Down to Earth But Heavenly Minded

What does Psalms Chapter 35 mean?

This is considered one of the “imprecatory psalms:” songs which request the Lord’s immediate destruction of an enemy. Others include psalms 5, 10, 58, 69, 83, 109, and 140. In David’s context, he was the anointed leader of a nation meant to produce the Messiah. Believers, today, are not in that same circumstance. With Christ’s death accomplished, we’re commanded to pray for our enemies’ salvation, instead (John 18:36; Matthew 5:44–48). God will accomplish vengeance in His own time and in His own way (Romans 12:17–21).

Psalm 35 can be separated into three sections, all echoing the same basic themes. In each segment, David notes the sin and evil of his enemies, asks God to conquer them, and promises that he will ardently worship the Lord in thanks.

David begins by asking God to take up arms against his enemies, using military terminology. Some of the items mentioned would never have been used at the same time, such as a “standing shield” and a “buckler.” The point is not that God will literally use weapons, but that David is asking for His help in battle. David also calls on God to thwart his enemies’ efforts. This includes making their attacks rebound to their own destruction (Psalm 35:1–10).

The psalm, itself, is not explicitly tied to any event in David’s life. However, he experienced persecution from both Saul (1 Samuel 19:1–2) and Absalom (2 Samuel 15:13–14). Both saw David as a rival for the people’s loyalty, so one would expect that slander, lies, and other propaganda would have been part of their efforts. In this segment of the psalm, David focuses much attention on the idea of lying witnesses and false accusations. What’s especially grievous is that David treated those same persons as his friends, caring for them and praying for their welfare. Now, they invent lies as part of their attacks on him (Psalm 35:11–18).

In the final stanza, David directly pleads with God to be active in defeating his enemies. He pictures his foes plotting, using secret signals, and anticipating David’s utter defeat. This is a pattern of such people attacking those who are peaceful and sincere in their faith. In response, David asks for those who support him to praise God. This is in anticipation of the Lord’s righteous response to these wicked assailants (Psalm 35:19–28).

Chapter Context
David pleads with the Lord to destroy his enemies and vindicate him. As such, Psalm 35 is labeled an “imprecatory psalm.” Other examples include psalms 5, 69, 109, and 140. This song might have been written when King Saul was seeking David’s life (1 Samuel 19:1–2), or when Absalom was spreading rebellion in Israel (2 Samuel 15:13–14). David’ notes three basic ideas in this psalm: vindication, defeat of enemies, and praise of God. Each is repeated in a series of three variations.

Verse by Verse

Verse 1. Contend, O Lord, with those who contend with me;fight against those who fight against me!

The exact inspiration for this psalm is unknown. However, Saul and his men were major antagonists in David’s early life (1 Samuel 19:1–2). David asks the Lord to act in his behalf, using the Hebrew root word rib. This implies conflict or opposition, but can also be used in legal settings, such as an attorney in court. Isaiah 49:25 contains a promise from God that He will “contend” with those who “contend” against Israel.

The Hebrew word lacham more literally refers to a physical fight, leading into the next several verses of warlike imagery. David knew the Lord had fought in the past on behalf of His people. When Gideon and his men attacked the Midianites, they cried out, “A sword for the LORD and for Gideon” (Judges 7:20). Psalm 24:8 depicts the Lord as “strong and mighty … mighty in battle.” In his song of praise for the Lord’s victory over Pharaoh’s cavalry, Moses depicted the Lord as “a man of war” (Exodus 15:3).

Believers today are linked by faith to the Lord Jesus Christ as their advocate (1 John 2:1) and defender (Romans 8:37). They are also equipped with the armor of God and called upon to stand firm in Him (Ephesians 6:10–18).

Context Summary
Psalm 35:1–10 is the first of three echoes in this psalm, each using the same basic themes. David asks the Lord for defense against enemies. He asks God to stand as his champion, fully armed and in opposition to David’s foes. He asks the Lord to vindicate him and destroy the enemy. Each request is accompanied by praise. This segment compares to other “imprecatory psalms” written by David (Psalm 69:22–25; Psalm 109:8–15).

Verse 2. Take hold of shield and bucklerand rise for my help!

Interestingly, both items mentioned here are defensive, and would never be used at the same time. Continuing the image of the Lord as a warrior on his behalf (Psalm 35:1), David asks the Lord to symbolically take up tools of warfare. A “buckler” is from the Hebrew māgēn, referring to a small, maneuverable shield easily carried in one hand. The other term is sinnā, meaning a large “standing shield” that covers the entire body. The two are used in distinct phases of war and for different reasons. David is issuing a general plea for God to act as His warrior champion: to be his defense and strength in battle.

