Psalm 35:5
May they be like chaff in the wind, as the angel of the LORD drives them away.
May they be like chaff
The term "chaff" refers to the husks and straw removed from grain during threshing. In the Hebrew context, "chaff" (Hebrew: מֹץ, mots) symbolizes worthlessness and impermanence. In ancient agricultural societies, chaff was considered useless and was easily blown away by the wind. This imagery is used throughout Scripture to depict the fate of the wicked, contrasting their fleeting existence with the enduring righteousness of the faithful. The psalmist's invocation for his enemies to become like chaff underscores a desire for their plans and power to be rendered ineffective and transient.

in the wind
The "wind" (Hebrew: רוּחַ, ruach) in biblical literature often represents the power and presence of God, as well as the transitory nature of human endeavors. The wind's ability to scatter chaff effortlessly highlights the ease with which God can dismantle the schemes of the wicked. This phrase emphasizes the divine intervention that the psalmist seeks, trusting that God will disperse his enemies as easily as the wind carries away chaff.

as the angel of the LORD
The "angel of the LORD" (Hebrew: מַלְאַךְ יְהוָה, mal'akh YHWH) is a significant figure in the Old Testament, often representing God's direct intervention in human affairs. This angel is sometimes seen as a theophany, a manifestation of God Himself, bringing divine judgment or deliverance. By invoking the angel of the LORD, the psalmist appeals to a powerful, divine agent to act on his behalf, ensuring that his enemies are not only scattered but also judged by God's righteous standard.

drives them away
The phrase "drives them away" (Hebrew: דָּחָה, dakhah) conveys a forceful removal or expulsion. In the context of this psalm, it reflects the psalmist's plea for God to actively intervene against his adversaries, ensuring their defeat and dispersion. This action is not merely passive but involves a deliberate and powerful act of God, reinforcing the theme of divine justice and protection for those who seek refuge in Him.

Persons / Places / Events
1. David
The author of Psalm 35, David is seeking God's intervention against his enemies. He is a central figure in the Old Testament, known for his deep relationship with God and his role as the second king of Israel.

2. Enemies of David
The adversaries against whom David is praying. They represent those who unjustly oppose the righteous.

3. Angel of the LORD
A divine messenger often seen as a representation of God's presence and power. In this context, the angel is an agent of divine justice.

4. Chaff
A metaphor for worthlessness and instability, chaff is the husk separated from grain during threshing, easily blown away by the wind.

5. Wind
Symbolizes the power and judgment of God, capable of dispersing the wicked like chaff.
Teaching Points
Divine Justice
God is just and will ultimately deal with the wicked. Believers can trust in His righteous judgment rather than seeking personal vengeance.

The Power of Prayer
David's prayer is a model for believers to bring their struggles and adversaries before God, trusting Him to act on their behalf.

The Transience of the Wicked
Like chaff, the wicked may seem powerful temporarily, but their end is instability and destruction. Believers should focus on eternal values.

God's Protection
The angel of the LORD represents God's active protection over His people. Believers can find comfort in knowing God is their defender.

The Importance of Righteous Living
In contrast to the wicked, the righteous are stable and secure. Believers are called to live lives that reflect God's righteousness.
Bible Study Questions
1. How does the imagery of chaff in Psalm 35:5 help us understand the fate of the wicked?

2. In what ways can we see the role of the "angel of the LORD" as a source of comfort and assurance in our lives today?

3. How does the concept of divine justice in Psalm 35:5 encourage us to respond to personal injustices we face?

4. What are some practical ways we can focus on eternal values rather than temporary power or success?

5. How can we apply the lessons from David's prayer in Psalm 35 to our own prayer life, especially when dealing with adversaries?
Connections to Other Scriptures
Psalm 1:4
This verse contrasts the righteous with the wicked, describing the wicked as chaff blown away by the wind, similar to the imagery in Psalm 35:5.

Isaiah 17:13
This passage also uses the imagery of chaff and wind to describe the fate of nations that oppose God.

Matthew 3:12
John the Baptist uses the imagery of chaff to describe the separation of the righteous from the wicked at the final judgment.
Battle and VictoryC. Short Psalm 35:1-10
A Hard Case - a Very Hard One - Laid Before GodC. Clemance Psalm 35:1-28
The Flesh and the SpiritW. Forsyth Psalm 35:1-28
People
David, Psalmist
Places
Jerusalem
Topics
Angel, Chaff, Chase, Drive, Driving, Dust, Flight, Grain, Messenger, Thrusting, Wind
Dictionary of Bible Themes
Psalm 35:4-6

     4113   angels, agents of judgment

Psalm 35:4-10

     5830   delight

Psalm 35:5-6

     4812   darkness, God's judgment

Library
Specific References to Prophecy in the Gospels
20. But, if it does not weary you, let the point out as briefly as possible, specific references to prophecy in the Gospels, that those who are being instructed in the first elements of the faith may have these testimonies written on their hearts, lest any doubt concerning the things which they believe should at any time take them by surprise. We are told in the Gospel that Judas, one of Christ's friends and associates at table, betrayed Him. Let the show you how this is foretold in the Psalms: "He
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

Historical Summary and Chronological Tables.
a.d. 340. Birth of St. Ambrose (probably at Trèves), youngest son of Ambrose, Prefect of the Gauls. Constantine II. killed at Aquileia. Death of Eusebius. 341. Seventh Council of Antioch. Second exile of St. Athanasius. 343. Photinus begins teaching his heresy. 347. Birth of St. John Chrysostom. Council of Sardica. St. Athanasius restored. 348. Birth of Prudentius the Christian poet. 349. Synod of Sirmium against Photinus. 350. Death of the Emperor Constans. St. Hilary, Bishop of Poitiers.
St. Ambrose—Works and Letters of St. Ambrose

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other
Thomas Watson—The Ten Commandments

Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord
St. Thomas Aquinas—On Prayer and The Contemplative Life

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where
Abraham Kuyper—The Work of the Holy Spirit

Opposition to Messiah Unreasonable
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD , and against His Anointed, saying, Let us break their bands asunder, and cast away their cords from us. I t is generally admitted, that the institutes of Christianity, as contained in the New Testament, do at least exhibit a beautiful and salutary system of morals; and that a sincere compliance with the precepts of our Lord and His apostles,
John Newton—Messiah Vol. 2

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best
Thomas Traherne—Centuries of Meditations

Concerning Persecution
Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven. Matthew 5:10 We are now come to the last beatitude: Blessed are they which are persecuted . . '. Our Lord Christ would have us reckon the cost. Which of you intending to build a tower sitteth not down first and counteth the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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