Expositions of Holy Scripture Volume IV Part 2

And so the old promise that ye shall be clothed with strength from on high is the standing prerogative of the Christian Church. There is not merely some partial communication, as when hand touched hand, but every organ is vitalised and quickened; as in the case of the other miracle of this prophet, when he stretched himself on the dead child eye to eye, and mouth to mouth, and hand to hand; and each part received the vitalising influence. We have, if we are Christian people, a Spirit given to us, and are 'strengthened with might by the Spirit in the inner man.'

That gift, that strength comes to us by contact, not with Elisha, but with Elisha's Lord and Master. Christ's touch, when He was on earth, brought sight to the blind, healing to the sick, vigour to the limbs of the lame, life to the dead. And you and I can have that touch, far more truly, and far more mightily operative upon us than they had, who only felt the contact of His finger, and only derived corporeal blessing. For we can draw near to Him, and in union with Him by faith and love and obedience, can have His Spirit in close contact with our spirits, and strengthening us for all service, and for every task.

Brethren! that touch which gives strength is a real thing. It is no mere piece of mystical exaggeration when we speak of our spirits being in actual contact with Christ's Spirit. Many of us have no clear conception, and still less a firm realisation, of that closer than corporeal contact, more real than bodily presence, and more intimate than any possible physical union, which is the great gift of G.o.d in Jesus Christ, and brings to us, if we will, life and strength according to our need. I would that the popular Christianity of this day had a far larger infusion of the sound, mystical element that lies in the New Testament Christianity, and did not talk so exclusively about a Christ that is for us as to have all but lost sight of the second stage of our relation to Christ, and lost a faith in a Christ that is in us Brethren! He can lay His hand upon your spirit's hand.

He can flash light into your spirit's eye from His eye. He can put breath and eloquence into your spirit's lips from His lips, and His heart beating against yours can transfuse--if I may so say--into you His own life-blood, which cleanses from all sin, and fits for all conflict.

Then, further, let me remind you that this power, which is bestowed on condition of contact, is given before duties are commanded. This king, in our acted parable, first had the touch of Elisha's fingers, and then received the command from Elisha's lips, 'Shoot!' So Jesus Christ gives before He commands, and commands nothing which He has not fitted us to perform. He is not 'an austere man, reaping where He did not sow, and gathering where He did not straw'; but He comes first to us saying, 'I give thee Myself,' and then He looks us in the eyes and says, 'Wilt thou not give Me thyself?' He bestows the strength first, and He commands the consequent duty afterwards.

Further, this strength communicated is realised in the effort to obey Christ's great commands. Joash felt nothing when the prophet's hand was laid upon his but, perhaps, some tingling. But when he got the bow in his hand and drew the arrow to its head, the infused power stiffened his muscles and strengthened him to pull; and though he could not distinguish between his own natural corporeal ability and that which had been thus imparted to him, the two co-operated in the one act, and it was when he drew his bow that he felt his strength.

'Stretch forth thine hand,' said Christ to the lame man. But the very infirmity to be dealt with was his inability to stretch it forth. At the command he tried, and, to his wonder, the stiffened sinews relaxed, and the joint that had been immovable had free play, and he stretched out his hand, and it was restored whole as the other. So He gives what He commands, and in obeying the command we realise and are conscious of the power. Elisha and Joash but act an ill.u.s.tration of the great word of Paul: 'Work out your own salvation ... for it is G.o.d that worketh in you.'

II. And now, secondly, look at the perfected victory that is possible.

When the arrows, by G.o.d's strength operating through Joash's arm, had been shot, the prophet says, 'The arrow of the Lord's victory! ...

thou shalt smite ... till thou have consumed.' Yes, of course; if the arrow is the Lord's arrow, and the strength is His strength, then the only issue corresponding to the power is perfect victory. I would that Christian people realised more than they do practically in their lives that while men's ideals and aims may be all unaccomplished, or but partially approximated to, since G.o.d is G.o.d, His nature is perfection, and nothing that He does can fall beneath His ideal and purpose in doing it. All that comes from Him must correspond to Him from whom it comes. He never leaves off till He has completed, nor can any one say about any of His work, 'He began to build, and was not able to finish.' So, Christian people! I would that we should rise to the height of our prerogatives, and realise the fact that perfect victory is possible, regard being had to the power which 'teaches our hands to war and our fingers to fight.' A great deal of not altogether profitable jangling goes on at present in reference to the question of whether absolute sinlessness is possible for a Christian man on earth.

