Psalm Chapter 35

What is the meaning of Psalm 35?

Introduction to Psalm 35

Psalm 35 stands as one of the most powerful imprecatory psalms in Scripture, where King David calls upon יהוה (Yahweh) to act as his divine warrior and advocate against those who seek his destruction. This psalm pulses with raw emotion and unwavering trust in God’s justice, presenting a masterful poetic composition that alternates between urgent pleas for divine intervention and confident expressions of praise. Like a courtroom drama unfolding in ancient verse, David presents his case before the heavenly judge while simultaneously crying out as a warrior calling for divine military aid.

Context of Psalm 35

Within the first book of Psalms (1-41), this composition belongs to a collection of Davidic psalms that explore themes of persecution and divine vindication. While the exact historical setting isn’t specified, several scholars connect this psalm to David’s experiences fleeing from Saul (1 Samuel 24:1), though it could also relate to the period of Absalom’s rebellion (2 Samuel 15:13-14).

The psalm’s placement is significant, appearing between Psalm 34, which celebrates God’s deliverance, and Psalm 36, which contrasts the wickedness of men with the steadfast love of יהוה. This arrangement creates a powerful narrative arc moving from praise for past deliverance, through present struggle, to renewed confidence in God’s character.

In the broader biblical context, Psalm 35 prefigures the experiences of the Messiah, who would also face false accusations and betrayal. It provides a theological framework for understanding righteous suffering and the appropriate response of God’s people when faced with unjust persecution.

Ancient Key Word Study

• רִיבָה (rivah) – “Contend” (v.1): This legal term implies more than mere argument; it pictures God as a divine advocate pleading the psalmist’s case. The word was commonly used in ancient Near Eastern legal proceedings, suggesting formal litigation in the divine court.
• לְחַם (lecham) – “Fight” (v.1): A military term meaning to wage war or engage in battle. Its usage alongside the legal terminology creates a powerful dual metaphor of God as both warrior and advocate.
• צִנָּה (tzinnah) – “Shield” (v.2): This refers to a large, full-body shield used in ancient warfare. Unlike the smaller מָגֵן (magen), the tzinnah provided comprehensive protection, symbolizing God’s complete defense of His people.
• חֲנִית (chanit) – “Spear” (v.3): The weapon of decisive engagement in ancient warfare. Its mention suggests not just defensive protection but active intervention on David’s behalf.
• בּוֹשׁ (bosh) – “Be ashamed” (v.4): This term carries stronger connotations than mere embarrassment; it implies total moral defeat and public humiliation, a concept deeply significant in honor-shame based societies.
• רָעָה (ra’ah) – “Evil” (v.12): More than just moral wrongdoing, this term encompasses the entire sphere of what is harmful, destructive, and opposed to God’s good purposes.
• שַׁכּוּלָה (shakkulah) – “Bereaved” (v.12): A powerful term describing the state of one who has lost children, used metaphorically here to express profound grief and loss.
• צֶדֶק (tzedeq) – “Righteousness” (v.24): This key theological term encompasses both legal rightness and covenant faithfulness, forming the basis for David’s appeal to divine justice.
• הִגְדִּיל (higdil) – “Magnify” (v.26): Literally “to make great,” this term can be used either positively or negatively. Here it describes the boastful self-exaltation of David’s enemies.
• חָפֵץ (chafetz) – “Delight” (v.27): This word conveys more than mere happiness; it suggests deep satisfaction and pleasure, particularly in the context of God’s vindication of His servant.

Compare & Contrast

• Verse 1’s use of רִיבָה (contend) rather than שָׁפַט (judge) is significant. While שָׁפַט would simply request judgment, רִיבָה calls for active advocacy, positioning God as both judge and defense attorney. This creates a more intimate picture of divine involvement in the psalmist’s cause.
• The military imagery in verse 2 employs both מָגֵן and צִנָּה (different types of shields), deliberately emphasizing comprehensive divine protection. The choice reflects ancient warfare practices where multiple layers of defense were crucial.
• Verse 5’s comparison of enemies to chaff (מֹץ) rather than dust (עָפָר) is deliberate. Chaff is not merely light and insignificant but specifically represents what is separated and discarded in judgment, adding theological depth to the imagery.
• The phrase “pit for my soul” (verse 7) uses שַׁחַת rather than בּוֹר, suggesting not just a physical trap but moral corruption and destruction, deepening the spiritual implications of the enemies’ schemes.
• Verse 10’s anthropomorphic description of bones speaking uses יֹאמַרְנָה (feminine plural) rather than the expected masculine form, possibly emphasizing the vulnerability and emotion of the praise.
• The metaphor of “malicious witnesses” (עֵדֵי חָמָס) in verse 11 rather than simply “false witnesses” (עֵדֵי שֶׁקֶר) emphasizes not just deception but active violence in their testimony.
• The contrasting imagery in verse 13 between mourning (אֵבֶל) and prayer (תְפִלָּה) creates a powerful picture of genuine spiritual concern rather than mere ritual observance.

