We need not fix close attention on the intensity of the language which the psalmists use concerning their enemies, or even concerning the enemies of God. All that unrestrainedness belongs to the times and the race. Eastern people use language which to the Western mind appears extravagant and unworthy. We feel, under persecution and calamity, precisely as they felt, but we know how to express our feelings more guardedly. Only in moments of passion do we ever permit ourselves to say or to wish such things as these psalmists utter so freely. The topic suggested here is this - What is to be done by the godly man when he finds himself in the midst of malicious foes?

I. HE IS TEMPTED TO INDULGE REVENGEFUL FEELING. Such feelings at once come. They are the natural, or we may more truly say the unnatural, response of our hearts, Indeed, if we do not watch ourselves well, we at once answer back. It is not our sin that revengeful feeling is aroused. It is sin when revengeful feeling is encouraged; our grievous sin when it is enjoyed.

II. HE IS TEMPTED TO VINDICATE HIMSELF BY ACTS OF RETALIATION. "Rendering evil for evil." Taking the avenging of his injuries into his own hands. Children do that. Uncivilized and unorganized nations do that. Each one avenges his own wrongs. But from the Divine standpoint that is always and altogether wrong; for one supremely good reason - that a man can never avenge himself without seriously injuring himself in so doing. The worst thing that can happen to a man is to get his revenge. That dims the fine gold of character.

III. HE IS PERSUADED TO LEAVE VENGEANCE TO GOD. And this he may safely do, because whosoever touches God's people touches God - touches the "apple of his eye." Moreover, God never lets the wicked go unpunished; but as he loves the wicked and seeks his good, he alone can adjust the punishment to the individual, and to the securing of wise and gracious ends. God can be calm in judgments.

IV. HE IS MOVED TO ASK GOD TO UNDERTAKE THE VENGEANCE FOR HIM. And then he is altogether relieved from the pressure of responsibility, and is free to bear the burden quietly and calmly. - R.T.

I. SOME OF THE DESIRES OF THE WICKED.

1. That there is no God. They dare not submit their conduct to Divine inspection, and would be glad if there were no Being to inspect. But against this desire the godly oppose their prayers. And there are good reasons why they thus feel. If there were no God, everything must immediately be thrown into a state of confusion. Chaos would return.

2. If a God do and must exist, sinners wish Him to be a mere spectator of the affairs of the world. The grand objection they have to His existence is, that if He exist He must have the reins of government. But the saints not only desire God to reign, they wish Him to manage all the affairs of creation. They consider their own safety and that of others to depend on this special care of God.

3. If God must exist, and must be an active agent in governing the world, the wicked are desirous that He should work without any plan. They are afraid of Divine decrees. They fear that these decrees do not favour them. The righteous, on the other hand, found all their hopes of salvation, both as it regards themselves and others, on the purposes of God.

4. Sinners desire happiness and heaven without holiness. Between these two God has established an indissoluble connection. He has decreed that holiness shall be the only path to happiness. But this connection sinners wish to destroy. They hate holiness wherever it appears, and yet they intend to be happy. The righteous, on the contrary, love nothing so much as holiness.

5. Sinners desire that Christians may walk disorderly, and so dishonour the religion of Jesus. Against these falls the saints pray, and are grieved when they take place. They love their fellow-saints. Every spot that appears in their garments grieves their hearts. They feel some of the same distress on such occasions as is felt when they go astray themselves.

6. The wicked desire to remain ignorant of their own characters. The righteous daily pray the favour of being acquainted with themselves.

7. Wicked men are very desirous that there may be no day of judgment. They do not wish the final inspection of Omniscience. In such desires the righteous cannot unite. It is their ardent wish that there may be a day that shall bring every deed to light, and pass an impartial judgment on all the actions of men.

8. The wicked are very desirous to be left to act without restraint. Nothing do they desire more. In this particular the children of God, and all holy beings, oppose their wishes. It would ruin the world to have them gratified. Free the wicked from restraint and there would be but little difference between earth and hell.

II. INFERENCES.

1. The monstrous wickedness of the heart.

2. The nature of regeneration. It is a universal change in the desires of the heart, in the affections of the soul.

3. The great difference between the righteous and the wicked.

4. Why sinners do not desire or relish the society of the righteous. They have opposing desires.

(D. A. Clark.)