Mischiefs is a very suggestive and comprehensive term. It is frequently used in the Psalms in the singular form, and always suggests scheming, underhanded plotting, to do some evil. In the plural form there are only two passages in the Scriptures, besides our text, in which the word is employed: Deuteronomy 32:23, "I will heap mischiefs upon them; I will spend mine arrows upon them;" Psalm 52:2, "Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully."

I. REGARD MISCHIEFS AS MALICIOUS INTENTION. "The wicked plotteth against the just, and gnasheth upon him with his teeth;" "How long will ye imagine mischief against a man?" It is the characteristic of the evil-hearted, evil-disposed man, that he "deviseth mischiefs upon his bed." It is his pleasure to plan an injury; he delights in making misery, and ruining reputations. Any man may do a mischief on impulse or by accident. The evil man cherishes malicious intentions.

II. REGARD MISCHIEFS AS INJURIOUS SPEECH. "They have sharpened their tongue like a serpent." There is speech that cuts and wounds by its bitterness; that injures by its untruthfulness; that destroys reputations by its slanderings. There is no surer sign of the evil heart than the evident pleasure felt in saying mischievous things.

III. REGARD MISCHIEFS AS VIOLENT ACTS. (Vers. 4, 5.) It is the peculiarity of evil-disposed men that cherished evil thoughts inspire evil deeds. The good man checks unkind and evil thoughts, lest they should get expression in acts. But the evil man nourishes them, enjoys them, puts himself into their power, and is by them urged on to violent and injurious deeds. Cherish malicious thought, and you put yourself into its power; and it may lead you on to shameful deeds. But the mischiefs of evil men never transcend the Divine limitations. God has his hand on them, and we may be absolutely assured that he says," Hitherto shalt thou come, and no farther; here shall thy proud waves be stayed." And we may even see deeper into the heart of Divine dealing, and say that the mischiefs of evil men become ministries of the Divine purpose of grace concerning God's people. - R.T.

We read in the text that God "maintains the cause of the afflicted and the right of the poor," and we may think that there is not much evidence of this. If society is under God's control how is it that it is such a chaos? There seems to be no order. Yet in the midst of the apparent confusion God is ruling. He holds the winds in His fists, and the water in the hollow of His hand. What gave the psalmist this assurance?

I. HIS KNOWLEDGE OF GOD'S CHARACTER. We read of the pity of God, of the compassion and mercy of God in the Old Testament. Hence the numerous passages relating to God and the poor. "He delivereth the poor in their affliction." "Thou hast prepared of Thy goodness for the poor." "Whoso mocketh the poor reproveth his Maker." "Thou hast been a strength to the poor." "Break off sins by showing mercy to the poor." Hence also the provision made for the poor. The gleanings of the fields and of the vineyards and oliveyards were always to be left for them. The spontaneous productions of the sabbatical year were also to form a part of their provision. Kindness to them was enjoined as a sacred duty and as a precious privilege.

II. HIS SENSE OF JUSTICE. The psalmist speaks of "the right of the poor." Some would assert that the poor have no rights, except the right to starve, or get out of the way. The wealthy classes have rights. Oh yes. The sacredness of property is more inviolate than the sacredness of the Sabbath. "The rich man's wealth is his strong city," and around this strong city there are walls built by legislators. Let wealth have its rights; and let poverty have its rights too. If it is right to strengthen the weak, to lift up the feeble, to comfort the sorrowful, to heal the afflicted, to provide for the poor, then God will maintain that right. He that implanted in man this sense of justice, shall He not be just? Justice may appear tardy, but "ever the right comes uppermost, and justice shall be done." "I know that the Lord will," etc. If they have no other friend, the afflicted and poor have a Friend in heaven, whose righteousness is like the great mountains, whose mercy endureth for ever.

III. HIS KNOWLEDGE THAT GOD RAISED HELPERS FOR THE FEEBLE AND OPPRESSED. Charity was exercised then. It was a part of the Jewish religion. The rites of hospitality were then observed, and are in a large measure observed now in the East, with great care and faithfulness. Not an enemy was betrayed who had come into a tent for hospitality. There is a fountain of sympathy in the human heart. God has made the heart, and kindled in it the emotions of love and pity. Love God, and you will be constrained to love man. Keep the first table of the law, and you will be impelled to observe the second. God is not poor, and needing our alms. But around us are men, made in the similitude of God, capable of holding fellowship with God, of thinking upon His name, and loving Him, and love to God can express itself in service to men. This is the essence of religion — love. The apostle says that all is vain without this.

( J. Owen.).