Expositions of Holy Scripture Volume IV Part 17

The permanence of the written Word, the providence that has watched over it, the romantic history of its preservation through ages of neglect, and the imperishable gift to the world of an objective standard of duty, remaining the same from age to age, are all suggested by this reappearance of the forgotten Law.

It may suggest, too, that honest efforts after reformation are usually rewarded by clearer knowledge of G.o.d's will. If Hilkiah had not been busy in setting wrong things right, he would not have found the book in its dark hiding-place. We are told that the coincidence of the discovery at the nick of time is suspicious. So it is, if you do not believe in Providence. If you do, the coincidence is but one instance of His sending gifts of the right sort at the right moment. It is not the first time nor the last that the attempt to keep G.o.d's law has led to larger knowledge of the law. It is not the first time nor the last that G.o.d has sent to His faithful servants an opportune gift. What the world calls accidental coincidence deeper wisdom discerns to be the touch of G.o.d's hand.

Again, the discovery reminds us that the true basis of all religious reform is the Word of G.o.d. Josiah had begun to restore the Temple, but he did not know till he heard the Law read how great the task was which he had taken in hand. That recovered book gave impulse and direction to his efforts. The nearest parallel is the rediscovery of the Bible in the sixteenth century, or, if we may take one incident as a symbol of the whole, Luther's finding the dusty Latin Bible among the neglected convent books. The only reformation for an effete or secularised church is in its return to the Bible. Faded flowers will lift up their heads when plunged in water. The old Bible, discovered and applied anew, must underlie all real renovation of dead or moribund Christianity.

II. The next point here is the effect of the rediscovered Law. Shaphan was closely connected with Josiah, as his office made him a confidant.

It is ordinarily taken for granted that he and the other persons named in this lesson formed a little knot of earnest Jehovah worshippers, fully sympathising with the Reformation, and that among them lay the authorship of the book. But we know nothing about them except what is told here and in the parallel in Kings. One of them, Ahikam, was a friend and protector of Jeremiah, and Shaphan the scribe was the father of another of Jeremiah's friends. They may all have been in accord with the king, or they may not.

At all events, Shaphan took the book to Josiah. We can picture the scene--the deepening awe of both men as the whole extent of the nation's departure from G.o.d became clearer and clearer, the tremulous tones of the reader, and the silent, fixed attention of the listener as the solemn threatenings came from Shaphan's reluctant, pallid lips.

There was enough in them to touch a harder heart than Josiah's. We cannot suppose that, knowing the history of the past, and being sufficiently enlightened to 'seek after the G.o.d of David his father,'

he did not know in a general way that sin meant sorrow, and national disobedience national death. But we all have the faculty of blunting the cutting edge of truth, especially if it has been familiar, so that some novelty in the manner of its presentation, or even its repet.i.tion without novelty sometimes, may turn commonplace and impotent truth into a mighty instrument to shake and melt.

So it seems to have been with Josiah. Whether new or old, the Word found him as it had never done before. The venerable copy from which Shaphan read, the coincidence of its discovery just then, the dishonour done to it for so long, may all have helped the impression.

However it arose, it was made. If a man will give G.o.d's Word a fair hearing, and be honest with himself, it will bring him to his knees.

No man rightly uses G.o.d's law who is not convinced by it of his sin, and impelled to that self-abased sorrow of which the rent royal robes were the pa.s.sionate expression. Josiah was wise when he did not turn his thoughts to other people's sins, but began with his own, even whilst he included others. The first function of the law is to arouse the knowledge of sin, as Paul profoundly teaches. Without that penitent knowledge religion is superficial, and reformation merely external. Unless we 'abhor ourselves, and repent in dust and ashes,'

Scripture has not done its work on us, and all our reading of it is in vain. Nor is there any good reason why familiarity with it should weaken its power. But, alas! it too often does. How many of us would stand in awe of G.o.d's judgments if we heard them for the first time, but listen to them unmoved, as to thunder without lightning, merely because wo know them so well! That is a reason for attending to them, not for neglecting.

