The Biblical Illustrator
Psalms 58:10
The righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked.
Satisfaction in the destructive providences of God
That is a terrible picture. It expresses not only the dreadful amen, dance of blood, but also the satisfaction of the “righteous” at its being shed. There is an ignoble and there is a noble and Christian satisfaction in even the destructive providences of God. It is not only permissible but imperative on those who would live in sympathy with His righteous dealings and with Himself, that they should see in these the manifestation of eternal justice, and should consider that they roll away burdens from earth and bring hope and rest to the victims of oppression. It is no unworthy shout of personal vengeance, nor of unfeeling triumph, that is lifted up from a relieved world when Babylon falls. If it is right in God to destroy, it cannot be wrong in His servants to rejoice that He does. Only they have to take heed that their emotion is untarnished by selfish gratulation, and is not untinged with solemn pity for those who were indeed doers of evil, but were themselves the greatest sufferers from their evil. It is hard, but not impossible, to take all that is expressed in the psalm, and to soften it by some effluence from the spirit of Him who wept over Jerusalem, and yet pronounced its doom. (A. Maclaren, D. D.)
The rejoicing of the righteous at thy overthrow of the wicked
Hearing a whole quire of birds chirping merrily together, my curiosity was excited to inquire into the occasion of their convocation and merriment, when I quickly perceived a dead hawk in the bush, about which they made such a noise, seeming to triumph at the death of an enemy. I could not blame them for singing the knell of one who, like a cannibal, was wont to feed upon their living bodies, tearing them limb from limb, and scaring them with his frightful appearance. Over this bird, which was so formidable when alive, the most timid wren or titmouse did not now fear to chirp and hop. This occurrence brought to my mind the case of tyrants and oppressors. When living, they are the terror of mankind; but when dead, they are the objects of general contempt and scorn. “When the wicked perish, there is shouting” (Proverbs 11:10). The death of Nero was celebrated by the Romans with bonfires and plays; birds ate the naked flesh of Pompey; Alexander lay unburied thirty days; but a useful and holy life is generally closed by an honourable and lamented death.
Verily there is a reward for the righteous.--
The character of the righteous
What are the personal attributes that go to make up, constitute, and distinguish a righteous character before God?
I. It has Christ for its groundwork. Being “over all God blessed for ever,” His life was not derived from, nor dependent on, any other. His life was not only innocent of every transgression, in thought, word, and deed; but He was “Jesus Christ the Righteous.” He neglected no duty, personal, relative, or official. His life was a service; His death was a sacrifice--of propitiation for the sins of the world.
II. It has faith for its principle, or instrument of appropriation. Is faith, then, in itself, a meritorious, or deserving act or exercise? No more than the outstretching of the arm, the opening of the hand to receive Christ, or of the opening of the eye to look to Him, or the moving of the feet to come to Him. It is simply the instrument, the graciously furnished, and Divinely appointed instrument, the only Divinely appointed instrument, or organ, by which the sinner receives, and becomes united to “Christ the righteousness of God.” “Therefore it is of faith, that it might be by grace.”
III. It has the heart for its seat. Justification is a change of state, by which we are freed from condemnation; sanctification is a change of nature, by which we are brought into resemblance and communion with Him. The one indicates a relative change in relation to the law; the other, a real and personal change in God’s sight. By the one, we receive a title to the promised recompense of reward; by the other, we are “made meet to be partakers of the inheritance of the saints in light.”
IV. It has the life for its evidence. A man is not certainly known by what he says, but he is known by what he does, and does habitually in every condition and relation of life. (G. Robson.)
A reward for the righteous
I. What are the discriminating features which distinguish the righteous.
1. In describing the righteous, we must distinguish them--
(1) From the great mass of mankind, from the world that “lieth in wickedness” (Romans 3:10).
(2) From mere moralists, who trust in themselves that they are righteous, and despise others (Romans 10:3).
2. In describing the righteous, we characterize them.
(1) By the genuineness and spirituality of their faith. Righteous men are men of faith (Hebrews 11:3). Righteousness is obtained by faith (Romans 4:3; Romans 4:5; Romans 4:18; Romans 4:20; Romans 4:22; Galatians 3:6). But faith must have an object; this is the Lord Jesus Christ, who became sin for us.
(2) By the rectitude and purity of their principles.
(3) By the consistency of their conduct.
II. What is that reward to which the righteous are entitled?
1. A gracious and voluntary reward (Romans 6:23; Revelation 2:7; Revelation 2:10; Revelation 2:17).
2. Distant and remote.
3. Suitable and proportionate.
4. Glorious and eternal, and therefore worthy of its Author. In the descriptions of this reward we remark two things; a complete freedom from all evil, both moral and natural, and from all possibility of evil; and the eternal enjoyment of all the good of which their natures are capable.
III. What evidences have we for crediting the assertion in the text?
1. The character of God. He is a being of infinite goodness, and His goodness will incline Him to reward the righteous. He is a being of infinite justice, and His justice prompts Him to render to every man according to his works.
