of keeping the wicked from enjoying the same privileges and blessings of the righteous. And then seventhly, the imprecatory prayers we learn to have an abhorrence of sin and disobedience. And overall, generally speaking, we could say that the imprecatory prayers have the purpose to see the justice of God vindicated, His word honored, His kingdom established, His righteousness prevailed, His people delivered, and His name honored and glorified.
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Now what I want to do today is this. I want to take the most talked about imprecatory prayer, the most talked about imprecatory psalm, and analyze it and see if there's anything in this psalm that is contrary or that cannot be explained in light of the rest of Scripture. That psalm that is the most controversial is Psalm 109. Psalm 109 is vehement in its denunciation. And I can assure you that liberals and sinners and sentimentalists and humanists all have problems with Psalm 109. Let me just tell you that the problem that we face in Psalm 109 is not related just to this specific psalm.
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because curses occur throughout the entirety of the Bible. Prayers or imprecation for the destruction of one's enemies or God's enemies occur throughout the entire Word of God. If I were to ask you, and I know you know the answer, but if I were to ask you according to the Bible, and I'm not talking about Christ, but according to the Bible, who was the meekest man upon the earth apart from Christ? It was Moses. Because the Bible tells us in Numbers 12 and verse 3 that Moses was the meekest man upon the earth, and that meekest man upon the earth in Numbers 10 and verse 35 prayed, "Rise up, O Lord, and let thine enemies be scattered; and let those that hate thee flee before thee." That's an imprecatory prayer. And he's praying for the destruction of God's enemy.
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Now, it's worth noting, if you would look at Psalm 109, right above Psalm 109 you read this: "To the chief Musician, A Psalm of David." That means this, this psalm was written then to be sung in tabernacle worship or in temple worship. When this psalm was written, there was no reason why it could not be sung, read, shouted. Political correctness had not been invented at that time. And very clearly, this psalm was designed to be sung in God's worship.
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What has happened is this. There have been certain men who have come along that have said, now we can't sing this psalm, or we can't preach this, or we can't pray this prayer because it's repugnant to humanistic thinking. Well let me just point out the fact when anyone sets themselves up as a judge to determine what is acceptable and what is not acceptable, then they have usurped the throne of God and they're not only guilty of blasphemy but idolatry as well. God is the one that has given his word.
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Now, let me tell you that Psalm 109 is intense, extremely. Look, if you would, please, in verse 8. Now, I'm going to get to verse 8 in just a little while, but let me just show you the intensity of this psalm, beginning with verse 8. "Let his days be few; and let another take his office. Let his children be fatherless, and his wife a widow. Let his children be continually vagabonds, and beg."
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"Let them seek their bread also out of their desolate places. Let the extortioner catch all that he hath; and let the strangers spoil his labour. Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children. Let his posterity be cut off; and in the generation following let their name be blotted out. Let the iniquity of his fathers be remembered with the Lord; and let not the sin of his mother be blotted out. Let them be before the Lord continually, that he may cut off the memory of them from the earth."
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Now folks, I've got news for you. That is intense. One of the reasons for the intensity in this psalm, and you must remember this psalm was written by David under the inspiration of the Holy Spirit, is because it also concerned Judas Iscariot, the betrayer of the son of David, the Lord Jesus Christ. How do we know that? Hold Psalm 109 and look in your Bibles to the book of Acts chapter 1. Acts chapter 1. And you will see how this is applied to Judas Iscariot. Notice Acts chapter 1 beginning there with verse 16. Look what the Bible says. Acts 1 verse 16. He says, "But this is that which was spoken by the prophet Joel." Oh, I'm in Acts 2. Alright, Acts 1.
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I knew something was wrong. Acts 1 verse 16, Peter stands up and he says, "Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood."
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"For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take." That is basically from verse 8, "let his days be few; and let another take his office." In other words, what we're saying is simply this, that the enemy of David in Psalm 109 found the fulfillment of it in Judas Iscariot who betrayed Jesus Christ. So Psalm 109 has been called historically the Iscariotic Psalm because it referred to Judas Iscariot who betrayed Christ. Now it is true when David wrote Psalm 109 and when David prayed in Psalm 109 he probably did not have Judas Iscariot in mind. He probably had Doeg in mind or Saul or Ahithophel or one of his other many enemies. So the prayer then was against one of David's real genuine enemies, but it found its accomplishment and fulfillment in Judas Iscariot, because this psalm is quoted in Acts chapter 1 referring then to Judas Iscariot.
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So, with that, let's set the stage. Look at verse 1 of Psalm 109. Psalm 109, David begins this prayer and he says, "Hold not thy peace, O God of my praise." "Hold not thy peace, O God of my praise." When David prays that first petition, he is simply saying this, I do not want nor I desire any other to vindicate me other than the Lord God Almighty. In other words, it is God who will be the judge of my heart. It is God who will be the judge of my integrity. And notice if you would, he said, "Hold not thy peace, O God of my praise." In other words, God is the God of His praise. And so God then is the one who's going to exonerate David. God is the one who's going to investigate and look into all of those who are persecuting David. And actually what David is saying in verse 1 is very simple. He is saying, do something, O God. Look at it. "Hold not thy peace." In other words, God, don't just sit back and be quiet.
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God, "Hold not thy peace." Say something. Do something. Help me. I'm in desperate need. You know, it's kind of like David wrote in Psalm 68 when he said, verse 1, "Let God arise, let his enemies be scattered: let them also that hate him flee before him." In other words, God, do something. Arise. And so he's begging God. He's praying with God to undertake His defense and to undertake and to plead His cause. I want you to note verses 2 through 5 give us a description of David's enemy or enemies. Read them very quickly. Look in verse 2.
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"For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue. They compassed me about also with words of hatred; and fought against me without a cause. For my love they are my adversaries: but I give myself unto prayer. And they have rewarded me evil for good, and hatred for my love."
