Psalm 35 meaning explained in AI Summary

Psalm 35 is a lament psalm, a prayer for deliverance from enemies, attributed to King David. It can be divided into four sections:

1. Plea for Divine Intervention (verses 1-10):

David cries out to God for help against his enemies, who are described as numerous, aggressive, and deceitful. He uses vivid imagery of battle, asking God to "oppose those who oppose me" and "strike down those who attack me." He emphasizes his own innocence and the injustice he faces.

2. Description of the Enemies' Wickedness (verses 11-18):

David details the cruelty and hypocrisy of his enemies. They accuse him falsely, rejoice in his misfortune, and plot against him even though he has shown them kindness in the past. This section highlights the pain and betrayal David feels.

3. Renewed Plea for Justice and Deliverance (verses 19-26):

David again implores God to intervene, asking Him not to let his enemies triumph. He longs to see their wickedness exposed and for God to vindicate him, proving his righteousness.

4. Praise and Thanksgiving in Anticipation of God's Answer (verses 27-28):

Despite his current suffering, David expresses faith that God will answer his prayer. He promises to rejoice in God's salvation and praise Him publicly for His righteousness and justice.

Overall, Psalm 35 portrays the raw emotions of someone facing unjust persecution. It's a prayer for vindication and deliverance, expressing both the pain of betrayal and the unwavering faith in God's justice. While often attributed to David's own experiences, the psalm resonates with anyone facing similar situations, offering words of comfort and hope in the face of adversity.

Psalm 35 bible study ai commentary

Psalm 35 is a powerful lament and imprecatory prayer by one who is unjustly persecuted. The psalmist, identifying as God's servant, calls upon the Lord as a Divine Warrior and a righteous Judge to contend on his behalf against treacherous enemies. The psalm moves between fervent pleas for deliverance, vivid descriptions of the enemies' malice, and confident vows to praise God publicly once vindicated. It serves as a profound expression of trust in God's justice amidst overwhelming betrayal, a theme that finds its ultimate fulfillment in the passion of Christ.

Psalm 35 context

This psalm, attributed to David, is a classic example of a "covenant lawsuit" (rîb in Hebrew), where the psalmist brings a legal case before God as the ultimate judge. The cultural setting blends courtroom and battlefield imagery. The pleas for punishment (imprecations) were not simply personal vendettas; they were calls for God to uphold His covenant, vindicate righteousness, and enact justice in a world where the wicked seemed to prosper. For the original audience, seeing God fail to act would call His power and faithfulness into question. The "angel of the LORD" mentioned is a significant figure, often representing God's direct and powerful presence or action in the Old Testament.

Psalm 35:1

Plead my cause, O LORD, with those who strive with me; Fight against those who fight against me.

In-depth-analysis

• Legal & Military Plea: The psalm opens with two distinct but parallel requests.
• Plead (rivah): This is a legal term, meaning "contend" or "strive" in a lawsuit. David is asking God to be his legal advocate.
• Fight (lecham): This is a military term. David is asking God to be his warrior champion.
• He is being attacked on two fronts: through legal/social slander and through physical opposition. He appeals to God to meet the enemy on both fronts.

Bible references

• Isaiah 49:25: "For I will contend with him who contends with you..." (Direct parallel of God contending for His people).
• Lamentations 3:58: "O Lord, You have pleaded the case for my soul; You have redeemed my life." (God as the divine advocate).
• Exodus 14:14: "The LORD will fight for you, and you have only to be silent." (God as the divine warrior).

Cross references

Jer 51:36 (God pleads the cause); 1 Sam 24:15 (David asks God to plead his cause against Saul); Isa 41:11-12 (Assurance of God fighting for Israel); Psa 43:1 (A plea for vindication and justice).

Psalm 35:2-3

Take hold of shield and buckler, And stand up for my help. Also draw out the spear and stop those who pursue me. Say to my soul, “I am your salvation.”

In-depth-analysis

• The Divine Warrior: God is anthropomorphically depicted as a warrior arming for battle. This is a common motif in ancient Near Eastern poetry.
• Shield and Buckler: The magen (shield) was a smaller defensive weapon, and the tsinnah (buckler) was a larger, full-body shield. God's protection is total and complete.
• Spear (chanit): An offensive weapon, showing God will not just defend but will actively go on the attack against the psalmist's enemies.
• “I am your salvation”: This is the crux of the plea. Beyond military victory, the psalmist seeks personal, divine assurance. The battle is external, but the need for inner assurance is paramount. The Hebrew word for salvation here is yeshua.

