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THE RIGHTEOUS A PREY TO THE WICKED
IT may sometimes appear unreasonable to take portions of Scripture which describe the state and character of the Jews in former days, and to apply them to ourselves at this day. But it must be remembered, that human nature is the same in all ages; and under the same circumstances will betray the same infirmities.
This will account for St. Paul’s mode of proving the total depravity of our nature, and the consequent impossibility of our being ever justified by the works of the law. He cites from different parts of Scripture a great variety of passages, which describe the state of the wicked Jews at different periods of their history: and those passages he adduces, to shew how fallen our nature is. Some of the most humiliating parts of his description are taken from this very chapter, which confessedly portrays the character of the most abandoned Jews at a period of extreme degeneracy [Note: Compare ver. 7, 8. with Rom_3:15-18.]. An objector might say, This is not equitable: and I do not admit that the worst of the Jews in their most degenerate days are any just criterion for judging of human nature generally. But the Apostle might reply, that, if any persons so highly favoured as the Jews could attain to such heights of impiety as they assuredly did, the fault must be, not in the circumstances in which they were placed, but in human nature itself; which would betray the same dispositions in others, if they were subjected to the same trials. Hence, without hesitation, I take the words of our text as containing a general truth, and as asserting a fact which will be found to exist in all ages and countries of the world: “He that departeth from evil maketh himself a prey.”
It is my intention,
I. To establish this fact—
This will be found true in all former ages—
[Go back to the days of Cain and Abel; and there you will find, that the very first man who was born of our fallen parents murdered his own brother, for no other reason than this, “because his own works were evil, and his brother’s righteous [Note: 1Jn_3:12.].” Proceed downward through all successive periods of the world, and behold Noah derided for his belief in God’s word; Lot menaced for refusing to concur in the most horrible abominations that human nature could commit; Elijah deemed the troubler of Israel, because he withstood idolatry; and all the prophets in succession reviled and persecuted by the people amongst whom they dwelt: as our Lord says, “Which of the prophets did not your fathers persecute?” Every one of them might adopt the language of David, and say, “They that render evil for good are against me, because I follow the thing that good is [Note: Psa_38:20.].”
If under any circumstances a holy person could escape persecution, we might well suppose that our blessed Lord would have escaped it; both because his whole life was employed in doing good to the bodies, as well as the souls, of men; and because his wisdom infinitely exceeded that of any other of mankind, seeing that “he spake” on all occasions “as never man spake.” But so far was he from being an exception to the general rule, that he was an object of more inveterate hatred in proportion to the transcendent excellence of his character. There never existed upon earth one so spotless as he, nor one who was an object of such universal hatred and abhorrence [Note: Isa_49:7.]. His Apostles after him were all treated with the same kind of indignities, wherever they went; their converts also in every country experiencing the same lot; even as many of our own countrymen did at the time of the Reformation. There has in all places existed the same “enmity between the seed of the serpent and the seed of the woman [Note: Gen_3:15.],” and the same opposition betwixt “light and darkness, Christ and Belial [Note: 2Co_6:14-15.].”]
Nor is it less true at the present hour—
[The person “who departeth from evil maketh himself a prey “to all around him, and becomes, as it were, a legitimate object for every one to pursue with whatever degree of malignity he may see fit. There is no other member of society, of a decent character, that is so universally hated and contemned. Every other person, if he do amiss, has some one to extenuate his fault: and, if he be treated, either in word or deed, with an undue measure of severity, he will have some to resent the injury, and to vindicate his cause. But let a godly man be reviled, let his very motives have sentence passed upon them, let him be stigmatized with the most opprobrious names, and who will take his part? Who will vindicate his character? who will shew resentment on his account? If even a word of palliation be spoken in his behalf, it will be almost a miracle: but a real friend, who feels for him, who enters into his cause, who espouses his interests, he will not find in the whole world, unless it be one who is under the same condemnation with himself. As it is said of our blessed Lord, “His manner of life who would declare [Note: Isa_53:8.]?” so may it be said of all his followers: their accusers are bold enough: but their defenders are not to be found, even in the seasons of their greatest need.