Whatever view we take upon that question, it ought not to hide from us the fact which should loom very much more largely in our daily operative belief than it does with most of us, that in so far as the power which is given to us is concerned, perfect victory is within our grasp, and is the only worthy and correspondent result to the perfect power which worketh in us. So there is no reason, as from any defect of the divine gift to the weakest of us, why our Christian lives should have ups and downs, why there should be interruptions in our devotion, fallings short in our consecration, contradictions in our conduct, slidings backward in our progress. There is no reason why, in our Christian year, there should be summer and winter; but according to the symbolical saying of one of the old prophets, 'The ploughman may overtake the reaper, and he that treadeth out the grapes him that soweth the seed.' In so far as our Christian life is concerned, the perfection of the power that is granted to us involves the possibility of perfection in the recipient.

And the same thing is true in reference to a Christian man's work in the world. G.o.d's Church has ample resources to overcome the evil of the world. The fire is tremendous, but the Christian Church has possession of the floods that can extinguish the fire. If we utilised all that we have, we might 'smite till we had consumed,' and turned the world into the Church of G.o.d. That is the ideal, the possibility, when we look at the Christian man as possessor of the communicated power of G.o.d. And then we turn to the reality, to our own consciences, to the state of our religious communities everywhere, and we see what seems to be blank contradiction of the possibility. Where is the explanation?

III. That brings me to my last point, the partial victory that is actually won.

'Thou shouldst have smitten five or six times; then hadst thou smitten the Syrians till they were consumed. But now thou shalt conquer but thrice.' All G.o.d's promises and prophecies are conditional. There is no such thing as an unconditional promise of victory or of defeat; there is always an 'if.' There is always man's freedom as a factor. It is strange. I suppose no thinking, metaphysical or theological, ever has solved or ever will, that great paradox of the power of a finite will to lift itself up in the face of, and antagonism to, an Infinite Will backed by infinite power, and to thwart its purposes. 'How often _would I_ have gathered ... and ye _would not.'_ Here is all the power for a perfect victory, and yet the man that has it has to be contented with a very partial one.

It is a solemn thought that the Church's unbelief can limit and hinder Christ's work in the world, and we have here another ill.u.s.tration of that truth. You will find now and then in the newspapers, stories--they may be true or false--about caterpillars stopping a train. There is an old legend of that fabulous creature the remora, a tiny thing that fastened itself to the keel of a s.h.i.+p, and arrested it in mid-ocean. That is what we do with G.o.d and His purposes, and with His power granted to us.

A low expectation limits the power. This king did not believe, did not expect, that he would conquer utterly, and so he did not. You believe that you can do a thing, and in nine cases out of ten that goes nine-tenths of the way towards doing it. If we cast ourselves into our fight expecting victory, the expectation will realise itself in nine cases out of ten. And the man who in faith refuses to say 'that beast of a word--impossible!' will find that 'all things are possible to him that believeth.' 'Expect great things of G.o.d,' and you will feel His power tingling to your very fingertips, and will be able to draw the arrow to its head, and send it whizzing home to its mark.

Small desires block the power. Where there is an iron-bound coast running in one straight line, the whole ocean may dash itself on the cliffs at the base, but it enters not into the land; but where the sh.o.r.e opens itself out into some deep gulf far inland, and broad across at the entrance, then the glad water rushes in and fills it all. Make room for G.o.d in your lives by your desires and you will get Him in the fullness of His power.

