The King's Cup-Bearer Part 15

Eliashib's connection with the heathen had made him cold and remiss in the service of G.o.d. It is no wonder then that so soon as Nehemiah went away, and the restraint of his presence was removed, Eliashib did worse than ever, and at length actually entertained Tobiah in the temple itself.

But poor Nehemiah had not come to the end of his painful discoveries. He inquired next what had become of all the stores of corn and wine belonging to the Levites, all the t.i.thes which the people were accustomed to bring to the temple for their support, and which, in that solemn covenant, they had so faithfully promised to supply. Since these stores have been removed from the place which was built on purpose to receive them, Nehemiah wishes to know what new store-house has been prepared for them. But the governor finds, to his sorrow and dismay, that no sooner was his back turned upon Jerusalem, than the people had ceased to bring their t.i.thes and their contributions for the house of G.o.d.

It was not surprising then that Nehemiah found the temple so deserted.

How could the Levites serve, how could the choir sing unless they were fed? They could not live on air, no food was provided for them; what could they do but take care of themselves? In order to save themselves from utter starvation, they had been driven to leave the temple, and to go to their fields and small farms in the country, which they had been accustomed to cultivate only at such times as they were not engaged in the work of the temple (Num. x.x.xv. 2). Now they were compelled to resort to these fields, as a means of keeping themselves and their families from beggary. No wonder then that few were found ready to help in the temple services.

The first Sabbath after Nehemiah's arrival, he sets out, with an anxious heart, to see how it is kept by his fellow-countrymen. In the solemn covenant the people had promised carefully to observe the day of rest.

They have broken their word in the matter of the t.i.thes; have they kept their promise with regard to the Sabbath?

Nehemiah, as he walks through the city on the Sabbath day, finds a regular market going on in the streets. He is horrified to find that all manner of fruit and all kinds of food are being bought and sold, as on any other day of the week. Wine, and oil, and merchandise of all kinds is being bargained for, and the streets are filled with the noisy cries and shouts of the sellers and purchasers.

Going on to the Fish Gate, Nehemiah finds that a colony of heathen Tyrians have come to live there, in order that they may hold a fish-market close to the gate. The fish was caught by their fellow-countrymen in Tyre and Sidon, and was sent down to Jerusalem slightly salted, in order to preserve it from corruption. Nehemiah finds that these Tyrians are doing a grand traffic in salted fish, especially on the Sabbath day. The Jews loved fish, and always have loved it. How they enjoyed it in Egypt, how they longed for it in the wilderness!

'We remember the fish which we did eat in Egypt freely.'

So they sighed, and murmured, as they thought of their lost luxuries.

There was nothing a Jew liked so well for his Sabbath dinner as a piece of fish; and, therefore, on the Sabbath, the Tyrians found they did more business than on any other day.

As Nehemiah leaves the city by the Fish Gate, he meets donkeys and mules bringing in sheaves of corn, or laden with paniers containing figs, and grapes, and melons; he meets men laden with all kinds of burdens, and women bringing in the country produce that they may sell it in the streets of Jerusalem.

Then, pa.s.sing on into the fields, he notices that work is going on as usual. They are tilling the ground, gathering in the corn, pruning the vines, and standing bare-footed in the winepresses to tread out the juice of the grapes.

So the promise about the Sabbath has been kept no better than the other promise; the covenant has been totally disregarded.

Turning homewards, Nehemiah discovers that the remaining article of the agreement has also been broken. For, as he pa.s.ses through the streets, and listens to the children at play, he finds that some of the little ones are talking a language he cannot understand. Here and there he catches a Jewish word, but most of their talk is entirely unintelligible to him. On inquiring into the reason of this, he is told that these children have Jewish fathers but Philistine mothers, and that they are being brought up to talk the language and learn the religion of their heathen parent. They are making for themselves a strange dialect, a mixture of the two languages they have spoken; it is half Jewish, half Philistine.

'Their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people,'

xiii. 24.

Poor Nehemiah must have been filled with sorrow and bitter disappointment, as he found Jerusalem and its people in such a disgraceful condition. He had left the holy city like the garden of the Lord, he comes back to find the trail of the serpent all over his paradise. They did so well whilst he was there, they wandered to the right hand and the left so soon as he was parted from them.

Nor is Nehemiah the only one who has had this bitter disappointment; many a parent, many a teacher, many a friend can enter into his feelings, for they have gone through the same.

The young King Joash 'did that which was right in the sight of the Lord all the days of Jehoiada the priest.' But as soon as the old man was in his grave all was changed, and he did instead that which was evil.

And Joash has many followers, those who do well so long as they are under good and holy influence, and who do so badly when that influence is removed.

The young man, with the anxious, careful mother, who does so well as long as she lives, and who wanders from the right path as soon as she is taken from him; the young woman, who, whilst living under her parents'

roof, sheltered and guarded by wise restrictions from all that would harm her, seems not far from the Kingdom of G.o.d, but, who, leaving home and becoming her own mistress, drifts into frivolity and carelessness; the man or woman who, when removed from good and holy influence, falls away from G.o.d and goes backwards; all these are followers of Joash, all these cause pain and distress to those who watch over their souls.