Josiah's sense of sin led him to long for a further word from G.o.d; and so he called these attendants named in verse 20, and sent them to 'enquire of the Lord ... concerning the words of the book.' What more did he wish to know? The words were plain enough, and their application to Israel and him indubitable. Clearly, he could only wish to know whether there was any possibility of averting the judgments, and, if so, what was the means. The awakened conscience instinctively feels that threatenings cannot be G.o.d's last words to it, but must have been given that they might not need to be fulfilled. We do not rightly sorrow for sin unless it quickens in us a desire for a word from G.o.d to tell us how to escape. The Law prepares for the Gospel, and is incomplete without it. 'The soul that sinneth, it shall die,'

cannot be all which a G.o.d of pity and love has to say. A faint promise of life lies in the very fact of threatening death, faint indeed, but sufficient to awaken earnest desire for yet another word from the Lord. We rightly use the solemn revelations of G.o.d's law when we are driven by them to cry, 'What must I do to be saved?'

III. So we come to the last point, the double-edged message of the prophetess. Josiah does not seem to have told his messengers where to go; but they knew, and went straight to a very unlikely person, the wife of an obscure man, only known as his father's son. Where was Jeremiah of Anathoth? Perhaps not in the city at the time. There had been prophetesses in Israel before. Miriam, Deborah, the wife of Isaiah, are instances of 'your daughters' prophesying; and this emba.s.sy to Huldah is in full accord with the high position which women held in that state, of which the framework was shaped by G.o.d Himself.

In Christ Jesus 'there is neither male nor female,' and Judaism approximated much more closely to that ideal than other lands did.

Huldah's message has two parts: one the confirmation of the threatenings of the Law; one the a.s.surance to Josiah of acceptance of his repentance and gracious promise of escape from the coming storm.

These two are precisely equivalent to the double aspect of the Gospel, which completes the Law, endorsing its sentence and pointing the way of escape.

Note that the former part addresses Josiah as 'the man that sent you,'

but the latter names him. The emba.s.sy had probably not disclosed his name, and Huldah at first keeps up the veil, since the personality of the sender had nothing to do with her answer; but when she comes to speak of pardon and G.o.d's favour, there must be no vagueness in the destination of the message, and the penitent heart must be tenderly bound up by a word from G.o.d straight to itself. The threatenings are general, but each single soul that is sorry for sin may take as its very own the promise of forgiveness. G.o.d's great 'Whosoever' is for me as certainly as if my name stood on the page.

The terrible message of the inevitableness of the destruction hanging over Jerusalem is precisely parallel with the burden of all Jeremiah's teaching. It was too late to avert the fall. The external judgments must come now, for the emphasis of the prophecy is in its last words, it 'shall not be quenched.' But that did not mean that repentance was too late to alter the whole character of the punishment, which would be fatherly chastis.e.m.e.nt if meekly accepted. So, too, Jeremiah taught, when he exhorted submission to the 'Chaldees.' It is never too late to seek mercy, though it may be too late to hope for averting the outward consequences of sin.

As for Josiah, his penitence was accepted, and he was a.s.sured that he would be gathered to his fathers. That expression, as is clear from the places where it occurs, is not a synonym for either death or burial, from both of which it is distinguished, but is a dim promise of being united, beyond the grave, with the fathers, who, in some one condition, which we may call a place, are gathered into a restful company, and wander no more as pilgrims and sojourners in this lonely and changeful life.

Josiah died in battle. Was that going to his grave in peace? Surely yes! if, dying, he felt G.o.d's presence, and in the darkness saw a great light. He who thus dies, though it be in the thick of battle, and with his heart's blood pouring from an arrow-wound down on the floor of the chariot, dies in peace, and into peace.

THE FALL OF JUDAH

'Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. 12. And he did that which was evil in the sight of the Lord his G.o.d, and humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. 13. And he also rebelled against king Nebuchadnezzar, who had made him swear by G.o.d: but he stiffened his neck, and hardened his heart from turning unto the Lord G.o.d of Israel. 14. Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem. 15. And the Lord G.o.d of their fathers sent to them by His messengers, rising up betimes, and sending; because He had compa.s.sion on His people, and on His dwelling-place: 16. But they mocked the messengers of G.o.d, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people, till there was no remedy. 17. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compa.s.sion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. 18. And all the vessels of the house of G.o.d, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. 19.

