Works of Arthur Pink: Pink, Arthur - Articles and Sermons: Enjoying God's Best 1946

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Works of Arthur Pink: Pink, Arthur - Articles and Sermons: Enjoying God's Best 1946



TOPIC: Pink, Arthur - Articles and Sermons (Other Topics in this Collection)
SUBJECT: Enjoying God's Best 1946

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Enjoying God's Best

Arthur Pink

January, 1946

The above title embodies and expresses our "New Year's Wish" for our readers, that such may be the experience of each of them during 1946. In employing such language, perhaps it needs to be pointed out that we are not here accommodating one of the modern sayings of worldlings when they wish their friends, "All the best." No, indeed, we trust the time will never come when we adopt the slang of the street in these pages. Years before we ever heard that saying of the world's, we were accustomed to wish our friends "God's best." Surely, it should be the earnest longing of every Christian to enter into and enjoy God's best for him, and to diligently guard against everything which would hinder the same. But since the expression is probably new to some of our readers, let us explain what we signify by it. We mean God's best for the soul and for the body—in spiritual things and in temporal. We mean a personal experience of God's approbation, a real enjoying of His favor in grace, in providence, and in nature.

By enjoying God's best, we mean for the saint to have daily communion with Him, to walk in the light of His countenance, to have that "peace…which passes all understanding" (Philippians 4:7) garrisoning his heart and mind. To enjoy God's best, is for an ungrieved Spirit to take of the things of Christ and show them unto us, making them real and precious to the soul. It is for His Word to be sweet unto our taste, light unto our understanding, strength to the inner man. It is for prayer to be a delight, for answers of peace to be received without intermission, for the channel of blessing to remain unchoked, open. It is to have the mind stayed upon Him, to have a conscience void of offence, to have full assurance of our acceptance in Christ. It is to be the recipients of real and sweet foretastes of the everlasting bliss, awaiting the redeemed on High. It is for our graces to be kept healthy and vigorous, so that faith, hope, love, meekness, patience, and zeal are in daily exercise. That is what we long for ourselves and covet for our Christian friends.

The enjoyment of God's best is not limited to the reception of His special favors in our spiritual lives—but includes, as well, His particular interpositions on our temporal behalf. We have reference now, not to the general course of His providence—though if that is against us, we have good reason to fear we have missed His best, for many of the wicked prosper for a season, both in their bodies and estates. No, we have in mind His unmistakable and signal interventions on our behalf, in a day when His judgments are abroad, or in situations where the use of means brings us to the end of our own resources, when He makes good those promises: "A thousand shall fall at your side, and ten thousand at your right hand; but it shall not come near you. There shall no evil befall you, neither shall any plague come near your dwelling" (Psalm 91:7, 10).

So that when an epidemic strikes a community, we are spared; when falling bombs are destroying neighbors' houses, ours is untouched.

But is such a thing possible in this life?

Absolutely so—no; relatively so—yes.

Uninterruptedly so—perhaps not; generally so—without a doubt, yes.

Not a few of God's people experience the reality of it for themselves.

But the mere wishing for, and desiring after, will not bring it to pass. More than that is needed: There are certain requirements we have to meet, specified conditions to be fulfilled. Take the promises cited above: To whom are they specifically addressed? Not unto the whole family of God in general—but to a particular character—namely, "He who dwells in the secret place of the most High" (Psalm 91:1), the one who can truthfully say of the Lord, "He is my refuge and my fortress—my God; in him will I trust" (Psalm 91:2). To make this doubly plain, the Psalmist went on to say, "If you make the Most High your dwelling— even the LORD, who is my refuge—then no harm will befall you, no disaster will come near your tent" (Psalm 91:9-10). "If"—for that very reason! Perhaps the writer will be pardoned if he relates here a personal experience by way of illustration.

