The establishment of law and order provokes starkly different reactions depending on a person's moral compass. The exact same ruling can serve as a source of profound comfort for one individual while striking absolute terror into the heart of another.
The primary approach among commentators is that when true justice is carried out, whether by human courts or by God, it brings immense joy to a righteous person. Because they live honestly, they celebrate the upholding of the law, knowing they have nothing to fear from the authorities [רלב״ג, מלבי״ם]. This joy runs so deep that even if a righteous person loses a legal dispute and is forced to pay, they walk away singing, simply happy that truth and justice prevailed [אלשיך]. This love for fairness is embedded in their very nature. They act with integrity out of a genuine internal desire rather than a mere fear of punishment, much like Abraham who fulfilled God's commandments even before the Torah was given [עמנואל הרומי]. For them, the execution of justice feels like a joyful salvation [אבן עזרא].
Conversely, this exact same justice brings ruin and deep fear to criminals who rely on brute force to oppress and rob others [מצודת ציון, רלב״ג, ביאור שטיינזלץ, מלבי״ם]. Because they wish to pursue their desires without any restraint and reject societal order, they view the law as a direct threat. Consequently, the execution of justice terrifies and breaks them [עמנואל הרומי, רלב״ג]. Furthermore, the resulting downfall of these corrupt individuals provides an additional layer of joy for the righteous, as the world is cleansed of their destructive influence [עמנואל הרומי, אמרי דעת].
Another perspective contrasts the actual sources of happiness for these two groups. While the righteous find joy in acts of justice, the wicked derive their happiness from causing ruin and destruction [מצודת דוד]. Because the wicked cannot find genuine satisfaction in fairness, any attempt they make to administer justice themselves inevitably becomes twisted and corrupt [ביאור שטיינזלץ].
On a deeper spiritual level, this dynamic reflects God's governance of the world. When God brings suffering upon the righteous in this life to ensure their reward in the World to Come, it brings a shared joy to both Him and the righteous, who accept His decrees with love. However, when suffering befalls the wicked, it is nothing more than a pointless tragedy. Instead of inspiring them to repent, it merely causes them useless pain [רש״י].
Finally, this contrast serves as an allegory for the internal human struggle. The righteous person represents the human intellect, which finds joy in pursuing honesty, doing what is right, and subduing base urges. Opposing this are the wicked forces, representing physical desires and materialism. For these wild, unrestrained urges, intellectual control and moral discipline feel like absolute ruin [עמנואל הרומי].