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So now here's how David describes them. He says in verse 2, first of all, they're deceitful and lying. In verse 3, they use words of hatred. In verse 3, they fight against David without a cause. In verse 4, they wrongly and wickedly refuse overtures of love and peace. And then in verse 5, they return evil for good and hatred for love. So David is praying against these wicked men who do not want to do right, will not do right, and because of their rebellion, cannot do right.
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Now, let me point something out very clearly. I've already said this in previous messages, but I want to say it again. Imprecatory prayers do not have their foundation in a vengeful, vindictive heart. Rather, the imprecatory prayers spring from a theology that reflects the holiness of God and His faithfulness to His covenant promises. Let me say that again. Imprecatory prayers do not arise from a vengeful, vindictive heart. Rather, they arise from a theology that understands the holiness of God and His faithfulness to His covenant promises. If you were to read, don't turn there, but if you were to read Deuteronomy 27, you will find that there are many curses that are pronounced against those who hate God and violate His law. You've heard me say over and over, curses follow disobedience. Blessings follow obedience.
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You have positive sanctions, you have negative sanctions. Very clearly in the Bible, I don't care which book you turn to, you're going to find that a curse comes upon all of those who disobey God. In other words, this teaches us that sin is primarily against God.
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Now let me demonstrate this. If I were to go back to Henry and steal a hundred dollar bill from him, you say you've sinned against Henry. Janet would say no, she'd sinned against me, it was my money. Well, it is true that I took from Henry. It's true that I stole from Henry. But why did I steal from Henry? Because I hate God. Because I'm not going to obey God. I'm going to disobey Him. In other words, God is not going to rule over me. God is not going to tell me what to do. In other words, my sin primarily is against God. Secondarily, only against Henry. The reason I sinned against Henry is because I first sinned against God. So these imprecatory prayers teach us that sin is primarily against God and that all who disobey God and all who are wicked are under His divine judgment. These imprecatory prayers then stem from a view of God's holiness and a desire to see God honor His covenant promises and ask God to fulfill His covenant in punishing the evil as well as rewarding the righteous.
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So let me say it again. Imprecatory prayers do not come from a vengeful, vindictive heart. I don't pray against my enemies because I hate them in that sense of the word. I'm not full of bitterness and wrath. I pray against them because they're contrary to God. They're contrary to His word. And they're dishonoring Him. They're His enemies. Yes, they're my enemies. But I'm not praying against them because I hate them. I'm praying against them because I've been commanded to pray against them. And it's right to pray against them.
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Now, let me explain that. Imprecatory prayers exemplify the lex talionis of Scripture.
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Now, I've used that term before. It's a Latin term. But the lex talionis just simply refers to the law of retribution. It is where God makes the punishment fit the crime. I want you to hold Psalm 109 and turn in your Bibles first of all to Exodus 21. Exodus 21, watch very quickly. You're going to see the lex talionis in three passages very quickly. Look in Exodus chapter 21 and let's begin reading there with verse 22. Exodus 21, verse 22, God says, "If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine."
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"And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe." What's God doing? He's making the punishment fit the crime. Look in your Bibles to Leviticus 24. And I want you to note He said He shall pay as the judges determine. I'm going to point that out again. Look in Leviticus chapter 24, beginning there with verse 19. Leviticus 24, verse 19. God says, "And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again."
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"And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God." Then if you turn very quickly to the book of Deuteronomy chapter 19. Deuteronomy 19. This is the lex talionis. It's making the punishment fit the crime. Deuteronomy chapter 19. Look at verse 16. Deuteronomy 19 verse 16, God says, "If a false witness rise up against any man to testify against him that which is wrong; then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges, which shall be in those days; and the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you."
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"And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." What's God saying? God says He makes the punishment fit the crime. It's the lex talionis. So, that means this. If Ed goes out and murders a man, takes a man's life, unlawfully, according to God's law, he's not to be stuck in prison for 40 years and be fed with the finest of food and get to watch TV and play games until he dies of old age. No, he's to be put to death, life for life. The punishment is to fit the crime. He took someone else's life, he shall forfeit his life. That is the lex talionis of Scripture.
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Now, notice in each of these passages, it was the judges that must do this. They were to execute this biblical principle.
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Now, when you come to Matthew chapter 5, verses 38 through 42, where our Lord said, "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." The Lord there is not instituting a new law. Our Lord certainly is not revising or refuting or removing this Old Testament principle of lex talionis. What he is doing, however, in Matthew chapter 5 is correcting the misinterpretation of the law by those Pharisees because the Pharisees taught it was right for a man to take personal vengeance.
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So if Hobie slapped me, I can slap him back. If Hobie cussed me, I can cuss him back. In other words, I can exercise personal vengeance on whatever. No, the scripture says, God said, "Vengeance is mine; I will repay, saith the Lord." And there are those to whom God has given the proper use of the sword. That's why in Romans chapter 13 concerning the civil magistrate he said he shall not bear the sword in vain. Now the point I'm going to make is this: when you look at Psalm 109, David does not ask anything in this Psalm that is unbiblical, unholy, ungodly, or contrary to the Christian faith. Everything that David asked for in this psalm is in line with the clear teaching of Scripture. Similarly in the New Testament, we have the passage which everyone knows as the law of sowing and reaping, Galatians 6:7-8: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting."
