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Psalms 35

1

Plead my cause, O Lord, with them that strive with me: fight against them that fight against me.

2

Take hold of shield and buckler, and stand up for mine help.

3

Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.

4

Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.

5

Let them be as chaff before the wind: and let the angel of the Lord chase them.

6

Let their way be dark and slippery: and let the angel of the Lord persecute them.

7

For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.

8

Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.

9

And my soul shall be joyful in the Lord: it shall rejoice in his salvation.

10

All my bones shall say, Lord, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?

1
11

False witnesses did rise up; they laid to my charge things that I knew not.

12

They rewarded me evil for good to the spoiling of my soul.

13

But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.

14

I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

15

But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:

16

With hypocritical mockers in feasts, they gnashed upon me with their teeth.

17

Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.

1
18

I will give thee thanks in the great congregation: I will praise thee among much people.

19

Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.

20

For they speak not peace: but they devise deceitful matters against them that are quiet in the land.

21

Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.

22

This thou hast seen, O Lord: keep not silence: O Lord, be not far from me.

23

Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.

24

Judge me, O Lord my God, according to thy righteousness; and let them not rejoice over me.

25

Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.

26

Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.

27

Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant.

28

And my tongue shall speak of thy righteousness and of thy praise all the day long.

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Psalms 35

Psalm 35 is a lament with imprecations expressing urgent plea for divine protection against unjust persecution and betrayal, exemplifying the theological concerns of Book 2. The psalmist employs vivid imagery and direct address to God, establishing the intimate dialogue between worshiper and the divine that characterizes the psalmic tradition. The theological assertions center on God's character as both judge and redeemer, creating a comprehensive vision of divine justice and mercy integrated with human experience. The psalm reflects on both personal circumstance and communal identity, suggesting that individual faith finds validation through shared experience with the covenant community. The liturgical context indicates this psalm's function in worship where personal piety integrates with communal celebration of God's acts and attributes. The concluding movement typically affirms confidence in God's faithfulness, exemplifying the psalmic pattern of transformation through prayer and remembrance of divine acts throughout history.

Psalms 35:1

The psalmist opens with an urgent petition to God to contend with those who contend with him and to fight against those who fight against him. The verbs 'contend' and 'fight' suggest a legal and martial dimension, positioning God as both advocate in court and warrior on behalf of the faithful. This opening establishes that the psalmist faces not merely personal conflict but opposition that requires God's active intervention at both judicial and cosmic levels. The repetition of the verbs emphasizes the urgency and the expectation that God will assume the psalmist's role as defender. The psalm appears designed for performance by one facing organized opposition or court proceedings.

Psalms 35:2

The psalmist appeals to God to take up shield and armor and rise to his aid, employing the imagery of military preparation and divine warrior theology. The verbs 'take' and 'rise' suggest that God moves from stillness into action on behalf of the threatened psalmist. The reference to shield and armor invokes both protection and offensive capability, suggesting that God's intervention will be comprehensive and powerful. This verse emphasizes that the psalmist's safety depends entirely on God's willingness to engage in active struggle. The military metaphor positions the situation as a cosmic conflict where God's intervention determines the outcome.

Psalms 35:3

The psalmist appeals to God to draw the spear and bar the way against his pursuers, expressing the desire that God would place himself between the psalmist and those who threaten him. The image of barring the way suggests God as a physical barrier preventing enemies from reaching their target. The verb 'say to my soul' emphasizes that the psalmist seeks not merely physical protection but the assurance that comes from hearing God's promise of salvation. This verse moves from petition to the desired outcome: the psalmist will hear God's word declaring 'I am your salvation.' The promise of salvation addresses both the external threat and the internal anxiety that accompanies persecution.

Psalms 35:4

The psalmist calls for the shame and dishonor of those who seek his harm, asking that they be turned back and confused. The verse employs imprecatory language, calling down judgment and reversal on the enemies. The phrase 'turned back and confused' suggests both military defeat and the psychological disorientation of those whose plans are frustrated. The psalmist's prayer is not for mere harm but for reversal: those who pursue justice against him will themselves experience dishonor. The verse reflects the understanding that those who pursue wickedness inevitably face defeat.

Psalms 35:5

The psalmist requests that the enemies be driven before God like chaff before the wind, with God's angel pursuing them. The image of chaff suggests the utter insignificance and worthlessness of the enemies when confronted by God's power. The verb 'pursue' suggests that God's angel does not merely deflect but actively drives the enemies away. The metaphor of wind power emphasizes that the enemies' destruction comes not from human force but from divine intervention. This verse suggests that when God acts, the enemies become as insignificant as chaff blown away by wind.

Psalms 35:6

The psalmist desires that the path of the enemies be dark and slippery, with God's angel pursuing them. The imagery of darkness and slipperiness suggests both moral blindness and practical hazard: the enemies cannot see their way forward and cannot maintain their footing. The repetition of the angel pursuing emphasizes the relentless divine pursuit. This verse suggests that God's judgment manifests as the reversal of the enemies' plans: the path they intended to travel becomes treacherous and impassable.