Bible references

• Ephesians 6:16-17: "...taking the shield of faith... and take the helmet of salvation, and the sword of the Spirit..." (Spiritual armor for the believer, echoing the imagery of God's armor).
• Isaiah 59:17: "For He put on righteousness as a breastplate, And a helmet of salvation on His head..." (God as the divine warrior who clothes Himself for justice).
• Psalm 3:8: "Salvation belongs to the LORD; your blessing be on your people!" (The source of salvation).

Cross references

Psa 62:1 (God as salvation); Psa 27:1 (God as my light and salvation); Deut 33:29 (God as shield and sword); Psa 18:2 (God as my shield).

Psalm 35:4-6

Let those be put to shame and brought to dishonor Who seek after my life; Let those be turned back and brought to confusion Who plot my hurt. Let them be like chaff before the wind, And let the angel of the LORD chase them. Let their way be dark and slippery, And let the angel of the LORD pursue them.

In-depth-analysis

• Imprecation Begins: This is the first of three sets of curses in the psalm. It calls for the enemies' plans to be reversed upon them.
• Shame and Dishonor: The desired outcome is public disgrace, proving their cause was unjust and God has intervened.
• Chaff Before the Wind: A common biblical metaphor for worthlessness and powerlessness before God's judgment. They have no substance or stability.
• Angel of the LORD: This powerful figure appears as the direct agent of God's judgment, actively chasing and pursuing the wicked. This is not just a natural consequence but a divine, terrifying intervention.
• Dark and Slippery Way: An image of complete insecurity, helplessness, and inevitable doom, with a divine pursuer ensuring there is no escape.

Bible references

• Psalm 1:4: "The ungodly are not so, But are like the chaff which the wind drives away." (Classic metaphor for the wicked).
• 2 Kings 19:35: "And that night the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians..." (The angel of the LORD as a destructive agent of God's judgment).
• Jeremiah 23:12: "Therefore their way shall be to them like slippery paths in the darkness, into which they shall be driven and fall..." (Direct parallel of the imagery).

Cross references

Psa 40:14-15 (Similar prayer for enemies' shame); Psa 83:13-15 (Prayer for enemies to be like chaff); Psa 73:18 (The slippery places of the wicked); Isa 37:36 (Angel of the Lord).

Polemics

The call for the angel of the LORD to chase and pursue stands in contrast to the New Testament where angels are primarily messengers and ministers to the heirs of salvation (Heb 1:14). It underscores the Old Covenant's stark emphasis on temporal justice and God's visible, powerful action in history as a sign of His covenant faithfulness.

Psalm 35:7-8

For without cause they have hidden their net for me in a pit, Which they have dug without cause for my life. Let destruction come upon him unexpectedly, And let his net that he has hidden catch himself; Into that very destruction let him fall.

In-depth-analysis

• Lex Talionis (Law of Retribution): This is a core theme. The psalmist asks that the enemy's own trap becomes their doom. This isn't just vengeance, but a call for perfect poetic justice.
• Without Cause: This phrase is repeated, emphasizing the complete injustice of the persecution. The psalmist asserts his innocence before God, which is a key part of the legal plea. This highlights the enemy's pure malice.
• Net in a Pit: A common hunter's metaphor. The enemies have laid a hidden, insidious trap intended to ruin the psalmist's life and reputation.

Bible references

• Proverbs 26:27: "Whoever digs a pit will fall into it, And he who rolls a stone will have it roll back on him." (The principle of retributive justice).
• Esther 7:10: "So they hanged Haman on the gallows that he had prepared for Mordecai." (A clear biblical example of this principle enacted).
• Galatians 6:7: "Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap." (The New Testament expression of this principle).

Cross references

Psa 7:15-16 (Digging a pit for another); Psa 9:15 (The nations sink in the pit they made); Psa 57:6 (They fall into their own pit).

Psalm 35:9-10

And my soul shall be joyful in the LORD; It shall rejoice in His salvation. All my bones shall say, “LORD, who is like You, Delivering the poor from him who is too strong for him, Yes, the poor and the needy from him who plunders him?”

In-depth-analysis

• Vow of Praise: Following the plea for justice, there is a turn to a confident vow of future praise. This demonstrates faith that God will act.
• All My Bones: A visceral, powerful metaphor for whole-bodied praise. It's not just a mental assent but a physical, deeply felt gratitude. Every part of his being will testify to God's greatness.
• Who is like You?: A classic expression of God's incomparability (cf. the song of Moses in Exodus 15).
• God as Rescuer of the Poor: God's character is defined here by His defense of the helpless against the powerful, a central theme of biblical justice.