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Now I want you to remember the lex talionis, the law of retribution, where God makes the punishment fit the crime. I want you to remember the law of sowing and reaping, where you reap exactly what you sow. With these two principles in mind, I want us to begin looking in Psalm 109, wow, at these imprecatory prayer requests. Let's look in verse 6. After David has described his enemies in verses 2 through 5, he begins with this first imprecatory request in verse 6 when he asks God and he says, "Set thou a wicked man over him: and let Satan stand at his right hand." Now the very first request that the psalmist asks is that his foe, his enemy, might be subjected to the evil of having a man placed over him like himself.
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A man who has no regard for justice, a man who has no regard for truth or righteousness, a man who does not respect character or integrity or propriety. In other words, what David is asking is this, that this man, whoever he is, might be punished in the line of his offenses. In other words, he reaps what he sows. He experiences the lex talionis, where God makes the punishment fit the crime. "Set thou a wicked man over him."
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Now, let me point out that this should be the object of all law. Every magistrate should endeavor to apply this principle. The punishment fits the crime. Can there be anything more just than that? And the answer is no. It is justice. In fact, hold Psalm 109 and go back in your Bibles to Psalm 18. I want you to see that this is how God acts toward individuals. Look in Psalm 18, and notice if you would please, verses 25 and 26. I could ask this question, how would you like for God to act toward you? Well, let's see. Look in Psalm 18.
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Verse 25, David writes, "With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward."
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Now if you want God to be merciful to you, God says you need to be merciful. If you want God to be froward, that is hard-nosed and hard-lined with you, then you continue to act like that. God will act the same way towards you. This is a principle. What is the golden rule that everybody can quote, "Do unto others as you would have them do unto you"?
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That's the law of sowing and reaping. That is lex talionis. So when David in Psalm 109 says, "Set thou a wicked man over him," he himself, whomever David is praying against, was a wicked man, and he was over someone, and he treated them wickedly. So God says, through David, David's prayer request, let him experience himself what he has done to others. "Set a wicked man over him."
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Now, notice if you would please in verse 6, he says, "and let Satan stand at his right hand." That is, let Satan be his counselor and advisor. So the language here, properly speaking, would be applicable to someone who undoubtedly was a counselor or an advisor to the king. Someone who was in the administration of government. So the prayer then is that this individual, whoever he is, would have a counselor and an advisor much like himself. So David then is praying for someone who evidently betrayed him. Someone had given David some bad counsel and some bad advice. Someone had gotten David in problems. And now David says, "let Satan stand at his right hand." By the way, the word Satan, as many of you know, is the word adversary. So literally, in verse 6 he says, "Set thou a wicked man over him: and let an adversary stand at his right hand." I like what Hugo said. Spurgeon quoted this, and Hugo said, "The devil is on the left hand of those whom he persecutes in temporal things, on the right hand of those whom he rules in spiritual things, before the face of them who are on their guard against his wiles, behind those who are not foreseeing and prudent, above
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those whom he treads down, and beneath the feet of those who tread him down." So, David begins this imprecatory prayer which saith, "Set thou a wicked man over him: and let Satan or an adversary stand at his right hand." In other words, here's a man who was wicked, who gave wicked counsel, and now he's to reap what he has sown. Look at verse 7. David continues this imprecatory prayer. He says, "When he shall be judged, let him be condemned: and let his prayer become sin." So here's a man who is caught in his wickedness. He judged and condemned others in the vilest manner.
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He suffered not the innocent to escape. And David is saying now it'd be a great shame in his trial if he was allowed to escape. So David is just asking that the guilty be condemned and punished according to justice.
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Now notice what he said, verse 7, "When he shall be judged, let him be condemned." In other words, let the outcome be sure and certain. Don't let him get away. Don't let him escape. Let the outcome be condemnation. And then he says, "and let his prayer become sin."
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Now, you may not remember, but I hope that you do. I've preached two messages in times past. One of them is when prayer is sin, and the other is when prayer is useless. David says right here, "let his prayer become sin." I want to give you a couple of quotes from several of the old commentators on "let his prayer become sin." I'm going to give you the first quote from Albert Barnes, then I want you to listen to some scripture that I'm going to read. But Albert Barnes said concerning this prayer request, "let his prayer become sin." He says, "Evidently his prayer is in reference to his trial for crime. His prayer that he might be acquitted and discharged. Let it be seen in the result that such a prayer is wrong."
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"that it was, in fact, a prayer for the discharge of a bad or wicked man, a man who ought to be punished. Let it be seen what a prayer would be if offered for a murderer or a violator of the law, a prayer that he might escape or not be punished. All must see that such a prayer would be wrong or would be a sin. And so in his own case, it would be equally true that a prayer for his own escape would be sin. The psalmist asks, that by the result of the trial such a prayer might be seen to be in fact a prayer for the protection and the escape of a wicked man." A just sentence in this case would demonstrate this and this is what the psalmist prays for. So Barnes is saying that certainly if the man is guilty and he's praying that he would get free from his condemnation, his just condemnation, the prayer would be sin. But the fact of the matter is this folks, listen carefully, the prayer of a wicked man is already sin.
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Do you know the Bible says in Proverbs 21 in verse 4, "An high look, and a proud heart, and the plowing of the wicked, is sin." Now wait a minute. A high look, a proud heart, and the plowing of the wicked is sin. You say, wait a minute, Brother Weaver. Has not God commanded even the wicked as well as the godly to earn their bread by the sweat of their brow? Yes. Wicked men are required to work. Well, how then can the plowing of the wicked be sin since they're obeying God when God commanded them to work for their bread? Well, the answer is given us in Romans 14 in verse 23. Don't have to turn there, the Bible says, "for whatsoever is not of faith is sin." The wicked plow but they do not plow in faith. They do not plow for God's honor and God's glory. They don't plow in respect to God's promises. They plow without faith and therefore their plowing is sin. If their plowing is sin when they plow without faith, how much more is their prayer sin when they pray without faith?