Nor is it to one description of persons only that the godly are obnoxious: the rich and the poor, the moral and the immoral, are penetrated with the same feelings towards them, and manifest their hatred in the same unblushing manner. Were Paul and Barnabas to be expelled from Antioch? no more willing instruments could be found than some “devout and honourable women [Note: Act_17:3-4.].” Have Paul and Silas provoked the envy of the Jews at Thessalonica? there are plenty of “lewd fellows of the baser sort” ready to execute whatever their superiors may wish, and to drive these holy men from the place; uproar and tumult being deemed the best answers to arguments which could not be controverted by rational discourse [Note: Act_13:50.], Only let Pilate and the chief priests pass sentence against Christ, and there will be no want of common, people to spit in his face, and crucify him. David, though so great and good a man, complains that all orders of men were actuated by the same malignant dispositions towards him: “the fat bulls of Bashan beset him, whilst dogs also compassed him round about [Note: Psa_22:12; Psa_22:16.];” yea, “the very abjects gathered themselves together against him, and hypocritical mockers gnashed upon him with their teeth [Note: Psa_35:15-16.].” That there are times and seasons of comparative peace to the Church we readily acknowledge: there were such seasons even in the primitive Church [Note: Act_9:31.]. And we also thankfully acknowledge, that even where the same disapprobation of vital godliness exists, it does not manifest itself with the same degree of bitterness in all persons; the natural enmity of the heart being moderated by sentiments of liberality and candour. But we will still say, that it does exist in the heart of every unconverted man, and that “they who are born after the flesh, will, though not in all cases with the same rancour, persecute those who are born after the Spirit;” as it was formerly, “so it is now [Note: Gal_4:29.];” and so it ever will be, as long as an unconverted man shall exist upon the face of the earth.]
Having established this fact, I now come,
II. To account for it—
Certainly one should rather have expected, that every one departing from evil, would be an object, not of hatred and censure, but of approbation and applause. We are constrained however to acknowledge, that this is not the case; but that, on the contrary, the person who takes this step will infallibly “make himself a prey.” And whence arises this? It is chiefly owing to these two things, namely, that, in departing from evil,
1. He irritates and incenses Satan—
[Satan is “the strong man armed, who delighteth to keep his goods in peace [Note: Luk_11:21.].” As being “the god of this world [Note: 2Co_4:4.],” he would have all his votaries obedient. But when one of his subjects revolts from him, and casts off his yoke, he instantly exerts himself to bring him back to his former state of vassalage and sin. For this end he puts in motion all his forces, both of men and devils, unnumbered myriads of whom he has at his command. Every species of device he uses, to accomplish his malignant ends. If he judges persuasion to be the most likely means of attaining his object, he will find some friend or relative to whisper in our ear, “Friend, spare thyself.” This, though in an Apostle, was the devil’s work [Note: Mat_16:22-23.]; for, as he can transform himself into an angel of light, so can he make his ministers assume the garb of piety, and appear like ministers of righteousness [Note: 2Co_11:13-15.]. On the other hand, does he judge that open violence will be more conducive to his end? he will soon find a Judas to betray us, a Pilate to condemn us, a populace to crucify us. That, in the instance of our blessed Lord, was all accomplished by him; for it was “his hour, and the power of darkness [Note: Joh_13:27. Luk_22:53.].” And, as then, so still, “he worketh in all the children of disobedience,” and employs them in every possible way to maintain and extend his empire in the world [Note: Eph_2:2.].
This then, in part, accounts for the fact which we have before stated. It there be a deserter from a camp, no effort is left unattempted to bring him back to the standard which he has left: and much more may we expect that one so jealous of his power as Satan is, will exert himself to the uttermost, both by fraud and violence, to reduce to bondage those who have escaped from his dominion.]