2. The positive declarations of Scripture (Genesis 15:1; Matthew 19:28; Hebrews 11:6; Revelation 22:14).
3. The general consent of mankind. (Sketches of Four Hundred Sermons.)
A full reward
A military gentleman ones said to an excellent old minister in the north of Scotland, who was becoming infirm, “Why, if I had power over the pension list, I would at once have you on a pension of half-pay for your long and faithful services.” He replied, “Ah, my friend, your master may put you off with half-pay, but my Master will not serve me so meanly; He will give me full pay. Through His grace and favour I expect a full reward, and nothing less will content me.” (The Quiver.)
Verily, there is a God that judgeth in the earth.--
God’s dealings with mankind
I. The present appearances of things are apt to make wrong impressions on our minds, respecting God’s dealings with mankind. Though we may see the wicked in prosperity and the righteous in affliction, we should ever keep in mind, that prosperity is no sign of God’s favour, and that affliction is no necessary sign of His displeasure; and therefore, amidst the changes and vicissitudes of life, let us be on our guard against false and hasty reasonings, with regard to God’s dealings with mankind.
II. A day will come, when the truth will be seen and acknowledged by all, that “verily there is a reward for the righteous; doubtless there is a God that judgeth the earth.” While we reflect upon these things, as certain and true, it is most important to inquire particularly into the nature of this judgment, and of this reward. The Bible gives us full instruction in this matter. It tells us, that “the eyes of the Lord are in every place, beholding the evil and the good”; and that God “will render to every one according to his works.” (J. S. Pratt.)
The marks of a moral and judicial government
I. The general laws and constitution of nature exhibit the justice, as well as the wisdom of God. As there is an evident subservience of the general frame of the world to the benefit of human life, and such various provisions in nature to answer the Divine intentions of producing knowledge, virtue, and happiness in mankind; as numberless proofs of wisdom and benevolence appear throughout the whole; here is the strongest presumption in favour of the Divine justice; and it is most irrational to imagine that injustice can find place in a plan or constitution of so much wisdom and goodness.
II. In consequence of that constitution of things which His creative wisdom hath established, and which shows undeniably the goodness of His intentions, there are certain measures of Divine justice in continual execution, for the punishment of vice and the encouragement of virtue. Here begins the moral government of God; and the marks or proofs, by attending to which, we may be convinced that there is verily a God that judgeth in the earth. The subordinations of human society are appointed by the Author of nature for the purposes of His governing justice, civil and domestic government, etc. We may further trace the footsteps of Divine justice in the natural resentments of mankind against the perpetrators of wicked actions; who thereby expose themselves to a general indignation or contempt; for the passions and affections of men, even of vicious men, naturally rise in favour of virtue and detestation of vice in others. There is an order, also, in the constitution of the human body, for the punishment of some vices. As those crimes which are most injurious to society are generally punished, by the public resentments of that society which they injure; so those vices that are of a personal nature find their own punishment nearer home. Finally, there is the most certain and effectual provision of nature, far the punishment of wickedness and the reward of virtue, in the frame of the human mind. There is as it were a tribunal of justice erected in every man’s own heart, where conscience sits as judge, to whose approving or condemning sentence men are continually exposed, and most of all in the seasons of retirement and reflection.
III. These measures of Divine justice are more extensive than men generally apprehend or believe. The stings of conscience are often keen and piercing to the inmost soul; the passions of vice are corroding, and destroy mental quiet and repose; the resentments of society, the disaffection of friends and relatives, are galling to the heart; the terror of human laws is grievous and burdensome; and infamy, disease and death, the frequent effects of debauchery and villainy, cannot be thought slight punishments. Now, though wicked persons may avoid some of these punishments, yet it is hardly possible that any criminal in the world can escape them all. The internal peace and pleasure which arise from innocence and conscious virtue are little esteemed or considered; nor are the troubles and pains, which ensue from guilt, in the natural course of things, much regarded as proofs of Divine justice.
IV. The particular instances which appear to the contrary are but exceptions to that general order established in nature. The tyranny and persecution which have raged in the world for a succession of ages, by which the best of men have been the most inhumanly treated, present the darkest scene that ever was beheld in the world, in respect to the providence and justice of the Supreme Governor. But these persecutions were the means of trying and exercising the probity and piety of numbers of men, and of producing the noblest harvest of genuine virtue. It may be reasonably thought that it was in order to this end Divine Providence permitted such an amazing tyranny to rise, prevail, and continue. In this view the Holy Scriptures teach us to look upon such scenes, and thus to reconcile them with the justice of an over-ruling Providence.
V. To vindicate the perfect justice of the Divine government, to give proper consolation to the minds of good men, and to raise virtue to the highest excellence and stability, recourse must be had to the doctrine of a future life; and in this point the Gospel-revelation is abundantly sufficient to give entire satisfaction, and to support all good men under the severest trials. (S. Bourn.)
The righteousness of God’s government of men
It was a saying of Solon, the Athenian law-giver, that a republic walks upon two feet; one being just punishment for the unworthy, the ether due reward for the worthy. If it fail in either of these, it necessarily goes lame.