Some fifteen years ago, a number of cases of small-pox caused quite a scare in the country, and the authorities were urging people to be vaccinated. My wife and I counted upon the Lord to preserve us from infection and declined any medical attention, as we have done since then. But then a more severe trial confronted us. I had received what I felt was a clear and pressing call from my Master to pull up our tent and journey to a distant land. The newspapers repeatedly emphasized the fact that none would be granted a passport, unless they had been recently vaccinated. We spread our case before God and begged Him to undertake for us. And He did: Not only did He preserve us from the disease—but after a full examination by the medical officer, passports were given us and not a question was raised about vaccination! God honored our simple faith in Him, as He has in many other instances since then.

"For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him" (2 Chronicles 16:9). That is what we understand by the enjoying of God's best: To have God showing Himself strong in our behalf. But that is conditioned upon having a heart "perfect toward him." A "perfect" heart does not mean a sinless one, for there is none such among the fallen sons of men; rather does it denote a sincere or upright one, one that beats true to Him. Yet that definition is scarcely sufficient. In relation to God Himself, a "perfect" heart is one which loves and reveres Him, which trusts and confides in Him, which has filial fear of Him, which honestly and resolutely seeks to please Him in all things. In relation to sin, a "perfect" heart is one which hates and resists all evil, which mourns over every inward working of it, which penitently confesses each yielding to it. It is not that which is perfect in itself—but which is perfect "toward the Lord," on whose behalf He intervenes, puts forth His might, and delivers from situations from which we could not extricate ourselves.

"No good thing will he withhold from those who walk uprightly." (Psalm 84:11). Observe well, this promise is made to those whose walk befits saints, whose faces are turned Godwards. Unto such, no good thing is withheld. That is enjoying God's best. To be regular recipients not only of His common mercies—but of His special favors: Enjoying the smile of His approval. To be blessed with serenity of mind, a heart that rejoices in the Lord, our every need supplied: To have His blessing upon our lives in all their varied aspects and relations.

Enjoying God's Best, Part 1

January, 1948

In the January and February 1946 issues, we wrote two short articles entitled, "Enjoying God's Best" and "Missing God's Best"; and it must be confessed that we were rather surprised at receiving no criticisms, or at least questions, from some of our Calvinistic readers, for we felt it would be very difficult for them to "harmonize" their contents with what they had been taught. That is not said in any invidious or satirical spirit, for some of our closest and warmest friends are Calvinists, nor is the writer in the least afraid or ashamed to avow himself one, yes, a high Calvinist—though not a "hyper." There is a very real difference between the two, though few today are aware of it.

A "high" Calvinist not only believes in the absolute sovereignty of God, in His having predestinated everything which comes to pass in time, in the unconditional choice of His people in Christ from all eternity, in particular redemption, in the invincible operations and effectual call of the Holy Spirit—but he also believes that God made choice of His elect irrespective of or without any foreview of their fall in Adam; and thus, he is a "supra-lapsarian" regarding God's act as influenced by nothing outside of Himself.

But a "hyper" Calvinist is one who goes beyond the teaching of Scripture—from which alone Calvin, the great Reformer formulated his theology—resorting to reasoning and philosophizing upon various aspects of truth, which leads to his repudiating other aspects thereof. He makes an idol of "consistency". That is, what appears to be consistent to his mind. He attempts to square everything by the rule of logic.

Since he finds that Scripture teaches particular redemption, that Christ obeyed and suffered only in the stead and on the behalf of God's elect—he thus regards the "free offer" of the Gospel to all who hear it as "contradictory."

Since fallen man is totally depraved, dead in trespasses and sins, utterly incapable of performing a spiritual act—he thus deems it "inconsistent" to exhort and call upon the unregenerate to repent and believe in order to their salvation.

Since God is absolute sovereign, working in men both to will and to do of His good pleasure, bestowing or withholding as He pleases—he thus cannot see how that man is, at the same time, fully responsible for all his actions.

Often he fails to perceive the connection which God has appointed between means and ends.