The use of our power increases our power. Joash had an unused quiver full of arrows, and he only smote thrice. 'To him that hath shall be given, and from him that hath not shall be taken.' The reason why many of us professing Christians have so little of the strength of G.o.d in our lives is because we have made so little use of the strength that we have. Stow away your seed-corn in a granary and do not let the air into it, and weevils and rats will consume it. Sow it broadcast on the fields with liberal hand, and it will spring up, 'some thirty, some sixty, some an hundredfold.' Use increases strength in all regions, and unused organs atrophy and wither.

So, dear friends! if we will keep ourselves in contact with Christ, and tremulously sensitive to His touch, if we will expect power according to our tasks and our needs, if we will desire more of His grace, and if we will honestly and manfully use the strength that we have, then He will 'teach our hands to war and our fingers to fight,'

and will give us strength, 'so that a bow of bra.s.s is bent by' our arms, and we shall be 'more than conquerors through Him that loved us.'

A KINGDOM'S EPITAPH

'In the ninth year of Hoshea the king of a.s.syria took Samaria, and carried Israel away into a.s.syria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes. 7. For so it was, that the children of Israel had sinned against the Lord their G.o.d, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other G.o.ds, 8. And walked in the statutes of the heathen, whom the Lord cast out from before the children of Israel, and of the kings of Israel, which they had made. 9. And the children of Israel did secretly those things that were not right against the Lord their G.o.d, and they built them high places in all their cities, from the tower of the watchmen to the fenced city. 10. And they set them up images and groves in every high hill, and under every green tree: 11. And there they burnt incense in all the high places, as did the heathen whom the Lord carried away before them; and wrought wicked things to provoke the Lord to anger: 12. For they served idols, whereof the Lord had said unto them, Ye shall not do this thing. 13. Yet the Lord testified against Israel, and against Judah, by all the prophets and by all the seers, saying, Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by My servants the prophets. 14. Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the Lord their G.o.d. 15. And they rejected His statutes, and His covenant that He made with their fathers, and His testimonies which He testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them. 16. And they left all the commandments of the Lord their G.o.d, and made them molten images, even two calves, and made a grove, and wors.h.i.+pped all the host of heaven, and served Baal. 17.

And they caused their sons and their daughters to pa.s.s through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke Him to anger. 18. Therefore the Lord was very angry with Israel, and removed them out of His sight: there was none left but the tribe of Judah only.'--2 KINGS xvii. 6-18.

The brevity of the account of the fall of Samaria in verse 6 contrasts with the long enumeration of the sins which caused it, in the rest of this pa.s.sage. Modern critics a.s.sume that verses 7-23 are 'an interpolation by the Deuteronomic writer,' apparently for no reason but because they trace Israel's fall to its cause in idolatry. But surely the bare notice in verse 6, immediately followed by verse 24, cannot have been all that the original historian had to say about so tragic an end of so large a part of the people of G.o.d. The whole purpose of the Old Testament history is not to chronicle events, but to declare G.o.d's dealings, and the fall of a kingdom was of little moment, except as revealing the righteousness of G.o.d.

The main part of this pa.s.sage, then, is the exposition of the causes of the national ruin. It is a _post mortem_ inquiry into the diseases that killed a kingdom. At first sight, these verses seem a mere heaping together, not without some repet.i.tion, of one or two charges; but, more closely looked at, they disclose a very striking progress of thought. In the centre stands verse 13, telling of the mission of the prophets. Before it, verses 7-12, narrate Israel's sin, which culminates in provoking the Lord to anger (ver. 11). After it, the sins are reiterated with noticeable increase of emphasis, and again culminate in provoking the Lord to anger (ver. 17). So we have two degrees of guilt--one before and one after the prophets' messages; and two kindlings of G.o.d's anger--one which led to the sending of the prophets, and one which led to the destruction of Israel. The lessons that flow from this obvious progress of thought are plain.

I. The less culpable apostasy before the prophets' warnings. The first words of verse 7, rendered as in the Revised Version, give the purpose of all that follows; namely, to declare the causes of the calamity just told. Note that the first characteristic of Israel's sin was ungrateful departure from G.o.d. There is a world of pathos and meaning in that 'their G.o.d,' which is enhanced by the allusion to the Egyptian deliverance. All sins are attempts to break the chain which binds us to G.o.d--a chain woven of a thousand linked benefits. All practically deny His possession of us, and ours of Him, and display the short memory which ingrat.i.tude has. All have that other feature hinted at here--the contrast, so absurd if it were not so sad, between the worth and power of the G.o.d who is left and the other G.o.ds who are preferred.