Isaiah 63 describes the Lord as a warrior, “marching in the greatness of his strength” in the end times (Isaiah 63:1). He treads the winepress alone and tramples His enemies in His wrath (Isaiah 63:3). He declares that the day of His vengeance was in His heart (Isaiah 63:4). In verse 6 the Lord states, “I trampled down the peoples in my anger; I made them drunk in my wrath, and I poured out their lifeblood on the earth” (Isaiah 63:6).

Although God is loving, merciful, and kind, and the Savior of those who believe on His Son, He does not tolerate sin. All who reject His offer of salvation will experience His wrath. He will defend His righteousness and judge all who oppose Him (Acts 17:31; Romans 6:23; Hebrews 9:27; Jude 1:14–15; Revelation 19:11–16; 20:10–15).

Verse 3. Draw the spear and javelinagainst my pursuers!Say to my soul,”I am your salvation!”

David looks to the Lord for deliverance. He seeks deep, spiritual reassurance from God, specifically asking the Lord to reaffirm salvation to his very soul. David certainly had faith in God’s supernatural power, but this context speaks of physical rescue in literal battle. In the prior verse, David referred to defensive tools: two distinct kinds of shields (Psalm 35:2). Those are related, but not used at the same time. The point of the request was for God to be David’s protection in war. Here, the request changes to offensive weapons, once again using more than one example.

The most common translation choice is “spear and javelin.” A spear is a long-handled weapon with a sharp point meant mostly for thrusting attacks, but which can be thrown as well. A javelin is a smaller, spear-like object primarily meant to be thrown. However, the two words used in the verse are not entirely clear. One is hanit, usually referring to a spear. The other is sagar, which is less well defined. Some interpreters believe one means the metal blade of the spear, while the other refers to the handle. Others see this as “spear and battle-axe,” or that the second term refers more to blocking, as if interfering with the enemy’s movement.

On more than one occasion, when David was serving in Saul’s court, Saul launched a spear at him (1 Samuel 18:10–11; 19:10; 20:23). If this psalm is a response to Saul’s persecution (1 Samuel 19:1–2), this may be David asking God to act against Saul. Those who interpret the phrasing of this verse to mean the socket-handle of a spear perceive David asking the Lord to block the way between himself and Saul. This may be a reference to the episode at the Red Sea, when the angel of God moved behind the Hebrews. The pillar of cloud moved from in front of the Hebrews to a position behind them, cutting off the attack of pursuing Egyptian forces (Exodus 14:19–20).

Verse 4. Let them be put to shame and dishonorwho seek after my life!Let them be turned back and disappointedwho devise evil against me!

Still asking the Lord to defeat his enemies (Psalm 35:1–3), David asks them to be routed, humiliated, and thwarted. Many of David’s enemies sought his life (1 Samuel 19:1–2; 2 Samuel 15:13–14). Yet David was sure God could protect him and confound his enemies. In many psalms, David referred to himself as a wanted fugitive, whose enemies wanted nothing less than his death (Psalm 38:12; 40:14; 54:3; 63:9; 70:2).

Those who sought to kill David foreshadow the enemies of his most prominent descendant, Jesus the Messiah. John 7:1 says, “After this Jesus went about in Galilee. He would not go about in Judea, because the Jews were seeking to kill him.” The chief priests and elders met together in the palace of Caiaphas to plan how to arrest and kill Jesus (Matthew 26:3–4). Unbelievers within Israel had a long history of killing God’s prophets and messengers (Matthew 23:34–37).

This wording resembles other “imprecatory psalms”—appeals to God for retribution against enemies—many of which are ascribed to David (Psalm 69:22–25; Psalm 109:8–15).

Verse 5. Let them be like chaff before the wind,with the angel of the Lord driving them away!

David asks the Lord to drive his enemies away just as the wind drives chaff away from a threshing floor. After grain was cut down and collected, it was “threshed” to break it apart into separate components. Farmers then intentionally tossed grain into the air so the wind would blow away the inedible husks and stems—the “chaff”—and the heavier grains would remain. “Chaff” is therefore a common metaphor for something undesirable, or worthless.

Psalm 1 contrasts the righteous and the wicked, stating that the righteous are blessed and productive but the wicked “are like chaff that the wind drives away” (Psalm 1:4). John the Baptist chided the hypocritical Pharisees and Sadducees by comparing them to chaff. He proclaimed, “[Messiah’s] winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire” (Matthew 3:12). The Lord knows who belongs to Him, and someday He will gather them into heaven, but the unsaved He will drive into eternal destruction (Malachi 4:1; John 3:16–18, 36).

