If you would turn with me back to our last scripture reading, Psalm 37, and we'll resume our reading there at verse 25. Psalm 37, and picking up once again at verse 25. I have been young, and now I'm old. Yet have I not seen the righteous forsaken, nor his seed baking bread. He is ever merciful and lendeth. and his seed is blessed. Depart from evil and do good, and dwell forevermore. For the Lord loveth judgment and forsaketh not his saints. They are preserved forever, but the seed of the wicked shall be cut off. The righteous shall inherit the land and dwell therein forever. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. The law of his God is in his heart, None of his steps shall slide. The wicked watcheth the righteous and seeketh to slay him. The Lord will not leave him in his hand, nor condemn him when he is judged. Wait on the Lord and keep his way, and he shall exalt thee to inherit the land. When the wicked are cut off, thou shalt see it. I have seen the wicked in great power, spreading himself like a green bay tree, Yet he passed away, and lo, he was not. Yea, I saw him, but he could not be found. Mark the perfect man, behold the upright. For the end of that man is peace. But the transgressors shall be destroyed together. The end of the wicked shall be cut off. But the salvation of the righteous is of the Lord. He is their strength in the time of trouble. And the Lord shall help them and deliver them. He shall deliver them from the wicked and save them because they trust in him. Once more, may the Lord add to us the rich blessings of his word this evening. You and I, we are observers. In a sense, you and I, we have two men set in front of us. The first man that we see, if you like, we see him leave his home in the morning to go about his daily labors. He goes about that work faithfully, quietly. He goes about his occupation without boasting. He goes into the workplace meekly. He goes about his work faithfully. And as you watch him, as he interacts with those about him, you notice that he doesn't join in with their sinful banter. You notice as well that he's ridiculed for not doing so. When his employer asks him to sin, he refuses and is chastised for doing so. You follow the man through and those who are the boasters of this world, they look upon this particular man with scorn. They ridicule him in front of his own face. The man himself, he's not only racked with these kinds of persecutions, but you find that he has a share in all of those other kinds of physical afflictions that are common to men. As he ages, he hurts. He is weakening. And then as you follow the man from his workplace, you follow him into his home, you find there that he goes into his closet. And often he is at prayer but with tears, pleading for God for pardon and for purging, confessing his sin, pleading on behalf of his children, on his wife, pleading through tears, through the afflictions which he knows and even for those who have scorned him. That's the first man. The second man is perhaps his neighbor. And this man, you watch him go out to his place of work and he's a man of means. a man who is quick to tell others of his accomplishments. And so as he goes about his labors, he quickly becomes a man admired by his coworkers. He climbs, as it were, the social ladder quite quickly. He boasts in his labors. And as he does so, he of course joins in with all of the banter, all of the sinful conversation and activities of his coworkers and becomes quickly a friend to all. And yes, he too will join in the ridicule and the scorn of the first man. This man, when you see him leave work, he goes home and he spends his time indulging in his own pleasure, surfeying his own desires as much as he can, and ever plotting how he can move just another step ahead. He goes to his bed at night thinking principally about how to make the next step, either in his sin or in his advancement. Those are the two kinds of men that you and I have in our text, and not terribly unlike what we saw in the previous psalm. As far as the world is concerned, as you and I, we observe these two men in their lives. It's always the same, isn't it? The godly man, he's a picture of sorrow and moroseness. The worldly man, he's a man who lives in the moment, a man of means and a man of comfort. But in our texts, friend, the psalmist comes alongside of us and he says, you need to know that these things will not always be. The world says it will always be this way. The godly will always be, as it were, the loser, the one who lacks, whereas the worldly man, he really lives. The psalmist in our text this evening tells us that's simply not the case. Verse one, fret not thyself because of evildoers. Here is his counsel. Here, the psalmist, he comes to us as one imbuing wisdom. And why should we not fret for the evildoer? Well, he tells us the reason for they shall soon be cut down. So friend, immediately you and I are acquainted with the reality that this paradigm that we've been meditating upon, it won't last forever. The wicked will not always advance. In fact, their destruction says the psalmist is hastening and therefore he says, do not fret over the evildoer. And friend, really from that first verse, you and I, we grasp what is the emphasis of this entire psalm. The psalmist again and again and again draws us to the end of these two men. Relentlessly, you and I are driven out of the moment to think principally about what awaits these two kinds of men. In fact, friend, as you look through these 40 