Psalm 119:150

Veese 150. — They drmc nigh that follow after mischief; they are far from thy laio.

Here, in this verse, he giveth an account what was the cause of his frequent and earnest crying unto God; of his hope, meditation, begging for quickening; because he was ready to be destroyed l)y those who every day went off further and furttier from God’s law, they were ready to accomplish their wicked and malicious purpose upon him, and prepared for it, and even now at his heels to do him harm and mischief; “They draw nigh,” &c.

In the words we have, —

First, An intimation of approaching danger; “They draw nigh that follow after mischief.”

Secondly, A description of those from whom the danger was feared; “They are far from thy law.”

First, “They draw nigh,” Sec. The enemy is at hand, even at the doors; the Prophet spcaketh as if he did hear the sound of his feet; yet they are as far from thy law as near to destroy me.

Doctrine. — Extreme danger may sometimes draw nigh unto, and even tread upon the heels of, God’s people.

Reasons: —

1st, From the implacable malice of their enemies.

1. They seek the destruction of the people of God, nothing less will content them; this is implied in the word “mischief” in the text: r6 j) fivai: “Come, let us cut them ofl” from being a nation, that the name of Israel may be no more in remembrance “(Psalm lxxxiii. 4). That is their aim, that not one of that denomination be left: “Rase it, rase it, even to the foundation thereof”’ (Psalm cxxxvii. 7). Nothing will satisfy them but utter ruin and extirpation; they that expect milder terms from the seed of the serpent, flatter themselves with a vain hope.

2. They follow this end with all industry and diligence; this is implied in the phrase “that follow after mischief.”’ They watch all occasions, pursue every advantage, to bring their purpose to pass. Some in Scriptm-e are said to follow after righteousness (Isa. li. 1): it noteth their constant trade and study; it may be rendered pursuers of righteousness, as in the text pursuers of mischief. They that follow after righteousness, are such as continue constant in the serious and sedulous practice of holiness; and they that follow after mischief, are such as are unwearied in the prosecution of their malicious designs. It implieth a metaphor taken from the vehemency of huntsmen in pursuit of their foe or prey: “He that followeth after righteousness and mercy, findeth life” (Prov. xxi. 21); and diuiKtn T))v tip)]vt]i’, follow peace, &.C., and holiness (Heb. xii. 14). As Asahel pursued Abner, and “turned not to the right hand, nor to the left, from following after Abner” (2 Sam. ii. 19). The Septuagint render here KaraEiMKovTiQ fit dvofiia, they earnestly seek to undo me.

2ndly, From the providence of God, who permitteth malicious enemies to draw nigh to his people, and to have many advantages against his people, for holy and righteous ends.

1. That this is the usual course of God’s providence, to suffer his people to be reduced to great dangers and extremities, that there is not a hair“sbreadth between them and ruin, Paul was in the very mouth of the lion (2 Tim. iv. 17), before God delivered him. By the lion, he meaneth Nero, a bitter enemy to the Christians, and the lamb was brought bound to him: the prey was in the lion’s mouth, before God delivered him (2 Cor. i. 10, compared with 1 Cor. xv. 32, and both with Acts xiv. 19). I gave myself for dead; it was a thousand to one he had not been sacrificed to the fury of the multitude. So was David often near taking dangers, which he did or could hardly escape; Psalm liv., the title, when the Ziphims discovered him to Saul. So Psalm lvii., the title, “When he fled from Saul in the cave;” the army of Saul at the mouth of the cave, and Saul cometh into it; and yet God blinded him, so that he escaped. So the church: “If it had not been the Lord that had been on our side, now may Israel say; if it had not been the Lord who was on our side, when men rose up against us, then they had swallowed us up quick, wdien their wrath was kindled against us” (Psalm cxxiv. 1 — 3), They were in the midst of their fears,