In like manner, since God has foreordained whatever comes to pass, to speak of an enjoying of His best (rather than His second or third best), and missing His best—strikes him as meaningless, if not erroneous, expressions.

Before proceeding farther, let us explain what we intend by "enjoying God's best."

We mean (as we wrote two years ago) for the saint to have daily communion with God, to walk in the light of His countenance.

It is for His Word to be sweet unto our taste, light to our understanding, and strength to the inner man.

It is for prayer to be a delight, for answers of peace to be received without intermission, for the channel of supplies to remain unblocked, open.

It is to have the mind stayed upon Him, to have a conscience void of offence, to have full assurance of our acceptance in Christ.

It is for our graces to be kept healthy and vigorous—so that faith, hope, love, humility, patience, and zeal are in daily exercise. And such should be the experience of every Christian.

By God's "best," we mean a personal experience of His approbation, a manifest enjoyment of His favor in grace, in providence, and in nature. It is not to be limited unto the receiving of His special favors in a spiritual way—but includes as well His interpositions on our temporal behalf. It is to have the blessing of the Lord upon our lives, in all their varied aspects and relations, upon the soul and body alike. It is to enjoy the sense of His approval, and have Him showing Himself strong in our behalf.

Though it does not mean that such a one will be exempted from the ordinary vicissitudes and trials of life—but rather that such will be sanctified unto him and result in increased blessing, for they not only make a way for God to put forth His power in delivering him from them or elevating his heart above them—but they also serve for the developing of his graces and provide opportunities for him to "glorify Him in the fire". Nevertheless, it does mean that such a one will escape those troubles and afflictions in which the follies of so many Christians involve them: it does mean that he will be immune from those sore chastisements which disobedience and a course of backsliding necessarily entail.

Before considering those just requirements of God which must be met, if we are to enjoy His best, let us point out that the particular aspects of truth which is here engaging our attention concerns not the divine decrees—but rather, the divine government: for the one consists solely for the exercise of God's sovereign will, whereas the other is concerned also with the discharge of our responsibility. In no sense whatever is there the slightest failure in God's accomplishment of His eternal purpose—either as a whole, or in any of its parts. But in many respects, God's people fail to possess their possessions and enjoy those privileges and blessings to which the blood of Christ entitles them.

This subject presents no difficulty to the writer, except the findings of suitable language to accurately express his thoughts; nor should it to the reader. The formation and the effectuation of God's eternal decrees are in no way affected by man: he can neither delay nor hasten the same. But the present government of this world by God is, in large measure, affected and determined by the actions of men (His own people included), so that in this life, they are, to a very considerable extent, made to reap according as they sow—both in spirituals and in temporals.

It is not sufficiently realized, that the Bible has far, very far, more to say about this present life—than it has about the future one; that it makes known the secrets of temporal felicity—as well as everlasting bliss. Granted that the latter is of immeasurably more importance than the former—yet the one is the prelude to the other; and unless God is our satisfying portion here—He certainly will not be so hereafter.

In their zeal to tell men how to escape from hell and make sure of heaven—many evangelical preachers have had all too little to say upon our conduct on earth; and consequently, many who entertain no doubts whatever that they will inhabit a mansion in the Father's house, are not nearly so much concerned about their present walk and warfare as they should be; and even though they reach their desired haven, such slackness results in great loss to them now!

The teaching of Holy Writ is the very reverse of the plan followed by many an "orthodox pulpit"! It not only gives much prominence to—but in Old and New Testament alike—its main emphasis is on our life in this world—giving instruction how we are to conduct ourselves here and now. "Finally, brothers, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more. For you know what instructions we gave you by the authority of the Lord Jesus!" 1 Thessalonians 4:1-2. "Give the people these instructions, too—so that no one may be open to blame!" 1 Timothy 5:7

In like manner, there has been a grievous departure from the Analogy of Faith in the presentation of the attitude of God and His conduct towards men. Few indeed who have stressed the sovereignty of God have given even a proportionate place to His governmental dealings—either with nations or with individuals, the elect or the reprobate. Yet for every passage in His Word which speaks of God's eternal counsels, there are scores which describe His time dealings; and for every verse which alludes to God's secret or decretive will, there are a hundred which describe His revealed or preceptive will.