Bible references

• Exodus 15:11: "Who is like you, O LORD, among the gods? Who is like you, majestic in holiness...?" (The song of praise after deliverance at the Red Sea).
• Psalm 51:8: "Make me hear joy and gladness; let the bones that you have broken rejoice." (Bones as a symbol of one's deepest self).
• 1 Samuel 2:8: "He raises up the poor from the dust; he lifts the needy from the ash heap..." (Hannah's song celebrating God's reversal of fortunes).

Cross references

Psa 13:5-6 (Trust leading to a song of praise); Psa 71:19 (God's uniqueness); Isa 25:4 (God as a refuge for the poor).

Psalm 35:11-14

Fierce witnesses rise up; They ask me things that I do not know. They reward me evil for good, To the bereavement of my soul. But as for me, when they were sick, I clothed myself with sackcloth; I humbled myself with fasting; And my prayer would return to my own heart. I paced about as though he were my friend or brother; I bowed down heavily, as one who mourns for his mother.

In-depth-analysis

• The Specific Complaint: The psalmist now details the injustice. The enemies are "witnesses of violence" (ede chamas), acting as malicious accusers in a quasi-legal setting.
• Rewarding Evil for Good: This is the height of betrayal. The psalmist treated them with profound compassion and empathy in their time of need.
• Sackcloth and Fasting: Outward signs of deep mourning and intercessory prayer. He genuinely grieved for their troubles.
• My Prayer Would Return: A phrase that can mean his prayer was sincere and heartfelt (kept within him) or that, in their unresponsiveness, the prayer's blessing came back to him alone.
• Friend, Brother, Mother: The psalmist uses the most intimate human relationships to describe the depth of his previous care for these people, which makes their present cruelty even more shocking.

Bible references

• Matthew 26:59-60: "Now the chief priests... sought false testimony against Jesus that they might put him to death, but found none, though many false witnesses came forward." (Fulfillment of the false witnesses rising against God's righteous one).
• Romans 12:15: "Rejoice with those who rejoice, weep with those who weep." (The psalmist exemplified this NT command, but it was not returned).
• Psalm 109:4-5: "In return for my love they are my accusers... Thus they have rewarded me evil for good..." (A direct parallel in another psalm of lament).

Cross references

Psa 27:12 (False witnesses); Jer 18:20 (Should evil be repaid for good?); Job 16:19 (My witness is in heaven); Pro 17:13 (He who repays evil for good, evil will not depart from his house).

Psalm 35:15-16

But in my adversity they rejoiced And gathered together; Attackers gathered against me, And I did not know it; They tore at me and did not cease; Like an ungodly mocker at a feast, They gnashed at me with their teeth.

In-depth-analysis

• Cruel Reversal: In stark contrast to his compassion, they rejoice at his misfortune (tsela - "limping" or "stumbling").
• Attackers... I did not know: This describes a secret, slanderous mob gathering against him. The word for attackers (nekim) is difficult but suggests "smiter" or even "foreigner," highlighting his sense of alienation.
• Tore at me (qarau): Verbally tearing him apart with slander.
• Mocker at a Feast (chanepe la'age ma'og): A difficult phrase. It describes profane, fawning mockers; likely sycophants who would use mockery to win favor or entertainment at a feast. It captures the sense of scornful, contemptuous cruelty.
• Gnash at me with their teeth: An animalistic expression of pure rage and hatred.

Bible references

• Lamentations 1:21: "all my enemies have heard of my trouble; they are glad that you have done it." (The pain of enemies rejoicing in one's suffering).
• Acts 7:54: "When they heard these things they were cut to the heart, and they gnashed at him with their teeth." (The reaction of Stephen's murderers, showing this same pure rage against the righteous).
• Job 30:1, 9: "But now they laugh at me... And now I am their song; I am a byword to them." (Job's similar experience of being mocked by the worthless in his time of trial).

Cross references

Obad 1:12 (Do not rejoice over your brother's fall); Psa 38:16-17 (Fear of enemies rejoicing over a stumble); Mic 7:8 (Do not rejoice over me, my enemy).

Psalm 35:17-18

Lord, how long will You look on? Rescue me from their destructions, My only one from the lions. I will give You thanks in the great congregation; I will praise You among many people.