2. Why is this his usual course?

(1.) To exercise their trust and dependence. Graces are seldom exercised to the life, till we are near the point of death. Noav, rather than God will suffer his people to live by sense, without manifesting grace, and bringing honour to their profession and the truth of his promises, he will cast them into great dangers. The skill of a pilot is seen in a storm, so is faith put to it in great conflicts; as it is in cares, so in fears. Many are reduced to great straits in the family, no meal in the barrel, no oil in the cruise: “When Jesus lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him; for he himself knew what he would do” (John vi. 5, 6). A poor beUever is put to it: children increase, trading seems dead; what shall we do? When danger is danger indeed, then is a believer tried and exercised: “But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead” (2 Cor. i. 9). We are much given to self-confidence; while our mountain standeth strong, and we are entrenched within the security of worldly advantages and props, we scarce know what faith and dependence upon God meaneth. Now, saith God, I will make you trust in me ere I have done, and to live alone upon my all-sufficiency. You may think your reputation will bear you out; but I will load you with censures that you may trtist in me. You think friends shall help you; but friend and lover shall be afar off. You think to shelter yourselves under common refuges; but they shall all fail and cease, that I may see whether you trust in me: or that the common justice and equity of your cause shall bear you out; but I will send against you those that are mahciously resolved (contrary to all justice and gratitude), that shall approach and endeavour to mischief you. Who would think that Paul should be in danger of self-confidence, a man so exercised as he was, so tossed to and fro, so often whipped, scourged, exposed to danger? Alas! we can hardly see with other eyes than nature hath, or depend upon invisible help; we look at present things, and laugh at danger upon the confidence of outward probabilities. If we can get a carnal pillow and bolster under our heads, we sleep and dream many a golden dream of ease and safety. Now, God, that is jealous of our trust, will not let us alone, and therefore will put us upon sharp trials. It is not faith, but sense, we live upon before; that is faith, if we can depend upon God when they draw near that follow after mischief: “I will not be afraid of ten thousands of people, that have set themselves against me round about” (Psalm iii. 6). A danger at a distance is but imagined, it worketh otherwise when it is at hand: Christ himself had other thoughts of approaching danger, than danger at a distance: “Now is my soul troubled” (John xii. 27). This vessel of pure water was shaken, though he discovered no dregs,

(2.) To quicken to prayer. Jonah, that slept in the ship, falls a-praying in the whale’s belly. A clrowsy soul is awakened in case of extreme danger: “Out of the depths have I cried unto thee” (Psalm cxxx. 1 ). Now, an ordinary prayer will not serve the turn; not to speak a prayer, but to cry a prayer. We do but act devotion before, and personate the part of the supplicant; then we exercise it. Now, rather than God’s children shall neglect prayer, he esposeth them to great hazards: “Master, carest thou not that we perish?” (Mark iv. 38.) What careless, dead, and drowsy prayers did we perform, when all things went on fairly and we were well at ease! Moses cried when Israel was at a loss (Exod. xiv. 15); the sea before, the Egyptians behind, ready to tread upon their heels; mountains on each side.

3. That the deliverance of his people may be more glorious; partly, because there is more of his power and care discovered when our straits

are

a:reat; Israel may now say, we had been swallowed up quick (Psalm cxxiv). Rescues in extremity of dangers are more glorious: “Thou hast thrust sore at me that I might fall; “but the Lord helped me” (Psalm cxviii. 1 3). So, “When the wicked, even mine enemies and my foes, came upon me to eat up mj’ flesh, they stumbled and fell’’ (Psahn xxxvii. 2); in great danger of being overtaken by his enemies. God doth some way suffer his people to be brought near destruction; but he doth always prove their friend and helper. David’s strength and courage were seen, in that he plucked a lamb out of the lion’s mouth (1 Sam. xvii. 34, 35). And partly, because these great straits and troubles are a means to open our eyes, and waken our stupid senses. Deliverance is all one to God, whether from great exigencies or in ordinary cases; but is more endeared by extremity of “danger. It is easy to save a hundred or a thousand, but it maketh a fuller sound: we are more sensible of our weakness to help ourselves, to be sure, without his assistance.

Use I. — Be not offended if God cast you into great danger; it is no ai-gument of God“s hatred to destroy you, but of his love to try you; and to prepare you for the greater comfort, that we may have a more glorious sight of his salvation. Many, after confidence exjjressed, have been put to great trials: the three children were delivered, but put into the fire first, and the furnace made seven times hotter. Paul’s company suffered shipwreck, before the promise of their safety could be fulfilled. Moses and the Israelites were delivered, yet pursued and shut up; the Egyptians behind, and the seas before, and steep mountains on each side: “The Lord hath chastened me sore; but he hath not given me over unto death” (Psalm cxviii. 18). Things at the worst begin to change; though it come to such a desperate pass as it must be speedy help or speedy ruin, such exigencies do mightily conduce to the glory of God and the bettering of his people. Whatever weakeneth our confidence, the greatness of danger should not; for in such cases God is there.

Use II. — Let us use the more prayer; it is a time to put promises in Buit: “O our God, wilt thou not judge them? for we have no might against this great company that cometh against us, neither know we what to do; but our eyes are upon thee” (2 Chron. xx. 12). The fittest season to treat with God about help; for, when the creatures are at a loss, that is the time for God to help; when danger is near, call upon God for help; acquaint him with it, it is time for him to be near also. Verse 151 of this Psalm, “Thou art near, O Lord.” The less help of man’s mercy, the more hope of God’s help.

