Expositions of Holy Scripture Volume IV Part 9

The text puts in a striking form another lesson well worth learning, that, in the greatest crises, no time is better spent than time used for prayer. A rush on the enemy would not have served Abijah's purpose nearly so well as that moment's pause for crying to the Lord, before his charge. Hands lifted to heaven are nerved to clutch the sword and strike manfully. It is not only that Christ's soldiers are to fight and pray, but that they fight by praying. That is true in the small conflicts and antagonisms of the lives of each of us, and it is true in regard to the agelong battle against ignorance and sin. Christian's sword was named 'All-prayer.'

The priests, too, blew a prayer through their trumpets, for the ordinance had appointed that 'when ye go to war ... then shall ye sound an alarm with the trumpets; and ye shall be remembered before the Lord your G.o.d, and ye shall be saved from your enemies.' The clear, strident blare was not intended to hearten warriors, or to sing defiance, but to remind G.o.d of His promises, and to bring Him on to the battlefield, as He had said that He would be. The truest prayer is that which but picks up the arrows of promise shot from heaven to earth, and casts them back from earth to heaven. He prays best who fills his mouth with G.o.d's words, turning every 'I will' of His into 'Do Thou!'

IV. The strength that comes through faith.

'As the men of Judah shouted, it came to pa.s.s that G.o.d smote Jeroboam and all Israel before Abijah and Judah.' There is no such quickener of all a man's natural force as even the lowest forms of faith. He who throws himself into any enterprise sure of success will often succeed just because he was sure he would. The world's history is full of instances where men, with every odds against them, have plucked the flower safety out of the nettle danger, just because they trusted in their star, or their luck, or their destiny. We all know how a very crude faith turned a horde of wild Arabs into a conquering army, that in a century dominated the world from Damascus to Seville. The truth that is in 'Christian Science' is that many forms of disease yield to the patient's firm persuasion of recovery. And from these and many other facts the natural power of faith is beginning to dawn on the most matter-of-fact and unspiritual people. They are beginning to think that perhaps Christ was right after all in saying 'All things are possible to him that believeth,' and that it is not such a blunder after all to make faith the first step to all holiness and purity, and the secret of victory in life's tussle. Leaving out of view for the moment the supernatural effects of faith, which Christianity alleges are its constant consequences, it is clear that its natural effects are all in the direction of increasing the force of the trusting man.

It calms, it heartens for all work, effort, and struggle. It imparts patience, it brightens hope, it forbids discouragement, it rebukes and cures despondency. And besides all this, there is the supernatural communication of a strength not our own, which is the constant result of Christian faith. Christian faith knits the soul and the Saviour in so close a union, that all that is Christ's becomes the Christian's, and every believer may hear His Lover's voice whispering to him what one of His servants once heard in an hour of despondency, 'My grace is sufficient for thee, for My power is made perfect in weakness.' Faith joins us to the Lord, and 'he that is joined to the Lord is one spirit'; and that Lord has said to all His disciples, 'I give thee Myself, and in Myself all that is Mine.' We do not go to warfare at our own charges, but there will pa.s.s into and abide in our hearts the warlike might of the true King and Captain of the Lord's host, and we shall hear the ring of His encouraging voice saying, 'Be of good cheer! I have overcome the world.'

ASA'S REFORMATION, AND CONSEQUENT PEACE AND VICTORY

'And Asa did that which was good and right in the eyes of the Lord his G.o.d; 3. For he took away the altars of the strange G.o.ds, and the high places, and brake down the images, and cut down the groves: 4. And commanded Judah to seek the Lord G.o.d of their fathers, and to do the law and the commandment. 5. Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. 6. And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the Lord had given him rest.

7. Therefore he said unto Judah, Let us build these cities, and make about them walls, and towers, gates, and bars, while the land is yet before us; because we have sought the Lord our G.o.d, we have sought Him, and He hath given us rest on every side. So they built and prospered. 8. And Asa had an army of men that bare targets and spears, out of Judah three hundred thousand; and out of Benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these were mighty men of valour.'--2 CHRON. xiv. 2-8.

Asa was Rehoboam's grandson, and came to the throne when a young man.

The two preceding reigns had favoured idolatry, but the young king had a will of his own, and inaugurated a religious revolution, with which and its happy results this pa.s.sage deals.