And they burnt the house of G.o.d, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 20. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: 21. To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.'--2 CHRON. x.x.xvi 11-21.

Bigness is not greatness, nor littleness smallness. Nebuchadnezzar's conquest of Judah was, in his eyes, one of the least important of his many victories, but it is the only one of them which survives in the world's memory and keeps his name as a household word. The Jews were a mere handful, and their country a narrow strip of land between the desert and the sea; but little Judaea, like little Greece, has taught the world. The tragedy of its fall has importance quite disproportioned to its apparent magnitude. Our pa.s.sage brings together Judah's sin and Judah's punishment, and we shall best gather the lessons of its fall by following the order of the text.

Consider the sin. There is nothing more remarkable than the tone in which the chronicler, like all the Old Testament writers, deals with the national sin. Patriotic historians make it a point of pride and duty to gloss over their country's faults, but these singular narrators paint them as strongly as they can. Their love of their country impels them to 'make known to Israel its transgression and to Judah its sin.' There are tears in their eyes, as who can doubt? But there is no faltering in their voices as they speak. A higher feeling than misguided 'patriotism' moves them. Loyalty to Israel's G.o.d forces them to deal honestly with Israel's sin. That is the highest kind of love of country, and might well be commended to loudmouthed 'patriots'

in modern lands.

Look at the piled-up clauses of the long indictment of Judah in verses 12 to 16. Slow, pa.s.sionless, unsparing, the catalogue enumerates the whole black list. It is like the long-drawn blast of the angel of judgment's trumpet. Any trace of heated emotion would have weakened the impression. The nation's sin was so crimson as to need no heightening of colour. With like judicial calmness, with like completeness, omitting nothing, does 'the book,' which will one day be opened, set down every man's deeds, and he will be 'judged according to the things that are written in this book.' Some of us will find our page sad reading.

But the points brought out in this indictment are instructive. Judah's idolatry and 'trespa.s.s after all the abominations of the heathen' is, of course, prominent, but the spirit which led to their idolatry, rather than the idolatry itself, is dwelt on. Zedekiah's doing 'evil in the sight of the Lord' is regarded as aggravated by his not humbling himself before Jeremiah, and the head and front of his offending is that 'he stiffened his neck and hardened his heart from turning unto the Lord.' Similarly, the people's sin reaches its climax in their 'mocking' and 'scoffing' at the prophets and 'despising'

G.o.d's words by them. So then, an evil life has its roots in an alienated heart, and the source of all sin is an obstinate self-will.

That is the sulphur-spring from which nothing but unwholesome streams can flow, and the greatest of all sins is refusing to hear G.o.d's voice when He speaks to us.

Further, this indictment brings out the patient love of G.o.d seeking, in spite of all their deafness, to find a way to the sinners' ears and hearts. In a bold transference to Him of men's ways, He is said to have 'risen early' to send the prophets. Surely that means earnest effort. The depths of G.o.d's heart are disclosed when we are bidden to think of His compa.s.sion as the motive for the prophet's messages and threatenings. What a wonderful and heart-melting revelation of G.o.d's placableness, wistful hoping against hope, and reluctance to abandon the most indurated sinner, is given in that centuries-long conflict of the patient G.o.d with treacherous Israel! That divine charity suffered long and was kind, endured all things and hoped all things.

Consider the punishment. The tragic details of the punishment are enumerated with the same completeness and suppression of emotion as those of the sin. The fact that all these were divine judgments brings the chronicler to the Psalmist's att.i.tude. 'I was dumb, I opened not my mouth because Thou didst it.' Sorrow and pity have their place, but the awed recognition of G.o.d's hand outstretched in righteous retribution must come first. Modern sentimentalists, who are so tenderhearted as to be shocked at the Christian teachings of judgment, might learn a lesson here.

The first point to note is that a time arrives when even G.o.d can hope for no amendment and is driven to change His methods. His patience is not exhausted, but man's obstinacy makes another treatment inevitable.

