Psalm lxxiii. 28. But it is good for me to draw near to God
This psalm is no less elegant than sacred; it is calculated for the meridian of God’s church in all times; but it is especially fit for the godly to meditate upon in times of calamity. It is entitled a psalm of Asaplt. Asaph was a man divinely inspired, a prophet; as well as one of the masters of music. It is called a psalm of Asaph, either because he composed it, or because it was committed to him to sing. This holy man seems here to have a dialogue with himself concerning providence. He was ready to call God’s providences to the bar of reason, and enquire concerning the equity of them. How doth it be just, that they who are evil should enjoy so much good; and those who are good should endure so much evil? While Asaph was debating the case with himself, at last his faith got above his sense; he considered that the wicked were set in locis lubricis, in slippery places. And like such as go upon the ice, their feet would soon slide; or like such as walk on mines of powder, they would soon be blown up, verse 18. This did both resolve his doubt, and compose his spirit.
The proeamium, or entrance into the psalm is not to be forgotten, ‘Truly God is good to Israel:’ so the Hebrew renders it certainly. Without dispute, this is a golden maxim that must be held. In the Septuagint it is vox admirantis, it is set out by way of admiration, Oh, how good God is to Israel! What angel in Heaven can express it; the vulgate reads it, veruntanern, yet God is good; as if the Psalmist had said, though the candle of prosperity shines on the wicked, they have not only what their hearts can wish, but more than their hearts can wish,’ verse 7. And though the godly are sorely afflicted, mingling their drink with weeping; yet for all this, ‘God is good to Israel.’ Here is the fountain, the stream, the cistern: the fountain is God; the stream, goodness; the cistern into which it runs, Israel. Indeed, God is good ‘to all,’ Psalm clxv. 9. The sweet dew falls upon the thistle as well as the rose. But though God be good to all, yet not alike good to all. He is good to Israel in a special manner. The wicked have sparing mercy, but the godly have saving mercy. And if God be good to his people, then it is good for his people to draw near to him. So it is in the text, ‘It is good for me to draw near to God.’
1. We may look upon the words in Hypothesi. Here is something implied, viz. that by nature we are far from God.– Drawing near implies a strangeness and distance. In our lapsed estate we lost two things, the image of God, and communion with God, Psalm lviii.3. ‘The wicked are estranged from the womb’ Every step a sinner takes, is going further from God.– The prodigal’s going into a ‘far country.’ Luke xv. 14. was an emblem of the sinner’s going afar off from God. How far are they distant from God, who have been travelling forty or fifty years from their father’s house! and what is worse, sinners are not only far from God, but they do not desire to be near him, Jer. iv. 10. ‘They have loved to wander.’ Sin doth not care to be near holiness. The wicked get as far as they can from God, like Cain, who ‘went out from the presence of the Lord,’ Gen. iv. 16. — That is, the church of God, where were the visible signs of God’s presence: he estranged himself from God as much as he could: he fell to building, thereby thinking to drown the noise of his conscience, as the Italians of old were wont to drown the noise of thunder by ringing their bells. Sinners think God’s company may be best spared, Isaiah xxx.11. ‘Cause the Holy One of Israel to cease from before us.’ Let us shut God out of our company; let him be no more named among us. A bad eye loves not to be near the sun.
Let us be deeply humbled for our fall in Adam, which hath set us at such a distance from the blessed God. Heaven and earth are not so far asunder as God and the sinner. The further we are from God, the nearer we are to hell. The farther a man sails from the east, the nearer he is to the west. Let us of returning to God by repentance. Say as the church, Hosea ii. 7. ‘I will go and return to my first husband, for then was it better with me than now.’
2. Let us consider the text in Thesi; ‘It is good for me to draw near to God.’
The text falls into these parts. 1. The person, me. 2. The act, draw near. 3. The object, God. 4. The excellency of the act, it is good.
The proposition is this: That it is a great duty incumbent upon Christians to draw near to God, Heb. x. 22. ‘Let us draw near with a true heart.’ For the illustration of the proposition, four things are to be inquired into.
1. How we are capable of drawing near to God.
2. Where we draw near to God.
3. The manner of our drawing near to God.
4. Why we must draw near to God. Continue reading