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We're taught in Proverbs 15 and verse 8 that "the sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight." The sacrifice of the wicked is an abomination to the Lord. If the sacrifice of the wicked is an abomination, how much more is his prayer? Listen to this one, Proverbs 21 verse 27. "The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?" Now if the sacrifice of the wicked is an abomination, and God says how much more is it when he brings it with a wicked mind, the prayer of the wicked is sin. How much more sinful when he prays and he has no concern for God's honor and glory, no concern for righteousness, no concern for truth.
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He only intends to benefit himself and to prosper in his sin and his rebellion. Very obviously, "let his prayer be sin" is a scriptural prayer because his prayer is already sin. Spurgeon said this, "and let his prayer become sin. It is sin already. Let it be so treated. To the injured it must seem terrible that the black-hearted villain should nevertheless pretend to pray, and very naturally do they beg that he may not be heard, but that his pleadings may be regarded as an addition to his guilt."
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Now listen, he has devoured the widow's house and yet he prays. He has put Naboth to death by false accusation and taken possession of his vineyard, and then he presents prayers to the Almighty. He has given up villages to slaughter, and his hands are red with the blood of babes and maidens, and then he pays his vows unto Allah. He must surely be accursed himself who does not wish that such abominable prayers may be loathed of heaven and written down as new sins.
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He who makes it a sin for others to pray will find his own praying become sin. When he at last sees his need of mercy, mercy herself shall resent his appeal as an insult. Because that he remembered not to show mercy, he shall himself be forgotten by the God of grace, and his bitter cries for deliverance shall be regarded as the mockeries of heaven. Wow. One more quick quote. Joseph Caryl. He says the prayer of the hypocrite is sin formally. And it is sin in the effect that is, instead of getting any good by it, he gets hurt. And the Lord, instead of helping him because he prays, punishes him because of the sinfulness of his prayers. Thus his prayer becomes sin to him because he receives no more respect from God when he prays than when he sins. And sin doth not only mingle with his prayer as it doth with the prayers of the holiest, but his prayer is nothing else but a mixture, a mingle-mangle, as we speak, of many sins."
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Wow. So when David says, "when he shall be judged, let him be condemned: and let his prayer become sin," he's praying a biblical request. How many would want the prayers of the wicked answered? I wouldn't. Because all the wicked pray for is more wickedness, and more corruption, and more ungodliness, and more unrighteousness. No. So Joseph Caryl then, Spurgeon, Barnes, all the commentators who understand and believe the Bible say, his prayer is already sin and it's a biblical request to pray that his prayer become sin. Oh my. How God mocks those who hate Him and how God will turn their very quote unquote good deeds against them and count them as sin and rebellion. Look at verse 8.
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"Let his days be few; and let another take his office." "Let his days be few; and let another take his office." So here's another verse that says this guy had to be up high in government or at least he had to have some authority somewhere. He had an office. So the prayer request is "let his days be few; and let another take his office." Now there are many who are aghast at such a prayer request but here is a plain unambiguous request. "Let his days be few." What does that mean? Kill him, Lord. Destroy him. Take his life. "Let his days be few."
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You say, oh, oh, how can anyone pray for the death of someone like that? I mean, certainly that's got to be unchristian and uncharitable and ungodly. No, no. Let's turn it around. How many of you would pray for an extended life for a murderer, a pervert, a dictator, a tyrant, a fraudulent, corrupt, unjust individual? How many of you would like for him to live a long life? I wouldn't.
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I want to get rid of him as soon and as quickly as I can. And David's prayer, I'm going to show you this, David's prayer for a quick death and a short life for such an individual is in line with scripture. I told you last week that one of the specific purposes for praying these imprecatory prayers was to see that the wicked do not enjoy the privileges of the righteous. Long life, longevity is promised to the faithful and to the obedient. It is not promised to the wicked. I want you to turn to Psalm 34. We're in Psalms. In fact, I tell you what, stop at Psalm 91 on your way there. Look at Psalm 91. I like this psalm. And the older I get, the more I like it. But look, if you would please. He says in verse 15, just reading verse 15, just to show you.
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"He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. With long life will I satisfy him, and shew him my salvation." Long life is promised to those who are obedient and who trust in God. Turn back in your Bibles to Psalm 34 and look if you would please beginning there with verse 12. Psalm 34 verse 12. Look what the Bible says. "What man is he that desireth life, and loveth many days, that he may see good?" I don't know about you, but I'd like to live a long, fruitful life. I would like to have good days. I'd like to see good days. I'd like to see good all my life. Well, God said if you want to live long, if you want to have good days and have a good life, here's what you do. Verse 13.
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"Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth." Wow! God said, you want to live long? You obey me.
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Turn right over, if you would, to Proverbs 9. Proverbs 9 and look if you would please at verse 10 and 11. Proverbs 9 verse 10. We're talking about "let his days be few," it's a biblical prayer request. Proverbs 9 verse 10 and 11: "The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding. For by me thy days shall be multiplied, and the years of thy life shall be increased." By what? By the fear of the Lord and by the knowledge of the Holy. You don't get long life by disobeying God. In fact, length of days are not promised to the wicked at all. I quoted Psalm 55 verse 23 when the Bible says, "bloody and deceitful men shall not live out half their days." In other words, God will cut them down in the prime of life. Such a prayer request is not only biblical, it is just. The Bible says in Proverbs 10 and verse 27, listen carefully, "The fear of the Lord prolongeth days: but the years of the wicked shall be shortened."
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So when David says, "let his days be few," he's saying, God, they're already under your curse. They're already disobedient. You've already said you'd cut them off. You've already said that the years of the wicked will be shortened. So, Lord, just do what you said you were going to do anyhow. How can that be unbiblical? How can that be unrighteous? Asking a holy God just to fulfill his covenantal promises. Notice if you would he said, "let his days be few; and let another take his office." Well obviously if the wicked man dies somebody else must take his office and we would want a righteous man to take his office. The Bible tells us in Proverbs 28 in verse 28, "When the wicked rise, men hide themselves: but when they perish, the righteous increase." When do the righteous increase? When the wicked perish. When the wicked rise, that is when they get in authority, men hide themselves. You have to. Or they'll steal everything you've got and take everything you've got. That's what the Bible says, Proverbs 28:28.
