TRV
Translation
King James Version
Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.
Complete Jewish Bible
Give judgment for me, ADONAI, my God, as your righteousness demands. Don't let them gloat over me.
Berean Standard Bible
Vindicate me by Your righteousness, O LORD my God, and do not let them gloat over me.
American Standard Version
Judge me, O Jehovah my God, according to thy righteousness; And let them not rejoice over me.
World English Bible Messianic
Vindicate me, LORD my God, according to your righteousness. Don’t let them gloat over me.
Geneva Bible (1599)
Iudge me, O Lord my God, according to thy righteousnesse, and let them not reioyce ouer mee.
Young's Literal Translation
Judge me according to Thy righteousness, O Jehovah my God, And they do not rejoice over me.
In the KJVVerse 14,435 of 31,102
Study This Verse
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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Augustine of HippoAD 430
Exposition on Psalm 35
"Judge me, O Lord, according to My righteousness" [Psalm 35:24]; that is, attend to My cause. Not according to My punishment, but "according to My righteousness, O Lord, My God," that is, according to this judge Thou Me. "And let them not rejoice over Me;" that is, Mine enemies.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 35:24
Although he had the best case, since he had committed no sins, he still asks that he be judged in mercy to show us, who would not be able to carry out this activity as those without sin, an example of prayer.
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 35:24 presents a fervent and deeply personal petition from the psalmist, David, to the Lord God. It is an earnest appeal for divine intervention, asking God to act as the supreme and righteous Judge in a situation of intense and unjust persecution. The verse articulates a profound trust in God's inherent and perfect righteousness as the ultimate standard for vindication, simultaneously expressing a heartfelt desire that his malicious adversaries would not be granted the satisfaction of triumphing or gloating over his suffering. This plea encapsulates the psalmist's complete reliance on God's unwavering justice amidst severe opposition, seeking not merely defense but a definitive and public declaration of God's righteous judgment.
CONTEXT
Literary Context: Psalms 35 is a powerful and extended lament psalm, situated within the first book of the Psalter (Psalms 1-41), which predominantly features individual laments and petitions. Traditionally attributed to David, this psalm likely originates from a period of intense and unprovoked persecution by false accusers and ungrateful former associates. The psalm opens with an urgent cry for God to "contend with those who contend with me" and "fight against those who fight against me" Psalm 35:1. Throughout the preceding verses, David vividly details the treachery of his enemies, their malicious accusations, their unprovoked hatred, and their desire for his downfall, despite his consistent kindness towards them (e.g., Psalm 35:7). Verse 24, therefore, serves as a climactic, direct appeal for God to assume the role of the ultimate arbiter, bringing the legal language and imagery of the psalm to a decisive point, seeking a definitive divine verdict and intervention that will publicly shame his adversaries.
Historical & Cultural Context: The historical backdrop for Psalms 35 is likely a time in David's life marked by unjust slander and relentless pursuit, possibly during Saul's persistent attempts to kill him, or perhaps amidst Absalom's rebellion, or even earlier conflicts with those who opposed his legitimate ascent to kingship. In ancient Near Eastern societies, while human justice was administered by kings or local elders, the ultimate court of appeal was always the divine realm. When human systems of justice failed, or when an individual was falsely accused with no earthly recourse, the only avenue was to appeal directly to their deity. David, as a monotheistic believer, appeals specifically to Yahweh, the covenant God of Israel, who is uniquely understood to be perfectly just and righteous. The concept of enemies "rejoicing over" one's misfortune carried profound cultural weight, signifying not only personal defeat and humiliation but also a perceived abandonment by one's God. David's prayer thus reflects the deep social, emotional, and spiritual implications of such a public triumph by his adversaries.
