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Denunciations of wrath against the wicked are no less common in Scripture than declarations of mercy to the penitent. The promises of almighty love are often repeated; no less frequent are the proclamations of almighty justice. The doom of the impenitent is no less certain than the rewards of the righteous. Solomon seems to place before us in these words the life of the righteous and the life of the ungodly contrasted with the respective objects which they have in view and the different ends to which they lead.

I. THE WICKED WORKETH A DECEITFUL WORK. The object which he pursues seems to promise him great things, but it generally fills him with disappointment and chagrin. The characters of the wicked are various, but in one point they all agree — "they forget God." They practically forget Him. They salve over their own consciences by thoughts of impunity. They have no love to God's name, no inclination to obey His laws; they are by consequence without the strongest bond of duty in man, which is love. The law of God is hateful to them, because it puts constraint upon their appetites and evil designs. And they are without the bond of fear. As God's judgments are out of sight, so they are out of mind. The pursuit of evil cannot minister to happiness even here below. It is attended with manifold woes, even upon earth. Sin, in most cases, is connected with punishment. "He that pursueth evil pursueth it to his death." It is the death of hope, peace, reputation, and a good conscience. It is often the cause of a premature temporal death. The pursuit of evil is the necessary school and preparation for eternal death.

II. THE DIFFERENT ENDS TO WHICH THE LIFE OF THE RIGHTEOUS AND THE LIFE OF THE UNGODLY LEAD. What is righteousness? Other terms are godliness, holiness, the new man. What is meant is not the righteousness of forms, but an inward disposition manifested by corresponding conduct, the new heart and the new life. It is the godliness which is opposed to the bodily exercise that profiteth little. Such righteousness tendeth to life. It has a natural and necessary tendency to promote present peace and eternal glory. In Scripture the words life and death are used for happiness and misery. The righteous are necessarily training themselves for eternal happiness, independently of that promise which secures to them "the crown of glory that fadeth not away." There must be a fitness for heaven, a character acquired upon earth which is suitable to the abode of the just. The righteousness of which we speak is conformity of heart and life to Jesus Christ; it is union of soul with Him, a likeness to His example; it has a measure of His holiness and perfection. Righteousness disposes and fits a man for the enjoyment of God, for it cultivates those faculties of the soul which are called into exercise in heaven. Righteousness rests upon the basis of love. The acquiring of this righteousness is the preparation for the enjoyment of God. Already the righteous have communion with the Father of their spirits and with the "spirits of the just made perfect." This being so, the passage for them is easy from this world to eternity. But righteousness also has a tendency to promote present happiness. The righteous live in the favour of God. They have peace of conscience. They fear no evil. They can look on death without alarm. Righteousness has a natural tendency to promote our welfare by conciliating the favour of the good and the respect of all And the reward laid up in heaven is sure. In conclusion, address two classes: Those who are seeking after righteousness — a word of cheer. Those who are "working a deceitful work" — a word of warning.

(H. J. Hastings, M.A.)

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KJV: The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.

WEB: Wicked people earn deceitful wages, but one who sows righteousness reaps a sure reward.