Psalms 35:7

The psalmist acknowledges that the enemies have hidden a net without cause and dug a pit to trap him without reason. The imagery of nets and pits suggests premeditated malice and deliberate attempts to ensnare and destroy. The phrase 'without cause' and 'without reason' emphasize that the psalmist has given no justification for such hostility, suggesting that the enmity is purely vicious. This verse establishes the context for the preceding imprecatory prayers: the psalmist faces opposition that is entirely unprovoked and deliberately designed to harm.

Psalms 35:8

The psalmist asks that destruction come upon the enemies unawares and that the net they set be caught by them instead. The verse employs the principle of poetic justice: those who dig pits shall fall into them, and those who set nets shall be caught in them. The phrase 'unawares' suggests that judgment will come suddenly and without warning. This verse demonstrates the theological principle that wickedness is self-defeating: the harm one intends for others ultimately ensnares the perpetrator.

Psalms 35:9

The psalmist declares that his soul will rejoice in the LORD and delight in God's salvation. The shift from imprecatory prayer to personal thanksgiving marks a turning point in the psalm. The verse suggests that the psalmist's confidence in God's judgment enables him to experience joy and delight even while still facing threats. The affirmation 'my soul will rejoice' indicates that interior joy is possible through trust in God, independent of external circumstances.

Psalms 35:10

The psalmist declares that all his bones will say 'LORD, who is like you, protecting the weak from those stronger than they and the poor from those who rob them?' The imagery of bones speaking suggests the entirety of the psalmist's being will participate in the acclamation of God's character. The question posed invites the assembly to recognize that God's justice is unique: God alone protects the vulnerable against overwhelming power. The verse positions God as the defender of those who lack earthly power.

Psalms 35:11

The psalmist laments that violent witnesses rise against him, asking him of things he does not know. The verse indicates that the psalmist faces false testimony and malicious accusations. The phrase 'things I do not know' suggests that the accusations are fabricated, that the enemies are inventing charges without basis. This verse reveals that the opposition is not merely personal animosity but involves formal accusation and character assassination through false witness.

Psalms 35:12

The psalmist recalls that the enemies have repaid him evil for good and isolation for his attempts at friendship. The verb 'repaid' suggests a deliberate reversal: where the psalmist offered goodness and companionship, the enemies offered cruelty and betrayal. This verse deepens the sense of injustice: the psalmist has not provoked the hostility through his own wickedness but rather has received evil in response to kindness. The contrast emphasizes the moral inversion: those acting virtuously face rejection from those whose hearts are bent on harm.

Psalms 35:13

The psalmist acknowledges that when the enemies were ill, he wore sackcloth and humbled himself with fasting, yet his prayer returned to his own breast. The verse reveals that the psalmist responded to the enemies' suffering with acts of penitence and intercession, treating their affliction as occasion for prayer. The phrase 'my prayer returned to my own breast' suggests that the psalmist's intercession on behalf of the enemies was not reciprocated: his prayers went unanswered, or worse, his kindness was spurned. This verse demonstrates the psalmist's attempt at reconciliation and compassion, which met with rejection.

Psalms 35:14

The psalmist describes how he conducted himself as though mourning for a friend or brother, bowing in sadness as if grieving for his mother. The imagery of profound grief suggests the depth of the psalmist's emotional investment in the relationship and his sorrow at the betrayal. The escalation of metaphors—friend, brother, mother—emphasizes the intimacy of what has been violated. This verse portrays the psalmist as deeply wounded not merely by hostility but by the betrayal of what had been close personal relationships.

Psalms 35:15

The psalmist laments that when he stumbled, the enemies gathered with malicious glee, striking him while he was on the ground. The image of gathering upon witnessing stumbling suggests predatory behavior: the enemies seize on the moment of weakness to attack. The phrase 'struck me... I did not know why' emphasizes the unexpected and unprovoked nature of the assault. This verse portrays the psalmist as genuinely wounded and vulnerable, subject to opportunistic attack from those he had treated with kindness.

Psalms 35:16

The psalmist describes the enemies as mockers and scoffers, gnashing their teeth against him. The imagery of gnashing teeth suggests both intense hostility and the gloating of those who anticipate their enemy's destruction. The mockery and scoffing suggest that the enemies treat the psalmist's suffering as occasion for ridicule and entertainment. This verse conveys the psychological cruelty of the opposition: not merely causing harm but deriding and mocking the victim.

Psalms 35:17

The psalmist appeals to God 'Lord, how long will you look on?' expressing the anxiety that God's intervention is delayed and questioning when divine justice will manifest. The verb 'look on' suggests passive observation, implying that God witnesses the persecution but has not yet intervened. The phrase 'how long' conveys the psalmist's sense that the suffering has extended beyond endurance. This verse articulates the profound struggle of faith: maintaining trust in God while experiencing the apparent delay or absence of divine intervention.