G.o.d lavished benefits and pleadings for long years in vain, till He saw that there was 'no remedy.' Only then did He, as if reluctantly forced, do 'His work, His strange work.' Behold, therefore, the 'goodness and severity' of G.o.d, goodness in His long delay, severity in the final blow, and learn that His purpose is the same though His methods are opposite.

To the chronicler G.o.d is the true Actor in human affairs.

Nebuchadnezzar thought of his conquest as won by his own arm. Secular historians treat the fall of Zedekiah as simply the result of the political conditions of the time, and sometimes seem to think that it could not be a divine judgment because it was brought about by natural causes. But this old chronicler sees deeper, and to him, as to us, if we are wise, 'the history of the world is the judgment of the world.'

The Nebuchadnezzars are G.o.d's axes with which He hews down fruitless trees. They are responsible for their acts, but they are His instruments, and it is His hand that wields them.

The iron band that binds sin and suffering is disclosed in Judah's fall. We cannot allege that the same close connection between G.o.dlessness and national disaster is exemplified now as it was in Israel. Nor can we contend that for individuals suffering is always the fruit of sin. But it is still true that 'righteousness exalteth a nation,' and that 'by the soul only are the nations great,' in the true sense of the word. To depart from G.o.d is always 'a bitter and an evil thing' for communities and individuals, however sweet draughts of outward prosperity may for a time mask the bitterness. Not armies nor fleets, not ships, colonies and commerce, not millionaires and trusts, not politicians and diplomatists, but the fear of the Lord and the keeping of His commandments, are the true life of a nation. If Christian men lived up to the ideal set them by Jesus, 'Ye are the salt of the land,' and sought more earnestly and wisely to leaven their nation, they would be doing more than any others to guarantee its perpetual prosperity.

The closing words of this chapter, not included in the pa.s.sage, are significant. They are the first words of the Book of Ezra. Whoever put them here perhaps wished to show a far-off dawn following the stormy sunset. He opens a 'door of hope' in 'the valley of trouble.' It is an Old Testament version of 'G.o.d hath not cast away His people whom He foreknew.' It throws a beam of light on the black last page of the chronicle, and reveals that G.o.d's chastis.e.m.e.nt was in love, that it was meant for discipline, not for destruction, that it was educational, and that the rod was burned when the lesson had been learned. It was learned, for the Captivity cured the nation of hankering after idolatry, and whatever defects it brought back from Babylon, it brought back a pa.s.sionate abhorrence of all the G.o.ds of the nations.

EZRA

THE EVE OF THE RESTORATION

'Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, 2.

Thus saith Cyrus king of Persia, The Lord G.o.d of heaven hath given me all the kingdoms of the earth; and He hath charged me to build Him a house at Jerusalem, which is in Judah. 3. Who is there among you of all His people? his G.o.d be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord G.o.d of Israel (He is the G.o.d), which is in Jerusalem. 4. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, besides the freewill offering for the house of G.o.d that is in Jerusalem. 5. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit G.o.d had raised, to go up to build the house of the Lord which is in Jerusalem. 6. And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, besides all that was willingly offered. 7. Also Cyrus the king brought forth the vessels of the house of the Lord, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his G.o.ds; 8. Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. 9. And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives, 10. Thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand. 11. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.'--EZRA i. 1-11.

Cyrus captured Babylon 538 B.C., and the 'first year' here is the first after that event. The predicted seventy years' captivity had nearly run out, having in part done their work on the exiles. Colours burned in on china are permanent; and the furnace of bondage had, at least, effected this, that it fixed monotheism for ever in the inmost substance of the Jewish people. But the bulk of them seem to have had little of either religious or patriotic enthusiasm, and preferred Babylonia to Judea. We are here told of the beginning of the return of a portion of the exiles--forty-two thousand, in round numbers.

'The Lord stirred up the spirit of Cyrus.' That unveils the deepest cause of what fell into place, to the superficial observers, as one among many political events of similar complexion. We find among the inscriptions a cylinder written by order of Cyrus, which shows that he reversed the Babylonian policy of deporting conquered nations. 'All their peoples,' says he, in reference to a number of nations of whom he found members in exile in Babylonia, 'I a.s.sembled and restored to their lands and the G.o.ds ... whom Nabonidos ... had brought into Babylon, I settled in peace in their sanctuaries' (Sayce, _Fresh Light from the Ancient Monuments_, p. 148). It was, then, part of a wider movement, which sent back Zerubbabel and his people to Jerusalem, and began the rebuilding of the Temple. No doubt, Cyrus had seen that the old plan simply brought an element of possible rebellion into the midst of the country, and acted on grounds of political prudence.

