Enjoying God's Best. 3
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We have already alluded to Psalm 19:11, where we are told of God's statutes and judgments that "in keeping of them there IS great reward"; and we simply call attention now to the tense of that statement: not "shall be," but IS so now. A part of that present "reward" is described in such verses as "Great peace have they who love your law, and nothing can make them stumble." (Psalm 119:165); "And the work of righteousness [right doing] shall be peace; and the effect of righteousness quietness and assurance forever" (Isaiah 32:17). Such too is the testimony of Psalm 58:11, "So that a man shall say, Truly there is a reward for the righteous: truly he is a God who judges in [governs, administers the affairs of] the earth." "The righteous [that is the one whose practices conform to the Rule of Righteousness] shall flourish like the palm tree: he shall grow like a cedar in Lebanon… To show that the LORD is upright" (Psalm 92:12- 15). That is, to make it evident that He takes notice of and richly blesses such.
"Behold, the righteous shall be recompensed in the earth" (Proverbs 11:31). On the other hand, "The LORD… will punish Jacob according to his ways; according to his doings will he recompense him" (Hos 12:2). It is an unalterable law of the divine government, that as we sow—so shall we reap!
That principle is enunciated and illustrated all through the Scriptures. On the one hand, "they have sown the wind—and they shall reap the whirlwind" (Hos 8:7); on the other, "Sow to yourselves in righteousness, reap in mercy" (Hos 10:12). "Even as I have seen, those who plow iniquity, and sow wickedness, reap the same" (Job 4:8). "Therefore shall they eat of the fruit of their own way" (Proverbs 1:31). "But to him that sows righteousness, shall be a sure reward" (Proverbs 11:18).
Our Lord taught precisely the same thing when He said, "There is no man that has left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake—who shall not receive manifold more in this present time; and in the world to come, everlasting life" (Luke 18:29-30). So too the apostles: "He who sows sparingly—shall also reap sparingly; and he who sows bountifully—shall also reap bountifully" (2 Corinthians 9:6). "And the fruit of righteousness is sown in peace—for those who make peace" (Jam 3:18). It is lamentable that such passages are so rarely heard from the pulpit!
It is right here that we have the key to a class of passages which has puzzled and perplexed many—namely, those which speak of the Lord's repenting. To say that such an expression is a figure of speech, God's condescending to employ our language, though true, really explains nothing. But the difficulty is at once removed—when it be seen that the reference is not to the modifying of God's eternal decrees—but rather unto His governmental ways; signifying that when men alter their attitude and conduct toward Him—then the Lord changes in His dealings with them—withholding the judgment threatened, or bestowing the blessing which their sins had kept back.
The general principle is clearly expressed in, "IF at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil—THEN I will relent and not inflict on it the disaster I had planned. And IF at another time I announce that a nation or kingdom is to be built up and planted, and IF it does evil in my sight and does not obey me—THEN I will reconsider the good I had intended to do for it." (Jeremiah 18:7-10). There is no "if" whatever about the divine foreordination—but there is an "if" in connection with human responsibility. Necessarily so, for in the enforcing thereof, the alternatives of recompense must be stated.
Many of the woes which God pronounces against kingdoms are not declarations of His eternal decrees or infallible predictions of what is about to take place—but rather ethical intimations of His sore displeasure against sin, and solemn threatenings of what must inevitably follow—IF there is no change for the better in those denounced. That is, whether or no those impending judgments are to become historic realities—is contingent upon their readiness to heed those warnings, or their refusal to do so.
The passage quoted above enunciates that basic moral law by which God governs the world—telling us that He approves of obedience and righteousness wherever it be found, and rewards the same; whereas He hates the opposite and punishes it (see Proverbs 14:34). Jeremiah 18 doesnot set before us God as the determiner of human destiny—but as the dispenser of temporal awards, governing in equity and in accordance with the discharge of human accountability, and showing He is ever ready to prosper the righteous. The same principle pertains unto the individual. "Then the word of the Lord came to Samuel: I greatly regret that I have set up Saul as king, for he has turned back from following Me, and has not performed My commandments." (1Sa 15:10-11). That does not mean God regretted His former act of enthroning Saul—but that because of his defection, the Lord would reverse it and depose him (1Sa 15:26).