David sees his enemies as worthless, and he believes they are defenseless against the force of the angel of the Lord. The phrase “angel of the LORD” can refer to a specific manifestation of God, in a temporary physical form (Exodus 3:2; Judges 6:11). It can also be a general reference to one of God’s spiritual messengers—angels—who enact His will (Matthew 1:24; Acts 5:19).

Verse 6. Let their way be dark and slippery,with the angel of the Lord pursuing them!

Depending on weather and time of day, a trail might be dry and well lit. When the same path is poorly lit, muddy, or waterlogged, it becomes far more treacherous. Anyone who has hiked through natural terrain knows terms like “slippery” and “dark” are serious in those situations. They put a traveler in constant jeopardy of losing balance. This could cause a fall, an injury, or even death. In the worst scenario it could mean falling over a cliff or ledge.

This is one of the “imprecatory psalms” which include prayers for God to actively attack one’s enemies. The context of this request has been David’s plea for help using terms related to physical battle (Psalm 35:1–5). Scripture often uses the metaphor of a person’s path to refer to their life (Psalm 17:5) and treats “light” as the embodiment of truth and goodness (Psalm 119:105). It’s no small thing for David to ask God to create a dark, slippery way for his enemies.

Further, he wants “the angel of the LORD” to pursue them. Being pursued would make the trail even more hazardous for David’s enemies. The angel of the Lord is described in Psalm 34:7 as protecting those who fear the Lord (Proverbs 1:7) and delivering them from trouble. Here, this angel is depicted as chasing the wicked to judgment. It is far better to run to the Lord for salvation than to run from Him into judgment (Hebrews 10:30–31)!

Verse 7. For without cause they hid their net for me;without cause they dug a pit for my life.

The “imprecatory psalms” are songs including prayers for God to actively, immediately attack one’s enemies. David is credited with several of these (Psalm 69:1; 109:1). Their general theme is a plea for the Lord to take vengeance against evil people who attack His servants. Here, David claims to be innocent. This is not a claim of sinlessness or moral perfection. Rather, it means David’s enemies have no justification for their actions. These foes have no reason to seek his life.

“Pitfalls” are common forms of traps: narrow holes disguised with flimsy covers. Depending on their intent, the person digging the pit might add spikes or other dangerous objects so that anything falling in will be wounded or killed. Nets, as well, are useful for entangling enemies. In one variation of the pitfall, the hunter digs a deep hole and covers it loosely with a net. This is then hidden by leaves and branches. When an unwary target steps on the net, they fall into the pit and are entangled.

Some of David’s imprecatory psalms were likely inspired by the persecution of Saul (1 Samuel 19:1–2). Saul had no legitimate reason to want to kill David. He was simply jealous of David’s popularity. When David was returning home from a decisive battle over the Philistines, women from all over Israel celebrated David’s victory by singing and dancing. They sang, “Saul has struck down his thousands, and David his ten thousands” (1 Samuel 18:7). This infuriated Saul, and he feared David would overtake him to become king (1 Samuel 18:8). This made him suspicious and antagonistic towards David from then on (1 Samuel 18:9).

Verse 8. Let destruction come upon him when he does not know it!And let the net that he hid ensnare him;let him fall into it — to his destruction!

David prays that his enemy—perhaps Saul and his men (1 Samuel 19:1–2; 23:15)—will meet surprising destruction by suffering the fate they attempted to bring to David. This would be not only surprising but a complete reversal of the destruction Saul hoped to inflict. A common tactic used by hunters and soldiers is a “pitfall:” a narrow, deep hole covered by a thin disguised layer of leaves and branches. When the target steps on this, they fall into the hole and are trapped. In some variations, a net is used over top the hole so the victim is also tangled and unable to escape. Symbolically, David asks that his enemies fall into their own trap.

Sometimes the evil which a person plans inflicts itself on them, instead. In modern English, this is described using terms such as “backfire” or “boomerang.” In the book of Esther, the jealous government official Haman schemed to destroy the Jewish people. In the end, he was executed on the gallows he had built to kill his enemies (Esther 7—9). Judas betrayed Jesus for thirty pieces of silver. He was, therefore, a willing participant in Jesus’ arrest, trial, and crucifixion. However, remorse overtook Judas. He tried to return the money, then committed suicide (Matthew 27:3–5). Jesus, on the other hand, arose from the dead and lives forevermore (Matthew 28:5–10).

Verse 9. Then my soul will rejoice in the Lord,exulting in his salvation.

David concludes his request for the destruction of his enemies (Psalm 35:1–8) by celebrating his relationship with God. He plans, in advance, to acclaim God and thank Him for being rescued. This shows that David fully believed the Lord would answer his prayer. In David’s mind, what he asks for was as good as done.

