Psalm 35:10
All my bones will exclaim, "Who is like You, O LORD, who delivers the afflicted from the aggressor, the poor and needy from the robber?"
My whole being
The phrase "my whole being" in Psalm 35:10 from the Berean Standard Bible reflects the Hebrew word "נַפְשִׁי" (nafshi), which is often translated as "soul" or "life." This term encompasses the entirety of one's existence, including the physical, emotional, and spiritual aspects. In the context of the psalm, it signifies a deep, all-encompassing response to God's deliverance. The psalmist is expressing that every part of his being is involved in praising God, highlighting the totality of his gratitude and dependence on the Lord. This reflects a holistic approach to worship, where every aspect of life is dedicated to God.

will exclaim
The phrase "will exclaim" comes from the Hebrew root "אָמַר" (amar), which means to say, speak, or declare. In this context, it conveys a spontaneous and enthusiastic outburst of praise. The psalmist is not merely speaking; he is proclaiming with fervor and conviction. This expression of praise is not a quiet or reserved acknowledgment but a loud and public declaration of God's goodness and faithfulness. It underscores the idea that true gratitude and recognition of God's works naturally lead to vocal and heartfelt praise.

Who is like You, O LORD?
This rhetorical question, "Who is like You, O LORD?" is a profound declaration of God's uniqueness and incomparability. The Hebrew word "מִי" (mi) means "who," and it is used here to emphasize that there is no one else like the LORD (Yahweh). This phrase is a common motif in the Old Testament, often used to highlight God's unparalleled power, holiness, and love. It serves as a reminder of God's sovereignty and the futility of comparing Him to any other being or deity. The psalmist is acknowledging that God's attributes and actions are beyond human comprehension and unmatched by any other.

He who delivers the poor
The phrase "He who delivers the poor" reflects God's character as a defender and savior of the marginalized and oppressed. The Hebrew word for "delivers" is "יָשַׁע" (yasha), which means to save or rescue. This term is often associated with God's intervention in times of trouble. The "poor" (עָנִי, ani) refers to those who are afflicted, humble, or in need. This part of the verse highlights God's compassion and justice, emphasizing that He is actively involved in the lives of those who are vulnerable. It reassures believers that God is attentive to their struggles and is committed to their deliverance.

from those too strong for them
The phrase "from those too strong for them" indicates the overwhelming power and influence of the oppressors. The Hebrew word "חָזָק" (chazaq) means strong or mighty, and it is used here to describe the adversaries who are beyond the ability of the poor to resist. This part of the verse underscores the reality of human limitations and the need for divine intervention. It serves as a reminder that, while believers may face formidable challenges, God's strength is greater than any earthly power. The psalmist is expressing confidence that God will protect and deliver His people from those who seek to harm them.

the poor and needy
The repetition of "the poor and needy" emphasizes God's special concern for those who are disadvantaged. The Hebrew words "עָנִי" (ani) and "אֶבְיוֹן" (evyon) are often used together to describe individuals who are economically and socially vulnerable. This repetition reinforces the message that God is attentive to the cries of the oppressed and is committed to their welfare. It highlights the biblical theme of God's preferential option for the poor, reminding believers of their responsibility to care for those in need and to trust in God's provision and justice.

from those who rob them
The phrase "from those who rob them" points to the injustice and exploitation faced by the poor. The Hebrew word "גָּזַל" (gazal) means to rob or plunder, indicating a forceful and unjust taking of what belongs to another. This part of the verse acknowledges the reality of oppression and the suffering it causes. It serves as a call to action for believers to stand against injustice and to advocate for the rights of the vulnerable. The psalmist's confidence in God's deliverance from such oppression is a powerful reminder of God's commitment to justice and righteousness.

Persons / Places / Events
1. David
Traditionally attributed as the author of Psalm 35, David is expressing his reliance on God for deliverance from his enemies.

2. The LORD (Yahweh)
The central figure in this verse, Yahweh is depicted as the unparalleled deliverer and protector of the afflicted.

3. The Afflicted
Represents those who are oppressed or suffering, seeking God's intervention.

4. The Oppressor
The one who is too strong for the afflicted, symbolizing any force or person that causes harm or injustice.

5. The Poor and Needy
Those who are vulnerable and in need of God's protection and justice.
Teaching Points
God's Unparalleled Nature
Recognize and worship God for His unique ability to deliver and protect.

Dependence on Divine Deliverance
Trust in God's power to rescue us from situations where we feel overwhelmed or oppressed.

Advocacy for the Vulnerable
As followers of Christ, we are called to support and defend the poor and needy, reflecting God's heart for justice.

Praise in Adversity
Even in difficult times, let our whole being, like David's "bones," praise God for His faithfulness and deliverance.

Spiritual Warfare
Acknowledge the spiritual battles we face and rely on God's strength to overcome forces too strong for us alone.
Bible Study Questions
1. How does recognizing God's unique ability to deliver influence your daily trust in Him?

2. In what ways can you advocate for the poor and needy in your community, reflecting God's heart as described in Psalm 35:10?

3. Can you identify a time when you felt overwhelmed by an "oppressor"? How did you see God's deliverance in that situation?

4. How does the theme of God's deliverance in Psalm 35:10 connect with the New Testament teachings on spiritual warfare?

5. Reflect on a personal experience where you praised God in adversity. How did this impact your faith and perspective?
Connections to Other Scriptures
Exodus 15:11
This verse echoes the sentiment of God's uniqueness and power, similar to the exclamation in Psalm 35:10.

Isaiah 41:10
Offers reassurance of God's support and deliverance, aligning with the theme of God rescuing the afflicted.

Luke 1:49
Mary's Magnificat praises God's mighty deeds, paralleling the acknowledgment of God's deliverance in Psalm 35:10.

2 Corinthians 12:9
Paul's declaration of God's strength in weakness connects to the theme of God delivering the afflicted from overpowering forces.
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
Life's JoyW. Birch:Psalm 35:9-10
People
David, Psalmist
Places
Jerusalem
Topics
Afflicted, Bones, Deliverest, Delivering, Delivers, Despoils, Goods, Hands, Needy, O, Plunderer, Poor, Rescue, Rob, Robbeth, Robs, Saviour, Spoileth, Strong, Stronger, Takes, Weak, Yea, Yes
Dictionary of Bible Themes
Psalm 35:10

     1330   God, the provider
     5137   bones
     5449   poverty, remedies
     5450   poverty, spiritual
     5480   protection
     5888   inferiority
     6738   rescue
     8792   oppression, God's attitude

Psalm 35:4-10

     5830   delight

Psalm 35:9-10

     8352   thankfulness

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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