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GOD IS THE DISPOSER OF ALL EVENTS
THOUGH we would not be unnecessarily fastidious in condemning the use of any particular term, where we knew that in its popular sense it was not very exceptionable, yet we cannot altogether approve the use of such terms as ‘luck,’ and ‘chance,’ and ‘fortune:’ for though we know, that the persons who adopt those kind of expressions do not intend to deny the doctrine of a superintending Divine Providence, yet we cannot but think that such language tends exceedingly to weaken a sense of God’s Providence upon the soul, inasmuch as it excludes his agency from the affairs of men, and regards them as left to mere and absolute contingency. With the Scriptures in our hands, we are perfectly assured, that all things, however casual or contingent with respect to man, are under the controul of a Superintending Providence; or, as it is said in our text, that, “when a lot is cast into the lap, the whole disposal thereof is of the Lord.”
In confirmation of this truth, we shall shew,
I. That God is the disposer of all events—
Events, of whatever kind they be, are equally under the direction of Almighty God. He disposes of,
1. The things which are most dependent on human agency—
[In the government of kingdoms all the powers of the human mind are called forth and concentrated: but the time for their commencement and continuance is altogether under the direction of a superior power [Note: Dan_4:17; Dan_4:35.]. The success of all human plans, whether relating to military enterprises [Note: 1Sa_17:45-47. 2Ch_20:17.], or commercial speculations [Note: Deu_8:17-18.], or agricultural pursuits [Note: Hag_1:6-11.], or matters of inferior moment and of daily occurrence [Note: Pro_19:21. 1Sa_2:6-9.], depends entirely on him — — — It was he who directed to Ahab’s heart the bow drawn at a venture, and to Goliath’s forehead the stone out of David’s sling. In a word, he “worketh all things after the counsel of his own will [Note: Eph_1:11.];” and “his counsel shall stand, and he will do all his pleasure [Note: Isa_46:10.].”
2. The things that are most independent of human agency—
[Nothing has less dependence on human skill or foresight than a lot. As far as respects the determining of that, an idiot is on a par with the wisest man in the universe. But it is entirely at God’s disposal; as all who acknowledge the existence of a Deity have confessed, by resorting to it on emergencies which nothing else could determine. Saul, and all the people of Israel, resorted to it, in order to learn from God who it was that had displeased him; and again, to determine the same matter between Saul and Jonathan his son [Note: 1Sa_14:40-42.]. In like manner the Apostles had recourse to it, in order to know whom God willed to be the successor of Judas in the Apostolic office [Note: Act_1:23-26.]. Even the heathens themselves had a persuasion, that, when matters were solemnly referred to Him in a way of lot, he would make known to them the point which they wished to ascertain [Note: Jon_1:7.]. But as in these instances the event, though supposed to have been directed of God, might have been casual, since the chances against it were not very great, we will adduce one, which marks beyond all possibility of doubt the Divine interposition; since, in the language of chances, it was above a million to one that the lot did not fall on the person to whom God infallibly directed it [Note: Jos_7:14-18. There were two millions of people: but in the last lot the men only were concerned.]. Here is a striking illustration of that passage, “Evil shall hunt the wicked man to overthrow him [Note: Psa_140:11.].” The hounds see not their prey in the first instance, but trace it by its scent, and follow it with certainty in all its turnings, till at last they come in sight of it, and overtake it, and destroy it. So it was in regard to this pursuit of the man who had troubled the camp of Israel: the lot fell on the right tribe, then on the right family of that tribe, then, on the right household, and lastly on the right individual in that household:—and to every human being it speaks in this awful language, “Be sure your sin will find you out.”]
That we may see how important a truth this is in a practical view, we shall proceed to shew,
II. That in this character he is constantly to be regarded by us—
His hand and his will we should trace,
1. In every thing that is past—
[Have we been loaded with benefits? they must be received as from Him, “from whom cometh every good and perfect gift.” It matters nothing whether our blessings came to us by inheritance, or were the fruit of our own industry: to God, and to God alone, must they be referred, as their proper source [Note: 1Ch_29:14.]. Have we, on the other hand, been visited with afflictions? We should know, that “they did not spring out of the ground,” but proceeded from his gracious hand; since “there is no evil in the city, but the Lord himself hath done it.” Thus Job viewed all his diversified trials; he overlooked the second causes, and fixed his eyes on God alone: “The Lord gave, and the Lord hath taken away.”
Now in all this we see the great importance of tracing every thing to the Lord; for by our blessings we are inflamed to gratitude, and by our troubles are softened to submission.]
2. In every thing that is future—
[If nothing can occur without his special appointment, how safely may we commit to him our every concern: and how confidently may we expect a happy issue of every occurrence! Can we do better than leave ourselves at his disposal? Were it possible that he should err, or that, having devised any thing, he should be unable to accomplish it: or that, having begun to accomplish it, he should, through versatility, change his purpose, and alter his dispensations; we might then not feel so well satisfied with having every thing subject to his disposal: but when infinite wisdom and goodness concur to direct all our concerns, and infinite power also engages to overrule every thing for our good, we may well dismiss every fear, saying with the Apostle, “I know whom I have believed, and that he is able to keep that which I have committed to him.” We may be as composed as Hezekiah was when surrounded by Sennacherib’s army [Note: 2Ch_32:7-8.], or as Elisha, when surrounded by the army of the king of Syria [Note: 2Ki_6:16-17.]. “Having God for us,” we may rest assured, that “none can effectually be against us.”]
Let us see from hence,
1. The excellency of faith—
[This is the principle which, far beyond any other, honours and glorifies God. By faith we are prepared to receive every thing as from him, and to say, “It is the Lord; let him do what seemeth him good.” Mere reason, though it may acknowledge these truths, can never enable us to realize them: but “by faith we see Him that is invisible;” and learn to acknowledge him, as much “in the falling of a sparrow,” as in the ruin of an empire. Seek then this blessed principle; yea, seek it in its highest and noblest exercises, that “being strong in faith, you may give glory to God.”]
2. The blessedness of the true Believer—
[Whatever confederacies may be against you, it is your privilege to know, that “no weapon that has been formed against you can prosper.” God has said, that “all things shall work together for your good:” and they shall do so, however much you may be at a loss to conceive in what way the good shall be elicited. Only take care that “Christ is yours;” and then you may be sure that all things else are yours [Note: 1Co_3:21-23.]. If Christ is yours, all the perfections of God are so far yours, that they shall all be exercised for your good. Having “Christ for your sanctuary,” you shall be inaccessible to the fiery darts of Satan: and having “your life hid with Christ in God, you shall, at his second coming, assuredly appear with him in glory [Note: Col_3:3-4.].”]