◄ Psalm 35:24 ►
Vindicate me by Your righteousness, O LORD my God, and do not let them gloat over me.
Study Bible
Vindicate me
The Hebrew root for "vindicate" is "שָׁפַט" (shaphat), which means to judge, govern, or vindicate. In the context of this psalm, David is appealing to God as the ultimate judge to declare him innocent and to deliver him from false accusations. This plea for vindication is not just a request for personal justice but a call for divine intervention to uphold righteousness. It reflects a deep trust in God's ability to discern truth and act justly, emphasizing the believer's reliance on God's perfect judgment rather than human opinion.

by Your righteousness
The term "righteousness" in Hebrew is "צְדָקָה" (tsedaqah), which encompasses justice, rightness, and faithfulness. David is appealing to God's inherent righteousness, which is a central attribute of His character. This righteousness is not merely a legalistic adherence to rules but a profound moral integrity that ensures fairness and justice. By invoking God's righteousness, David is confident that God's actions will be just and that His decisions will reflect His holy nature. This assurance is a source of comfort for believers, knowing that God's righteousness is the standard by which all things are measured.

O LORD my God
The use of "LORD" here is the translation of the Hebrew "יהוה" (YHWH), the personal name of God, which signifies His eternal, self-existent nature. "My God" personalizes this relationship, indicating a covenantal bond between David and God. This phrase underscores the intimacy and personal nature of David's plea. It is not a distant or impersonal request but a heartfelt cry to a God who is both sovereign and relational. For believers, this highlights the privilege of approaching God with confidence, knowing Him as both the Almighty and as a personal Savior.

and do not let them gloat over me
The phrase "gloat over me" translates from the Hebrew "שָׂמַח" (samach), meaning to rejoice or take pleasure in someone else's misfortune. David is asking God to prevent his enemies from experiencing triumph at his expense. This request is not born out of a desire for personal revenge but from a longing for God's justice to prevail. The concern is that the enemies' gloating would not only harm David but also bring dishonor to God's name. For Christians, this serves as a reminder to seek God's glory above personal vindication, trusting that His justice will ultimately silence all opposition.

Persons / Places / Events
1. David
The author of Psalm 35, David is seeking 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 appeals to Yahweh for justice and vindication.

3. Adversaries
The unspecified enemies of David who are seeking his downfall. They represent those who oppose God's anointed and righteous ones.

4. Righteousness
A key theme in this verse, referring to God's moral perfection and justice. David appeals to God's righteousness as the basis for his vindication.

5. Vindication
The act of being cleared of blame or suspicion. David seeks God's intervention to prove his innocence and uphold justice.
Teaching Points
Trust in God's Righteousness
Believers are encouraged to rely on God's perfect justice rather than seeking personal revenge. Trusting in God's righteousness means believing that He will ultimately set things right.

Prayer for Vindication
Like David, Christians can bring their grievances to God in prayer, asking Him to vindicate them according to His righteousness. This reflects a heart of dependence on God rather than self-reliance.

Responding to Adversity
When faced with opposition, believers should respond with faith and patience, knowing that God sees their plight and will act in His perfect timing.

God's Justice as a Comfort
The assurance of God's righteous judgment provides comfort to those who are wronged. It reminds believers that God is aware of their struggles and will act justly on their behalf.
Bible Study Questions
1. How does David's appeal to God's righteousness in Psalm 35:24 influence your understanding of justice in your own life?

2. In what ways can you apply the principle of leaving vengeance to God, as seen in Romans 12:19, to a current situation you are facing?

3. Reflect on a time when you felt wronged. How can David's example of seeking God's vindication encourage you to respond differently?

4. How does the concept of God's righteousness provide comfort and assurance in times of adversity?

5. What practical steps can you take to cultivate a heart that trusts in God's justice rather than seeking personal revenge?
Connections to Other Scriptures
Psalm 7:8
David similarly calls upon God to judge him according to his righteousness and integrity, highlighting a consistent theme of seeking divine justice.

Romans 12:19
Paul instructs believers to leave vengeance to God, echoing David's reliance on God for vindication rather than taking matters into his own hands.

1 Samuel 24:12
David spares King Saul's life, trusting God to judge between them and vindicate him, demonstrating his faith in God's justice.
Sermons
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
Glad, Gloat, Judge, O, Rejoice, Righteousness, Vindicate
Dictionary of Bible Themes
Psalm 35:24

     1125   God, righteousness
     8797   persecution, attitudes

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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