Thus we see that God's governmental actions are determined—in part, at least—by man's conduct. We say "in part," for God does not act uniformly; and some of His ways in providence are "past finding out," as when He allows the righteous to be severely afflicted, and the wicked to flourish like a green bay tree. If righteousness were always visibly rewarded, and wickedness punished in this life—there would be no room for the exercise of faith in God's justice, for the Day of Judgment would be anticipated instead of presaged.
Nevertheless, if we strike a balance and take the history of each nation or individual as a whole, God's moral government is now apparent, for we are daily made to see and feel—that we are the losers by sinning, and the gainers by holiness.
If the balance is to be duly preserved here, and a proper concept formed of God's moral government, then it requires to be pointed out that Hisjustice is tempered with mercy, as well as patience. Therefore does He grant "space to repent" (Rev 2:21), and where that clemency is availed of—God acts accordingly. For as many of those divine promises which respect earthly good—are conditional upon the performance of obedience; so many of the divine judgments threatened—are averted upon a reformation of morals. "Perhaps they will listen and each will turn from his evil way. Then I will relent and not bring on them the disaster I was planning because of the evil they have done" (Jeremiah 26:3).
Perhaps the most remarkable example of that is seen in the case of wicked Ahab, who, when he heard the sentence of woe pronounced, "tore his clothes, and put sackcloth on and fasted, and lay in sackcloth, and went softly." And we are told that the Lord said, "Because he humbled himself before me—I will not bring the evil in his days: but in his son's days" (1 Kings 21:20-29).
Let us now consider more definitely a few of those Scriptures which make known what God requires of us—if we are to enter into and enjoy His best. Some of them have already been before us in a general way—but they require to be examined from a more particular viewpoint.
"Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to DO everything written in it. THEN you will be prosperous and successful." (Joshua 1:7-8). That is so plain no interpreter is needed.
"Then," first, when our speech is ordered by God's Word, all of our converse being consonant thereto. And why? "The law of his God is in his heart" (Psalm 37:30-31).
Second, in order thereto, it must be made our constant "meditation." It is by daily pondering the words of Scripture that we obtain a better understanding of them, fix the same in our memories, and become more fully conformed to them in our souls.
Third, that our meditation must be with a definite design and practical end: to "do," to walk obediently. "For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of those who heart is perfect toward him" (2 Chronicles 16:9). The word generally used for "perfect" (tamim) signifies sincere—but here a different one (shalem) is employed, meaning whole. A "whole heart" is in contrast with a "divided" one (Hos 10:2), which pertains to him who vainly seeks to serve two masters: the "double minded man" who "is unstable in all his ways" (Jam 1:8). Those with a whole heart love the Lord their God with all their mind, soul, and strength (Mar 12:30). They make Him their portion, find their delight in Him, constantly seek to please and glorify Him. Their affections are undivided, their aim in life is one, like Caleb, they " followed the LORD wholly" (Deu 1:36).
And such receive distinctive favors from Him. The "eyes of the LORD" speaks of His knowledge and their running "to and fro throughout the whole earth" (2 Chronicles 16:9) means that He governs this world in infinite wisdom. The reference is to His providential dealings: His eye directs His hand, and both are employed in His giving special supplies and support to those who make Him their All in all.
"And he shall be like a tree planted by the rivers of water—which brings forth his fruit in his season; his leaf also shall not wither; and whatever he does shall prosper" (Psalm 1:3). There is what we intend by one's "enjoying God's best." But to whom does the "he" refer? Why, to the "blessed man" described in the context. The one who has completely broken with the world: who "walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful" (Psalm 1:1). Observe that the man whom God pronounces "blessed" is one that is careful about his walk. He refuses to follow the advice of the unregenerate. They will urge him to be broad-minded and warn him against being too strict, and press upon him the maxims of the world—but he heeds them not. He is very particular about his friendships, knowing that those with whom he is intimate will either be a help or a hindrance to him spiritually. "Do not be misled: Bad company corrupts good character." And therefore, he refuses to fraternize with the Christless. And so must you, young Christian, if you desire the smile of God to be upon you.
This opening psalm strikes the keynote of the whole psalter, and has for its theme—the blessedness of the righteous—that is those who tread the paths of righteousness; and contrasts the portion and doom of the ungodly. And the first thing emphasized of the righteous one—is that he has turned his back upon the world, for it is at that point, that practical godliness begins. There can be no walking with God, no real communing with Christ, no treading of "the way of peace" (Luke 1:79) until that word is heeded: "Come out from among them—and be separate, says the Lord" (2 Corinthians 6:17).