verses, you notice that the psalmist does this in a way that's incredibly symmetrical. You and I, as we look through this psalm, you'll notice that equally, the ungodly and the godly are described. That is six times the godly are described for us, six times the ungodly. Then you notice that the psalmist, he makes two, as it were, very personal observations. You might have guessed it. One observation is about the righteous, the other about the wicked. Again, symmetrically, the psalmist presents to us the end of both kinds of men. The end of the godly is described for us 30 times in these 40 verses. The end of the wicked, exactly half that, 15. In fact, friend, if you and I were looking at this text in the Hebrew, you would notice that this is actually an acrostic. There are 22 stanzas in the original text. Each stanza beginning with the next letter of the Hebrew alphabet. It's a catechism. It's a catechism about the end of these two men. The end of the godly and the end of the wicked. In Psalm 36, we saw this already, didn't we? that these two classes of men, they have distinct hearts, they lead distinct lives, but in Psalm 37, you and I, we find that the psalmist emphasizes most of all that they have distinct ends. And you see that in verses 37 and 38, don't you? As the psalmist brings this catechism to its close, he says, as an exhortation to us, he says, mark the perfect man. The end of that man is peace. But then he draws a contrast, the end of the wicked shall be cut off. And I want you to notice that the psalmist here, he's driving us to the end of these two classes of men. He says that this is how you and I should be thinking about reality. When you and I see these two kinds of men in our lives, this is a catechism. to instruct us on how we should think about it, how we should read their lives. Beloved, this is an instruction for you and for me that we are to be a people who always have eternity before us so that we can think as the psalmist would direct us to think. That when we see these two classes of men, our minds are never far from their respective ends. Well, friend, our theme this evening is then God's people and enemies. They are distinct in life and in death. And I want us to look, friend, through this text briefly with you this evening under three headings. I want us to look at the character of both of these classes of men. I want us to consider their conclusion. And finally, I want us to consider the condition, the condition that is required for those who have God's saving help. Take first of all the character. Again, I said to you already that the psalm quite symmetrically presents to us these two men giving us equal descriptions of both. The wicked are principally given to us in verses 12 to 15. The wicked plot against the just, says the psalmist. They oppress the cause of the righteous. Verse 21, they borrow and they pay not. They are an unmerciful, a thieving people. And friend, especially in that context, you recognize the psalmist is drawing our attention to the fact that they are a self-serving people. They serve their own interests principally. But the righteous, verse 22, the righteous show with mercy and giveth. And in verse 26, you see this, he is ever merciful. And then verses 30 to 31, he speaks wisdom. And why? Because he has the law of God in his heart. What you see then friend is as these six descriptions of both kinds of men come to us, you see that in this psalm, we're given a picture of how these men relate both to God and to other men. Both how they carry themselves in their duties, both by way of a positive obedience and passive. What you see in this text, friend, is that you and I, we have a picture here of how these two classes of men deal with God and with our fellow men. The ungodly, again, are described for us as those who plot against the just. And what does that mean? That means that they oppress the cause of righteousness, which of course is the cause of God. That's a sin of commission. But friend, it's important to remember That what's described for us in this text is not always obvious. The scriptures present to us the idea that one can really plot against the cause of God in a way that's far more subtle. The apostates of Israel are described as those who are transgressing and lying against the Lord, departing away from their God, seeking oppression and revolt, conceiving and uttering from the heart words of falsehood. Perhaps friend, all of that was done under a cloak of piety. But according to God, it's oppression of his cause nonetheless. Then with regard to his fellow men, you notice this, that they were described as an unmerciful people. And again, friend, to be unmerciful in the scripture sense, that's not necessarily overt. It's not something that's necessarily seen immediately. To oppress the poor in the scriptures, to crush the needy, And often it's simply in the Scripture sense, simply not to show them mercy. But what of the godly? Again, in verse 26, we're told that the godly in this text, they are those who show mercy, they give. Again, verse 26, they're ever merciful. What you see here is of course, a stark contrast. You might ask the question, well, why are they merciful? Verse 11, it's because they're described as being the meek. Immediately, friend, that means that they are not a self-serving people. The ungodly in our texts, they're described as those who serve their own interests. To be meek, in verse 11, is not to serve one's own interests. Verse 30, we're told that they