What is the reason of this sad change? Why is it that some only stand firm so long as they are under the care and influence of others? The Master has answered the question. He tells us the reason.

'These have no root.'

Last Christmas we had in our house a large green fir-tree. It reached from the floor to the ceiling, and spread its branches abroad in all directions. It stood well and firmly; it had all the appearance of growing; it held its head erect, and seemed as likely to stand as any of the trees outside in the garden.

But our tree only stood for a time. So long as the heavy weights and props which held it up remained, so long as the strings, which were tightly tied to nails in the wall, were uncut; just so long the tree remained upright and unmoved. But the very instant that the props and supports were taken away our tree came down with a crash.

What was the reason of its downfall? Why did the trees in the garden stand unsupported, and yet this tree fell so soon as its props were removed?

The answer is clear and simple. The trees in the garden had each of them a root, our Christmas tree had no root. Having no root, it was impossible for it to stand alone.

There is, alas, plenty of no-root religion now-a-days. We see around us too many whose G.o.dliness is dependent on their surroundings and their circ.u.mstances. They mean well, they try to do right, but there it ends.

They have no root; the heart is unchanged, unconverted, unrenewed. Their religion is merely a surface religion.

So they for a time believe, for a time do well, for a time appear to be true Christians, but in time of temptation they fall away. Their 'goodness is as a morning cloud, and as the early dew it goeth away.'

If we would stand firm, we must see to it that our religion goes deep enough. I myself must be made new if I am to grow in grace; my heart must be Christ's if I am to stand firm in the faith.

'As ye have therefore received Christ Jesus the Lord, so walk ye in Him.

Rooted and built up in Him, and established in the faith.'

CHAPTER XIV.

Strong Measures.

What an objection some people have to strong measures! They see around them, amongst those under their influence, a great deal going on which is downright evil. You call upon them to put a stop to it, and to do all in their power to prevent it.

But what do they say? They tell you they will go gently and quietly to work; but they do not like to hurt other people's feelings, or to tread upon their prejudices. They have no objection to try gradually, quietly, and gently, to turn the tide of evil into a good and holy channel, but they hate and abominate anything in the shape of strong measures.

And yet there are cases where nothing short of strong measures will be of any avail. Here is a man who has a diseased hand. For some time the doctor has been trying gentle remedies: the poultice, the plaster, the fomentation, have all been tried. But now the doctor sees a change in the appearance of the hand. He sees very clearly that mortification is setting in. No poultice, no plaster, no fomentation will be of any avail now, nothing but the knife, nothing but cutting off the limb will save the man's life. What a foolish doctor he would be, who should refuse in such a case to take strong measures!

The great reformer, Martin Luther, looked around him, and what did he see? The whole civilized world a slave at the feet of one man, the Pope of Rome, obeying that man as if he were G.o.d; believing every word that came from his mouth, following carefully in his footsteps as he led them astray.

Luther feels nothing will do but strong measures. He will not go gently and quietly to work in his reform, for he feels that would be of no use; the case is so serious that nothing but a strong and decided step will answer the purpose. His strong step consisted in the making of a bonfire. On December 10, 1520, as the students of the great University at Wittenburg came to the college, they found fastened to the walls a notice inviting them and the professors, and all who liked to come, to meet Martin Luther at the east gate of the college at nine o'clock the following morning.

Full of curiosity, they a.s.sembled in great numbers to find a bonfire, and Luther standing by it with a paper in his hand. That paper was a letter from the Pope to Luther, telling him that if he did not recant from all he was teaching in less than sixty days, the Pope would give him over to Satan. After reading the letter to the a.s.sembled crowd, Luther solemnly threw it into the flames and watched it burn to ashes, that all might see how little he cared for the Pope or his threats. From that time there could be no more peace between Luther and Rome.

It was certainly a strong measure, and Luther owns that he had to make a great effort to force himself to take it. He says: 'When I burnt the bull, it was with inward fear and trembling, but I look upon that act with more pleasure than upon any pa.s.sage of my life.' For Luther felt, and felt rightly, that the glorious Reformation would never have been brought about unless he had used strong measures.

Nehemiah was the Martin Luther of his age, the great reformer of his nation, and never did he feel the need of strong measure to be so great, as when he came back to Jerusalem after his absence in Persia.

Four glaring evils were staring him in the face.

(1) In the temple itself a grand reception room had been prepared for Tobiah the Ammonite.

(2) The people had refused to pay t.i.thes or contributions to the temple service, and the Levites had consequently all left the sanctuary.

(3) The Sabbath day was desecrated and profaned; trade went on as usual both within and without the city.

(4) So common had marriage with heathen people become, that even the very children in the street were chattering in foreign languages.

Four evils, all of them very serious and deep-rooted, all calling for instant reformation at his hand.