I. It first recounts the thorough clearance of idolatrous emblems and images which Asa made. 'Strange altars,'--that is, those dedicated to other G.o.ds; 'high places,'--that is, where illegal sacrifice to Jehovah was offered; 'pillars,'--that is, stone columns; and 'Asherim,'--that is, trees or wooden poles, survivals of ancient stone- or tree-worship; 'sun-images,'--that is, probably, pillars consecrated to Baal as sun-G.o.d, were all swept away. The enumeration vividly suggests the incongruous rabble of G.o.ds which had taken the place of the one Lord. How vainly we try to make up for His absence from our hearts by a mult.i.tude of finite delights and helpers! Their multiplicity proves the insufficiency of each and of all.

1 Kings xv. 13 adds a detail which brings out still more clearly Asa's reforming zeal; for it tells us that he had to fight against the influence of his mother, who had been prominent in supporting disgusting and immoral forms of worship, and who retained some authority, of which her son was strong enough to take the extreme step of depriving her. Remembering the Eastern reverence for a mother, we can estimate the effort which that required, and the resolution which it implied. But 1 Kings differs from our narrative in stating that the 'high places' were not taken away--the explanation of the variation probably being that the one account tells what Asa attempted and commanded, and the other records the imperfect way in which his orders were carried out. They would be obeyed in Jerusalem and its neighbourhood, but in many a secluded corner the old rites would be observed.

It is vain to force religious revolutions. Laws which are not supported by the national conscience will only be obeyed where disobedience will involve penalties. If men's hearts cleave to Baal, they will not be turned into Jehovah-worshippers by a king's commands.

Asa could command Judah to 'seek the Lord G.o.d of their fathers, and to do the law,' but he could not make them do it.

II. The chronicler brings out strongly the truth which runs through his whole book,--namely, the connection between honouring Jehovah and national prosperity. He did not import that thought into his narrative, but he insisted on it as moulding the history of Judah.

Modern critics charge him with writing with a bias, but he learned the 'bias' from G.o.d's own declarations, and had it confirmed by observation, reflection, and experience. The whole history of Israel and Judah was one long ill.u.s.tration of the truth which he is constantly repeating. No doubt, the divine dealings with Israel brought obedience and well-being into closer connection than exists now; but in deepest truth the sure defence of our national prosperity is the same as theirs, and it is still the case that 'righteousness exalteth a nation.' 'The kingdom was quiet,' says the chronicler, 'and he had no war in those years; because the Lord had given him rest.' 1 Kings makes more of the standing enmity with the northern kingdom, and records scarcely anything of Asa's reign except the war which, as it says, was between him and Baasha of Israel 'all their days.' But, according to 2 Chronicles xvi. 1, Baasha did not proceed to war till Asa's thirty-sixth year, and the halcyon time of peace evidently followed immediately on the religious reformation at its very beginning.

Asa's experience embodies a truth which is substantially fulfilled in nations and in individuals; for obedience brings rest, often outward tranquillity, always inward calm. Note the heightened earnestness expressed in the repet.i.tion of the expression 'We have sought the Lord' in verse 7, and the grand a.s.surance of His favour as the source of well-being in the clause which follows, 'and He hath given us rest on every side.' That is always so, and will be so with us. If we seek Him with our whole hearts, keeping Him ever before us amid the distractions of life, taking Him as our aim and desire, and ever stretching out the tendrils of our hearts to feel after Him and clasp Him, all around and within will be tranquil, and even in warfare we shall preserve unbroken peace.

Asa teaches us, too, the right use of tranquillity. He clearly and gratefully recognised G.o.d's hand in it, and traced it not to his own warlike skill or his people's prowess, but to Him. And he used the time of repose to strengthen his defences, and exercise his soldiers against possible a.s.saults. We do not yet dwell in the land of peace, where it is safe to be without bolts and bars, but have ever to be on the watch for sudden attacks. Rest from war should give leisure for building not only fortresses, but temples, as was the case with Solomon. The time comes when, as in many an ancient fortified city of Europe, the ramparts may be levelled, and flowers bloom where sentries walked; but to-day we have to be on perpetual guard, and look to our fortifications, if we would not be overcome.

ASA'S PRAYER

'And Asa cried unto the Lord his G.o.d, and said, Lord, it is nothing with Thee to help, whether with many, or with them that have no power: help us, O Lord our G.o.d; for we rest on Thee, and in Thy Name we go against this mult.i.tude. O Lord, Thou art our G.o.d; let not man prevail against Thee.'--2 CHRON. xiv. 11.

