Psalm 35 (34):5Meaning & Commentary from the Church Fathers

And what of those who remain steadfast? Not everyone succumbs to doubt and turns away from faith; many strive to advance in their journey, many hold within them the desire to continue, and although they may not always put it into action, they nurture it and create the circumstances to bring it forth. What is the consequence of this? They shall be like chaff before the breeze (Psalms 34:5). The wicked are not akin to this; rather, they resemble the chaff driven by the wind from the surface of the earth. The wind symbolizes temptation, while the chaff represents the wicked. When temptation arises, the chaff is lifted; it neither withstands nor resists. Let them resemble chaff before the breeze, and let the angel of the Lord stir them up.

The prophet employs this metaphor in the opening psalm, stating that the ungodly are not like this; rather, they are like chaff that the wind drives away from the surface of the ground (Psalm 1:4).

May they be like dust carried away by the wind. The speaker expresses a desire for his adversaries to be scattered like the fine particles that the wind disperses, echoing the words from the first psalm: "Not so the wicked, not so, but like chaff which the wind drives away" (Ps. 1:4). Cyril interprets this prophecy as being realized in the fate of the Jews, of whom it is declared, "I will scatter them to every wind" (Ezek. 12:14). They did not remain in their towns and villages; instead, they became disbursed, living as strangers and temporary inhabitants, facing persecution everywhere. Thus, they must resemble that dust easily stirred by every breeze. The Lord's angel brings disdain upon them; this implies that the angel should act as both a punisher and an insult to them.

Profitable affliction The ashes, being a substance derived from the earth, exist in a form that is as light and dispersed as possible, not remaining grounded by the winds but instead soaring into the atmosphere. Similarly, the inclinations of the unrighteous: once the truth's call reaches them, they are lifted from their earthly sins and, aided by the Lord, guided towards divine righteousness. Consequently, the verse implores for the wicked: that through their safe perfection, they might achieve eternal life in the heavens. When we refer to an angel, we signify the messenger of the highest virtue, through whom God's directives are enacted. This angel will afflict the transformed, so that the gift of humility may lead them to their heavenly homeland. This affliction, nonetheless, is beneficial, as it is sought after as a significant blessing.

They will not only withdraw in defeat, but they will be compelled to flee and will be dispersed in various places, much like ashes or dust that the wind disperses quickly and eagerly in different directions. This rapid scattering is intensified by the Hebrew text’s use of spittle instead of ashes, which represents the lightest form of ashes composed of the smallest and finest particles. Furthermore, instead of the elemental wind, the Angel of the Lord is invoked here, embodying the living Spirit who is incomparably stronger and more tangible than any breeze. It is as if it is stating that they are like the lightest dust, easily carried by any wind; yet this wind will not simply be a common breeze, but the Angel of the Lord who inflicts wounds. Following this, a fourth point is introduced:

The godless Jews were dispersed like chaff across the cosmos in the wake of divine judgment. The angel represents the one who expelled them from the sacred city of Jerusalem, and they are filled with grief, as they are reviled everywhere.