The Justice of God. 6

So plainly does Providence hint that the Ruler of this world is endowed with justice, that we find heathen antiquity uniting in acknowledging its belief in Divine retribution upon all enormities. Examples of this are found in the mariners who manned the ship in which Jonah was passenger, for they were convinced that the awful storm came upon them because of some evil-doer in their midst (Jonah 1:7); as also in the case of the inhabitants of Melita, for when they saw the viper settle upon the hand of Paul they exclaimed, "No doubt this man is a murderer whom, though he escaped the sea,justice will not permit him to live" (Acts 28:4). Indeed it will generally be found, that the heathen are far readier to consider the workings of Divine retribution, than are those nations which profess to be Christian, and that unbelievers today are more ready to own God's hand in justice—than most of those who claim to be believers.

This principle of Divine retribution appears also in the lives of God's own people. Jacob secured Isaac's blessing by a piece of deception, posing as his brother Esau—and after seven years of hard service with Laban the homely Leah was palmed off on him in the stead of her beautiful sister Rachel. When Joseph was inflexible to his brethren's requests they exclaimed, "This has all happened because of what we did to Joseph long ago. We saw his terror and anguish and heard his pleadings, but we wouldn't listen. That is why this trouble has come upon us!" (Gen. 42:21). Asa, who put the Prophet in stocks, afterward became diseased in his own feet. Paul consented to the stoning of Stephen, yes, assisted in his execution, for his murderers laid down their clothes at his feet; and therefore Paul himself was afterward stoned and left for dead (Acts 14:19, 20). This is the more noteworthy because Barnabas, who was his companion—who had given equal offense in preaching the Gospel was not stoned.

And so it is still. Without being guilty of the presumption and uncharitableness which our Savior condemned, when speaking of the Galileans whose blood Pilate mingled with their sacrifices, and of the people on whom the tower of Siloam fell—yet there are times when we are constrained to acknowledge, "Truly, there is a God who judges in the earth!" (Psalm 58:11). When we see, as at times we do, the sins of men called to remembrance—by the very nature of their punishment; and when we occasionally behold the sinner smitten with the rod of anger while he is in the act of transgression, we cannot doubt that the Ruler of this world is our righteous judge.

But it may be objected, that the distribution of rewards and punishments is not regular or uniform, that upon the whole, the treatment which men receive from God's Providence, is little connected with their character and conduct—yes, that the wicked rather than the righteous are the more successful. The prosperity of the wicked and the afflictions of the righteous have in all ages presented an acute problem, and it was the observation of Job that, "The tents of robbers are safe, and those who provoke God are secure" (Job 12:6). David declared, "I myself have seen it happen— proud and evil people thriving like mighty trees" (Psalm 37:35).

Asaph lamented, "For I envied the arrogant when I saw them prosper despite their wickedness. They seem to live such a painless life; their bodies are so healthy and strong. They aren't troubled like other people or plagued with problems like everyone else!" (Psalm 73:3-5). After declaring, "Righteous are You, O Lord, when I plead with You," Jeremiah asked the Lord, "Why does the way of the wicked prosper? Why are all they happy—who deal very treacherously?" (Jer 12:1). Habakkuk also inquired, "Why do You tolerate those who are treacherous? Why are You silent while one who is wicked swallows up one who is more righteous than himself?" (Hab 1:13). In Malachi's days there were those who murmured, "It is useless to serve God. What have we gained by keeping His requirements and walking mournfully before the Lord Almighty? So now we consider the arrogant to be fortunate. Those who commit wickedness prosper" (Hab 3:14, 15). What answer may be given to such questions?

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