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"When the wicked rise, men hide themselves: but when they perish, the righteous increase." Listen to this one, Proverbs 29, verse 2. "When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn." So David is praying a biblical prayer request when he said, "let his days be few; and let another take his office." Albert Barnes said this, "Let another take his office. So every man acts and practically prays who seeks to remove a bad and corrupt man from office. And such an office must be filled by someone. All the efforts which he puts forth to remove a wicked man tend to bring it about that another should take his office."
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"And for this it is right to labor and pray. The act does not itself imply malignancy or bad feeling, but is consistent with the purest benevolence, the kindest feelings, the strictest integrity, the sternest patriotism, and the highest form of piety." What did he just say? If you want to be patriotic, if you want to be pious, if you want to be kind, if you want to have integrity, if you want to do what's right, pray that God will kill the wicked men and put righteous men in their offices. That's what Albert Barnes just said. That's what David just said.
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"Let his days be few; and let another take his office." Is it wrong to pray for the death of bad men? Is it wrong to ask God to fulfill His covenantal promises? No. It's the law of sowing and reaping. It's the lex talionis, where God makes the punishment fit the crime.
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Now let me make some applications. We'll stop there today because next week we've got a lot to cover in the rest of these verses. But let me emphasize this application. When men will not grant justice, and by the way, folks, there's hardly any justice at all in this earth today, especially in our courtrooms. I've told you this before. I'm not a communist. I don't have any sympathy with communists. But there's one communist who said something that I do agree with, Gus Hall. Gus Hall said the reason we refer to our courts as the halls of justice is because the only place you can get any justice is out in the halls. That's about the truth. You can't get it in the courtroom, that's for sure. When men will not grant justice, it is perfectly acceptable to cry to the judge of all the earth for justice.
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That is exactly what David is doing in Psalm 109. That's exactly what all these imprecatory prayers are about. God encourages us to pray for justice because God is a lover of justice. The Bible says in Job 37 and verse 23, "Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice." In Isaiah 45 and verse 21, God declares that He is a just God and Savior.
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There is none else beside Me. It is perfectly lawful to cry to God for justice. It is perfectly lawful to cry to God to thwart and to overthrow the schemes and plans and purposes of wicked ungodly men who hate God, who hate Christ, who hate the Bible, who hate His people, who hate His earth. It's perfectly biblical to cry that God would overthrow them. Destroy them. "Let their days be few; and let another take their office."
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I want you to look back in Psalm 109 verse 1 again. Here's my second application. David cries, "Hold not thy peace, O God of my praise." We must remember that God is for His people when the wicked are against them. Verses 2 through 5 show you what the wicked were and how they were against David. But David is pointing out the fact that God is for His people when the wicked are against them. Everybody was talking about David and hating David and trying to kill David. And David appeals to God and he says, "Hold not thy peace, O God of my praise." Lord, do something. Help me out.
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I know You are for me. All the world may be against me, but Lord, You are not.
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Thirdly, we find this, that the opposite is also true. The wicked are against God's people when God is for them. That's why you read in verses two through five how the wicked were constantly and continually persecuting David. Let me tell you something, folks. There's no reason to expect goodness and kindness and integrity and morality and justice from wicked men. The mouth of the wicked poureth forth wickedness, so says the Word of God. And you expect wickedness from wicked men. The imprecatory prayers are indeed a foundation of hope for the people of God. They're our foundation of hope that God will indeed hear our prayers and God will arise and deliver us as He has done in time past, and as He has promised, in His Word.
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We have to cry to God to remedy situations that we are unable to remedy, that we are incapable of remedying in and of ourselves. There are some things that we just cannot do one thing about, except cry to God. Life and death are in His hands. That's why the same psalmist who said, "let his days be few; and let another take his office," also said in Psalm 66 and verse 9, "which holdeth our soul in life, and suffereth not our feet to be moved." God has the issues of life and death in his hands.
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And David, in praying this prayer, said, Lord, I can't do anything about this wicked man that I'm praying against, but You can. "Let his days be few; and let another take his office." I believe that's a prayer that probably needs to be prayed a lot more frequently today in our time. Let's pray. In the name of Jesus Christ, we are thankful for thy word and for thy truth. And we do pray, Lord, that you would indeed teach us to pray and teach us, Lord, that thou art indeed the sovereign God of heaven and earth, and thou holdest life and death in thy hands, and thou canst indeed remove the wicked and establish the righteous. And we do pray with David again, "O let the wickedness of the wicked come to an end; but establish thou the just." In the name of Jesus Christ we ask and pray. Amen.
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And David, in praying this prayer, said, Lord, I can't do anything about this wicked man that I'm praying against, but You can. Let his days be few, and another his office take. I believe that's a prayer that probably needs to be prayed a lot more frequently today in our time. Let's pray. In the name of Jesus Christ, we are thankful for thy word and for thy truth. And we do pray, Lord, that you would indeed teach us to pray and teach us, Lord, that thou art indeed the sovereign God of heaven and earth, and thou holdest life and death in thy hands, and thou canst indeed remove the wicked and establish the righteous. And we do pray with David again, O let the wickedness of the wicked come to an end, but establish thou the just. In the name of Jesus Christ we ask and pray. Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T16:05:01Z