In-depth-analysis

• How long?: A classic cry of lament (Psa 13:1). The psalmist questions God's apparent inaction in the face of such blatant evil.
• My only one (yachidati): A term of endearment for his own life or soul, emphasizing its preciousness and singularity. It is "my only, darling life."
• From the Lions: A metaphor for his powerful and savage enemies.
• Public Praise: The response to rescue is not private gratitude, but a public testimony in the "great congregation." Vindicating him vindicates God, and this must be declared publicly.

Bible references

• Psalm 22:20-22: "Deliver my soul from the sword, my precious life from the power of the dog... I will tell of your name to my brothers; in the midst of the congregation I will praise you." (Directly parallels the plea and the vow of public praise).
• Hebrews 2:12: Quoting Psalm 22, this passage applies this congregational praise directly to Christ. "I will tell of your name to my brothers; in the midst of the congregation I will sing your praise." (Shows the Messianic significance of this theme).
• Psalm 40:9-10: "I have told the glad news of deliverance in the great congregation; behold, I have not restrained my lips..." (The psalmist's duty to proclaim God's salvation publicly).

Cross references

Psa 6:3 (How long, O Lord?); Hab 1:2 (How long must I call?); Psa 111:1 (I will praise the LORD in the assembly of the upright).

Psalm 35:19

Let them not rejoice over me who are wrongfully my enemies; Nor let them wink with the eye who hate me without a cause.

In-depth-analysis

• Wrongfully my enemies (osheray sheqer): Literally "my enemies of falsehood." Their entire opposition is based on lies.
• Wink with the eye: A gesture of conspiratorial derision, secret plotting, and gloating over a successful scheme.
• Hate me without a cause (sin'at chinnam): The absolute core of the psalmist's complaint. The hatred against him is groundless.

Bible references

• John 15:25: "But this happened that the word might be fulfilled which is written in their law, ‘They hated Me without a cause.’" (Jesus directly quotes this verse, applying it to the world's hatred of Him. This is the clearest Messianic fulfillment in the psalm).
• Proverbs 6:13: "who winks with his eyes, who signals with his feet, who points with his fingers..." (Winking as a sign of a worthless, perverse person).
• Psalm 69:4: "More in number than the hairs of my head are those who hate me without cause; mighty are those who would destroy me, those who attack me with lies." (Another psalm of David expressing this same reality).

Cross references

Psa 109:3 (They have attacked me without a cause); Psa 38:19 (My enemies are strong).

Psalm 35:20-21

For they do not speak peace, But they devise deceitful matters Against the quiet ones in the land. They also opened their mouth wide against me, And said, “Aha, aha! Our eyes have seen it.”

In-depth-analysis

• The Quiet Ones (rige erets): The psalmist identifies himself and others like him as the peaceable, humble, and devout people of the land who are being targeted by agitators.
• Deceitful Matters: They sow discord and plot against those who desire only to live in peace.
• Opened their mouth wide: An image of voracious, boastful accusation, like a beast about to devour its prey.
• “Aha, aha! Our eyes have seen it.”: A cry of malicious triumph. They believe they have caught the psalmist in a fault and now have the public "evidence" to ruin him. It expresses pure schadenfreude.

Bible references

• Psalm 40:15: "Let them be appalled because of their shame, who say to me, 'Aha, Aha!'" (The same taunt is used against the psalmist).
• Mark 15:29: "And those who passed by derided him, wagging their heads..." (The spirit of this mockery is embodied at the cross).
• 1 Peter 2:23: "When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly." (The Christological response to this very behavior).

Cross references

Psa 70:3 (Similar prayer); Psa 120:7 (I am for peace, but they are for war); Isa 57:20-21 (The wicked cannot know peace).

Psalm 35:22-26

This You have seen, O LORD; Do not keep silence. O Lord, do not be far from me. Stir up Yourself, and awake to my vindication, To my cause, my God and my Lord. Vindicate me, O LORD my God, according to Your righteousness; And let them not rejoice over me. Let them not say in their hearts, “Ah, so we would have it!” Let them not say, “We have swallowed him up.” Let them be ashamed and brought to mutual confusion Who rejoice at my hurt; Let them be clothed with shame and dishonor Who exalt themselves against me.

In-depth-analysis

• This You have seen: A direct contrast to the enemy's "Our eyes have seen it" (v. 21). The psalmist appeals to God's higher, true sight. God sees the reality behind the lies.
• Stir Up Yourself, and Awake: Bold, anthropomorphic language urging God to move from a posture of rest or observation to one of active intervention.
• According to Your Righteousness: The plea is based not on David's own merit, but on God's character. Vindicating David is an act of God demonstrating His own righteousness.
• Swallowed him up: A metaphor for complete and total destruction.
• Clothed with shame and dishonor: The final outcome for the enemies is the very thing they wished upon the psalmist. Their pride will be their public undoing.