Blessed indeed is it to ponder God's predestinating grace; equally important is it that we study those principles which regulate His providential dealings with us.

The governmental ways of God—that is, His dealings with us in this life, both in our spiritual and temporal affairs—are determined by something more than an arbitrary sovereignty. God has established an inseparable connection between our conduct and its consequences, and He acts in such a way toward us as to make manifest the pleasure He takes in righteousness, and to give encouragement to those performing it; as He evidences His displeasure against the unrighteous and makes us to smart for the same.

It is a very great and serious mistake to conceive of the sovereignty of God as swallowing up all His perfections, and to attribute all His actions unto the mere exercise of His imperial will. Holy Writ does not; nor should we do so. Instead, much is said therein of God's acting both in mercy and righteousness, for they are the chief principles which regulate His governmental ways. It is true that God's mercy is shown by mere prerogative (Romans 9:18)—but not so with His righteousness. God can no more suspend the operation of His righteousness, than He can cease to be. "For the righteous LORD loves righteousness" (Psalm 11:7); "The LORD is righteous in all his ways" (Psalm 145:17); "Righteousness and judgment are the habitation of his throne" (Psalm 97:2).

It was predicted of the Messiah that "Righteousness will be his belt and faithfulness the sash around his waist" (Isaiah 11:5); and we are told that since He loved righteousness and hated iniquity, "therefore God, your God, has anointed you with the oil of gladness above your fellows" (Psalm 45:7). Alas that so many have completely lost the balance between God's sovereignty, and God's righteousness.

It is His righteousness which regulates all His dealings with the sons of men now, as it is "he who will judge the world in righteousness" (Acts 17:31) in the Day to come. It is His righteousness which requires God to punish vice and reward virtue; and therefore, does He bless His obedient children and chasten His refractory ones. The central thing which we wish to make clear in this article, and to impress upon the reader—is that God has established an inseparable connection between holiness and happiness, between our pleasing of Him and our enjoyment of His richest blessing; that since we are always the losers by sinning, so we are always the gainers by walking in the paths of righteousness; and that there will be an exact ratio between the measure in which we walk therein and our enjoyment of "the peaceable fruit of righteousness" (Hebrews 12:11). "I will be careful to lead a blameless life; I will walk in my house with blameless heart!" Psalm 101:2. "Thus you will walk in the ways of good men—and keep to the paths of the righteous." Proverbs 2:20

God has declared "those who honor me—I will honor" (1Sa 2:30), and that expresses the general principle which we are here seeking to explain and illustrate—namely, that God's governmental dealings with us—are regulated by our attitude toward Him and our conduct before Him: for in proportion as we honor the Lord—so will He honor us. But suppose we fail to honor God, suppose we do not obtain from Him that grace which He is ever ready to give unto those who earnestly seek it in a right way—what then? Why, we shall not enter into His best for us; we shall miss it. For as the same verse goes on to tell us, "and those who despise me—shall be lightly esteemed" (1Sa 2:30).

"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 1:8). That expresses in plain and simple language the basis on which we may enter into and enjoy God's best for us. The believer is not to be regulated by his own inclinations or lean unto his own understanding; he is not to be governed by any consideration of expediency or the pleasing of his fellows—but seek to please God in all things, being actuated by a "thus says the LORD" in everything he does. Nothing less than full and constant obedience to God—is what is required of him!

However distasteful to the flesh, whatever sneers it may produce from carnal professors, the Christian must rigidly and perpetually act by the rule that God has given him to walk by. In so doing, he will be immeasurably the gainer; for the path of obedience—is the path of prosperity!

