TRV
Translation
King James Version
Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.
American Standard Version
Stir up thyself, and awake to the justice due unto me, Even unto my cause, my God and my Lord.
In the KJVVerse 14,434 of 31,102
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Commentary on Psalms 35 verses 17–28
17 ¶ Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
18 I will give thee thanks in the great congregation: I will praise thee among much people.
19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land.
21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.
22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.
24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.
25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.
26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.
28 And my tongue shall speak of thy righteousness and of thy praise all the day long.
In these verses, as before,
I. David describes the great injustice, malice, and insolence, of his persecutors, pleading this with God as a reason why he should protect him from them and appear against them. 1. They were very unrighteous; they were his enemies wrongfully, for he never gave them any provocation: They hated him without a cause; nay, for that for which they ought rather to have loved and honoured him. This is quoted, with application to Christ, and is said to be fulfilled in him. Joh 15:25, They hated me without cause. 2. They were very rude; they could not find in their hearts to show him common civility: They speak not peace; if they met him, they had not the good manners to give him the time of day; like Joseph's brethren, that could not speak peaceably to him, Gen 37:4. 3. They were very proud and scornful (Psa 35:21): They opened their mouth wide against me; they shouted and huzzaed when they saw his fall; they bawled after him when he was forced to quit the court, "Aha! aha! this is the day we longed to see." 4. They were very barbarous and base, for they trampled upon him when he was down, rejoiced at his hurt, and magnified themselves against him, Psa 35:26. Turba Remi sequitur fortunam, ut semper, et odit damnatos - The Roman crowd, varying their opinions with every turn of fortune, are sure to execrate the fallen. Thus, when the Son of David was run upon by the rulers, the people cried, Crucify him, crucify him. 5. They set themselves against all the sober good people that adhered to David (Psa 35:20): They devised deceitful matters, to trepan and ruin those that were quiet in the land. Note, (1.) It is the character of the godly in the land that they are the quiet in the land, that they live in all dutiful subjection to government and governors, in the Lord, and endeavour, as much as in them lies, to live peaceably with all men, however they may have been misrepresented as enemies to Caesar and hurtful to kings and provinces. I am for peace, Psa 120:7. (2.) Though the people of God are, and study to be, a quiet people, yet it has been the common practice of their enemies to devise deceitful matters against them. All the hellish arts of malice and falsehood are made use of to render them odious or despicable; their words and actions are misconstrued, even that which they abhor is fathered upon them, laws are made to ensnare them (Dan 6:4, etc.), and all to ruin them and root them out. Those that hated David thought scorn, like Haman, to lay hands on him alone, but contrived to involve all the religious people of the land in the same ruin with him.
II. He appeals to God against them, the God to whom vengeance belongs, appeals to his knowledge (Psa 35:22): This thou hast seen. They had falsely accused him, but God, who knows all things, knew that he did not falsely accuse them, nor make them worse than really they were. They had carried on their plots against him with a great degree of secresy (Psa 35:15): "I knew it not, till long after, when they themselves gloried in it; but thy eye was upon them in their close cabals and thou art a witness of all they have said and done against me and thy people." He appeals to God's justice: Awake to my judgment, even to my cause, and let it have a hearing at thy bar, Psa 35:23. "Judge me, O Lord my God! pass sentence upon this appeal, according to the righteousness of thy nature and government," Psa 35:24. See this explained by Solomon, Kg1 7:31, Kg1 7:32. When thou art appealed to, hear in heaven, and judge, by condemning the wicked and justifying the righteous.