Imprecatory Praying Part 3 of 4

John Weaver | Freedom Ministries

In this third part of a series on imprecatory praying, Pastor John Weaver examines Psalm 109, the most controversial imprecatory psalm. He argues that its severe curses are not contrary to the gospel or Christian faith, but are rooted in God's holiness, covenant promises, and the biblical principles of lex talionis (law of retribution) and sowing and reaping. Weaver demonstrates that David's requests—such as for a wicked man to be judged, his prayer to become sin, his days to be few, and his office taken—are consistent with Scripture and reflect a desire for God's justice, not personal vengeance. He applies the psalm by urging believers to cry to God for justice when human systems fail and to trust that God is for His people even when the wicked oppose them.

Opening

Psalm 109, and we're going to read the first eight verses for today. Psalm 109, beginning with verse 1.

Scripture Reading — Psalm 109:1-8

"Hold not thy peace, O God of my praise. For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue. They compassed me about also with words of hatred; and fought against me without a cause. For my love they are my adversaries: but I give myself unto prayer. And they have rewarded me evil for good, and hatred for my love. Set thou a wicked man over him: and let Satan stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sin."

Introduction and Review of Imprecatory Praying Principles

Psalm 109 as the Most Controversial Imprecatory Psalm

Weaver introduces Psalm 109 as the most talked-about imprecatory psalm, noting its intensity and that it was written for public worship, and that rejecting it usurps God's authority.

The Intensity of Psalm 109 and Its Connection to Judas Iscariot

Weaver reads the severe curses in verses 8-15 and explains that while David likely had a personal enemy in mind, the psalm finds its ultimate fulfillment in Judas Iscariot, as quoted in Acts 1.

I knew something was wrong. Acts 1 verse 16, Peter stands up and he says,

Scripture Reading — Acts 1:16-20

"Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood." "For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take."

David's Appeal for God to Act (Verse 1)

Weaver expounds David's plea 'Hold not thy peace, O God of my praise' as a request for God alone to vindicate him, not human agents.

Scripture Reading — Acts 1:16-20

"For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take."

Description of David's Enemies (Verses 2-5)

Weaver outlines the characteristics of David's enemies: deceitful, hateful, causeless fighters, rejecters of love, and returners of evil for good.

The Theological Foundation of Imprecatory Prayers

Weaver argues that imprecatory prayers spring from a theology of God's holiness and covenant faithfulness, not personal vengeance, and that sin is primarily against God.

The Lex Talionis and the Law of Sowing and Reaping

Scripture Reading — Matthew 5:38-42

"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also."

Scripture Reading — Romans 13:4

So if Hobie slapped me, I can slap him back. If Hobie cussed me, I can cuss him back. In other words, I can exercise personal vengeance on whatever. No, the scripture says, God said, "Vengeance is mine; I will repay, saith the Lord." And there are those to whom God has given the proper use of the sword. That's why in Romans chapter 13 concerning the civil magistrate he said he shall not bear the sword in vain. Now the point I'm going to make is this: when you look at Psalm 109, David does not ask anything in this Psalm that is unbiblical, unholy, ungodly, or contrary to the Christian faith. Everything that David asked for in this psalm is in line with the clear teaching of Scripture. Similarly in the New Testament, we have the passage which everyone knows as the law of sowing and reaping, Galatians 6:7-8: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting."

Exegesis of Imprecatory Requests in Psalm 109:6-8

Verse 25, David writes,

Scripture Reading — Psalm 18:25-26

"With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward."

Do you know the Bible says in Proverbs 21 in verse 4,

Scripture Reading — Proverbs 21:4

"An high look, and a proud heart, and the plowing of the wicked, is sin."

We're taught in Proverbs 15 and verse 8 that

Scripture Reading — Proverbs 15:8

"the sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight."

The sacrifice of the wicked is an abomination to the Lord. If the sacrifice of the wicked is an abomination, how much more is his prayer? Listen to this one, Proverbs 21 verse 27.

Scripture Reading — Proverbs 15:8

"The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?"

Scripture Reading — Psalm 91:15-16

"He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. With long life will I satisfy him, and shew him my salvation."

Scripture Reading — Psalm 34:12-16

"Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth."

Scripture Reading — Psalm 34:12-16

"The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding. For by me thy days shall be multiplied, and the years of thy life shall be increased."