Conformity unto the revealed will of God may indeed entail trial; nevertheless, it will be richly compensated in this life, both in spiritual and temporal bounties. It cannot be too strongly insisted upon, that the path of God's precepts—is the way of blessing. Though the treading thereof incurs the frowns of the profane world, and the criticism of many in the professing world—yet it ensures the smile and blessing of our Master! Those words, "for then you shall make your way prosperous" (Jos 1:8), are from the mouth of "the God of truth" (Isaiah 65:16) and are to be received by us without the slightest quibbling, and treasured in our hearts.

The "prosperity" does not always immediately appear, for faith has to be tried and patience developed; yet in the long run, it will most surely be found that in keeping the divine commandments, "there is great reward" (Psalm 19:11). So Joshua found it: he adhered strictly to the divine Law, and God crowned his labors with success; and that, dear reader, is recorded for our encouragement. Yet if we would prosper as Joshua did, then we must act as he did! That conditional promise made to Joshua was very far from being a special one made to him only—rather does it belong equally to every servant and child of God, for His governmental ways have been the same in all dispensations. From the beginning of human history, it has always been true; and to the very end of history, it will continue so to be, that "no good thing will he withhold from them that walk uprightly" (Psalm 84:11).

Long before Joshua was born, Elihu had affirmed, "If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures" (Job 36:11); and centuries after Joshua's death, the Holy Spirit declared through Zechariah, "Thus says God: Why do you disobey the Lord's commands? You will not prosper. Because you have forsaken the Lord, he has forsaken you!" (2 Chronicles 24:20).

Nor is there any justification to insist that such statements pertained only to the Mosaic economy. If we unhesitatingly apply to our own day that precious word in Isaiah 1:18, "Come now, and let us reason together, says the LORD: though your sins be as scarlet—they shall be as white as snow; though they are red like crimson—they shall be as wool" (Isaiah 1:18), is it honest to refuse taking unto ourselves the very next verse, "If you are willing and obedient, you shall eat the good of the land" (Isaiah 1:19)? The principles which regulate God's providential dealings with His people are in no way altered by any change made in the outward form of His kingdom upon earth.

The teaching of the New Testament is equally express: that "godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Timothy 4:8); yet the fulfillment of that promise is conditional upon our keeping of the divine precepts, upon our personal piety.

There is a definite proviso on which we are warranted to hope for an enjoyment of God's best. That was announced by Joshua and Caleb when they said unto Israel, "If the LORD delights in us—then he will bring us into this land, and give it to us" (Num 14:8). That term, "delight," has no reference there unto that divine love unto the souls of believers which is the source of their salvation—but rather to His complacency in their character and conduct.

So also is it to be understood in the words used by David when he was fleeing from the conspiracy of Absalom: "Then the king said to Zadok: Take the ark of God back into the city. If I find favor in the Lord's eyes, he will bring me back and let me see it and his dwelling place again. But if he says, 'I am not pleased with you,' then I am ready; let him do to me whatever seems good to him." (2 Samuel 15:25-26). David certainly could not mean by that language: If God have no love for my soul, I am willing to be forever banished from Him; for such submission is required of none who lives under a dispensation of mercy. Rather did he signify, If God approve not of me as I am the head of His people, let Him take away my life if that so pleases Him.

As we must distinguish between the twofold "will," the twofold "counsel," and the twofold "pleasure" of God (see the "Prayers of the Apostles" article in this issue), so we must distinguish between His eternal love for us—and His present delight in us; between His acceptance of us in Christ—and the acceptableness of our character and conduct unto Him. It is the latter which determines His governmental smile upon us.

If any reader deems that distinction an artificial and forced one, then we ask him, Is no differentiation to be made between those words of Christ unto the Father, "You loved me before the foundation of the world" (John 17:24) and His declaration, "Therefore does my Father love me, because I lay down my life… This commandment have I received of my Father" (John 10:17-18)? Is not one of the Father's love of Christ's person—and the other His approbation of His obedience?