III. He prays earnestly to God to appear graciously for him and his friends, against his and their enemies, that by his providence the struggle might issue to the honour and comfort of David and to the conviction and confusion of his persecutors. 1. He prays that God would act for him, and not stand by as a spectator (Psa 35:17): "Lord, how long wilt thou look on? How long wilt thou connive at the wickedness of the wicked? Rescue my soul from the destructions they are plotting against it; rescue my darling, my only one, from the lions. My soul is my only one, and therefore the greater is the shame if I neglect it and the greater the loss if I lose it: it is my only one, and therefore ought to be my darling, ought to be carefully protected and provided for. It is my soul that is in danger; Lord, rescue it. It does, in a peculiar manner, belong to the Father of spirits, therefore claim thy own; it is thine, save it. Lord, keep not silence, as if thou didst consent to what is done against me! Lord, be not far from me (Psa 35:22), as if I were a stranger that thou wert not concerned for; let not me beheld afar off, as the proud are." 2. He prays that his enemies might not have cause to rejoice (Psa 35:19): Let them not rejoice over me (and again, Psa 35:24); not so much because it would be a mortification to him to be trampled upon the abjects, as because it would turn to the dishonour of God and the reproach of his confidence in God. It would harden the hearts of his enemies in their wickedness and confirm them in their enmity to him, and would be a great discouragement to all the pious Jews that were friends to his righteous cause. He prays that he might never be in such imminent danger as that they should say in their hearts, Ah! so would we have it (Psa 35:25), much more that he might not be reduced to such extremity that they should say, We have swallowed him up; for then they will reflect upon God himself. But, on the contrary, that they might be ashamed and brought to confusion together (Psa 35:26, as before, Psa 35:4); he desires that his innocency might be so cleared that they might be ashamed of the calumnies with which they had loaded him, that his interest might be so confirmed that they might be ashamed of their designs against him and their expectations of his ruin, that they might either be brought to that shame which would be a step towards their reformation or that that might be their portion which would be their everlasting misery. 3. He prays that his friends might have cause to rejoice and give glory to God, Psa 35:27. Notwithstanding the arts that were used to blacken David, and make him odious, and to frighten people from owning him, there were some that favoured his righteous cause, that knew he was wronged and bore a good affection to him; and he prays for them, (1.) That they might rejoice with him in his joys. It is a great pleasure to all that are good to see an honest man, and an honest cause, prevail and prosper; and those that heartily espouse the interests of God's people, and are willing to take their lot with them even when they are run down and trampled upon, shall in due time shout for joy and be glad, for the righteous cause will at length be a victorious cause. (2.) That they might join with him in his praises: Let them say continually, The Lord be magnified, by us and others, who hath pleasure in the prosperity of his servant. Note, [1.] The great God has pleasure in this prosperity of good people, not only of his family, the church in general, but of every particular servant in his family. He has pleasure in the prosperity both of their temporal and of their spiritual affairs, and delights not in their griefs; for he does not afflict willingly; and we ought therefore to have pleasure in their prosperity, and not to envy it. [2.] When God in his providence shows his good-will to the prosperity of his servants, and the pleasure he takes in it, we ought to acknowledge it with thankfulness, to his praise, and to say, The Lord be magnified.
IV. The mercy he hoped to win by prayer he promises to wear with praise: "I will give thee thanks, as the author of my deliverance (Psa 35:18), and my tongue shall speak of thy righteousness, the justice of thy judgments and the equity of all thy dispensations;" and this, 1. Publicly, as one that took a pleasure in owning his obligations to his God, so far was he from being ashamed of them. he will do it in the great congregation, and among much people, that God might be honoured and many edified. 2. Constantly. he will speak God's praise every day (so it may be read) and all the day long; for it is a subject that will never be exhausted, no, not by the endless praises of saints and angels.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–28. Public domain.
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Diodorus of TarsusAD 390
COMMENTARY ON PSALM 35
Since by his long-suffering he gives the impression of sleeping, as it were, he urges him to arise and deliver a verdict in his favor.
Augustine of HippoAD 430
Exposition on Psalm 35
"Arise, Lord, and attend to My judgment" [Psalm 35:23]. To what judgment? That You are in tribulation; that You are tormented with labours and pains? Do not even many wicked men suffer the same? To what judgment? Therefore are You righteous, because Thou sufferest these things? No: but what? "To My judgment." What follows? "Attend to My judgment; even to My cause, My God, and My Lord." Not to My punishment, but to My cause: not to that which the robber has in common with Me, but to that whereof is said, "Blessed are they which are persecuted for righteousness' sake." [Matthew 5:10] For this cause is distinguished. For punishment is equal to good and bad. Therefore Martyrs, not the punishment, but the cause makes, for if punishment made Martyrs, all the mines would be full of Martyrs, every chain would drag Martyrs, all that are executed with the sword would be crowned. Therefore let the cause be distinguished; let none say, because I suffer, I am righteous. Because He who first suffered, suffered for righteousness' sake, therefore He added a great exception, "Blessed are they which are persecuted for righteousness' sake." For many having a good cause do persecution, and many having a bad cause suffer persecution. For if persecution could not be done rightly, it had not been said in a certain Psalm, "Whoso privily slanders his neighbour, him did I persecute.". ..Let none then say, I suffer persecution: let him not sift the punishment, but prove the cause: lest if he prove not the cause, he be numbered with the ungodly. Therefore how watchfully, how excellently has This Man recommended Himself, "O Lord, attend to My judgment," not to My punishments; "even to My cause, My God, and My Lord."