Psalms 35:18

The psalmist declares that he will give thanks to God before the great assembly and praise him among the crowd. The promise to give thanks positions the psalmist's vindication as not merely personal but public and communal. The reference to 'great assembly' and 'crowd' suggests that the psalmist's testimony will have public significance, and his deliverance will be witnessed by the entire community. The verse anticipates the moment of vindication and the public praise that will follow.

Psalms 35:19

The psalmist appeals that those who hate him without reason might not rejoice over him or wink at each other in triumph. The phrase 'without reason' reiterates that the psalmist has given no justification for the enmity. The request that the enemies not wink at each other suggests the psalmist seeks to prevent the satisfaction and collusion of those who work together toward his harm. This verse demonstrates that the psalmist's concern is not merely for his own vindication but for the prevention of the enemies' triumph.

Psalms 35:20

The psalmist indicates that the enemies do not speak peace but devise deceitful words against those who are quiet in the land. The phrase 'quiet in the land' suggests that the psalmist is not aggressive or bellicose but peaceful, making the unprovoked hostility all the more unjust. The reference to 'deceitful words' indicates that the enemies' assault is primarily through false speech and accusation rather than through direct force. This verse positions the psalmist as a peaceful person victimized by those who use deception as their weapon.

Psalms 35:21

The psalmist describes the enemies as opening their mouths wide against him, saying 'Aha! Aha! Our eyes have seen it!' The exclamation 'Aha! Aha!' suggests the gloating and triumphant acknowledgment of what the enemies perceive as the psalmist's fall. The phrase 'Our eyes have seen it' emphasizes that the enemies position themselves as witnesses to what they regard as the triumph of their opposition. This verse conveys the visible and audible hostility of the enemies, their public demonstration of malicious satisfaction.

Psalms 35:22

The psalmist appeals to God 'You have seen this, O LORD; do not be silent.' The verb 'seen' suggests that God has witnessed what the psalmist has endured, that divine observation is not in doubt. The plea 'do not be silent' echoes the earlier question of how long God will appear passive, urging God to move from observation to intervention. The psalmist does not deny God's awareness but appeals for God's action. This verse demonstrates that acknowledging God's omniscience does not satisfy the psalmist's need for active divine intervention.

Psalms 35:23

The psalmist appeals to God 'Awake and rise to my defense, my God and my Lord, for my vindication.' The verbs 'awake' and 'rise' suggest that God needs to be called to active engagement, though the psalmist understands that God's 'awakening' is figurative. The appeal to God as both 'my God and my Lord' emphasizes the fullness of the relationship and the propriety of the request. The phrase 'for my vindication' clarifies that the psalmist seeks not revenge but the restoration of his righteous status and honor.

Psalms 35:24

The psalmist appeals to God to judge him according to his righteousness and not allow the enemies to rejoice over him. The reference to 'righteousness' suggests that the psalmist is confident that his cause is just and that divine examination will confirm his innocence. The request that enemies not rejoice emphasizes the psalmist's desire that vindication would involve not merely his exoneration but the visible defeat and humiliation of those who wrongly opposed him.

Psalms 35:25

The psalmist begs that the enemies not say 'Aha! We have what we desired!' and not claim to have swallowed him up. The vivid language of 'swallowed him up' suggests that the enemies aim at complete destruction and the erasure of the psalmist. The psalmist's urgent prayer is that the moment of enemy triumph not be allowed to occur, that God will intervene before the enemies achieve their goals. This verse articulates the desperation of one who faces imminent destruction and depends entirely on God's intervention.

Psalms 35:26

The psalmist calls for the enemies to be ashamed and confounded together, and for those who rejoice in his calamity to be clothed with shame and dishonor. The double desire—that they be ashamed and clothed with shame—suggests emphatic prayer for the reversal of the enemies' anticipated triumph. The specific mention of shame and dishonor as their portion suggests that the psalmist expects God to visit judgment that will undo the enemies' plans entirely. This verse employs imprecatory language to express the desire that God's justice would manifest visibly.

Psalms 35:27

The psalmist desires that those who desire his vindication may shout for joy and say continually 'Great is the LORD, who delights in the prosperity of his servant.' The shift from addresses to God and the enemies to address the community suggests that the psalmist's vindication has broader significance for the faithful community. The affirmation that God 'delights in the prosperity of his servant' establishes that vindication and blessing are consistent with God's character and purposes. The verse invites the assembly to recognize that God's intervention on behalf of the persecuted reflects God's fundamental commitment to justice.

Psalms 35:28

The psalm concludes with the psalmist's declaration that his tongue will speak of God's righteousness and God's praise all day long. The commitment to speak of righteousness and praise establishes that the psalmist's response to vindication will be public witness and perpetual thanksgiving. The phrase 'all day long' emphasizes the constancy of this testimony. The psalm moves from desperate petition through acknowledgment of injustice to the commitment to lifelong praise. The concluding verse establishes that the ultimate fruit of vindication is not triumph over enemies but the magnification of God's righteous character.