So again, must we not avoid confounding "I have loved you with an everlasting love" (Jeremiah 31:3) and "For the Father himself loves you—because you have loved me, and have believed that I came from God" (John 16:27)?

Of Enoch, it is said, "before his translation, he had this testimony, that he pleased God" (Hebrews 11:5); whereas of Israel in the wilderness, He declared, "I was grieved with that generation" (Hebrews 3:10)!

It must not be inferred from what has been said above—that the one who walks in the paths of righteousness brings God into his debt, or that he merits favor at His hands. Not so! for nothing that we can do, profits God anything; and if we rendered perfect obedience unto His every precept, we had merely performed our duty and rendered unto God what is His rightful due.

On the other hand, it is very plain that we profit from and are the gainers by our obedience.

Scripture has not a little to say upon the subject of REWARDS. It goes so far as to teach that the joys of the future—will bear a definite relation and proportion to our conduct in the present—such as obtains between sowing and reaping (Gal 6:7-8). If then the future rewarding of the saints according to their work (Rev 22:12) clashes neither with the grace of God nor the merit of Christ—then the present rewarding of them cannot do so, for no difference in place or condition, can make any difference as to the nature of things. Deity does not hesitate to take as one of His titles, "the LORD God of recompenses" (Jeremiah 51:56), and many are the passages which show Him recompensing righteousness, even in this world.

Enjoying God's Best, Part 2

February, 1948

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 does not 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 His justice 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 will bless 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 cause gloat 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).

Enjoying God's Best, Part 3

March, 1948

Having shown at some length in the preceding articles that the Old and New Testament alike teach there is such a thing as entering into and enjoying God's best—that if we meet His just requirements, He will make our way prosperous—we must turn now to the darker side of the subject, and face the fact that it is sadly possible to miss God's best and bring down upon ourselves adversity. God has not only promised "no good thing will he withhold from those who walk uprightly" (Psalm 84:11)—but He has also plainly informed us, "Your iniquities have turned away these things, and your sins have withheld good things from you" (Jeremiah 5:25). Upon which John Gill (1697-1771) said, "These mercies were kept back from them in order to humble them, and to bring them to a sense of their sins, and an acknowledgment of them."

Adversities do not come upon us at haphazard—but from the hand of God; nor does He appoint them arbitrarily—but righteously. God will no more wink at the sins of His people—than He will at those of the worldlings: were He to do so, He would not maintain the honor of his house. As Thomas Manton (1620- 1677) also pointed out on Jeremiah 5:25, "If there be any restraint of God's blessing—it is because of man's sin." "The way of transgressors is hard" (Proverbs 13:15): while no doubt the primary reference there is unto the wicked, yet the principle expressed applies unmistakably to the redeemed as well.

If, on the one hand, in keeping God's commandments there is "great reward," on the other hand, the breaking of them involves great loss. If it be true that Wisdom's "ways are ways of pleasantness, and all her paths are peace" (Proverbs 3:17), certain it is that if we turn from her ways, we shall be made to smart for it. Alas, how often we choke the current of God's favors. It is not only an "evil thing," but a "bitter" one to forsake the "LORD our God" (Jeremiah 2:19). That is why sin is so often termed "folly," for it is not only a crime against God—but madness toward ourselves! Many are the mischiefs caused by our sinning, the chief of which is that we obstruct the flow of God's blessings. Sin costs us dear, for it not only immediately takes from us—but it prevents our future receiving of divine bounties. In other words, willful sinning prevents our receiving God's best for us.