CassiodorusAD 585
EXPLANATION OF THE PSALMS 35:23
According to our human custom, one often says “arise” to one who is always awake and always attentive. Since he constantly reviews all things, he is regarded as having paid attention when he punishes.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 35:23 presents an impassioned and urgent plea from David, a fervent cry for God to intervene decisively against his unjust adversaries. He calls upon God, whom he intimately addresses as "my God and my Lord," to "stir up" and "awake" to his legal "judgment" and "cause," seeking divine vindication and righteous justice in a time of intense persecution and betrayal.
CONTEXT
Literary Context: Psalm 35 is a profound psalm of individual lament and petition, deeply rooted in David's experience of suffering at the hands of treacherous enemies. The psalm opens with a direct appeal for God to contend with David's adversaries, asking Him to "fight against those who fight against me" in Psalm 35:1. The initial section (verses 1-8) vividly describes the malicious intent and unprovoked attacks of these enemies, while David asserts his innocence. Verses 9-18 then shift to a declaration of praise and trust in God's eventual deliverance, anticipating His intervention. However, the tone reverts in verses 19-28, returning to the theme of unjust suffering and a renewed, urgent plea for divine intervention. Verse 23 is a climactic expression within this latter section, following David's lament over the enemies' false accusations and their delight in his distress, as seen in Psalm 35:19, serving as a direct and desperate call for God to break His perceived silence and actively engage in David's defense.
Historical & Cultural Context: David's life, as depicted in the historical books of the Old Testament, was frequently marked by political intrigue, betrayal, and military conflict, whether from King Saul, Absalom, or other adversaries. The language of "judgment" (mishpâṭ) and "cause" (rîyb) in verse 23 evokes the legal proceedings common in the ancient Near East, where a wronged party would appeal to a higher authority—a king, a judge, or even a deity—for justice. In this context, God is envisioned as the ultimate divine Judge, presiding over a cosmic courtroom. The cultural understanding of justice was deeply intertwined with the divine; it was expected that a righteous God would not allow injustice to persist indefinitely and would ultimately vindicate the innocent. David's appeal is thus rooted in his covenantal relationship with Yahweh, trusting that God, as his sovereign Lord, would defend His chosen servant and uphold righteousness.
Key Themes: A central theme in Psalm 35 is the fervent desire for Divine Justice and Vindication. David trusts in God's character as a righteous judge who will ultimately vindicate the innocent and punish the wicked, a theme echoed throughout the Psalms, such as in Psalm 7:8. The psalm also exemplifies the biblical genre of Lament and Petition, where the psalmist articulates deep distress, appeals to God's character, and passionately petitions for intervention. The urgency of "Stir up thyself, and awake" is characteristic of these desperate prayers for God to act decisively, mirroring the plea found in Psalm 44:23. Finally, David's intimate address, "my God and my Lord," highlights the Personal Relationship with God that underpins his bold appeals. This intimate and covenantal bond forms the basis of his confidence in God's attentiveness to his individual plight and His ultimate power to deliver, as expressed in Psalm 18:2.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 35:23 is rich in Anthropomorphism, attributing human actions like "stirring up" and "awaking" to God. This vivid imagery is not meant to suggest God is literally dormant, but rather to intensify the psalmist's desperate plea for divine intervention, conveying the urgency of his need as if God were roused from a state of inactivity. The verse also employs Parallelism, particularly in the pairing of "Stir up thyself" and "awake," and "my judgment" and "my cause." In these instances, the second phrase either reiterates or expands upon the first, adding emphasis and reinforcing the legal context of David's appeal. Furthermore, the use of Direct Address ("my God and my Lord") creates a powerful sense of immediacy and intimacy, highlighting the personal and profound nature of David's fervent petition to the Almighty.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates the biblical theme of God as the ultimate Judge and Defender of the oppressed. It highlights the believer's right to appeal to God for justice when facing wrongful accusation or persecution, trusting in His character as righteous and faithful to His covenant people. David's plea is not a demand but a confident petition rooted in God's unwavering justice. It underscores the active role God plays in human affairs, even when His intervention seems delayed, modeling a posture of desperate dependence combined with unwavering trust in divine sovereignty and justice. The psalmist's fervent cry reminds us that God is attentive to the "cause" of His people and will ultimately bring about His righteous will.