The essential meanness and folly of Israel are repeated by every heart departing from the living G.o.d.

The double origin of the idolatry is next set forth. It was in part imported and in part home-made. We have little conception of the strength of faith and courage which were needed to keep the Jews from becoming idolaters, surrounded as they were by such. But the same are needed to-day to keep us from learning the ways of the world and getting a snare to our souls. Now, as ever, walking with G.o.d means walking in the opposite direction from the crowd, and that requires some firm nerve. The home-made idolatry is gibbeted as being according to 'the statutes of the kings.' What right had they to prescribe their subjects' religion? The influence of influential people, especially if exerted against the service of G.o.d, is hard to resist; but it is no excuse for sin that it is fas.h.i.+onable.

The blindness of Israel to the consequences of their sin is hinted in the reference to the fate of the nations whom they imitated. They had been cast out; would not their copyists learn the lesson? We, too, have examples enough of what G.o.dless lives come to, if we had the sense to profit by them. The G.o.d who cast out the vile Canaanites and all the rest of the wicked crew before the sons of the desert has not changed, and will treat Israel as He did them, if Israel come down to their level. Outward privileges make idolatry or any sin more sinful, and its punishment more severe.

Another characteristic of Israel's sin is its being done 'secretly.'

Of the various meanings proposed for that word (ver. 9) the best seems to be that it refers to the attempt to combine the wors.h.i.+p of G.o.d and of idols, of which the calf wors.h.i.+p is an instance. Elijah had long ago taunted the people with trying 'to hobble on both knees,' or on 'two opinions' at once; and here the charge is of covering idolatry with a cloak of Jehovah wors.h.i.+p. A varnish of religion is convenient and cheap, and often effectual in deceiving ourselves as well as others; but 'as a man thinketh in his heart, so is he,' whatever his cloak may be; and the thing which we count most precious and long most for is our G.o.d, whatever our professions of orthodox religion.

The idolatry is then described, in rapid touches, as universal.

Wherever there was a solitary watchman's tower among the pastures there was a high place, and they were reared in every city. Images and Asherim deformed every hill-top and stood under every spreading tree.

Everywhere incense loaded the heavy air with its foul fragrance. The old scenes of unnamable abomination, which had been so terribly avenged, seemed to have come back, and to cry aloud for another purging by fire and sword.

The terrible upshot of all was 'to provoke the Lord to anger.' The New Testament is as emphatic as the Old in a.s.serting that there is the capacity of anger in the G.o.d whose name is love, and that sin calls it forth. The special characteristic of sin, by which it thus attracts that lightning, is that it is disobedience. As in the first sin, so in all others, G.o.d has said, 'Ye shall not do this thing'; and we say, 'Do it we will.' What can the end of that be but the anger of the Lord? 'Because of these things cometh the wrath of G.o.d upon the children of disobedience.'

II. Verse 13 gives the pleading of Jehovah. The mission of the prophets was G.o.d's reply to Israel's rebellion, and was equally the sign of His anger and of His love. The more sin abounds, the more does G.o.d multiply means to draw back to Himself. The deafer the ears, the louder the beseeching voice of His grieved and yet pitying love. His anger clothes itself in more stringent appeals and clearer revelations of Himself before it takes its slaughtering weapons in hand. The darker the background of sin, the brighter the beams of His light show against it. Man's sin is made the occasion for a more glorious display of G.o.d's character and heart. It is on the storm-cloud that the sun paints the rainbow. Each successive stage in man's departure from G.o.d evoked a corresponding increase in the divine effort to attract him back, till 'last of all He sent unto them His Son.' In nature, attraction diminishes as distance increases; in the realms of grace, it grows with distance. The one desire of G.o.d's heart is that sinners would return from their evil ways, and He presses on them the solemn thought of the abundant intimations of His will which have been given from of old, and are pealed again into all ears by living voices. His law for us is not merely an old story spoken centuries ago, but is vocal in our consciences to-day, and fresh as when Sinai flamed and thundered above the camp, and the trumpet thrilled each heart.