In part, David was relying on the Lord’s promise. God vowed that David would be king over Israel (1 Samuel 16:12–13). This psalm was probably written in response to David’s persecution by the former king of Israel, Saul (1 Samuel 19:1–2). Because he rejected God’s will and tried to overturn His predictions, Saul’s plot to destroy David was doomed from the start.

Faith which rests on God’s promises is never disappointed. Paul writes in 2 Corinthians 1:20: “For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.” Paul also writes in Titus 1:2 that God never lies. Prayer that is based on selfish motives or sinful desires does not honor God; we cannot expect Him to listen to it (James 4:3; John 9:31; Isaiah 59:2; Psalm 66:18). But prayers based on God’s promises honor Him; He hears our prayers and grants our requests when they are in accordance with His will (1 John 5:14; Luke 22:42). Notice, too, that prayer builds relationship. Even as David trusts that God will grant his request, he speaks of rejoicing in God. David does not ask for things of God as a type of cosmic vending machine, but out of relationship. He entrusts his heart to God. Often times, prayer changes our hearts and conforms our minds to God’s truth.

Verse 10. All my bones shall say,”O Lord, who is like you,delivering the poorfrom him who is too strong for him,the poor and needy from him who robs him?”

With all his might David promises to praise the Lord as unequaled. In Hebrew thinking, the bones were the essence of a person’s body. In a sense, the person was their bones, so when speaking of one’s bones the implication is a reference to the person’s deepest self (Genesis 2:23; Psalm 6:2).

Using a poetic question which is really a statement, David exclaims, “LORD, who is like you?” When Moses sang in triumph over Israel’s rescue from the Egyptian cavalry, he said of the Lord, “Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?” (Exodus 15:11).

This also describes the Lord as being a defender of the destitute, rescuing them from a stronger adversary. Perhaps David perceived himself as poor and needy, incapable of delivering himself from the formidable force of Saul and his men. He realized that only his incomparable Lord could deliver him. His personal strength was not a guarantee of success (Psalm 33:16).

Like David, Paul ascribes deliverance to the Lord. He writes: “persecutions I endured; yet from them all the Lord rescued me” (2 Timothy 3:11). If a believer is self-reliant, he will fall under the weight of persecution (Proverbs 3:5; 1 Corinthians 10:12), but if he relies on the Lord, he will stand (Jude 1:24–25; Ephesians 6:10–18).

Verse 11. Malicious witnesses rise up;they ask me of things that I do not know.

No exact event in David’s life is connected to this psalm. However, part of the persecution he faced was the use of malicious witnesses (Psalm 27:12; Exodus 20:16). Whether this involved an actual court case, or simply people attacking his reputation, we are not told. Both Saul (1 Samuel 19:1–2) and Absalom (2 Samuel 15:13–14) likely spread propaganda and falsehoods about David as they tried to win people over to their side. Wherever the lies were being spread, they were a farce. David was not sinlessly perfect, but he was certainly innocent of the charges brought against him. In fact, David isn’t even aware of the issues they raise.

Again, what happened to David foreshadows what happened to Jesus. We read in Matthew 26 that after Jesus’ arrest the entire council, the Sanhedrin, tried to coordinate false testimony against Jesus. Their goal was not truth, but to put Him to death. Despite many lying witnesses, they couldn’t arrange a coherent accusation. Finally, two came forward and reported that Jesus had said, “I am able to destroy the temple of God, and to rebuild it in three days.” When Jesus said the high priest would see the Son of Man seated at God’s right hand and coming in the clouds, the high priest accused him of blasphemy. He and the council concluded that Jesus deserved death (Matthew 26:57–66).

Context Summary
Psalm 35:11–18 is the second of three variations on the same themes, which make up Psalm 35. David describes the attacks he endured. His enemy lied and used unscrupulous witnesses to level false accusations. This betrayal is made worse because David had been kind and loving towards them when they were in need. When they were sick, he prayed for them, and mourned when they did not recover. Yet now they ridiculed him. David calls out for God’s intervention.

Verse 12. They repay me evil for good;my soul is bereft.

David had been good to those who now sought to kill him. Twice, David could have killed Saul (1 Samuel 24; 26). On one occasion Saul even admitted that David was a better man than he (1 Samuel 24:17). Yet he continued to oppose David, as did his men. Instead of responding to his kindness with good, David’s enemies did him wrong. Such ungrateful treatment saddened David deeply.

Essentially, all humanity has repaid God’s goodness with evil. God created a beautiful world for mankind to enjoy. He faithfully causes the seasons to come and go in turn. His faithfulness is renewed every morning. He provides harvests and shelter for all. He demonstrated love toward everyone by giving His Son while everyone was lost in sin (Romans 5:8). Nevertheless, mankind has spurned the Lord’s love and goodness. Isaiah 53:6 portrays all mankind as turning away from God and going astray. When in His goodness and grace Jesus came to earth to seek and to save sinners, the world rejected Him and ultimately nailed Him to a cross (Matthew 16:21).