Second, it is said of this blessed man, "But his delight is in the law of the LORD; and in his law does he meditate day and night" (Psalm 1:2). He is completely subject to God's authority, and makes His revealed will the rule of his life. Nor does he force himself to do so against his inclinations, for his delight is in the same. That is evidenced by its constantly engaging his thoughts, "For where your treasure is, there will your heart be also" (Mat 6:21). The mind is regulated by the affections: what the heart is most set upon—most engages our thoughts—as gold does the covetous. And the one who conforms to the requirements of Psalm 1:1-2, will certainly experience the blessings of Psalm 1:3.
There is the less need for us to dwell upon other passages, for they speak for themselves. "The young lions lack, and suffer hunger: but those who seek the LORD shall not lack any good thing" (Psalm 34:10). That is, those who put Him first (Mat 6:33), who seek Him wholeheartedly (Jeremiah 29:13), who diligently inquire after His will and earnestly endeavor to please and glorify Him in all things—shall not lack any good—which is assured them as an encouragement for obedience.
"No good thing will he withhold—from those who walk uprightly" (Psalm 84:11). As the Puritan Thomas Brooks (1608-1680) pointed out, "Now this choice, this large promise, is made over only to the upright; and therefore, as you would have any share in it, maintain your uprightness!" In his explanation of "them that walk uprightly," John Gill (1697-1771) included, "Who have their conversation according to the Gospel of Christ, and walk in the sincerity of their hearts."
"The fear of the LORD is the beginning of wisdom: a good understanding have all those who DO his commandments" (Psalm 111:10). Upon which J. Gill said, "Some understand it 'good success' or 'prosperity,'" and added, "such usually have prosperity in soul and body, in things temporal and spiritual". With this sentiment, we fully concur.
"Let not mercy and truth forsake you: bind them about your neck; write them upon the table of your heart. So shall you find favor and good understanding in the sight of God and man" (Proverbs 3:3-4). Was it not so with Joseph in Egypt (Gen 39)? Was it not so with David in Saul's household (1Sa 18)? Was it not so with Daniel and his fellows in Babylon?
"To the man who pleases him—God gives wisdom, knowledge and happiness" (Ecc 2:26).
The passages which teach that God deals with men in this life according to their conduct—are too many to cite, and the marvel is that the minds of so few professing Christians of this age are really affected by them. Take that well-known word, which has been illustrated all through history, "I willbless those who bless you [Abram]—and curse him who curses you" (Gen 12:3), which so far from being exceptional, only exemplifies the principle we are seeking to demonstrate.
Take again, "Blessed is he who has regard for the weak; the Lord delivers him in times of trouble. The Lord will protect him and preserve his life; he will bless him in the land and not surrender him to the desire of his foes" (Psalm 41:1-2).
Consider now some concrete cases. "I swear by myself, declares the Lord, that because you have done this and have not withheld your son, your only son—I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore!" (Gen 22:15-18). What could possibly be plainer?
So again God said to Isaac, "And I will make your seed to multiply as the stars of heaven, and will give unto your seed all these countries—because that Abraham obeyed my voice, and kept my charge, my commandments," etc. (Gen 26:4-5).
"Because my servant Caleb has a different spirit and follows me wholeheartedly—I will bring him into the land" (Num 14:24).
Concerning Phinehas God said, "Therefore tell him I am making my covenant of peace with him. He and his descendants will have a covenant of a lasting priesthood, because he was zealous for the honor of his God and made atonement for the Israelites" (Num 25:12-13).
"Hebron therefore became the inheritance of Caleb… because he wholly followed the LORD God of Israel" (Jos 14:14).
Said David, "The Lord has dealt with me according to my righteousness; according to the cleanness of my hands he has rewarded me" (2 Samuel 22:21). It seems strange that anyone possessed of a spiritual mind, should be perplexed by these words, for if they be understood according to their original and obvious meaning, there is nothing in them to occasion any difficulty. Let them be read in the light of their context, and they are clear and simple. David was alluding to God's delivering of him from Goliath and Saul, and from others of his foes: what had been his conduct toward them? Had he committed any serious crimes such as warranted their hostility? Had he grievously wronged any of them? Had they justly or unjustly sought his life? Read the record of David's history, and it will be found that it contains not a hint that he coveted the throne or hated Saul. As a fact, he was entirely innocent of any evil designs against any of them who so sorely persecuted him.