Scripture Reading — Proverbs 10:27

So when David says, "let his days be few," he's saying, God, they're already under your curse. They're already disobedient. You've already said you'd cut them off. You've already said that the years of the wicked will be shortened. So, Lord, just do what you said you were going to do anyhow. How can that be unbiblical? How can that be unrighteous? Asking a holy God just to fulfill his covenantal promises. Notice if you would he said, "let his days be few; and let another take his office." Well obviously if the wicked man dies somebody else must take his office and we would want a righteous man to take his office. The Bible tells us in Proverbs 28 in verse 28, "When the wicked rise, men hide themselves: but when they perish, the righteous increase." When do the righteous increase? When the wicked perish. When the wicked rise, that is when they get in authority, men hide themselves. You have to. Or they'll steal everything you've got and take everything you've got. That's what the Bible says, Proverbs 28:28.

Scripture Reading — Proverbs 28:28

"When the wicked rise, men hide themselves: but when they perish, the righteous increase."

Applications: Crying to God for Justice and Trusting His Favor

Weaver applies the psalm by urging believers to cry to God for justice when human systems fail, to remember God is for His people, and to expect wickedness from the wicked.

Imprecatory Praying Part 3 of 4

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	05oPRgNePbw
Subject	Civil Government
Course	Civil Government: Magistracy, Authority, and Romans 13: Authority
Genre	Sermon
Date	2012-02-03
Dictation Name
Book	Book 055: Imprecatory Praying — Chapter 3
Source Timed Segments	71

Lecture Guide

Outline

Introduction and Review of Imprecatory Praying Principles: Weaver reviews the definition of imprecation and the general and specific principles from previous messages, emphasizing that imprecatory prayers are not contrary to the gospel and are left entirely in God's hands.
Psalm 109 as the Most Controversial Imprecatory Psalm: Weaver introduces Psalm 109 as the most talked-about imprecatory psalm, noting its intensity and that it was written for public worship, and that rejecting it usurps God's authority.
The Intensity of Psalm 109 and Its Connection to Judas Iscariot: Weaver reads the severe curses in verses 8-15 and explains that while David likely had a personal enemy in mind, the psalm finds its ultimate fulfillment in Judas Iscariot, as quoted in Acts 1.
David's Appeal for God to Act (Verse 1): Weaver expounds David's plea 'Hold not thy peace, O God of my praise' as a request for God alone to vindicate him, not human agents.
Description of David's Enemies (Verses 2-5): Weaver outlines the characteristics of David's enemies: deceitful, hateful, causeless fighters, rejecters of love, and returners of evil for good.
The Theological Foundation of Imprecatory Prayers: Weaver argues that imprecatory prayers spring from a theology of God's holiness and covenant faithfulness, not personal vengeance, and that sin is primarily against God.
The Lex Talionis and the Law of Sowing and Reaping: Weaver explains the biblical principle of lex talionis (punishment fitting the crime) from Exodus 21, Leviticus 24, and Deuteronomy 19, and connects it to the law of sowing and reaping in Galatians 6.
Exegesis of Imprecatory Requests in Psalm 109:6-8: Weaver analyzes verses 6-8, showing that each request ('Set thou a wicked man over him,' 'let Satan stand at his right hand,' 'let him be condemned,' 'let his prayer become sin,' 'let his days be few,' 'let another take his office') aligns with biblical justice and covenant promises.
Applications: Crying to God for Justice and Trusting His Favor: Weaver applies the psalm by urging believers to cry to God for justice when human systems fail, to remember God is for His people, and to expect wickedness from the wicked.

Major Themes

Key Arguments

Imprecatory prayers are not vengeful but theological

Imprecatory prayers do not arise from a vengeful heart but from a theology that understands God's holiness and covenant faithfulness.

Weaver states, 'Imprecatory prayers do not have their foundation in a vengeful, vindictive heart. Rather, the imprecatory prayers spring from a theology that reflects the holiness of God and His faithfulness to His covenant promises.'

Psalm 109's curses are consistent with lex talionis

Every imprecatory request in Psalm 109 aligns with the biblical principle of lex talionis, where the punishment fits the crime.

Weaver argues, 'David does not ask anything in this Psalm that is unbiblical, unholy, ungodly, or contrary to the Christian faith. Everything that David asked for in this psalm is in line with the clear teaching of Scripture.'

The prayer 'let his prayer become sin' is biblical

Since the prayer of the wicked is already sin (Proverbs 21:4, Romans 14:23), asking that it be treated as sin is a scriptural request.

Weaver quotes Proverbs 21:4 and Romans 14:23, and says, 'If their plowing is sin when they plow without faith, how much more is their prayer sin when they pray without faith?'

Praying for the death of the wicked is just

Asking God to shorten the days of the wicked is in line with God's promises to cut off the wicked and prolong the righteous.

Weaver cites Psalm 34:12-16 and Proverbs 10:27, and says, 'Such a prayer request is not only biblical, it is just.'

Removing the wicked from office is a pious act

Praying and laboring to remove a corrupt man from office and replace him with a righteous one is consistent with patriotism and piety.

Weaver quotes Albert Barnes: 'The act does not itself imply malignancy or bad feeling, but is consistent with the purest benevolence, the kindest feelings, the strictest integrity, the sternest patriotism, and the highest form of piety.'

