January 2

"I will surely do thee good." Ges. 32:12.

This is a blessed assurance with which to enter a new year, not knowing what a day may bring forth. But what have we to do with this promise? It was given immediately to Jacob, but it equally belongs to every Israelite indeed; for he never said to the seed of Jacob. Seek ye me, in vain. Promises made on particular occasions are intended for general use and advantage. Paul, referring to the words with which God had encouraged Joshua, applies them to the believing Hebrews: "Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me." And Hosea, alluding to God's intercourse with Jacob even at Bethel, says, "And there he talked with us."

The very brevity of the promise is a recommendation. We complain of our memories; but we can retain these six golden words, "I WILL SURELY DO THEE GOOD." It is also the better for being indefinite. Some promises insure an individual blessing; but we are a mass of wants, and this assurance is a comforter that meets every fear, every anxiety, every wish. It sets the mind completely at rest with regard to any possible contingencies. It tells us to be "careful for nothing." It enjoins us to "cast all our care upon him, for He careth for us." But though specifying nothing in particular, the promise leaves our hope to range at large, yet it is to keep within the compass of our real welfare. "They that seek the Lord shall not want any good thing." "I will surely do thee good."

Now the meaning of this assurance must be understood, or else it will not harmonize with experience. The people of the world have often reproached those who profess to be the blessed of the Lord with their poverty and distress, and have asked, "Where is now your God?" And they themselves have sometimes been perplexed and dismayed. Gideon said, "If God be with us, why then is all this evil befallen us?" And Jacob said, "All these things are against me." In an agreeable mansion, and enjoying all the comforts of life, no difficulty may be felt from the language of God; but what is Joseph in prison, what is Job among the ashes—what is he who says, All the day long have I been plagued, and chastened every morning—what is he to make of the promise, "I will surely do thee good?" We must confide in the judgment of God, and distrust our own. We are short-sighted creatures, and easily imposed upon by appearances, and know not what is good for us in this vain life which we spend as a shadow. But He cannot be mistaken. A wise father will choose far better for his infant, than the infant can choose for himself.

We must always distinguish between what is pleasing and what is profitable. Correction is not agreeable to the child; yet it is so good for him, that he who spareth the rod hateth his son. Medicine is unpalatable; but it is good for the patient, and renewed health will more than reconcile him even to the expense of it. The vine-dresser does the tree good, not by suffering the wanton shoots to grow on draining the sap, but by pruning it, that it may bring forth more fruit. What said David? "It is good for me," that I have prospered? that I have risen from obscurity? that I conquered Goliath? that I gained a victory in the valley of salt? No; but it is good for me, that Doeg impeached me; that Saul hunted me like a partridge on the mountains; that Absalom drove me from my palace; that Shimei cursed me on the hill; that sickness brought down my life to the ground; "it is good for me that I have been afflicted."

We must also look to the conclusion of events. Things good in themselves, with regard to us may result in evil; and things evil in themselves may issue in good. Abraham spoke according to our present estimations when he said to the rich man, "Son, remember that thou in thy lifetime receivedst thy good things, and Lazarus evil things." But had we known them both before death, and been assured that the one would have been comforted and the other tormented so soon, we should have judged the poverty and distresses of Lazarus to have been the "good things," and the wealth and luxury of the rich man the "evil things." All is ill that ends ill. All is well that ends well.

But let us believe the truth of this declaration. There are four steps by which we may reach the conclusion. The first regards His sufficiency. He is able to do us good. Nothing is too hard for the Lord. In the Lord Jehovah is everlasting strength. There is no enemy but he can conquer, no exigence but he can relieve. He is able to do exceeding abundantly above all we can ask or think.

The second regards his inclination. He is disposed to do us good. His love is not only real, but passes knowledge. He feels towards us as his jewels, his friends, his children, his bride. He rests in his love, and joys over us with singing.

The third regards his engagement. He is bound to do us good. We have not only his word, but his oath; an oath sworn by himself, because he could swear by no greater, and confirmed by the blood of an infinite sacrifice.

The fourth regards his conduct. He has done us good. We have had complaints enough to make of others, but of him we are compelled to say, "Thou hast dealt well with thy servant, O Lord." His goodness and mercy have followed us all the days of our lives. How often has he turned the shadow of death into the morning!

But when I look at the cross, I see not only proof, but demonstration. He has done already far more than remains to be done. "He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things?"