Key Themes: This verse profoundly contributes to several overarching themes present within Psalms 35 and the entire Psalter. It powerfully underscores the theme of Divine Justice and Vindication, portraying God as the supreme and righteous Judge who will ultimately rectify wrongs and defend the innocent, a truth echoed in Psalm 7:8. It also highlights Dependence on God's Character, as David's plea is rooted not in his own perceived merit or blamelessness, but entirely in God's perfect "righteousness"—a foundational concept within the covenant relationship and a testament to God's unwavering faithfulness to His promises (e.g., Psalm 145:17). Furthermore, the verse exemplifies Prayer in Persecution, offering a timeless model for believers facing unjust opposition or false accusations to bring their grievances directly to God, trusting in His active intervention and ultimate deliverance, a common motif throughout the lament psalms, such as Psalm 55. Finally, the fervent desire that enemies "not rejoice over me" speaks directly to the theme of the Prevention of Enemy Triumph, acknowledging the spiritual and emotional victory adversaries seek in another's downfall, a plea powerfully echoed in other psalms like Psalm 13:4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 35:24 masterfully employs several potent literary devices to convey its urgent plea. The most prominent is Apostrophe, as David directly addresses "O LORD my God," personalizing his fervent petition to the divine Judge, making the prayer immediate and intimate. The verse functions as a concise yet powerful Lament, embodying a cry for help and vindication within the broader context of a psalm of distress. The structure of the verse itself exhibits a clear form of Parallelism, specifically an implied antithetical parallelism, where God's righteous judgment is sought to directly counteract and prevent the unrighteous rejoicing of the enemies. God's action (judgment according to righteousness) is presented as the necessary counterpoint to the adversaries' desired action (malicious rejoicing). The phrase "rejoice over me" also carries a strong sense of Irony, as the enemies' anticipated joy is rooted in injustice and falsehood, while David's hope is firmly rooted in God's perfect and unwavering justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 35:24 profoundly articulates the biblical understanding of God as the ultimate source of justice and the righteous vindicator of His people. It highlights that true justice is not a human construct or a product of earthly legal systems, but flows directly from God's inherent character—His perfect righteousness. When confronted with the overwhelming reality of human injustice, false accusations, and malicious intent, the believer's ultimate recourse is to appeal directly to the divine court. This verse teaches us that our hope for vindication rests not on our own ability to prove our innocence or on the fairness of human systems, which are often fallible, but on God's unwavering commitment to His own righteous standards. It is a powerful reminder that God sees all, God hears all, and God will act in accordance with His perfect nature, ensuring that ultimately, evil will not triumph over good, and His people will not be put to shame.
REFLECTION AND APPLICATION
Psalms 35:24 offers a timeless pattern for prayer and a profound source of comfort for all who experience injustice, false accusation, or malicious opposition. In a world where truth is frequently distorted, and righteousness is often trampled underfoot, this verse reminds us that we have a perfectly just God to whom we can appeal. When false accusations fly, when trusted friends betray, or when adversaries seek our downfall, our first and most effective response is not to engage in human retaliation, self-vindication, or despair, but to lay our case before the Lord. This requires a deep and abiding trust in God's character—His absolute righteousness—knowing that He sees all, understands all, and will act in His perfect timing and in His perfect way. It encourages us to surrender our desire for immediate human justice and instead rest in the sovereign, righteous judgment of God, confident that He will ultimately expose darkness, bring light to hidden truths, and prevent our enemies from having the final, gloating word. This posture of faith allows us to endure suffering with hope, knowing that our ultimate vindication rests securely in God's hands.
Questions for Reflection
FAQ
What does it mean for God to "judge me according to thy righteousness"?
Answer: This phrase does not imply that David is asking God to find fault with him or to condemn him. Rather, it is a fervent plea for God to act as the ultimate, impartial Judge, but to do so based on His own perfect, unchanging, and absolute standard of righteousness and justice. David is essentially asking God to vindicate him, to declare him innocent of the false charges brought by his enemies, and to expose the wickedness of his accusers. He trusts that God's inherent moral perfection will inevitably lead to a just outcome that favors the righteous sufferer and condemns the malicious oppressor. It's an appeal for God to uphold His own character by setting things right in a way that aligns with His divine nature.
Why is it important that David's enemies "not rejoice over me"?
Answer: The enemies' rejoicing would signify their triumph over David, not just personally, but also spiritually and publicly. In ancient Near Eastern cultures, the defeat or humiliation of an individual was often seen as a reflection of their god's weakness or abandonment. If David's enemies were to gloat, it would imply that their unjust schemes had succeeded, that God had not intervened, and that injustice had prevailed. This would bring immense shame upon David and, by extension, seem to dishonor God's justice and power in the eyes of the world. Therefore, David's plea is not merely for personal relief but for the vindication of God's justice and honor, preventing the adversaries from celebrating a false victory that would mock divine order.
CHRIST-CENTERED FULFILLMENT
Psalms 35:24 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the supremely righteous sufferer, who, though entirely innocent of any wrongdoing, endured false accusations, betrayal by His own disciples, and the unjust condemnation of both religious and civil authorities. Like David, Jesus was "repaid evil for good" Psalm 35:12, yet He did not revile in return. Instead, He "committed himself to him who judges righteously" 1 Peter 2:23. His crucifixion was the epitome of human injustice, a moment when the enemies of God and righteousness seemed to "rejoice over" Him, mocking and gloating as He hung on the cross Matthew 27:39-44. However, God's ultimate "judgment according to thy righteousness" was powerfully and definitively demonstrated in Christ's resurrection from the dead. The resurrection was God's divine vindication of His Son, proving His innocence, affirming His perfect righteousness, and declaring His triumph over sin, death, and all spiritual adversaries Romans 1:4. Thus, the enemies did not have the final rejoice; instead, Christ's resurrection ensures that all who trust in Him will ultimately share in His vindication and eternal triumph, silencing the gloating of every foe and securing the ultimate victory of God's perfect justice and sovereign plan.