Verse 13. But I, when they were sick —I wore sackcloth;I afflicted myself with fasting;I prayed with head bowed on my chest.

In sadness (Psalm 35:11–12), David reflects on the compassionate treatment he showed his foes before they turned against him. He does not identify them, but it’s likely these were people aligned with either Saul (1 Samuel 19:1–2) or Absalom (2 Samuel 15:13–14). They may have been members of the court or soldiers in the army. David had served in both, prior to becoming king. Whoever they were, David had shown personal concern for them. He followed the typical process of mourning; he fasted and prayed for them. He was a devoted friend to those individuals. Yet they turned on him and even sought his death.

Again, David’s actions prefigure those of Jesus. Jesus “went about doing good and healing all who were oppressed by the devil, for God was with him” (Acts 10:38). Jesus opened His arms to the children, healed the deaf and the blind, cleansed lepers, and raised the dead, never doing harm to anyone. Yet His lifestyle of consistent kindness was met with clamors for His death (Mark 15:13). At Pentecost, Peter told the crowd of Jews that Jesus was crucified and killed by the hands of lawless men (Acts 2:23).

Verse 14. I went about as though I grieved for my friend or my brother;as one who laments his mother,I bowed down in mourning.

David continues his description of how he showed compassion on those who have now turned against him. He grieved for them in their struggles, as he would for an intimate family member. Yet now, they repay his good with evil and seek to kill him (Psalm 35:11–13).

Such compassion mirrors the concern Jesus showed for Jerusalem. He lamented: “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!” (Matthew 23:37). The apostle Paul, too, showed compassion. He writes in Romans 10:1: “Brothers, my heart’s desire and prayer to God for [the Jews] is that they may be saved.” In Jude 1:23 the apostle Jude urges Christians to “save others by snatching them out of the fire; to others show mercy [kindness, compassion] with fear, hating even the garment stained by the flesh.”

Verse 15. But at my stumbling they rejoiced and gathered;they gathered together against me;wretches whom I did not knowtore at me without ceasing;

The former friends who turned against David (Psalm 35:11–14) are celebrating as David has trouble. “Stumbling” in this verse suggests calamity, as in Job 18:12 and Jeremiah 20:10. David also refers to a group of strangers, calling them “wretches,” which may also be translated as “those crippled” or “ruffians.” The main implication is that of coarse, immoral men. This mob is constantly harassing David, including insults intended to tear him apart (Psalm 35:16). Yet, David did not know why they were behaving in such an evil way. He had done nothing to hurt them. Indeed, he had prayed for them. When he was expelled from Saul’s court and branded as a criminal (1 Samuel 19:1–2), these former allies were happy and gleefully persecuted him.

Persecuted believers may identify with David. Although they share the gospel because God’s love compels them to do so, they encounter hostility. The apostle Peter tells his readers not to be surprised at the fiery trial when it comes upon them. In that specific context, this might have included the threat of being burned at the stake. He tells them to rejoice if they are insulted for the name of Christ, they are blessed (1 Peter 4:12–14).

Verse 16. like profane mockers at a feast,they gnash at me with their teeth.

David describes his foes like drunken, out-of-control fools completely lost in idiocy during some wild party. The Hebrew words used here imply godlessness and senseless babbling. These men made David the object of their cruel jokes. Symbolically, like wild animals, they snapped at him with their teeth.

Jesus, too, underwent cruel jesting. Mark 15:16–20 reports the profane treatment He received from the soldiers after His arrest. They clothed Him in a purple cloak, put a makeshift crown of thorns on His head, and laughingly called Him King of the Jews. They struck Him on the head with a reed, spat on Him, knelt in sarcastic homage, mocked Him, then crucified Him (Matthew 27:27–31). Stephen also experienced the kind of animal-like treatment David received. When Stephen testified about Jesus, those who were eager to murder him “ground their teeth at him” (Acts 7:54). Christians should not be surprised when antichristian people ridicule or even attack.

Verse 17. How long, O Lord, will you look on?Rescue me from their destruction,my precious life from the lions!

This type of question is not really a question, but an appeal for God’s quick intervention (Psalm 13:1; 79:5; 90:13). David pleads with the Lord for rescue from destruction at the hand of his enemies. While David’s prayer is a request, it also implies a level of certainty. David does not ask “if” God will save, rather he wonders when the rescue will come. His faith was strong, but his patience was weakening.

Psalm 22:20 makes a similar statement using much of the same imagery. David knows his life is “precious,” both to himself and to God. He compares his enemies to wild animals tearing and attacking. In David’s own life, he’d seen the dangers posed by predators such as lions (1 Samuel 17:36) but was able to overcome them with God’s help.

