Psalm 35:22
O LORD, You have seen it; be not silent. O Lord, be not far from me.
You have seen it, O LORD
This phrase begins with a profound acknowledgment of God's omniscience. The Hebrew root for "seen" is "רָאָה" (ra'ah), which implies not just a passive observation but an active, discerning, and understanding gaze. In the context of ancient Israel, this acknowledgment would have been a comfort to the faithful, affirming that God is fully aware of the injustices and struggles faced by His people. The invocation of "O LORD" uses the sacred name "Yahweh," emphasizing a personal and covenantal relationship with God. This phrase reassures believers that nothing escapes God's notice, and He is intimately involved in the lives of His followers.

do not be silent
Here, the psalmist pleads for God to act. The Hebrew word for "silent" is "חָרַשׁ" (charash), which can mean to be silent or to be still. In the cultural and historical context of the psalm, silence from God could be perceived as inaction or indifference. The psalmist's plea is a call for divine intervention, reflecting a deep trust that God will not remain passive in the face of injustice. This phrase encourages believers to persist in prayer, trusting that God will respond in His perfect timing.

O Lord
The repetition of "O Lord" underscores the psalmist's earnestness and dependence on God. It is a reminder of the psalmist's humility and recognition of God's sovereignty. In the Hebrew text, this is "אֲדֹנָי" (Adonai), a title that conveys God's authority and lordship. This repetition serves to reinforce the psalmist's faith in God's power to deliver and vindicate.

be not far from me
This plea for God's presence reflects a deep yearning for divine closeness and support. The Hebrew root "רָחַק" (rachak) means to be distant or far away. In the ancient Near Eastern context, proximity to a deity was associated with favor and protection. The psalmist's request is a heartfelt appeal for God's nearness, which brings comfort and assurance. For believers today, this phrase is a reminder of the promise that God is always near to those who call on Him, providing strength and refuge in times of trouble.

Persons / Places / Events
1. David
The author of Psalm 35, David is expressing his plea for God's intervention against his adversaries. 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. The LORD (Yahweh)
The covenant name of God, emphasizing His eternal presence and faithfulness. David calls upon Yahweh to act on his behalf.

3. Adversaries
Though not named specifically in this verse, the context of Psalm 35 involves David's enemies who are unjustly attacking him. These adversaries represent those who oppose God's people.

4. The Psalmist's Distress
The event of David's distress and his cry for help is a recurring theme in the Psalms, reflecting the trials faced by believers.

5. Divine Justice
The overarching event is the appeal for divine justice, where David seeks God's intervention to uphold righteousness.
Teaching Points
God Sees and Knows
Trust that God is aware of our struggles and injustices. He is not distant or unaware of our circumstances.

Call Upon the Lord
In times of trouble, we should actively seek God's presence and intervention, just as David did.

Patience in God's Timing
Understand that God's response may not be immediate, but His timing is perfect. We must wait on the Lord with faith.

Righteousness and Justice
Uphold righteousness in our actions and trust God to bring justice, rather than seeking revenge ourselves.

God's Nearness
Remember that God is near to the brokenhearted and those who call upon Him in truth.
Bible Study Questions
1. How does David's plea in Psalm 35:22 reflect his relationship with God, and how can we cultivate a similar relationship in our own lives?

2. In what ways can we be assured that God sees and understands our personal struggles, as David expresses in this Psalm?

3. How does the theme of divine justice in Psalm 35:22 connect with the teachings of Jesus in the New Testament about loving our enemies?

4. What practical steps can we take to ensure we are seeking God's presence and intervention in our daily challenges?

5. How can we apply the principle of waiting on God's timing for justice in situations where we feel wronged or attacked?
Connections to Other Scriptures
Psalm 22
Similar to Psalm 35, David cries out to God in distress, seeking His presence and deliverance from his enemies.

1 Samuel 24
This passage provides a historical context where David spares Saul's life, demonstrating his reliance on God's justice rather than taking matters into his own hands.

Romans 12:19
Paul echoes the theme of leaving vengeance to God, reinforcing the idea of trusting in divine justice.
God's SilenceW. Forsyth Psalm 35:22
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
Pleas for TriumphC. Short Psalm 35:19-28
People
David, Psalmist
Places
Jerusalem
Topics
Hast, O, Silence, Silent, Unmoved
Dictionary of Bible Themes
Psalm 35:22

     5950   silence

Psalm 35:15-25

     8817   ridicule, objects of

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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