III. The heavier sin that followed the divine pleading. That divine voice leaves no man as it finds him. If it does not sway him to obedience, it deepens his guilt, and makes him more obstinate. Like some perverse ox in the yoke, he stiffens his neck, and stands the very picture of brute obduracy. There is an awful alternative involved in our hearing of G.o.d's message, which never returns to Him void, but ever does something to the hearer, either softening or hardening, either scaling the eyes or adding another film on them, either being the 'savour of life unto life or of death unto death.' The mission of the prophets changed forgetfulness of G.o.d's 'statutes' into 'rejection' of them, and made idolatry self-conscious rebellion. Alas, that men should make what is meant to be a bond to unite them to G.o.d into a wedge to part them farther from Him! But how constantly that is the effect of the gospel, and for the same reason as in Israel--that they 'did not believe in the Lord their G.o.d'!

The miserable result on the sinners' own natures is described with pregnant brevity in verse 15. 'They followed vanity, and became vain.'

The wors.h.i.+pper became like the thing wors.h.i.+pped, as is always the case. The idol is vanity, utter emptiness and nonent.i.ty; and whoever wors.h.i.+ps nothingness will become in his own inmost life as empty and vain as it is. That is the retribution attendant on all trust in, and longing after, the trifles of earth, that we come down to the level of what we set our hearts upon. We see the effects of that principle in the moral degradation of idolaters. G.o.ds l.u.s.tful, cruel, capricious, make men like themselves. We see it working upwards in Christianity, in which G.o.d becomes man that men may become like G.o.d, and of which the whole law is put into one precept, which is sure to be kept, in the measure of the reality of a man's religion. 'Be ye therefore imitators of G.o.d, as beloved children.'

In verses 16 and 17 the details of the idolatry follow the general statement, as in verses 9 to 12, but with additions and with increased severity of tone. We hear now of calves and star wors.h.i.+p, and Baal, and burning children to Moloch, and divination and enchantment. The catalogue is enlarged, and there is added to it the terrible declaration that Israel had 'sold themselves to do evil in the sight of the Lord.' The same thing was said by Elijah to Ahab--a n.o.ble instance of courage. The sinner who steels himself against the divine remonstrance, does not merely go on in his old sins, but adds new ones. Begin with the calves, and fancy that you are wors.h.i.+pping Jehovah, and you will end with Baal and Moloch. Refuse to hear G.o.d's pleadings, and you will sell your freedom, and become the lowest and only real kind of slave--the bondsman of evil. When that point of entire abandonment to sin, which Paul calls being 'sold under sin,' is reached, as it may be reached, at all events by a nation, and corruption has struck too deep to be cast out, once again the anger of the Lord is provoked; but this time it comes in a different guise. The armies of the a.s.syrians, not the prophets, are its messengers now.

Israel had made itself like the nations whom G.o.d had used it to destroy, and now it shall be destroyed as they were.

To be swept out of His sight is the fate of obstinate rejection of His commandments and pleadings. Israel made itself the slave of evil, and was made the captive of a.s.syria. Self-willed freedom, which does as it likes, and heeds not G.o.d, ends in bondage, and is itself bondage.

G.o.d's anger against sin speaks pleadingly to us all, saying, 'Do not this abominable thing that I hate.' Well for us if we hearken to His voice when 'His anger is kindled but a little.' If we do not yield to Him, and cast away our idols, we shall become vain as they. Our evil will be more fatal, and our obstinacy more criminal, because He called, and we refused. 'Who may abide the day of His coming? and who shall stand when He appeareth?' These captives, dragging their weary limbs, with despair in their hearts, across the desert to a land of bondage, were but shadows, in the visible region of things, of the far more doleful and dreary fate that sooner or later must fall on those who would none of G.o.d's counsel, and despised all His reproof, but cling to their idol till they and it are destroyed together.