Often, when a trial strikes a believer, it is hard to wait on the Lord (Psalm 33:20). But the Lord’s timing often differs from that of His children. What we think of as delays are opportunities to draw closer to Him, to trust Him to fulfill His will, and to develop character and hope. The apostle Paul writes: “We rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Romans 5:3–5).

Verse 18. I will thank you in the great congregation;in the mighty throng I will praise you.

David promises to thank the Lord publicly for delivering him from his enemies. The “great congregation” and “the mighty throng” seem to refer to the assembly of worshipers in the tabernacle. David’s first act of praising the Lord would be private (Psalm 35:9–10). Proper worship naturally begins in a person’s innermost thoughts and motivations, then expresses itself outwardly. So, David’s second act of praise would be public; in fact, he would make a point of celebrating God’s goodness among others.

Praise ought to be both private and public. A believer should thank the Lord daily for His many blessings. Also, if opportunity presents itself, he should praise God when his fellow Christians gather for worship. In 1 Thessalonians 5:18 Paul admonishes the believers at Thessalonica to “give thanks in all circumstances; for this is the will of God in Christ Jesus.” A Christian often seeks to know God’s will for his life, and one aspect of the Lord’s will is clear in 1 Thessalonians 5:18. He wants every believer to give thanks.

Verse 19. Let not those rejoice over mewho are wrongfully my foes,and let not those wink the eyewho hate me without cause.

Those who hated David often worked against him, plotting for his death (1 Samuel 19:1–2; 2 Samuel 15:13–14). He prays the Lord would deny them an opportunity to celebrate his demise. In earlier verses, David pointed out that his enemies had no valid reason to oppose him (Psalm 35:11–16). He had been kind to them, and they repaid his goodness with betrayal and evil.

In the context of David’s culture, “to wink the eye” meant signals between criminals up to no good. This imagery is used several times in the book of Proverbs (Proverbs 6:13; 10:10; 16:30). This is a figure of speech implying people using secretive methods to plot another person’s misery. Apparently, David’s enemies were confident he would fall to their slander and attacks (Psalm 35:4, 7). These enemies failed to see that the Lord was on David’s side and would not let him suffer defeat or disgrace.

Jesus predicted undeserved persecution for His followers. He said, “If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:19). Furthermore, He said, “But the word that is written in their Law must be fulfilled: ‘They hated me without a cause’” (John 15:25). Most interpreters believe Jesus was citing this very verse when making His remarks.

Context Summary
Psalm 35:19–28 is the last of three phases of this psalm, each expressing variations of the same basic themes. David pleads with the Lord for vindication. He prays for deliverance from his enemies, asking God to put them to shame. The psalm concludes with a call for those who support David to rejoice, and to worship God. David promises to constantly praise and honor the Lord.

Verse 20. For they do not speak peace,but against those who are quiet in the landthey devise words of deceit.

Earlier verses noted the idea of enemies using lies and invented accusations (Psalm 35:11). That was in the context of attacks on David, himself (Psalm 35:12–16). Here, David describes the same foes as raising false charges against peaceful people. Though many enemies persecuted David, others in Israel supported him. Here, these are portrayed as quiet people, who honored the Lord and led righteous lives.

In times where many ignored God’s will and followed evil leaders (2 Samuel 15:13–14), those who lived in peace and followed God (Lamentations 3:26; Romans 12:18) were a righteous remnant of what Israel was meant to be. Throughout Israel’s long history the Lord always preserved at least a handful of those who truly honored Him. Elijah thought he was the only one left, telling God, “I have been very jealous for the LORD, the God of hosts. For the people of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword, and I, even I only, am left, and they seek my life, to take it away” (1 Kings 19:10). However, the Lord responded: “Yet I will leave seven thousand in Israel [a remnant], all the knees that have not bowed to Baal, and every mouth that has not kissed him” (1 Kings 19:18).

Verse 21. They open wide their mouths against me;they say, “Aha, Aha!Our eyes have seen it!”

David’s enemies lied and invented false accusations (Psalm 35:11–16). They claimed to have seen him commit a crime or moral failure. The word translated “aha!” is he’āh’ and is used for emphasis (Psalm 35:25), much like a modern person making a sarcastic laughing sound. In this case, the liars who attack David say something to the effect of “Hah! We saw him do it!” Of course, they saw no such thing.

These wicked slanderers resemble the false witnesses who testified against Jesus. They, too, were deceitful and depraved (Proverbs 6:16–19). Those who make up lies to harm others follow the lead of the Devil (Exodus 20:16). The religious leaders who plotted to kill Jesus thought of themselves as children of Abraham, founder of the Hebrew people. Jesus corrected them, saying, “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies” (John 8:44).

