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The Character of the Wicked.
To the chief Musician. A psalm of David the servant of the Lord.
1 The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. 2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful. 3 The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good. 4 He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.
David, in the title of this psalm, is styled the servant of the Lord; why in this, and not in any other, except in Ps. xviii. (title), no reason can be given; but so he was, not only as every good man is God's servant, but as a king, as a prophet, as one employed in serving the interests of God's kingdom among men more immediately and more eminently than any other in his day. He glories in it, Ps. cxvi. 16. It is no disparagement, but an honour, to the greatest of men, to be the servants of the great God; it is the highest preferment a man is capable of in this world.
David, in these verses, describes the wickedness of the wicked; whether he means his persecutors in particular, or all notorious gross sinners in general, is not certain. But we have here sin in its causes and sin in its colours, in its root and in its branches.
I. Here is the root of bitterness, from which all the wickedness of the wicked comes. It takes rise, 1. From their contempt of God and the want of a due regard to him (v. 1): "The transgression of the wicked (as it is described afterwards, v. 3, 4) saith within my heart (makes me to conclude within myself) that there is no fear of God before his eyes; for, if there were, he would not talk and act so extravagantly as he does; he would not, he durst not, break the laws of God, and violate his covenants with him, if he had any awe of his majesty or dread of his wrath." Fitly therefore is it brought into the form of indictments by our law that the criminal, not having the fear of God before his eyes, did so and so. The wicked did not openly renounce the fear of God, but their transgression whispered it secretly into the minds of all those that knew any thing of the nature of piety and impiety. David concluded concerning those who lived at large that they lived without God in the world. 2. From their conceit of themselves and a cheat they wilfully put upon their own souls (v. 2): He flattereth himself in his own eyes; that is, while he goes on in sin, he thinks he does wisely and well for himself, and either does not see or will not own the evil and danger of his wicked practices; he calls evil good and good evil; his licentiousness he pretends to be but his just liberty, his fraud passes for his prudence and policy, and his persecuting the people of God, he suggests to himself, is a piece of necessary justice. If his own conscience threaten him for what he does, he says, God will not require it; I shall have peace though I go on. Note, Sinners are self-destroyers by being self-flatterers. Satan could not deceive them if they did not deceive themselves. Buy will the cheat last always? No; the day is coming when the sinner will be undeceived, when his iniquity shall be found to be hateful. Iniquity is a hateful thing; it is that abominable thing which the Lord hates, and which his pure and jealous eye cannot endure to look upon. It is hurtful to the sinner himself, and therefore ought to be hateful to him; but it is not so; he rolls it under his tongue as a sweet morsel, because of the secular profit and sensual pleasure which may attend it; yet the meat in his bowels will be turned, it will be the gall of asps, Job xx. 13, 14. When their consciences are convinced, and sin appears in its true colours and makes them a terror to themselves—when the cup of trembling is put into their hands and they are made to drink the dregs of it—then their iniquity will be found hateful, and their self-flattery their unspeakable folly, and an aggravation of their condemnation.
II. Here are the cursed branches which spring from this root of bitterness. The sinner defies God, and even deifies himself, and then what can be expected but that he should go all to naught? These two were the first inlets of sin. Men do not fear God, and therefore they flatter themselves, and then, 1. They make no conscience of what they say, true of false, right or wrong (v. 3): The words of his mouth are iniquity and deceit, contrived to do wrong, and yet to cover it with specious and plausible pretences. It is no marvel if those that deceive themselves contrive how to deceive all mankind; for to whom will those be true who are false to their own souls? 2. What little good there has been in them is gone; the sparks of virtue are extinguished, their convictions baffled, their good beginnings come to nothing: They have left off to be wise and to do good. They seemed to be under the direction of wisdom and the government of religion, but they have broken these bonds asunder; they have shaken off their religion, and therewith their wisdom. Note, Those that leave off to do good leave off to be wise. 3. Having left off to do good, they contrive to do hurt and to be vexatious to those about them that are good and do good (v. 4): He devises mischief upon his bed. Note, (1.) Omissions make way for commissions. When men leave off doing good, leave off praying, leave off their attendance on God's ordinances and their duty to him, the devil easily makes them his agents, his instruments to draw those that will be drawn into sin, and, with respect to those that will not, to draw them into trouble. Those that leave off to do good begin to do evil; the devil, being an apostate from his innocency, soon became a tempter to Eve and a persecutor of righteous Abel. (2.) It is bad to do mischief, but it is worse to devise it, to do it deliberately and with resolution, to set the wits on work to contrive to do it most effectually, to do it with plot and management, with the subtlety, as well as the malice, of the old serpent, to devise it upon the bed, where we should be meditating upon God and his word, Mic. ii. 1. This argues the sinner's heart fully set in him to do evil. 4. Having entered into the way of sin, that way that is not good, that has good neither in it nor at the end of it, they persist and resolve to persevere in that way. He sets himself to execute the mischief he has devised, and nothing shall be withholden from him which he has purposed to do, though it be ever to contrary both to his duty and to his true interest. If sinners did not steel their hearts and brazen their faces with obstinacy and impudence, they could not go on in their evil ways, in such a direct opposition to all that is just and good. 5. Doing evil themselves, they have no dislike at all of it in others: He abhors not evil, but on the contrary, takes pleasure in it, and is glad to see others as bad as himself. Or this may denote his impenitency in sin. Those that have done evil, if God give them repentance, abhor the evil they have done and themselves because of it; it is bitter in the reflection, however sweet it was in the commission. But these hardened sinners have such seared stupefied consciences that they never reflect upon their sings afterwards with any regret or remorse, but stand to what they have done, as if they could justify it before God himself.
Some think that David, in all this, particularly means Saul, who had cast off the fear of God and left off all goodness, who pretended kindness to him when he gave him his daughter to wife, but at the same time was devising mischief against him. But we are under no necessity of limiting ourselves so in the exposition of it; there are too many among us to whom the description agrees, which is to be greatly lamented.