This King Asa, Rehoboam's grandson, had had a long reign of peace, which the writer of the Book of Chronicles traces to the fact that he had rooted out idolatry from Judah, 'The land had rest, and he no war ... because the Lord had given him rest.'

But there came a time when the war-cloud began to roll threateningly over the land, and a great army--the numbers of which, from their immense magnitude, seem to be erroneously given--came up against him.

Like a wise man he made his military dispositions first, and prayed next. He set his troops in order, and then he fell down on his knees, and spoke to G.o.d.

Now, it seems to me that this prayer contains the very essence of what ought to be the Christian att.i.tude in reference to all the conditions and threatening dangers and conflicts of life; and so I wish to run over it, and bring out the salient points of it, as typical of what ought to be our disposition.

I. The wholesome consciousness of our own impotence.

It did not take much to convince Asa that he had 'no power.' His army, according to the numbers given of the two hosts, was outnumbered two to one; and so it did not require much reflection to say, 'We have no might.' But although perhaps not so sufficiently obvious to us, as truly as in the case in our text, if we look fairly in the face our duties, our tasks, our dangers, the possibilities of life and its certainties, the more humbly we think of our own capacity, the more wisely we shall think about G.o.d, and the more truly we shall estimate ourselves. The world says, 'Self-reliance is the conquering virtue'; Jesus says to us, 'Self-distrust is the condition of all victory.' And that does not mean any mere shuffling off of responsibility from our own shoulders, but it means looking the facts of our lives, and of our own characters, in the face. And if we will do that, however apparently easy may be our course, and however richly endowed in mind, body, or estate we may be, if we all do that honestly, we shall find that we each are like 'the man with ten thousand' that has to meet 'the King that comes against him with twenty thousand'; and we shall not 'desire conditions of peace' with our enemy, for that is not what in this case we have to do, but we shall look about us, and not keep our eyes on the horizon, and on the levels of earth, but look up to see if there is not there an Ally that we can bring into the field to redress the balance, and to make our ten as strong as the opposing twenty. Zerah the Ethiopian, who was coming down on Asa, is said to have had a million fighting-men at his back, but that is probably an erroneous figure, because Old Testament numbers are necessarily often unreliable. Asa had only half the number; so he said, 'What can I do?'

And what _could_ he do? He did the only thing possible, he 'grasped at G.o.d's skirts, and prayed,' and that made all the difference.

Now all that is true about the disproportion between the foes we have to face and fight and our own strength. It is eminently true about us Christian people, if we are doing any work for our Master. You hear people say, 'Look at the small number of professing Christians in this country, as compared with the numbers on the other side. What is the use of their trying to convert the world?' Well, think of the a.s.sembled Christian people, for instance, of Manchester, on the most charitable supposition, and the shallowest interpretation of that word 'Christian.' What are they among so many? A mere handful. If the Christian Church had to undertake the task of Christianising the world by its own strength, we might well despair of success and stop altogether. 'We have no might.' The disproportion both numerically and in all things that the world estimates as strength (which are many of them good things), is so great that we are in a worse case than Asa was. It is not two to one; it is twenty to one, or an even greater disproportion. But we are not only numerically weak. A mult.i.tude of non-effectives, mere camp followers, loosely attached, nominal Christians, have to be deducted from the muster-roll, and the few who are left are so feeble as well as few that they have more than enough to do in holding their own, to say nothing of dreaming of charging the wide-stretching lines of the enemy. So a profound self-distrust is our wisdom. But that should not paralyse us, but lead to something better, as it led Asa.

II. Summoning G.o.d into the field should follow wholesome self-distrust.

Asa uses a remarkable expression, which is, perhaps, scarcely reproduced adequately in our Authorised Version: 'It is nothing with Thee to help, whether with many or with them that have no power.' It is a strange phrase, but it seems most probable that the suggested rendering in the Revised Version is nearer the writer's meaning, which says, 'Lord! there is none beside Thee to help between the mighty and them that have no power,' which to our ears is a somewhat c.u.mbrous way of saying that G.o.d, and G.o.d only, can adjust the difference between the mighty and the weak; can redress the balance, and by the laying of His hand upon the feeble hand can make it strong as the mailed fist to which it is opposed. If we know ourselves to be hopelessly outnumbered, and send to G.o.d for reinforcements, He will clash His sword into the scale, and make it go down. Asa turns to G.o.d and says, 'Thou only canst trim the scales and make the lighter of the two the heavier one by casting Thy might into it. So help us, O Lord our G.o.d!'