Revelation 21:8 places “liar” in the category of sins which marks an unbeliever. A person whose life is characterized by dishonesty or deception—and especially with slander of others—proves they live in opposition to God and His will. The same fate is ascribed to those defined as cowardly, the faithless, the detestable, murderers, the sexually immoral, sorcerers, and idolaters; all of whom will be in the lake of fire.

Verse 22. You have seen, O Lord; be not silent!O Lord, be not far from me!

When the unbelieving world invents lies and slander, it’s comforting to know that God is not fooled (Hebrews 4:13). David rested assured that the Lord has seen the evil actions and words which unrighteous people wielded against him (Psalm 35:19–21). Every believer can rest in that same comfort: God sees what is happening. No one lifts a finger against a believer without the Lord’s awareness of it (Matthew 10:29–31). God’s “closeness” in these moments implies His presence and assurance.

Early in Israel’s history, God saw their suffering in Egypt. He said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings” (Exodus 3:7). He also planned to act. “I have come down to deliver them out of the hand of the Egyptians,” He said (Exodus 3:8).

As in earlier verses, David asks the Lord to work against his enemies and not be silent. When Stephen was being martyred, he looked up and saw “the Son of Man standing at the right hand of God” (Acts 7:56). Obviously, the Lord was watching what was unfolding. He was ready to receive Stephen into His presence. The Lord’s all-seeing eyes should be dreaded by the wicked but treasured by the righteous.

Verse 23. Awake and rouse yourself for my vindication,for my cause, my God and my Lord!

David calls upon the Lord to take swift action and vindicate him. David’s enemies had been gloating over their presumed victory. They thought they could damage his reputation by accusing him of false crimes. But David knew he was innocent, and he trusted the Lord to clear his name (Psalm 35:19–21). Here, David calls on God, in personal terms. His perception of the Lord was not distant, but intimate. David knew the Lord saw both his enemies’ wicked deeds and his own innocence. This made him confident that God would ultimately prove him correct: to “vindicate” David (Psalm 35:24).

The request for God to “awake” is not meant as a literal reference to sleep (Judges 5:12; Joel 1:5). The imagery is part of a figure of speech asking someone to move from inaction to action (Psalm 44:23; 108:2; Matthew 24:42).

A believer’s prayer should always be like that of a child who is intimately connected to their father. Paul tells the Galatian believers that they received the Spirit of His Son into their hearts, crying, “Abba! Father!” (Galatians 4:6). The name “Abba” reflects the simple cry of a young child, and it could be translated “Dad!” or “Daddy!” Believers can address God as their Father and believe that as a loving Father He will always hear their prayers and do what is best for them (Romans 8:15).

Verse 24. Vindicate me, O Lord, my God,according to your righteousness,and let them not rejoice over me!

David is keenly aware that his enemies would celebrate if he were disgraced (Psalm 35:11–16). Therefore, he prays again, asking his Lord and God (Psalm 35:23) to “vindicate” him. The Hebrew word here simply refers to judgment. It is clear, though, that David is asking God to judge in his favor. To vindicate is “to justify, prove correct, absolve from blame.” David is praying that the Lord would make it clear, to all, that these accusations are false. Earlier references in the same psalm referred to literal battle (Psalm 35:1–10). Part of the “vindication” David seeks is worldly victory, as a sign that God is with him.

The context for this intervention is God’s righteous character. Because the Lord is righteous—true, moral, and good—He will not allow the wicked to go unpunished (Proverbs 11:21; Numbers 14:18). Nor will he let His people suffer disgrace without it being avenged (Deuteronomy 32:35). One day, the Lord will descend from heaven with His mighty angels and execute eternal destruction on the wicked. At that time, He will be glorified in His people (2 Thessalonians 1:5–10).

Unbelievers nailed Jesus to a cross, but God vindicated Him by raising Him from the dead to sit at His right hand in glory (Acts 5:30–31). When He comes to earth again, Christ will wear a crown and brandish a sword used to utterly defeat His enemies (Revelation 19:11–16). God is too righteous to allow the wicked to rejoice over His wrongfully maligned people—they may think they are “getting away with it,” for now, but their fate is only delayed (2 Peter 3:4, 10).

Verse 25. Let them not say in their hearts,”Aha, our heart ‘s desire!”Let them not say, “We have swallowed him up.”

As he continues his prayer, David again asks the Lord to prevent his enemies from obtaining their wicked desire. In this case, that quest is to see David destroyed by lies (Psalm 35:11–24) and even to be killed (Psalm 35:1–10).