Psalm 35 Unique Insights

The structure of Psalm 35 follows an ancient legal-military pattern found in Mesopotamian texts, where a wronged party would appeal to their deity as both warrior and judge. However, David transforms this common ancient Near Eastern literary form by infusing it with profound theological insights about God’s character and the nature of righteous suffering.

One fascinating aspect is the psalm’s use of what rabbinical scholars call “measure for measure” justice. The enemies who dug a pit (verse 7) will fall into their own destruction (verse 8), reflecting the principle found in Proverbs that evil ultimately defeats itself. This concept, known in Hebrew as מידה כנגד מידה (middah k’neged middah), appears throughout Scripture and Jewish thought as a fundamental principle of divine justice.

The psalm contains what some scholars identify as an early form of the Jewish practice of putting on sackcloth and ashes. David’s description of his mourning for his enemies (verses 13-14) goes beyond conventional ancient Near Eastern lament practices, demonstrating a remarkable concern for the welfare of one’s persecutors that prefigures Yeshua’s teaching about loving one’s enemies.

Early rabbinic commentaries note the significance of David’s response to his enemies’ rejoicing over his misfortune (verses 15-16). The word used for their mocking, לָעַג (la’ag), is the same word used to describe the mockery of the Messiah in later prophetic texts, creating a prophetic link between David’s experiences and those of Yeshua.

Psalm 35 Connections to Yeshua

The parallels between David’s experiences in Psalm 35 and the suffering of Yeshua are striking and profound. The false witnesses who rose up against David (verse 11) directly foreshadow the false testimony brought against Yeshua during His trial (Mark 14:56-57). The psalmist’s lament that he is attacked without cause (verse 7) finds its ultimate fulfillment in the completely innocent Messiah who was persecuted despite His perfect righteousness.

Moreover, David’s response to his enemies – praying for them and mourning over their afflictions (verses 13-14) – anticipates Yeshua’s perfect example of loving His enemies, culminating in His prayer from the cross, “Father, forgive them, for they know not what they do” (Luke 23:34). The psalm thus provides a prophetic template for understanding both the suffering and the perfect response of the Messiah.

Psalm 35 Scriptural Echoes

This psalm resonates with numerous other biblical passages, creating a rich tapestry of interconnected themes and imagery. The military metaphors echo the Song of Moses (Exodus 15:3), where יהוה is described as a warrior fighting for His people. The theme of divine vindication connects with Hannah’s prayer (1 Samuel 2:1-10) and Mary’s Magnificat (Luke 1:46-55).

The imagery of nets and pits recalls similar metaphors in Psalm 7:15 and Psalm 57:6, reinforcing the biblical principle that evil ultimately destroys itself. The description of false witnesses finds parallels in the stories of Naboth (1 Kings 21) and Daniel (Daniel 6), forming a recurring pattern in Scripture of righteous suffering and divine vindication.

Psalm 35 Devotional

In our modern context, Psalm 35 speaks powerfully to believers facing persecution, injustice, or false accusation. It teaches us that bringing our raw emotions to God – including our desire for justice – is not only acceptable but can be an act of faith when done in submission to His will. The psalm challenges us to examine our own responses to mistreatment: Do we, like David, combine passionate prayer for justice with genuine concern for our enemies’ welfare?

This psalm also reminds us that we serve a God who is both infinitely powerful and intimately concerned with justice. When we face situations where we feel powerless or wronged, we can take comfort in knowing that our divine Advocate fights on our behalf. However, we must also remember that our ultimate victory, like that of Yeshua, may come through suffering rather than immediate deliverance.

Did You Know

• The military terminology used in this psalm reflects actual ancient Israelite warfare tactics, where the combination of צִנָּה (large shield) and חֲנִית (spear) was the standard equipment of heavy infantry.
• The legal language in verse 1 mirrors the format of ancient Near Eastern court proceedings, where an advocate would “rise up” (קוּמָה) to plead a case.
• The phrase “angel of יהוה” in verse 5 appears 65 times in the Old Testament and is often considered by Jewish scholars to be a manifestation of God Himself, connecting to pre-incarnate appearances of the Messiah.
• The description of mockery in verse 16 uses a rare Hebrew phrase that literally translates to “mockers of cake,” possibly referring to pagan feast celebrations where enemies would mock the righteous.
• The practice of mourning for enemies (verses 13-14) went beyond conventional ancient Near Eastern customs and represented a uniquely Israelite ethical development.
• The psalm contains three distinct sections, each following a pattern of complaint followed by praise, reflecting the ancient Hebrew poetic structure of lament psalms.
• The imagery of “digging a pit” (verse 7) was not just metaphorical – it referred to an actual hunting practice in ancient Israel where pits were dug to trap large game.
• The reference to “poor and needy” (verse 10) uses Hebrew terms that appear frequently in biblical law codes regarding social justice, connecting personal vindication with broader themes of divine justice.
• Archaeological discoveries have found similar patterns of combining military and legal imagery in other ancient Near Eastern prayers, though none with the theological depth of Psalm 35.
• The psalm’s alternating structure between lament and praise influenced the development of Jewish liturgical prayers, particularly in the Second Temple period.