Scripture References

Psalm 109:1-8: Weaver reads the first eight verses of Psalm 109 as the text for the sermon.
Psalm 109:8-15: Weaver reads the intense curses in verses 8-15 to show the severity of the psalm.
Acts 1:16-20: Weaver shows that Psalm 109 is applied to Judas Iscariot in the New Testament.
Exodus 21:22-25: Weaver cites this passage to illustrate the lex talionis principle of eye for eye.
Leviticus 24:19-22: Weaver cites this passage to further illustrate lex talionis.
Deuteronomy 19:16-21: Weaver cites this passage to show the law of retribution for false witnesses.
Matthew 5:38-42: Weaver explains that Jesus was correcting the Pharisees' misinterpretation of lex talionis, not abolishing it.
Romans 13:4: Weaver references the civil magistrate bearing the sword as God's appointed agent of justice.
Galatians 6:7-8: Weaver cites the law of sowing and reaping as a New Testament parallel to lex talionis.
Psalm 18:25-26: Weaver shows that God acts toward individuals according to their character, reflecting lex talionis.
Proverbs 21:4: Weaver cites this to show that even the plowing of the wicked is sin.
Romans 14:23: Weaver cites this to explain that whatever is not of faith is sin.
Proverbs 15:8: Weaver cites this to show that the sacrifice of the wicked is an abomination.
Proverbs 21:27: Weaver cites this to emphasize that the sacrifice of the wicked is even more abominable when brought with a wicked mind.
Psalm 91:15-16: Weaver cites this to show that long life is promised to the obedient.
Psalm 34:12-16: Weaver cites this to show that the righteous are promised long life and good days, while the wicked are cut off.
Proverbs 9:10-11: Weaver cites this to show that the fear of the Lord multiplies days.
Proverbs 10:27: Weaver cites this to show that the years of the wicked are shortened.
Proverbs 28:28: Weaver cites this to show that when the wicked perish, the righteous increase.
Proverbs 29:2: Weaver cites this to show that when the wicked rule, the people mourn.

Historical References

Judas Iscariot: Weaver explains that Psalm 109 finds its ultimate fulfillment in Judas Iscariot, the betrayer of Christ, as quoted in Acts 1.
Doeg, Saul, Ahithophel: Weaver suggests that David likely had one of these personal enemies in mind when writing Psalm 109.
Gus Hall (communist): Weaver quotes Gus Hall's remark about courts being called 'halls of justice' because justice is only found in the halls, not the courtroom.
Albert Barnes (commentator): Weaver quotes Albert Barnes' commentary on 'let his prayer become sin' and 'let another take his office' to support the biblical nature of these requests.
Charles Spurgeon (commentator): Weaver quotes Spurgeon's commentary on 'let his prayer become sin' to emphasize the sinfulness of the wicked's prayers.
Joseph Caryl (commentator): Weaver quotes Joseph Caryl on how the prayer of the hypocrite is sin formally and in effect.
Hugo (quoted by Spurgeon): Weaver quotes Hugo's description of the devil's position relative to people.

Important Quotes

Imprecatory prayers do not have their foundation in a vengeful, vindictive heart. Rather, the imprecatory prayers spring from a theology that reflects the holiness of God and His faithfulness to His covenant promises.

This quote encapsulates Weaver's central argument that imprecatory prayers are theological, not personal, in nature.

When men will not grant justice, it is perfectly acceptable to cry to the judge of all the earth for justice.

This quote summarizes the practical application of imprecatory praying in the face of human injustice.

The act does not itself imply malignancy or bad feeling, but is consistent with the purest benevolence, the kindest feelings, the strictest integrity, the sternest patriotism, and the highest form of piety.

Weaver quotes Albert Barnes to argue that praying for the removal of the wicked from office is a pious and patriotic act.

If their plowing is sin when they plow without faith, how much more is their prayer sin when they pray without faith?

This rhetorical question reinforces the argument that the prayer of the wicked is inherently sinful.

Let his days be few; and let another take his office.

This is the key imprecatory request that Weaver defends as biblical and just.

Hold not thy peace, O God of my praise.

This opening plea of Psalm 109 sets the tone for David's appeal to God as his sole vindicator.

With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.

Weaver uses Psalm 18:25-26 to illustrate the lex talionis principle in God's dealings with people.

The fear of the Lord prolongeth days: but the years of the wicked shall be shortened.

This proverb is cited as direct biblical support for praying that the wicked's days be few.

Discussion Questions

[Question]

How does understanding that sin is primarily against God change the way we view imprecatory prayers?

[Context]

Weaver argues that sin is primarily against God, which justifies praying against God's enemies.

[Question]

In what ways does the principle of lex talionis (punishment fitting the crime) appear in the New Testament, and how should it inform our prayers for justice?

[Context]

Weaver connects lex talionis to the law of sowing and reaping in Galatians 6.

[Question]

Is it ever appropriate for Christians today to pray for the death of wicked rulers or enemies? Why or why not?

[Context]

Weaver defends David's prayer 'let his days be few' as biblical and just.

[Question]

How can we distinguish between personal vengeance and a righteous desire for God's justice in our prayers?

[Context]

Weaver emphasizes that imprecatory prayers are not vengeful but theological.

[Question]

What does it mean that the prayer of the wicked is sin, and how should this affect our prayers for the conversion or judgment of the ungodly?

[Context]

Weaver explains that the wicked's prayers are sin because they lack faith and honor for God.

[Question]

How does the fulfillment of Psalm 109 in Judas Iscariot shape our understanding of imprecatory psalms as prophetic?

[Context]

Weaver notes that Acts 1 applies Psalm 109 to Judas.

[Question]

In what situations today might we need to cry to God as the 'judge of all the earth' for justice?

[Context]

Weaver applies the psalm to modern injustices where human courts fail.

[Question]

How can we balance praying for the removal of the wicked with Jesus' command to love our enemies?

[Context]

Weaver argues that David was kind to his enemies personally while praying imprecations.

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T06:29:11Z