Use III. — The greater the danger, the more thankfully should we acknowledge the deliverance. The woman of Sarepta, when her son was restored to life, said, “By this I know thou art a man of God, and that the word of the Lord in thy mouth is truth” (1 Kings xvii. 24). So Israel may now say. If the Lord had not been on our side, men had swallowed us up quick.

Secondly, A description of those from whom this danger was feared; “They are far from thy law;” that is, they do not regard it. This clause may be added, —

I. To amplify or aggravate the danger. As if he had said. Lord, having oppressed them, they contemn thy law, and all restraints of conscience and duty. The further the enemies of the godly are from God’s law, the nearer to do mischief. So, “Oppressors seek after my soul; they have not set God before them’’ (Psalm liv. 3); so, “Violent men have sought after my soul, and have not set thee before them” (Psalm lxxxvi, 14). They are likely to be cruel, because profane. When the fear of God is laid aside, and all respect to his word, there is nothing to be expected but the worst of evils. They mind not thy law, therefore care

“°r !S ^:el!::ic. of hp; fbr cod vl not fo a corrupt party ‘’Surely thou wilt slay the wicked, O God ‘’ (Psalm cxxxix Yg);’’ Shall the throne of iniquity have fellowship with thee?’ (Psalm

“”“”uocSrine — The iniquity of persecutors is some matter of confidence to the oppressed. As David, from those that drew near to mischief him, conceh-eth some encouragement, because they were far from Gods law. There are several considerations. nil,,

1 Usually, the servants of God have been most hated and troubled by the worst of men; so it usually falls out, that the worst and most virulen enemies of religion, are those that are infamous lor other cnmes They hCthe greatest pique against them, because they cannot endure the

thteous,fess of God’s image on them: “They also that -nder evil or lo’od are mine adversaries; because I follow the thing that ^0°^-^ y^”^ xxxviii 20). So, “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evU” (John vu. 7).

2 You mJy take notice of this wickedness, and represent it so to God; for he is the Judge of the world, and it concerneth him to cut short their power to do mischief, that have such a ready principle to act it; and are

kely to have no other restraints than God layeth upon them by his providence and the interest of their affairs. But of this before, about aggra-

^i“^^Ln wf do so, be sure the thing be true; hat they are not only injudous to us, but open enemies to God and godliness, bfoi-ev.^ speak thus of those that hate us, or work any trouble to us m the woild As lono- as the cause will admit of a favourable construction, we should take heel of such suggestions. I observe this the rather because man is so par al to himself, that whosoever are enemies to him, he presently thinketh ?hev are enemies to godliness. And therefore, when we pass our judg- ^eTonTy person and cause, it had need be conformed to truth; for, “lirrwise, I a’rgueth great irreverence towards God, to make him conscious to our revenges and private passions (Psalm cxxxix. 21 — 24. NVe had need t,y ouxause, ihen God’s quarrel and our interest are jomed; that Uiere bLot some dregs of private spleen and rash censurings mixed the evfth and that passion doth not rule us, but duty, m these complaints; Tnd aJiit is not our own interest, but God’s quarrel, they being open

Ztllel to him. And therefore we must be confident that such as we

prara’ainst, ar; in a wicked condition, and engaged in an evil course ^4 When this is clear, there is some comfort and confidence in the bad-

“”Tr BecausTood and we are engaged in a common cause; for our adversaries are against God, as well as against us Now, it is bet er to be afflicted by them, than to have fellowship with the unfruitful works of darkness, or to cry up a confederacy with them that cry up a confederacy asainst God (Psalm cxxxix. 22).

(2 ) It is a great satisfaction to us to be opposed by evil men, or common enemies of the power of godliness. Certainly, it won d be more ?x”vos to i to be oppressed b/them that have a show of godliness, than fhropenly (Psalm Iv. 12, 13): the worst that a professed enemy

can do is more tolerable than the injury of a friend. It importeth a dis-SEFvMON CLXIX. VERSE CLI. 305

honour, to be opposed by the good, as having an ill cause in hand, or unworthy to be assisted; but it helpeth to make the cause more clear, when we see what kind of persons we have to do withal, such as we cannot but count wicked, because they have no regard to God’s law. Our cause would not be so clear, if it were with them that fear God.

(3.) The more wicked they are, the more ripe for judgment; especially if they be a corrupt party in the visible church; for where we perceive wickedness to reign, there we may be sure destruction will follow.

Use. — Well then, whenever this falleth out, mind God of it, and be not discouraged. An ill cause will not always prevail. Only let us be prepared for deliverance, as they are ripe for destruction; otherwise, none so bad, but good enough to make a rod to scourge God”s children. And then have patience; such are our enemies as are God’s also; they are far from obedience to God’s law.