"Believe in the LORD your God, so shall you be established; believe his prophets, so shall you prosper" (2 Chronicles 20:20) states the principle clearly enough. Trust in the Lord with all your heart, and your souls shall be settled in peace and joy; receive with submission every discovery of His will through His Word and servants, and His providential smile shall be your portion. But, conversely, lean unto your own understanding and allow unbelief to prevail—and assurance and tranquility of soul will wane and vanish; let self-will and self-pleasing dominate, and His providences will frown upon you.

The connection between conduct and its consequences, cannot be broken. Walk in the way of faith and holiness—and God is pleased, and will evidence His pleasure toward us; enter the paths of unrighteousness, and God is provoked, and will visit His displeasure upon us. When Israel's land was laid waste and their cities were burned, they were told, "Have you not procured this unto yourself, in that you have forsaken the LORD your God, when he led you by the way?" (Jeremiah 2:17). Upon which Matthew Henry (1662-1714) said, "Whatever trouble we are in at any time—we may thank ourselves for it, for we bring it upon our own heads by our forsaking of God."

Missing God's best is true of the unsaved. As long as unbelievers are left in this world, opportunity is given them of escaping from the wrath to come. Therefore they are exhorted—in the Scriptures, if not from the pulpit, "Seek the LORD while he may be found, call you upon him while he is near" (Isaiah 55:6). For the same reason, there is a door represented as being open to them, which the Master of the house will one day rise up and shut to (Luke 13:24-25).

Nothing could more clearly express the danger of delay than the language used in such passages. Nor is there anything in them which at all clashes with the divine decrees. As one has pointed out, "All allow that men have opportunity in natural things to do what they do not, and to obtain what they obtain not; and if that is consistent with a universal providence which performs all things that are appointed for us (Job 23:14), why cannot the other consist with the purpose of Him who does nothing without a plan—but 'works all things after the counsel of his own will' (Eph 1:11)."

Slothfulness is no excuse in those who refuse to improve their lot; nor is intemperance any extenuation for a man's bringing upon himself physical, financial, and moral disaster. Still less does either prejudice or indolence release any from his accountability to accept the free offer of the Gospel. "Why is there a price in the hand of a fool to get wisdom, seeing he has no heart to it?" (Proverbs 17:16). The "price in the hand" signifies the means and opportunity. "Wisdom" may be understood both naturally and spiritually. The "fool" is the one who fails to obtain what he might well and should procure. The reason he does not is simply that he lacks "a heart" or desire and determination. As Matthew Henry said, "He has set his heart upon other things, so that he has no heart to do his duty, or to the great concerns of this soul."

Such fools the world is full of—they prefer sin to holiness, this world rather than heaven. "He who in his bargains exchanges precious things for trifles—is a fool. Thus do men sell their time which is their money given for eternity, and they sell it for unsatisfying things, they sell themselves for nothing." Thomas Goodwin (1600- 1680); and thereby they miss God's best.

"Why is there a price in the hand of a fool to get wisdom, seeing he has no heart to it?" (Proverbs 17:16). God provides the non-elect with spiritual means and opportunities to enforce their responsibility, so that their blood shall be upon their own heads, that the blame is theirs for missing His best.

But it is the Christian's doing so that we have chiefly in mind. Sad indeed is it to behold so many of them living more under the frown of God—than His smile; and sadder still that so few of them have been taught why it is so with them, and how to recover themselves. The New Testament makes it clear that many of the primitive saints "ran well" for a time, and then something hindered them. Observation shows that the majority of believers "follow the Lord fully" (Num 14:24) at the outset—but soon leave their "first love" (Rev 2:4).