REFLECTION AND APPLICATION
Psalms 35:23 serves as a profound template for believers grappling with injustice, betrayal, or feeling overwhelmed by circumstances where God seems silent or distant. It empowers us to bring our most desperate pleas directly to the Almighty, not with a sense of demanding but with a humble yet urgent appeal to His character as a righteous Judge. When we feel our "cause" is just but our vindication is elusive, this verse encourages us to lay out our case before God, trusting that He sees, He hears, and He will act in His perfect timing and according to His sovereign will. It reminds us that our relationship with God is deeply personal ("my God and my Lord"), giving us the confidence to call upon Him as our ultimate Defender and Advocate, even when the world seems to have turned against us. Our faith is not in the immediate outcome but in the unchanging nature of the One who judges righteously and always works for the good of those who love Him.
Questions for Reflection
FAQ
Is it appropriate to ask God to "stir up" Himself or "awake"? Does this imply God is sleeping or inactive?
Answer: No, it does not imply that God is literally sleeping or inactive. This language is an anthropomorphism, a literary device where human characteristics or actions are attributed to God to help us understand His interaction with the world from our limited perspective. It reflects the psalmist's intense human experience of perceived divine delay or silence in the face of urgent need. David is expressing his desperate plea for God to manifest His power and presence in a tangible way, to act decisively and visibly on his behalf, as if rousing Himself to action. It's a passionate cry for God to demonstrate His active attention to the psalmist's plight, not a theological statement about God's actual state of being.
What is the significance of David calling God "my God and my Lord"?
Answer: This dual address is highly significant. "My God" (אֱלֹהַי, elohai) emphasizes the personal, covenantal relationship David has with Yahweh. It speaks to intimacy and belonging, much like the relationship described in Psalm 23:1. "My Lord" (אֲדֹנָי, adonai) signifies God's absolute sovereignty, authority, and ownership. It acknowledges God's supreme rule and David's submission to Him. Together, these titles form a powerful declaration of both profound personal trust and recognition of God's ultimate power and right to judge and deliver. It grounds David's bold petition in a deep theological understanding of who God is to him personally and universally.
CHRIST-CENTERED FULFILLMENT
While David's plea in Psalms 35:23 is for personal vindication against earthly enemies, it finds its ultimate fulfillment and deepest resonance in the person and work of Jesus Christ. Jesus, the perfectly righteous one, faced unparalleled injustice, betrayal, and false accusations, even from those He came to save, as prophesied in Isaiah 53:3. Unlike David, He did not cry out for God to "stir up" and "awake" for His personal earthly vindication in the same way, but rather submitted Himself entirely to the Father's will, even unto death on the cross, as exemplified in Luke 22:42. Yet, in His glorious resurrection, God definitively "stirred up" and "awoke" to His cause, vindicating Him as the righteous Son and Lord over all, as declared in Acts 2:24. The resurrection is God's ultimate judgment against sin and death, and His supreme declaration of Christ's perfect righteousness. Thus, believers who are "in Christ" find their own "cause" and "judgment" eternally settled, not by their own merits, but by the perfect righteousness and ultimate vindication of Jesus. Our ultimate deliverance from spiritual enemies and our future vindication are secured through the one who perfectly fulfilled David's longing for divine justice, ensuring that no one can bring any charge against God's elect, as affirmed in Romans 8:33.