Psalm 35:23
Awake and rise to my defense, to my cause, my God and my Lord!
Awake
The plea for God to "awake" is a vivid anthropomorphic expression, suggesting that the psalmist feels as though God has been inactive or silent in the face of his troubles. In the Hebrew context, the word used here is "עוּר" (ur), which conveys a call to action. This reflects a deep trust in God's ability to intervene and a belief that His apparent inactivity is temporary. The psalmist's cry is not one of doubt but of faith, urging God to manifest His power and justice.

and rise
The phrase "and rise" complements the call to "awake," further emphasizing the urgency and desperation of the psalmist's situation. The Hebrew root "קוּם" (qum) is often used in the context of God arising to act on behalf of His people. This is a call for divine intervention, a request for God to stand up as a warrior ready to defend and deliver. It reflects the psalmist's confidence in God's sovereignty and His role as a protector.

to my defense
The term "defense" here is translated from the Hebrew "רִיב" (riv), which can mean to contend or plead. The psalmist is asking God to act as his advocate, to take up his cause as a legal defender would in a court of law. This reflects the covenant relationship between God and His people, where God is seen as a just judge who will vindicate the righteous. It underscores the belief in God's justice and His commitment to uphold the cause of those who are wronged.

to my cause
The repetition of "to my cause" reinforces the personal nature of the psalmist's plea. It is not just a general call for help but a specific request for God to address the particular injustices he is facing. The Hebrew word "מִשְׁפָּט" (mishpat) is often associated with justice and judgment, indicating that the psalmist is seeking a righteous resolution to his plight. This highlights the psalmist's reliance on God's moral order and His ability to bring about justice.

my God and my Lord
The dual reference to "my God and my Lord" is a powerful declaration of faith and submission. "My God" (אֱלֹהַי, Elohai) emphasizes a personal relationship with the divine, while "my Lord" (אֲדֹנָי, Adonai) acknowledges God's authority and lordship. This duality reflects a deep reverence and trust in God's power and character. It is a reminder of the psalmist's devotion and the intimate bond between the believer and the Creator, who is both a personal savior and a sovereign ruler.

Persons / Places / Events
1. David
The author of this psalm, David is crying out to God for deliverance from 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. God
Referred to as "my God and my Lord," highlighting a personal relationship and the sovereignty of God in David's life. This reflects the covenant relationship between God and His people.

3. Enemies
Though not named in this specific verse, the context of Psalm 35 involves adversaries who are unjustly attacking David, prompting his plea for divine intervention.
Teaching Points
God as Defender
Trust in God as your ultimate defender. Just as David called upon God to rise to his defense, believers today can rely on God to protect and vindicate them in times of trouble.

Personal Relationship with God
Cultivate a personal relationship with God. David's use of "my God and my Lord" reflects intimacy and trust. Believers are encouraged to develop a close, personal walk with God.

Patience in Adversity
Practice patience and faith in God's timing. David's plea for God to "awake and rise" suggests a waiting period. Believers should remain patient, trusting that God will act at the right time.

Prayer as a Weapon
Use prayer as a powerful tool in spiritual battles. David's cry to God is a reminder of the importance of prayer in seeking divine intervention and strength.
Bible Study Questions
1. How does David's plea in Psalm 35:23 reflect his understanding of God's character and role in his life?

2. In what ways can we apply David's example of seeking God's defense in our own lives when facing adversities?

3. How does the concept of God as a righteous judge in Psalm 35 connect with the teachings of Jesus in the New Testament?

4. Reflect on a time when you had to wait for God's intervention. How did that experience shape your faith and understanding of God's timing?

5. How can we balance taking action in our lives with trusting God to be our defender, as seen in David's approach in Psalm 35?
Connections to Other Scriptures
Psalm 7
Similar to Psalm 35, David appeals to God for justice against his enemies, emphasizing God's role as a righteous judge.

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

Romans 12:19
This New Testament passage echoes the theme of leaving vengeance to God, reinforcing the idea of trusting God to defend and vindicate His people.
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
Awake, Bestir, Cause, Contend, Defend, Defense, Due, Judgment, Justice, Moved, O, Plea, Rise, Rouse, Stir, Thyself, Wake
Dictionary of Bible Themes
Psalm 35:23

     5292   defence, divine
     5534   sleep, spiritual

Psalm 35:15-25

     8817   ridicule, objects of

Psalm 35:23-24

     5360   justice, God

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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