2. He reproves and condemns the world—
[It is said of Noah, that, in building an ark for the saving of his house, “he condemned the world [Note: Heb_11:7.]:” and in like manner all who depart from evil condemn those who continue in the way which they forsake. The very act of forsaking them is a practical condemnation of them. But this the world will not endure: for they feel themselves reduced to the alternative, of either condemning us, or acknowledging the folly of their own ways. This latter they do not choose to do: and therefore, in self-defence, as it were, they adopt the former, and load us with obloquy on account of our needless, or hypocritical preciseness. They will pretend indeed to cast the blame on our principles: but it is with the practice that they in reality are offended. If we would but conform to their habits, we might hold whatever principles we pleased, and no man would and fault with us: but if we venture to turn out of the broad road, and to walk in the narrow path which the Scriptures have marked out, we shall be sure enough to be comprehended under some sweeping term of reproach, which, whilst it purports to attack our principles, involves in indiscriminate censure all, however opposite their principles, provided only they agree in their practice. That this is the true ground of their enmity, appears from what our blessed Lord has said respecting the treatment shewn to him: “The world,” says he to his disciples, whose light was obscured by their proximity to him, “the world cannot hate you: but me it hateth, because I testify of it that the works thereof are evil [Note: Joh_7:7.].” So in whatever place we bear our testimony, the people who hate the light will wish to get rid of us, and will, in heart, if not in express terms, say to us as Amaziah did to Amos, “O thou seer, go, flee away into the land of Judah, and there eat bread, and prophesy there; but prophesy not again any more at Bethel,” to molest and trouble us [Note: Amo_7:12-13.].]
That this subject may be brought more home to our own bosoms, permit me to address,
1. Those who through the fear of man are induced to continue in evil—
[It is certain that many, where the Gospel is preached with fidelity, are led into clearer views of their duty, than they can prevail upon themselves to carry into effect: they are kept back by “the fear of man, which bringeth a snare.” But let me ask, What is there that man can do, in comparison of what God will do, if we violate our conscience, and prove “rebellious against the light” which he has given us [Note: Job_24:13.]? Hear the kind and tender admonition of our Lord: “I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do: but fear Him, who, after he hath killed, hath power to cast into hell: yea, I say unto you, Fear Him [Note: Luk_12:4-5.].” Think with yourselves, not only what a folly it is to fear man rather than God, but what base ingratitude it is to the Saviour, who came down from heaven for you, and died upon the cross for you, and bore all the curses of God’s broken law for you. Did he then, for the joy that was set before him of saving your souls, endure the cross and despise the shame; and will you bear no cross, and encounter no shame for him? Should you not rather rejoice if you are counted worthy to suffer shame for his sake? Blush then for your ingratitude, and take up your cross, and glory in it, and “follow him without the camp, bearing his reproach [Note: Heb_13:13.].”]
2. Those who are called to suffer for righteousness’ sake—
[Shall I lament for you? No indeed; but rather congratulate you on the honour conferred upon you. How remarkable is that declaration of the Apostle to the Philippian Church! “To you it is given in the behalf of Christ, not only to believe in him, but also to suffer for his sake [Note: Php_1:29.].” Here he represents your sufferings as a gift from God; a gift of a most valuable kind bestowed upon you purely for Christ’s sake; a gift greater far than faith itself: for if by faith you are saved, by sufferings you have your weight of glory augmented to an indefinite extent. Search the Scriptures throughout, and you will find but one testimony on this head: you are invariably taught to regard your sufferings, whatever they may be, as a ground of joy [Note: Jam_1:2; Jam_5:11.]: you are told to “rejoice and leap for joy, seeing that your reward in heaven will be proportionably great [Note: Mat_5:12 and 1Pe_4:12-14.].” See then that ye faint not, either at the continuance or increase of your trials: but “be faithful unto death; and God will give you a crown of life.” Let your great concern be, to depart more and more from what is evil, and to abound more and more in that which is good: so shall you enjoy the testimony of a good conscience here, and receive the plaudit of your Judge in the realms of bliss.]