Psalm 35 – A Detailed Explanation
Introduction and Context
Psalm 35 is a passionate prayer for deliverance, reflecting the inner turmoil of a person under relentless attack. Traditionally ascribed to David, it is written in the first person, and stands as one of the most vivid imprecatory psalms in the Psalter. It exhibits elements of both personal lament and judicial plea, where the psalmist calls upon God as a divine warrior and judge.
In the broader historical and theological context, early Jewish and Christian commentators viewed this psalm as both a reflection of David’s struggles and a typological anticipation of the sufferings of Christ or the righteous servant.
Structure and Themes
Psalm 35 may be divided into three main sections:
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Verses 1–10 – Plea for God's Intervention
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Verses 11–18 – Recounting of Injustice and Betrayal
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Verses 19–28 – Appeal for Vindication and Praise
Verses 1–10: Plea for Divine Warfare
“Contend, O Lord, with those who contend with me; fight against those who fight against me.”
This section opens with strong martial language. The psalmist asks God to act as a divine warrior — to take up shield and buckler, draw out the spear, and rise in defense. The imagery draws on Exodus traditions, where Yahweh is portrayed as fighting for Israel (cf. Exodus 14:14). Scholars like Artur Weiser (1955) and Hans-Joachim Kraus (1972) highlighted this as a foundational appeal to covenant loyalty — the psalmist, being innocent, appeals to the God of justice.
The call to shame and confusion upon enemies echoes similar language in the prophetic books and laments, designed not as personal revenge but as a plea for justice under God's reign.
Verses 11–18: A Bitter Record of Betrayal
“Malicious witnesses rise up; they ask me things that I do not know. They repay me evil for good.”
The tone here becomes more intimate and sorrowful. The psalmist recounts how former companions or those he once treated with kindness have turned against him. He mourned and fasted for them in their distress, yet they respond with mockery. This deepens the emotional weight — the betrayal is not by distant foes but by those once within the psalmist’s circle.
In pre-1991 exegesis, commentators like Charles Spurgeon (in The Treasury of David) saw this as a foreshadowing of Christ's suffering at the hands of those He loved. Others, like John Calvin, interpreted it as an example of how the righteous may suffer unjustly, yet must leave vindication to God.
The psalmist's suffering is presented not as a result of guilt, but of unprovoked hostility, turning his complaint into a cry for divine justice.
Verses 19–28: Final Appeal and Vow of Praise
“Let not those rejoice over me who are wrongfully my foes.”
This section is a concluding plea for God not to allow unjust enemies to triumph. It reflects both desperation and confidence in divine intervention. The enemies are portrayed as deceitful and scheming, using mockery and slander — possibly even in a legal or public setting.
The repeated plea — “Let them be put to shame” — is not vindictive, but rooted in the ancient Near Eastern understanding of honor and disgrace. In a culture where public honor meant social survival, the psalmist's request is for the restoration of justice and reputation.
The psalm closes with a vow to praise — “And my tongue shall speak of your righteousness and of your praise all the day long.” This vow is common in the Psalter and reflects a theology in which deliverance leads to testimony, and personal salvation becomes a communal witness.
Theological Reflections (Pre-1991)
By the late 20th century, scholarship increasingly recognized the emotional and literary complexity of Psalm 35. Though earlier interpreters often spiritualized or typologized the psalm (especially in Christian tradition), newer historical-critical approaches emphasized:
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Innocence of the sufferer: The psalm is not about vengeance but about justice.
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Legal overtones: Several scholars (e.g., Gerhard von Rad) noted the judicial language — the psalmist is like a plaintiff in a divine courtroom.
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Liturgical use: Some have suggested this was used in personal or public prayer settings, especially in times of persecution or slander.
Furthermore, feminist and liberation theologians, emerging in the 1970s and 80s, began to read such psalms as articulations of marginalized voices seeking justice — not through violence, but through divine advocacy.
Use in Worship and Tradition
In Jewish liturgy, Psalm 35 is rarely used in formal prayer but is sometimes read during times of distress or personal attack.
In Christian tradition, particularly pre-Vatican II Catholicism and early Protestant piety, it was seen as a spiritual warfare psalm — a prayer for protection against the devil and evil forces. Verses were occasionally included in personal prayers or used in liturgical hours.
However, by the late 20th century, many liturgical reforms (e.g., in the Catholic Liturgy of the Hours) removed some of the harsher imprecatory verses due to concerns over their compatibility with New Testament teachings on forgiveness.
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