The word “Aha!” comes from the Hebrew he’āh’ and is used as a cry of emphasis (Psalm 35:21). The celebration David imagines from his enemies is much like saying “Hah! We got what we wanted!” These foes were consumed with a desire to ruin David, but he believed God would thwart that effort.

The phrase “swallowed up” implies something being totally overwhelmed and covered (Numbers 16:32; Isaiah 25:8; 2 Corinthians 5:4). David’s enemies may think they can overwhelm him like a predator gulping down a tiny animal. Yet David knows it is God who can “swallow up” these wicked people. David’s foes were fighting a losing battle. God had chosen David to be king over all Israel (1 Samuel 16:13).

The wicked men who crucified Jesus must have thought they had seen the last of Him. But three days later, God raised Jesus from the dead (Galatians 1:1; 1 Peter 1:21). Jesus lives forever, and someday He will rule the nations from the throne of His father David. The enemies of God and His people may gloat for a moment, but ultimately every knee will bow and “every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).

Verse 26. Let them be put to shame and disappointed altogetherwho rejoice at my calamity!Let them be clothed with shame and dishonorwho magnify themselves against me!

Again, David asks the Lord to put his enemies to shame (Psalm 35:4) and completely disappoint them. They want David to be killed and disgraced (Psalm 35:11–16). David longs to be vindicated so clearly that his enemies will be humiliated for what they have attempted to do. They have been hoping for David’s reputation to be shattered and his life to end; David prays these foes will be disappointed and unable to celebrate his downfall.

This is one of the “imprecatory psalms,” or “imprecatory prayers,” which call for God’s active, immediate judgment on wicked people. While it’s tempting to claim that David is merely looking forward to God’s eternal judgment, or merely stating God’s distaste for sin, there’s no question his songs are active requests that God act against his enemies. It should also be noted that Paul considered false preaching about salvation so offensive that he announced: “If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Galatians 1:8, 9).

In David’s spiritual context, and his era, use of imprecatory prayer made sense. God was using the earthly nation of Israel as His means to bring about salvation. But for Christians who are saved by grace, this is not an approach we are meant to take. Now that Christ’s sacrifice is accomplished, we should not pray for judgment on the wicked, but pray for their salvation (Matthew 5:44–48; Luke 6:27–38). Vengeance belongs to the Lord (Romans 12:17–21), and He will execute judgment in due time (John 3:36).

Verse 27. Let those who delight in my righteousnessshout for joy and be gladand say evermore,”Great is the Lord,who delights in the welfare of his servant!”

Prior verses included some of David’s “imprecatory prayers:” requests for God to actively, immediately judge his enemies. For the man anointed to lead God’s chosen people, in an earthly nation meant to produce the Messiah, these types of prayers made a certain amount of sense. That does not mean that Christians, today, are expected to pray for their enemies’ immediate destruction (John 18:36; Matthew 5:44–48). Instead, we’re to note that God will enact vengeance in His own time and leave it at that (Romans 12:17–21).

After those harsh words, David’s psalm ends on a positive note. David has recently asked God to prevent his enemies from celebrating his demise; in contrast, he asks the Lord to cause those who love David to “shout for joy and be glad.” Not everyone in Israel opposed David; many hoped he would be vindicated. Trusting in the Lord to prove him blameless (Psalm 35:23–24), David anticipates a great swell of joy in the hearts of those who sided with him.

However, David is not asking for his allies to glory in him. He wants them to ascribe glory to God, praising Him for what His deliverance of David implies. Although the Lord appointed David to rule as king over all Israel (1 Samuel 16:13), David perceived himself as the Lord’s servant. Such humility characterized the apostle Paul. In his letter to the Philippians, he identified himself and Timothy as “servants of Christ Jesus” (Philippians 1:1). The temptation exists today among believers to think of themselves as “important figures” in the spiritual world, or even to see God as their servant. Instead, believers should all humbly see ourselves as God’s servants and endeavor to glorify Him.

Verse 28.Then my tongue shall tell of your righteousnessand of your praise all the day long.

Believing the Lord would vindicate him and put his enemies to shame, David resolves to broadcast the Lord’s righteousness and to praise Him continually. David does not respond to suffering and persecution with complaint or regret; he anticipates that the Lord will make all things right. Before the matter is settled, David already has it in his mind to tell others how the Lord acted righteously on his behalf, and that he would praise God continually.

The apostle Peter encourages persecuted Hebrew Christians to look beyond their suffering and joyfully anticipate the victorious conclusion. He writes: “in this you rejoice, though now for a little while, if necessary, you have grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire— may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:6–7). No wonder Paul exhorts believers to “rejoice always, pray without ceasing, and give thanks in all circumstances” (1 Thessalonians 5:16–18)!

End of Psalm 35

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