One man with G.o.d at his back is always in the majority; and, however many there may be on the other side, 'there are more that be with us than they that be with them.' _There_ is encouragement for people who have to fight unpopular causes in the world, who have been accustomed to be in minorities all their days, in the midst of a wicked and perverse generation. Never mind about the numbers; bring G.o.d into the field, and the little band, which is compared in another place in these historical Books to 'two flocks of kids' fronting the enemy, that had flowed all over the land, is in the majority. 'G.o.d with us'; then we are strong.

The consciousness of weakness may unnerve a man; and that is why people in the world are always patting each other on the back and saying 'Be of good cheer, and rely upon yourself.' But the self-distrust that turns to G.o.d becomes the parent of a far more reliable self-reliance than that which trusts to men. My consciousness of need is my opening the door for G.o.d to come in. Just as you always find the lakes in the hollows, so you will always find the grace of G.o.d coming into men's hearts to strengthen them and make them victorious, when there has been the preparation of the lowered estimate of one's self. Hollow out your heart by self-distrust, and G.o.d will fill it with the flashing waters of His strength bestowed.

The more I feel myself weak, the more I am meant not to fold my hands and say, 'I never can do that thing; it is of no use my trying to attempt it, I may as well give it up'; but to say, 'Lord I there is none beside Thee that can set the balance right between the mighty and him that hath no strength.' 'Help me, O Lord my G.o.d!' Just as those little hermit-crabs that you see upon the seash.o.r.e, with soft bodies unprotected, make for the first empty sh.e.l.l they can find, and house in that and make it their fortress, our exposed natures, our unarmoured characters, our sense of weakness, ought to drive us to Him. As the unarmed population of a land invaded by the enemy pack their goods and hurry to the nearest fortified place, so when I say to myself I have no strength, let me say, 'Thou art my Rock, my Strength, my Fortress, and my Deliverer. My G.o.d, in whom I trust, my Buckler, and the Horn of my Salvation, and my high Tower.'

Now, there is one more word about this matter, and that is, the way by which we summon G.o.d into the field. Asa prays, 'Help us, O Lord our G.o.d! for we rest on Thee'; and the word that he employs for 'rest' is not a very frequent one. It carries with it a very striking picture.

Let me ill.u.s.trate it by a reference to another case where it is employed. It is used in that tragical story of the death of Saul, when the man that saw the last of him came to David and drew in a sentence the pathetic picture of the wearied, wounded, broken-hearted, discrowned, desperate monarch, _leaning on_ his spear. You can understand how hard he leaned, with what a grip he held it, and how heavily his whole languid, powerless weight pressed upon it. And that is the word that is used here. 'We lean on Thee' as the wounded Saul leaned upon his spear. Is that a picture of your faith, my friend? Do you lean upon G.o.d like that, laying your hand upon Him till every vein on your hand stands out with the force and tension of the grasp? Or do you lean lightly, as a man that does not feel much the need of a support? Lean hard if you wish G.o.d to come quickly. 'We rest on Thee; help us, O Lord!'

III. Courageous advance should follow self-distrust and summoning G.o.d by faith.

It is well when self-distrust leads to confidence, when, as Charles Wesley has it in his great hymn:

'... I am weak, But confident in self-despair.'

But that is not enough. It is better when self-distrust and confidence in G.o.d lead to courage, and as Asa goes on, 'Help us, for we rely on Thee, and in Thy name we go against this mult.i.tude.' Never mind though it is two to one. What does that matter? Prudence and calculation are well enough, but there is a great deal of very rank cowardice and want of faith in Christian people, both in regard to their own lives and in regard to Christian work in the world, which goes masquerading under much too respectable a name, and calls itself 'judicious caution' and 'prudence.' There is little ever done by that, especially in the Christian course; and the old motto of one of the French republicans holds good; 'Dare! dare! always dare!' You have more on your side than you have against you, and creeping prudence of calculation is not the temper in which the battle is won. 'Dash' is not always precipitate and presumptuous. If we have G.o.d with us, let us be bold in fronting the dangers and difficulties that beset us, and be sure that He will help us.

IV. And now the last point that I would notice is this--the all-powerful plea which G.o.d will answer.

'Thou art my G.o.d, let not man prevail against Thee.' That prayer covers two things. You may be quite sure that if G.o.d is your G.o.d you will not be beaten; and you may be quite sure that if you have made G.o.d's cause yours He will make your cause His, and again you will not be beaten.