are all people who speak wisdom. Now, it's important, friend, that you notice that he's saying here, not just that they are wise, but that they speak wisdom. That is they seek to give wisdom to others. Beloved, you remember that this is described as a necessary way in which you and I are to love our fellow man. Thou shalt not hate thy brother in thine heart. Thou shalt not in any wise rebuke thy neighbor and not suffer sin upon him. Thou shalt in any wise rebuke thy neighbor. and not suffer sin upon him." Note what he says though, in the law, to not seek, to give wisdom to others is a manner in which you and I hate our brother. Not so the godly man in our text. He speaks wisdom. What is the founder of the cause of all of this? It's because we're told the law of God is in his heart. Now friend, as you look at this text, you notice just in these first, just in these several words, how wonderfully and intimately the man's relation to the law is. It is the law of his God, his God by covenant. It's the law that is in his heart, meaning it's something that's in the inmost part of his soul. So it is something then prized, something of which he is most conscious. And again, friends, something that to him is most personal. It is the law of his God. Friends, you and I, we look at this text, these descriptions are set before us, of course, to remind us that you and I, we can identify with one of these two classes of people. And so of course, this is a text for our self-examination as well. But what are the conclusion of these two men? That being really the principle focus of our text. Again, 15 times the end of the ungodly are presented to us. And friend, in all of those occasions, what you find is that their destruction is imminent. You also find that it's something that will be observed. They shall soon be cut down, verse one, and the godly shall see it. Conversely, the 30 times at the end of the godly are described, their mercy, their deliverance is described as something that is hastening, an expression of divine faithfulness to them. But then friend, and again, as you look at verses 37 and 38, you recognize the psalmist is not looking at only temporal deliverances. I grant to you certainly that that's not excluded in our text. Friend, the principle aim of this whole text is to mark the end of these two classes of men. They're eternal, they're everlasting end. Will be one of peace or of misery. And so you see a contrast in God's dealings with these two kinds of men. First of all, you see this, I suppose friend in one sense in a temporal way. Verse 25, the psalmist makes the observation. He says, he's not seen the righteous forsaken, his seed begging bread. And friend, it's important that we recognize, first of all, that's a general observation. That's not a rule. What the psalmist is telling us here, first of all, is that he's a man who studies providence. He's a man who notes God's ordinary dealings with his people. I also want you to notice this, that even in that 20, 25th verse, you notice that he is concerned about their ultimate end. It's the posterity of the righteous man that he says he's not seen begging bread. In other words, the psalmist is taking a long view of both kinds of men. In fact, if you look back to just verse 24, you notice that he even says, the righteous shall fall. Though he fall, he shall not be utterly cast down or finally cast down. What do you and I learn? My friend, what he's saying is that ordinarily, in God's providence, you will see these kinds of things. you will be able to observe the life of the godly and you'll be able to see tokens of divine faithfulness to them. And certainly friend, that's something that you and I, we shouldn't miss. But again, as you and I, we read through the entirety of this text, it is that final end that the psalmist never really lets us leave. Verses two and 10, the end of the ungodly is something that is coming soon. Yet a little while, he says, it will come. He describes it as something in verse 15 that will be surprising. Their sword shall enter into their own heart, contrary to their own imaginations and devices. And it's something that will be eternal. Thou shalt diligently consider his place and it shall not be. Then this, they shall consume. Friend, what he's describing there is an everlasting burning. The end of the wicked shall be cut off. Something that is final. Take the end of the godly. Verse 18, their inheritance shall be forever. Verse 28, they are preserved forever. Verse 29, the righteous shall inherit the land and dwell therein forever. They shall possess the earth, verses 9, 11, 29, and 34. They shall inherit it as theirs forever. And friend, especially what is the portion of the godly according to this text? Verses four and 11, you see that pointedly. God will grant the desires of the righteous their heart. According to that very verse, what is that in which they delight most? but the Lord himself. And that fourth verse is so very important. What we're told here is that he who delights in the Lord, they shall have him. So many ways the scriptures present that to us. God shall be their inheritance. Verse 11, they shall delight themselves in the abundance of peace. And they shall be surfeited as it were. on God's everlasting mercies and grace, because God himself is theirs. Thirdly, and finally, as we close, friend, what is the condition? What is it that really interests the godly for this everlasting bliss and God's saving help for time and eternity? You need to come