Bible references

• Psalm 44:23: "Awake! Why are you sleeping, O Lord? Rouse yourself! Do not reject us forever!" (Another bold plea for God to "wake up" and act).
• Revelation 12:10: "for the accuser of our brothers has been thrown down, who accuses them day and night before our God." (The ultimate end of the one who says "We have swallowed him up").
• Psalm 109:29: "May my accusers be clothed with dishonor; may they be wrapped in their own shame as in a cloak." (A direct parallel of the desired outcome).

Cross references

Isa 51:9 (Awake, awake, put on strength, O arm of the Lord!); Psa 71:12 (O God, be not far from me); Psa 9:19 (Arise, O Lord); 1 Pet 4:19 (Entrust souls to a faithful Creator).

Psalm 35:27-28

Let them shout for joy and be glad, Who favor my righteous cause; And let them say continually, “Let the LORD be magnified, Who has pleasure in the prosperity of His servant.” And my tongue shall speak of Your righteousness And of Your praise all the day long.

In-depth-analysis

• Community of the Righteous: The psalm ends by looking outward. The psalmist’s vindication is a cause for joy for the entire community of faith ("who favor my righteous cause").
• God’s Pleasure: The core theological assertion is that God takes pleasure in the shalom (peace, well-being, prosperity) of His servant. Therefore, for the servant to be afflicted is contrary to God's desire.
• Let the LORD be magnified: The ultimate purpose of deliverance is the magnification of God's name. His reputation is at stake.
• All the day long: The psalmist's final vow is for a life of perpetual praise and testimony to God's righteousness, moving from a temporary crisis to a permanent state of worship.

Bible references

• Psalm 40:16: "But may all who seek you rejoice and be glad in you; may those who love your salvation say continually, 'Great is the LORD!'" (A nearly identical conclusion in another of David's psalms).
• Philippians 1:20: "...that with full courage now as always Christ will be honored in my body, whether by life or by death." (The New Testament focus on magnifying Christ in all circumstances).
• Psalm 71:24: "And my tongue will talk of your righteous help all the day long, for they have been put to shame and disgraced who sought to do me hurt." (The testimony that follows vindication).

Cross references

Psa 149:4 (The Lord takes pleasure in His people); Psa 51:15 (My tongue shall sing aloud of Your righteousness); Psa 119:172 (My tongue shall speak Your word).

Psalm 35 analysis

• Structural Progression: The psalm follows a clear three-part cycle common in laments: 1) Cry to God for action (vv. 1-10), 2) Complaint describing the injustice (vv. 11-18), 3) Renewed plea and vow of praise (vv. 19-28). Each section contains imprecations followed by vows of praise, showing a movement from desperation to confidence.
• The Imprecatory Problem: Scholars note that these psalms are challenging for Christians taught to "love your enemies" (Matt 5:44). The resolution lies in seeing them not as models for personal prayer for revenge, but as:
  1. A desire for God's justice to be publicly displayed. It's an appeal to God's character as Judge.
  2. A profound expression of righteous anger against evil, which is not sinful.
  3. A raw, honest prayer that entrusts vengeance to God rather than taking it oneself (Rom 12:19).
  4. Ultimately fulfilled in Christ, who bore the curse of sin but will also return as the Judge who executes final justice (Rev 19:11-16).
• Messianic Foreshadowing: The psalm is heavily Messianic, not just because of the direct quote in John 15:25, but because the entire experience of the righteous servant—betrayed by friends, accused by false witnesses, hated without cause, and mocked in his suffering—is a clear template for the passion of Jesus Christ.

Psalm 35 summary

Psalm 35 is a raw and honest appeal to God from a person suffering under intense, unjust persecution. David, representing the righteous sufferer, calls upon God to act as his divine warrior and legal advocate. He vividly contrasts his own past kindness to his enemies with their present malicious cruelty. The psalm is filled with imprecations—prayers for justice where the enemies are caught in their own traps—which ultimately function as a complete entrustment of vengeance to God. This cry for vindication, culminating in vows of public praise, finds its deepest meaning as it foreshadows the suffering and final triumph of Jesus Christ, who was hated "without a cause" yet was ultimately vindicated by God.