This is plain from one of his prayers to God, "Do not let my treacherous enemies rejoice over my defeat. Do not let those who hate me without causegloat over my sorrow" (Psalm 35:19). It was because David had neither given his enemies just reason for the persecution—and because so far from retaliating, he had borne them no malice—that he now enjoyed the testimony of a good conscience. His character has been grievously aspersed and many hideous things laid to his charge—but his conduct had been upright and conscientious to an uncommon degree. "By all his persecutions by Saul, he would not injure him or his party; nay, he employed every opportunity to serve the cause of Israel, though rewarded with envy, treachery, and ingratitude", Thomas Scott (1747-1821).
When we are maligned and opposed by men, it is inestimable consolation to have the assurance of our own heart unto our innocency and integrity; and therefore, we should spare no pains when passing through a season of such trial in exercising ourselves "to have always a conscience void of offence toward God, and toward men" (Acts 24:16).
David, then, was not here giving vent to the boasting of a pharisaical spirit—but was avowing his innocency before the bar of human equity. One is not guilty of pride—in knowing himself to be innocent, nor is he so when realizing that God is rewarding him in providence because of his integrity, for each is an evident matter of fact. In saying, "The LORD rewarded me according to my righteousness," David enunciated one of the principles operative in the divine government of the world. "Albeit that the dispensations of divine grace are to the fullest degree sovereign and irrespective of human merit—yet in the dealings of Providence, there is often discernible a rule of justice by which the injured are at length avenged, and the righteous ultimately delivered", Charles H. Spurgeon (1834-1892).
The statement evinces an intelligent grasp of the viewpoint from which David was writing, namely the governmental ways of God in time, and not the ground upon which He saves eternally. Those declarations of the psalmist had nothing whatever to do with his justification in the high courts of heaven—but concerned the guiltlessness of his conduct toward his enemies on earth, because of which God delivered him from them. It would indeed be most reprehensible for us to transfer such thoughts as are expressed in 2 Samuel 22:20-28, from the realm of providential government, into the spirit and everlasting kingdom; for there, grace reigns not only supreme—but alone, in the distribution of divine favors. On the other hand, a godly man with a clear conscience must not deny his own consciousness, and hypocritically make himself out to be worse than he is.
There are those who would dismiss by a wave of the hand what has been adduced before by the saying, All that is Old Testament teaching, what occurred under the dispensation of Law. But such an objection is utterly pointless, for the principles of the divine government are the same in every era; and therefore, the teaching of the New Testament on this subject is identical with that of the Old. For example: "Blessed are the merciful: for they shall obtain mercy" (Mat 5:7). That has nothing whatever to do with "salvation by works," for in those verses, Christ is describing the character of His true disciples. Here He tells us that they are "merciful," and in consequence, they "shall obtain mercy." It is not that God requires the unregenerate to be merciful in order to entitle them unto His saving mercy—but rather that the regenerate are merciful; and according as they act in their true character, so will God order His governmental ways and paternal discipline toward them.
"With the measure you use—it will be measured to you" (Mat 7:2).
On the one hand, "With the merciful—you will show yourself merciful" (Psalm 18:25); on the other, "If you do not forgive men their sins—your Father will not forgive your sins" (Mat 6:15).
That both Christ and the Father act toward Christians in keeping with their conduct is clear from John 14:21, 23—such "manifestations" are withheld from those who fail to walk obediently.
"For God is not unrighteous to forget your work and labor of love, which you have showed toward his name, in that you have ministered to the saints, and do minister" (Hebrews 6:10), which clearly implies that He would be unrighteous, if He did not reward their benevolence. "Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech. He must turn from evil and do good; he must seek peace and pursue it" (1 Peter 3:10-11). "We have here an excellent prescription for a comfortable, happy life in this querulous, ill-natured world"—Matthew Henry (1662-1714). To those who follow that prescription, J. Gill said, "Such shall inherit the blessing both here and hereafter."
"And whatever we ask, we receive of him—because we keep his commandments, and do those things that are pleasing in his sight" (1 John 3:22)! "Since you have kept my command to endure patiently—I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth" (Rev 3:10).
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