Psalm 35:2
Take up Your shield and buckler; arise and come to my aid.
Take up Your shield and buckler
The phrase "Take up Your shield and buckler" calls upon God to assume a defensive posture, symbolizing protection and defense. In the Hebrew context, the word for "shield" (מָגֵן, magen) refers to a large protective shield used in battle, while "buckler" (צִנָּה, tsinnah) is a smaller, more maneuverable shield. This dual imagery emphasizes comprehensive protection, suggesting that God is both a formidable defense against large-scale threats and a nimble protector in close combat. Historically, shields were essential in ancient warfare, and their mention here underscores the psalmist's plea for divine intervention against adversaries. Theologically, this imagery reflects the belief in God as a warrior who fights on behalf of His people, a theme prevalent throughout the Old Testament.

arise and come to my aid
The call to "arise and come to my aid" is a plea for immediate and active intervention. The Hebrew verb for "arise" (קוּם, qum) conveys a sense of urgency and readiness, often used in contexts where God is called to action. This reflects the psalmist's deep trust in God's ability to respond swiftly to the cries of His people. The phrase "come to my aid" (לִישׁוּעָתִי, lishu'ati) is a direct appeal for salvation and assistance, highlighting the psalmist's reliance on divine help in times of distress. In the broader scriptural context, this plea is consistent with the recurring theme of God as a deliverer, one who rescues His faithful from peril. This verse, therefore, serves as a powerful reminder of the believer's dependence on God's strength and the assurance that He is ever-ready to defend and support those who call upon 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 King of Israel.

2. God
The divine protector whom David is calling upon for help. God is depicted as a warrior who defends His people.

3. Enemies
Though not named, these are the adversaries of David who are unjustly attacking him. They represent the forces of evil and opposition that believers may face.

4. Shield and Buckler
These are pieces of armor used for protection in battle. The shield is a larger protective device, while the buckler is a smaller, more maneuverable shield. They symbolize God's protection and defense.

5. Battle Imagery
The use of military terms reflects the spiritual and physical battles believers face, emphasizing the need for divine intervention.
Teaching Points
God as Protector
Believers can trust in God's protection in times of trouble. Just as David called upon God to be his shield and buckler, we too can seek His defense against our adversaries.

Spiritual Warfare
The Christian life involves spiritual battles. We must be prepared by relying on God's strength and protection, as symbolized by the shield and buckler.

Prayer for Deliverance
Like David, we should not hesitate to call upon God in prayer when facing challenges. Prayer is a powerful tool for seeking God's intervention.

Faith in Action
Trusting God involves active faith. We must believe that He will arise and come to our aid, even when circumstances seem dire.

God's Readiness to Help
God is always ready to assist His children. We should have confidence in His willingness and ability to protect us.
Bible Study Questions
1. How does the imagery of a shield and buckler enhance your understanding of God's protection in your life?

2. In what ways can you apply the concept of spiritual armor from Ephesians 6 to your daily battles?

3. Reflect on a time when you felt God "arise and come to your aid." How did that experience strengthen your faith?

4. How can you incorporate prayer for deliverance into your regular spiritual practices?

5. What steps can you take to remind yourself of God's readiness to help you in times of trouble?
Connections to Other Scriptures
Ephesians 6:10-18
This passage describes the Armor of God, which believers are encouraged to put on to stand against spiritual warfare. The shield of faith is particularly relevant, as it parallels the protective imagery in Psalm 35:2.

Exodus 14:14
This verse speaks of God fighting for His people, reinforcing the theme of divine protection and intervention.

2 Chronicles 20:15
This scripture reminds believers that the battle belongs to the Lord, echoing the reliance on God for deliverance seen in Psalm 35:2.
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
Aid, Arise, Breastplate, Buckler, Hold, Rise, Shield, Stand
Dictionary of Bible Themes
Psalm 34:22

     1315   God, as redeemer

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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