DIVIDED WORs.h.i.+P

'These nations feared the Lord, and served their own G.o.ds.'--2 KINGS xvii. 33.

The kingdom of Israel had come to its fated end. Its king and people had been carried away captives in accordance with the cruel policy of the great Eastern despotisms, which had so much to do with weakening them by their very conquests. The land had lain desolate and uncultivated for many years, savage beasts had increased in the untilled solitudes, even as weeds and nettles grew in the gardens and vineyards of Samaria. At last the king of a.s.syria resolved to people the country; and for this purpose he sent a mixed mult.i.tude from the different nationalities of his empire to the land of Israel. They were men of five nationalities, most of them recently conquered. Israel had been deported to different parts of the a.s.syrian empire; men from different parts of the empire were deported to the land of Israel.

Such cruel uprootings seemed to be wisdom, but were really a policy that kept alive disaffection. It was the same mistake (and bore the same fruits) as Austria pursued in sending Hungarian regiments to keep down Venice, and Venetian-born soldiers to overawe Hungary.

These new settlers brought with them their national peculiarities, and among the rest, their G.o.ds. They knew nothing about the Jehovah whom they supposed to be the local deity of Israel; and when they were troubled by the wild beasts which had, of course, rapidly increased in the land, they attributed it to their neglect of His wors.h.i.+p, and sent an emba.s.sy to the king of a.s.syria telling that as they 'know not the manners of the G.o.d of the land,' He has sent lions among them.

This is an instructive example of the heathen way of thinking. They have their local deities. Each land, each valley, each mountain top, has its own. They are ready to wors.h.i.+p them all, for they have no real wors.h.i.+p for any. Their reason for wors.h.i.+p is to escape from harm, to pay the tribute to which the G.o.d has a right on his own territory, lest he should make it the worse for them if they neglect it. 'The mild tolerance of heathendom' simply means the utter absence of religion and an altogether inadequate notion of deity.

So the settlers have sent to them one of these schismatic priests who had belonged to the extinct sanctuary at Beth-el, and he, apparently, not having any truer notions of G.o.d or of wors.h.i.+p than they had, nothing loth, teaches them the rites of the Israelite wors.h.i.+p, which was not like that of Judah, as is distinctly stated in the context.

This wors.h.i.+p of Jehovah was, however, blended by them with their own national idolatry. How contemptuously the historian enumerates the hard names of their G.o.ds and the rabble rout of them which each nation made! 'The men of Babylon _made_ Succoth-benoth' (probably a deity, though the name may mean booths for purposes of prost.i.tution) and the others '_made_ Nergal and As.h.i.+ma and Nibhaz and Tartak.'

What names, and what a pantheon! 'They feared the Lord and served their own G.o.ds.'

This was the beginning of the Samaritan people, whom we find through the rest of Scripture even down to the Acts of the Apostles, retaining some trace of their heathen origin. Simon Magus bewitched them in his sorceries. They began as heathen, though in lapse of years they came to be pure monotheists, even more rigid than the Jews themselves, and today, if you went to Nablus, you would find the small remnant of their descendants adhering to Moses and the law, guarding their sacred copy of the Pentateuch with unintelligent awe, and eating the Paschal Lamb with wild rites. They have changed the object of their wors.h.i.+p, but one fears that it is little more real and deep than in old days, 2500 years ago, when their forefathers 'feared the Lord and served their own G.o.ds.'

Now I venture to take this verse as indicative of a tendency which belongs to a great many more people than the confused ma.s.s of settlers that were shot down on the hills of Israel by the king of a.s.syria. It is really a description of a great deal of what goes by the name of religion amongst us.

I. The Religion of Fear.

These people would never have thought about G.o.d if it had not been for the lions. When they did think of Him it was only to tremble before Him. The reason for their trembling was that they did not know the etiquette of His wors.h.i.+p; that they thought of Him as having rights over them because they had come into His territory, which He would exact, or punish them for omitting. In a word, their notion of G.o.d was that of a jealous, capricious tyrant, whose ways were inscrutable to them, in whose territory they found themselves without their will, and who needed to be propitiated if they would live in peace.