But our pa.s.sage digs deeper to find the true cause. Cyrus was G.o.d's instrument, and the statesman's insight was the result of G.o.d's illumination. The divine causality moves men, when they move themselves. It was not only in the history of the chosen people that G.o.d's purpose is wrought out by more or less conscious and willing instruments. The principle laid down by the writer of this book is of universal application, and the true 'philosophy of history' must recognise as underlying all other so-called causes and forces the one uncaused Cause, of whose purposes kings and politicians are the executants, even while they freely act according to their own judgments, and, it may be, in utter unconsciousness of Him. It concerns our tranquillity and hopefulness, in the contemplation of the bewildering maze and often heart-breaking tragedy of mundane affairs, to hold fast by the conviction that G.o.d's unseen Hand moves the pieces on the board, and presides over all the complications. The difference between 'sacred' and 'profane' history is not that one is under His direct control, and the other is not. What was true of Cyrus and his policy is as true of England. Would that politicians and all men recognised the fact as clearly as this historian did!

I. Cyrus's proclamation sounds as if he were a Jehovah-worshipper, but it is to be feared that his religion was of a very accommodating kind.

It used to be said that, as a Persian, he was a monotheist, and would consequently be in sympathy with the Jews; but the same cylinder already quoted shatters that idea, and shows him to have been a polytheist, ready to worship the G.o.ds of Babylon. He there ascribes his conquest to 'Merodach, the great lord,' and distinctly calls himself that G.o.d's 'worshipper.' Like other polytheists, he had room in his pantheon for the G.o.ds of other nations, and admitted into it the deities of the conquered peoples.

The use of the name 'Jehovah' would, no doubt, be most simply accounted for by the supposition that Cyrus recognised the sole divinity of the G.o.d of Israel; but that solution conflicts with all that is known of him, and with his characterisation in Isaiah xlv. as 'not knowing' Jehovah. More probably, his confession of Jehovah as the G.o.d of heaven was consistent in his mind with a similar confession as to Bel-Merodach or the supreme G.o.d of any other of the conquered nations. There is, however no improbability in the supposition that the prophecies concerning him in Isaiah xlv, may have been brought to his knowledge, and be referred to in the proclamation as the 'charge'

given to him to build Jehovah's Temple. But we must not exaggerate the depth or exclusiveness of his belief in the G.o.d of the Jews.

Cyrus's profession of faith, then, is an example of official and skin-deep religion, of which public and individual life afford plentiful instances in all ages and faiths. If we are to take their own word for it, most great conquerors have been very religious men, and have asked a blessing over many a b.l.o.o.d.y feast. All religions are equally true to cynical politicians, who are ready to join in worshipping 'Jehovah, Jove, or Lord,' as may suit their policy. Nor is it only in high places that such loosely worn professions are found.

Perhaps there is no region of life in which insincerity, which is often quite unconscious, is so rife as in regard to religious belief.

But unless my religion is everything, it is nothing. 'All in all, or not at all,' is the requirement of the great Lover of souls. What a winnowing of chaff from wheat there would be, if that test could visibly separate the ma.s.s which is gathered on His threshing-floor, the Church!

Cyrus's belief in Jehovah ill.u.s.trates the att.i.tude which was natural to a polytheist, and is so difficult for us to enter into. A vague belief in One Supreme, above all other G.o.ds, and variously named by different nations, is buried beneath mountains of myths about lesser G.o.ds, but sometimes comes to light in many pagan minds. This blind creed, if creed it can be called, is joined with the recognition of deities belonging to each nation, whose worship is to be co-extensive with the race of which they are patrons, and who may be absorbed into the pantheon of a conqueror, just as a vanquished king may be allowed an honourable captivity at the victor's capital. Thus Cyrus could in a sense worship Jehovah, the G.o.d of Israel, without thereby being rebellious to Merodach.