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4. Give them according to their works. Having thus requested God to have a regard to his innocence, the Psalmist thunders forth a curse against his enemies. And the accumulation of words shows that he had groaned long and grievously under the burden before he broke forth to desire such vengeance. He intimates that the wicked of whom he speaks had transgressed not once, nor for a short time, nor in one way, but that they had proceeded so far in their constant evil doings, that their audacity was no longer to be endured. We know how troublesome and grievous a temptation it is to see the ungodly proceeding without measure or end, as if God connived at their wickedness. David, therefore, wearied as it were with continual forbearing, and fainting under the burden, implores God, at length, to restrain the wantonness of his enemies, who of late ceased not to heap wickedness upon wickedness. Thus we perceive that there is nothing superfluous in this verse, when to works he adds the wickedness of their doings, and the work of their hands, and thrice petitions that they may receive the reward which they have deserved. Add to this, that he at the same time bears testimony to his own faith, to which boasting hypocrites often compel the children of God, while by their deceit and cavils, they impose upon the judgments of the world. We see how men who are distinguished for wickedness, not content with impunity themselves, cannot abstain from oppressing the innocent by false accusations, just as the wolf, desirous of making a prey ⁵⁹⁷⁵⁹⁷     “Voulant devorer les agneaux.” — Fr. of the lambs, according to the common proverb, accused them of troubling the water. David is therefore compelled by this exigency to call upon God for protection. Here again occurs the difficult question about praying for vengeance, which, however, I shall despatch in few words, as I have discussed it elsewhere. In the first place, then, it is unquestionable, that if the flesh move us to seek revenge, the desire is wicked in the Sight of God. He not only forbids us to imprecate evil upon our enemies in revenge for private injuries, but it cannot be otherwise than that all those desires which spring from hatred must be disordered. David’s example, therefore, must not be alleged by those who are driven by their own intemperate passion to seek vengeance. The holy prophet is not inflamed here by his own private sorrow to devote his enemies to destruction; but laying aside the desire of the flesh, he gives judgment concerning the matter itself. Before a man can, therefore, denounce vengeance against the wicked, he must first shake himself free from all improper feelings in his own mind. In the second place, prudence must be exercised, that the heinousness of the evils which offend us drive us not to intemperate zeal, which happened even to Christ’s disciples, when they desired that fire might be brought from heaven to consume those who refused to entertain their Master, (Luke 9:54.) They pretended, it is true, to act according to the example of Elias; but Christ severely rebuked them, and told them that they knew not by what spirit they were actuated. In particular, we must observe this general rule, that we cordially desire and labor for the welfare of the whole human race. Thus it will come to pass, that we shall not only give way to the exercise of God’s mercy, but shall also wish the conversion of those who seem obstinately to rush upon their own destruction. In short, David, being free from every evil passion, and likewise endued with the spirit of discretion and judgment, pleads here not so much his own cause as the cause of God. And by this prayer, he farther reminds both himself and the faithful, that although the wicked may give themselves loose reins in the commission of every species of vice with impunity for a time, they must at length stand before the judgment-seat of God.