Psalms 35:23 Commentary: David's Urgent Plea for God to Awake

Psalm 35 is a lament, likely from David’s years fleeing Saul (1 Samuel 24). Calvin describes a situation where “the nobles … eagerly conspired to destroy an innocent man,” and David knew most were misled (Psalm 35:19 “without a cause”). He distinguishes enemies acting from “deliberate malice” from those merely deceived, and calls for God’s intervention. The verse sits within three cycles of prayer, complaint, and thanksgiving (Lange). Here in verses 22, 24, David pivots from describing enemy taunts (“Aha! Aha!” v.21) to direct appeal: “You have seen it, Yahweh. Don’t keep silent” (v.22). Then comes the urgent imperative, using two verbs of rousing (H5782 ‘ur and H6974 quts) that carry the force of a warrior shaking off sleep for battle. The words mishpat (judgment) and riv (cause) belong to legal language; the psalmist submits his case as a plaintiff. Combining “my God” (Elohai) and “my Lord” (Adonai) intensifies the personal claim, these are covenant titles David uses to press his relationship with God. The surrounding verses (24, 27) show he expects God to act in righteousness, bringing shame on the wicked and joy to those who love his cause. This prayer is not passive resignation; it is active, covenantal wrestling with a God who seems distant but is trusted to defend.

The consulted commentaries and lexical sources note no significant textual variants for Psalm 35:23. The Hebrew text is stable across manuscripts, with the two imperative verbs (הָעִירָה and הָקִיצָה) and the pairing of אֱלֹהַי and אֲדֹנָי well attested.

In early Jewish tradition, Psalm 35 was classified as an individual lament; the rabbis read it in times of persecution, seeing David’s cry as a pattern for Israel’s hope vindication. The early Church Fathers (e.g., Athanasius, Augustine) interpreted the psalm Christologically, noting that Jesus himself referenced Psalm 35:19 (“they hated me without a cause,” John 15:25). Verse 23’s bold appeal to “my God and my Lord” later resonated in Thomas’s confession (John 20:28), though the connection is thematic rather than direct quotation. Throughout church history, this verse has been prayed by the oppressed, from desert monks to modern martyrs, as a model for crying out to God without pretense. Its passionate honesty has also challenged Christians who prefer more measured prayers, prompting reflection on the place of lament in worship.

Three‑point outline

1. Honest Lament: David voices what many feel, God appears slow to act. The verbs “wake up” and “stir” are not irreverent; they are raw faith expressing urgency.
2. Covenant Appeal: David addresses God as “my God and my Lord,” claiming a personal bond. This is not generic prayer but a plea based on relationship.
3. Legal Confidence: The words “judgment” and “cause” show David trusts God as the righteous Judge. He doesn’t demand vengeance; he submits his case.

Five‑point outline

1. The Context of False Accusation, Enemies rejoice at David’s trouble (vv.19, 21).
2. The Cry for Divine Awakening, “Wake up” is a metaphor for God’s decisive action.
3. The Personal Claim, “My God, my Lord” ties God’s reputation to David’s deliverance.
4. The Legal Framework, Mishpat and riv turn the plea into a courtroom appeal.
5. The Expected Outcome, Vindication that silences the wicked and brings praise (vv.24, 28).

Illustration hooks

• Waiting for a judge’s ruling: You’ve been wronged, but the court date keeps getting postponed. The psalmist knows that feeling and cries out for a verdict.
• Child shaking a sleeping parent: A child wakes a parent for help, not because the parent is unreliable, but because the need feels overwhelming. David’s prayer has that same urgent intimacy.
• Unjust workplace gossip: A coworker spreads lies about you, and leadership ignores it. You want someone in authority to wake up to the truth. That’s the raw energy here.

Questions your congregation is asking

• Is it okay to tell God to “wake up”? Doesn’t that show a lack of faith?
• How do I pray when I feel God is silent or slow to act?
• Can I pray for God to judge my enemies, or is that wrong?

Psalm 35:23 shows us a prayer that is both bold and vulnerable. David uses wake‑up language, but he anchors it in covenant: “my God, my Lord.” As a group, sit with the tension between God’s sovereignty and our felt sense of his delay. What does this verse teach us about honest prayer?

Discussion questions

1. Read Psalm 35:23 aloud. What words or phrases stand out to you, and why?
2. David uses two verbs for “wake up.” Why might he repeat this idea? What does it tell you about his emotional state?
3. Look at the words “my God” and “my Lord.” How does David’s personal claim affect the way he prays? How might it affect your own prayers?
4. The psalmist speaks of “my judgment” and “my cause.” What does this legal language suggest about his view of God? How does it shape your understanding of justice?
5. Compare this verse with Psalm 121:4 (“He who keeps Israel will neither slumber nor sleep”). How do you reconcile these two pictures of God? Does one cancel the other?
6. Can Christians pray imprecatory prayers like this? Where do you draw the line between asking for justice and seeking personal revenge?
7. David ends the psalm with praise (v.28). How does this verse’s raw plea lead toward trust and worship? What would it look like for you to follow that pattern?