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THE EQUITY OF THE DIVINE PROCEDURE
AS in a season of affliction it may be sometimes necessary to blend reproof with consolation, so in a season of joy and triumph it may sometimes be proper to temper our congratulations with prudential advice. When Asa was returning with his victorious army after the destruction of his Ethiopian enemies, the prophet Oded was sent forth to meet him, and was directed by God himself not to salute him with fulsome compliments, but to impress upon his mind a salutary admonition.
In this concise and pointed address, we see,
I. The rule of God’s procedure—
God is not necessarily bound by any rules; for he both may do, and actually “does, according to his own will in the armies of heaven, and among the inhabitants of the earth:” yet has he been pleased to prescribe rules to himself,
1. In the dispensations of his providence—
[The Jews, as God’s peculiar people, were governed by him according to the strictest rules of equity. They were taught to look for temporal rewards or punishments according as they were obedient or disobedient to his word: and their whole history may serve to illustrate the correspondence there was between their dealings towards him, and his towards them [Note: See this exemplified in Asa, 2Ch_14:5-7; 2Ch_14:11-12; 2Ch_15:10-15; 2Ch_15:19. with 16:7–9; in Jehoshaphat, 17:3–6, 10 and 20:3, 30. with 19:2 and 20:35–37; in Joash, 24:20.] — — — Indeed, God himself expresses peculiar jealousy on this head; and appeals to them, whether the inequality which there was in his providence, did not originate in themselves; and whether it was not perfectly agreeable to the rules which he had established for his conduct towards them [Note: Compare Eze_18:24-29. with Lev_26:3-45 and Deu_31:16-17.].
Somewhat of the same procedure is yet visible in the dispensations of God towards us. Nations at this time are often prospered or punished according as they pay due allegiance to God, or revolt from him: and individuals not unfrequently experience even here a recompence suited to their conduct. But as, under the law, God sometimes deviated from this rule, in order to direct the views of men to a future day of retribution [Note: Psa_73:3-14.], so now he has laid it aside in a great degree, in order that our motives to action may be more spiritual, and that we may look forward to the day of judgment as the period fixed for the display of his righteousness, and for the rewarding of our actions.]
2. In the communications of his grace—
[God’s conduct towards the Jews in respect of temporal things was intended to shadow forth his dealings with us in respect of spiritual things. In relation to these we may see, that the rule which God has laid down to himself is almost invariably observed. It is true, that he is often “found or them that sought him not:” but when once he has revealed himself to any man, he regulates himself towards him according to a principle of perfect equity, rewarding him for his fidelity, or punishing him for his neglect. Who amongst his people ever sought his face in vain? Who ever diligently walked with him in a state of humble dependence, and did not find God with him in the tokens of his love, and the supports of his grace? God indeed reserves in his own power the times and the seasons when he shall reveal himself more fully to the soul; and he apportions to every one such trials as he in his wisdom knows will be productive of good: but he never did, nor ever will, forsake them that seek him [Note: Psa_9:10.].
On the other hand, who is there that has not experienced the hidings of God’s face, when fresh contracted guilt, or repeated neglect of duty, has given him offence? Who has not found on such occasions that God has withdrawn the aids of his Spirit both in public and private ordinances; and perhaps left him for a season to the power and influence of his own corruptions? We know indeed that God has said, he will not finally cast off his people [Note: 1Sa_12:22. Heb_13:5. Isa_54:7-10.]: and we believe he will not: we believe he will “visit them with the rod” till he has brought them back to him with deep contrition [Note: Psa_89:30-35]: but as long as they forsake him, he will, as far as respects any manifestations of his favour, forsake them; and if any who have thought themselves his people, forsake him utterly, they shall also be utterly abandoned by him. Nor can any be assured that they themselves shall not suffer eternal dereliction, any longer than their adherence to God justifies the hope that they are his children.]
To impress this rule the more deeply on our minds, let us consider,
II. The universal importance of it—
The prophet in a most solemn manner called the attention both of the king and all his army to the subject before us; intimating thereby, that there were none who were not interested in it, nor any occasion when the consideration of it would not be useful to their souls.
It is suited to us,
1. In prosperity—
[Of this there can be no doubt, since it was in a season of peculiar triumph that the prophet was sent to give this admonition. Indeed we are never more apt to forget ourselves, yea, to forget God also, than when we are elated with great prosperity. We are apt to “sacrifice to our own net, and burn incense to our own drag [Note: Hab_1:16.].” When “Jeshurun waxed fat, he kicked [Note: Deu_32:15.]:” when “Uzziah was made strong, his heart was lifted up to his destruction [Note: 2Ch_26:5; 2Ch_26:16.].” Strange as it may seem, even the manifestations of God’s love to the soul are calculated to puff us up with pride, if we have not some thorn in the flesh given us to counteract this evil tendency, and to keep us from abusing the divine mercies [Note: 2Co_12:7.]. The more sail a ship carries, the more ballast it requires. The very deliverance that Asa had experienced was likely to render him careless and secure, as though he were now beyond the reach of harm. But by this admonition he was taught, that his security was in God alone, and that he must continue to “walk humbly with God,” if he would have the divine protection continued to him.
Similar admonitions are also given to us, to counteract the pride of our hearts. “Be not high-minded, but fear [Note: Rom_11:20-21.].” “Let him that thinketh he standeth, take heed lest he fall [Note: 1Co_10:12.],” “Blessed is the man that feareth always [Note: Pro_28:14.].” Even the great Apostle himself, though he knew himself to be a chosen vessel unto God, yet felt the necessity of “keeping under his body, and bringing it into subjection, lest, after having preached to others, he himself should become a cast-away [Note: 1Co_9:27.].” Let us therefore exercise the same caution; and, whether we rejoice on account of national or personal mercies, “rejoice with trembling [Note: Psa_2:11.].”]
2. In adversity—
[As in prosperous circumstances we need to be guarded against presumption, so in heavy trials we need to be cautioned against despondency. If we appear to be forsaken of our God, we are apt to think that he has altogether “shut up his tender mercies, and will be favourable to us no more [Note: Psa_77:7-9.].” But in the words before us we see, that no nation or individual can be in so low a state, but that their recovery is certain if only they wait patiently upon God. He will assuredly be found of them that seek him: yea, at the very time that they perhaps are bewailing his absence, he “is actually present with them,” working in them that very contrition, and enabling them to wait upon him, when their unassisted nature would have fainted in despair.