'Thou art our G.o.d.' 'It takes two to make a bargain,' and G.o.d and we have both to act before He is truly ours. He gives Himself to us, but there is an act of ours required too, and you must take the G.o.d that is given to you, and make Him yours because you make yourselves His.

And when I have taken Him for mine, and not unless I have, He is mine, to all intents of strength-giving and blessedness. When I can say, 'Thou art my G.o.d, and it is impossible that Thou wilt deny Thyself,'

then nothing can snap that bond; and 'neither life nor death, nor angels, nor princ.i.p.alities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any _other_ creature' can do it. But there is a creature that can, and that is I. For I can separate _myself_ from the love and the guardianship of G.o.d, and He can say to a man, 'I am thy G.o.d,' and the man _not_ answer, 'Thou art my G.o.d.'

And then there is another plea here. 'Let not man prevail against Thee.' What business had Asa to identify his little kingdom and his victory with G.o.d's cause and G.o.d's conquest? Only this, that he had flung himself into G.o.d's arms, and because he had, and was trying to do what G.o.d would have him do, he was quite sure that it was not Asa but Jehovah that the million of Ethiopians were fighting against.

People warn us against the fanaticism of taking for granted that our cause is G.o.d's cause. Well, we need the warning sometimes, but we may be quite sure of this, that if we have made G.o.d's cause ours, He will make our cause His, down to the minutest point in our daily lives.

And then, if thus we say in the depths of our hearts, and live accordingly, 'There is none other that fighteth for us, but only Thou, O G.o.d!' it will be with us as it was with Asa in the story before us, 'the enemy fled, and could not recover themselves, for they were destroyed before the Lord and before His hosts.'

THE SEARCH THAT ALWAYS FINDS

'They ... sought Him with their whole desire; and He was found of them: and the Lord gave them rest round about.'--2 CHRON. xv. 15.

These words occur in one of the least familiar pa.s.sages of the Old Testament. They describe an incident in the reign of Asa, who was the grandson of Solomon's foolish son Rehoboam, and was consequently the third king of Judah after the secession of the North. He had just won a great victory, and was returning with his triumphant army to Jerusalem, when there met him a prophet, unknown otherwise, who poured out fiery words, exhorting Asa and his people to cleave to G.o.d and to cast away their idols. Asa, encouraged by the prophetic words of this bold speaker for G.o.d, screwed himself up, and was able to induce also his people, to effect a great religious reformation. He made a clean sweep of the idols, and gathered the sadly-dwindled nation together in Jerusalem, where they renewed the covenant with the Lord G.o.d of their fathers. The text sums up their work and its result. 'They sought Him with their whole heart, and He was found of them; and the Lord gave them rest round about.' The words express in simplest form what should be the chief desire of our hearts and occupation of our lives, and what will then be our peaceful experience. We shall best bring out these points if we take the words just as they lie, and consider the seeking, the finding which certainly crowns that seeking, and the rest which ensues on finding G.o.d.

I. The seeking.

Now, of course, there is no doubt that what the chronicler meant to describe by the phrase, 'seeking the Lord,' was largely the mere external acts of ritual worship, the superficial turning from idols to a purely external recognition of G.o.d as the G.o.d of Israel. But while there may have been nothing deeper than a change in the nominal object of nominal worship, so far as many were concerned, no doubt a very real turning of heart to G.o.d underlay the external change in many other cases, of which the destruction of idols and the renewed observance of the form of Jehovah's worship were the consequence and sign. That turning of mind, will, and affection towards G.o.d must be ours if we are to be among those wise and happy seekers who are sure to find that which--or rather Him whom--they seek and to rest in Him whom they find. That search is not after a lost treasure, nor does it imply ignorance of where its object is to be found. We seek that which we know, and which we may be a.s.sured of finding. Therefore there need be no tremors of uncertainty in our quest, and the blessedness of the search is as real as, though different from, the blessedness of the possession which ends it. The famous saying which prefers the search after, to the possession of truth, is more proud than wise; but the comparison which it inst.i.tutes is so far true that there is a joy in the aspiration after and the efforts towards truth only less joyous than that which attends its attainment. But truth divorced from G.o.d is finite and may pall, become familiar and lose its radiance, like a gathered flower; and hence the preference for the search is intelligible though one-sided. But G.o.d does not pall, and the more we find Him the more we delight in Him; the highest bliss is to find Him, the next highest is to seek Him; and, since seeking and finding Him are never wholly separate, these kindred joys blend their lights in the experience of all His children.