to the end of the Psalm to see that. We're told here that the Lord shall help them and deliver them. He shall deliver them from the wicked and save them. And again, friend, you recognize that while certainly temporal deliverances may be included, the principle focus is the everlasting bliss of the godly. So he shall deliver them and save them. But then note what he says in the very next line. Because, They trust in him. Friend, I think it's important that we recognize you and I, we've encountered this form several times, even recently in our Psalters. Psalm 31, 24. Be of good courage and he shall strengthen your heart, all ye that hope in the Lord. Psalm 32 and verse 10. He that trusteth in the Lord, mercy shall compass him about. Psalm 33 verses 21 to 22. Our heart shall rejoice in him because we have trusted in his holy name. Let thy mercy, O Lord, be upon us according as we hope in thee. Psalm 34, 22. None of them that trust in him shall be desolate. Friend, what is the psalmist telling us over and over again? Friend, it's that faith interests the godly in his saving help. Again and again, friend, we're told in the scriptures that this, friend, is that one thing that is necessary. And in this 37th Psalm, what we find here is that, of course, the psalmist is reiterating that very point, but he's showing us, first of all, what is the exercise of that faith? And then secondly, what are its effects? And I want us to close our meditations by thinking just on that theme this evening. What is their faith? The exercise of their faith is given to us in so many ways. In verse three, it's described simply as trust, and trust as opposed to fretting. Verse five, it is to commit one's way, but you'll notice perhaps, friend, that even that translation does really indicate more of a gloss than anything. Literally, it is to rule one's weight upon God. Put all of your weight, the weight of your lives upon his shoulders. Verse seven, it is to rest in, that is to stand in or to stand upon him. To wait. Again, friend, as we've already encountered that word, it means to strain towards someone or something, to stretch toward them. Stretching liniment and sinew. This is the psalmist's description of faith. Friend, the most active thing. Something that is looking and hanging one's life upon the promises of God. Holding fastidiously to the Lord God as revealed in Christ. Friend, that is faith and it's exercise. But what is its effect? Beloved, you notice in verses three and in verse 34, you'll notice that he links this idea of faith to the man's godly life. Trust in the Lord and do good. Verse 34, wait on the Lord and keep his way. Friend, for the psalmist, yes, faith is that which interests us in his saving help, but that faith is not alone. He cannot conceive of one who really trusts in God, who really rests in God, apart from somebody who is also doing good. For him, friend, is utterly inseparable. The two must go together. If you really are resting, trusting, ruling your way, and waiting upon God and His promises, then friend of necessity, you are going to be the man described in this text. One cannot trust in God without having the law of God in his heart, is what this psalm very clearly teaches. So in summary, as we leave this text, friend, we learn that God's people indeed are distinct in life and death, as their character and conclusion are observably and eternally distinct. And now which differences them from one another is that condition, a faith, that consists with holiness. Friend, I think it's right for us as we recognize this is a catechism, as it were, a device that is supposed to teach us how we think about the world. Do we, friend, think in these terms? When we observe the godly man and the wicked, do we contemplate the end of both as does the psalmist? For Christian, have we imbibed the thinking of the world? Have we forgotten that there is a real difference between the house of Egypt and the house of Israel? But Christian, as we leave this text, of course, for those who are in the Lord Jesus Christ, friend, what do you find in this text? What 30 promises of that which will be your final end. One of everlasting bliss. Again, when you go back to that last text that we read from verse 11, where we're told that they shall delight themselves in the abundance of peace, we've encountered that word in the Hebrew before in Psalm 36. It's the word to be, as it were, almost excessively filled with something. Elsewhere it's used to describe the drunkard. In this text, it's used to describe the immeasurable peace, as it were, the exceeding grace and goodness that they shall know through everlasting years. 30 times, friend, the end of the godly are presented to us in this text. And doesn't that tell you something? Friend, first of all, that our God is in earnest, that he would have his people meditate about what is theirs in Christ. 30 times, as it were, he brings his name. He brings his name to bear on the consolation of his people. Friend, God must cease to be God if these 30 promises shall fail. So beloved, you have such a strong ground in this text. For your comfort in this life, of course, but that in the next as well. And so friend, make use of this text. You and I, we are to be people who do see, friend, as the psalmist would encourage us to see. To see that however, friend, the world may describe the plight of the godly, their inheritance is to be most desired. It is God himself and all of those precious promises made over to them in Christ. Amen.