At the beginning, they respond readily to the promptings of the Spirit and adjust their lives to the requirements of the Word—until some demand is made upon them, some self-denying duty is met with—and then they balk. Then the Holy Spirit is grieved, His enabling power is withheld, their peace and joy wane, and a spiritual decline sets in. Unless they put right with God what is wrong—repent of and contritely confess their sad failure—the rod of chastisement falls upon them; but instead of being "exercised thereby" (Hebrews 12:11) some fatalistically accept it as "their appointed lot," and are nothing bettered thereby. Now the Lord has plainly warned His people that if they meet not His just requirements, so far from enjoying His best, adversity will be their portion. "So be very careful to love the Lord your God. "But if you turn away and ally yourselves with the survivors of these nations that remain among you and if you intermarry with them and associate with them—then you may be sure that the Lord your God will no longer drive out these nations before you. Instead, they will become snares and traps for you, whips on your backs and thorns in your eyes, until you perish from this good land, which the Lord your God has given you. (Joshua 23:11-13).

The Jews held Canaan by the tenure of their obedience, and so do those who belong to "the Israel of God' (Gal 6:16) now possess and enjoy their spiritual Canaan in proportion to their obedience. But as God has forewarned, "If his sons forsake my law and do not follow my statutes, if they violate my decrees and fail to keep my commands—then I will punish their sin with the rod, their iniquity with flogging; but I will not take my love from him, nor will I ever betray my faithfulness." (Psalm 89:30-33). That passage makes it unmistakably clear that while the chastenings from our Father proceed from both His faithfulness and holy love, yet they are also marks of His displeasure; and that while they are designed for our good—the recovery of us from our backsliding—yet they have been provoked by our own waywardness.

The Father's rod is not wielded by an arbitrary sovereignty—but by righteousness. It is expressly declared, "For he does not afflict willingly nor grieve the children of men" (Lam 3:33)—but only as we give Him occasion to do so. That important statement has not received the attention it deserves, especially by those who have so focused their thoughts upon God's eternal decrees as to quite lose sight of his governmental ways. Hence the tragic thing is that when chastisement becomes their portion, they know of nothing better than to "bow to God's sovereign will," which is very little different in principle from the world's policy of "seeking to make the best of a bad job," or "we must grit our teeth and endure it." Such a fatalistic and supine attitude ill becomes a regenerate soul; instead, he is required to be "exercised thereby" (Hebrews 12:11).

Only too often such "bowing to the will of God" is so far from being a mark of spirituality; it rather evinces a sluggish conscience. God bids His people, "Hear the rod" (Mic 6:9). It has a message for the heart—but we profit nothing unless we ascertain what the rod is saying to us—why it is that God is now smiting us! In order to discover its message, we need to humbly ask the Lord, "Show me why you contend with me" (Job 10:2); "cause me to understand wherein I have erred" (Job 6:24); reveal to me wherein I have displeased You, that I may contritely acknowledge my offence and be more on my guard against a repetition of it.

The holiness of God will not tolerate sin in the saints, and when they go on in the same unrepentingly, then He declares, "Therefore, behold, I will hedge up your way with thorns!" (Hos 2:6). Note well "your way"—not "my way." God sets the briars of trials and the sharp thorns of afflictions in the path of His disobedient children. If that does not suffice to bring them to their senses, then he adds, "And make a wall, that she shall not find her paths" (Hos 2:6)—His providences block the realization of their carnal and covetous desires. "But my people would not listen to me; Israel would not submit to me. So I gave them over to their stubborn hearts to follow their own devices. "If my people would but listen to me, if Israel would follow my ways, how quickly would I subdue their enemies and turn my hand against their foes! Those who hate the Lord would cringe before him, and their punishment would last forever. But you would be fed with the finest of wheat; with honey from the rock I would satisfy you." (Psalm 81:11-16).

When we meet with a passage like this, our first duty is to receive it with meekness, and not to inquire, How is it to be harmonized with the invincibility of the divine decrees? Our second duty is to prayerfully endeavor to understand its sense, and not to explain away its terms. We must not draw inferences from it which contradict other declarations of Holy Writ—either concerning the accomplishment of God's purpose or His dealing with us according to our conduct. Instead of reasoning about their teaching, we need to turn these verses into earnest petition begging God to preserve us from such sinful folly as marked Israel on this occasion.