Copyright ©Monergism Books

Sermons on 1 & 2 Kings

by Alexander Maclaren

Table of Contents

1 Kings 1:28-39 David Appointing Solomon
1 Kings 3:5-15: A Young Man's Wise Choice of Wisdom
1 Kings 4:25-34 The Great Gain of Godliness
1 Kings 5:1-12 Great Preparations for a Great Work
1 Kings 6:7 Building in Silence
1 Kings 8:54-63 The King "Blessing" His People
1 Kings 8:59 The Matter of a Day in Its Day
1 Kings 9:1-9 Promises and Threatenings
1 Kings 10:1-13 A Royal Seeker After Wisdom
1 Kings 11:4-13 The Fall of Solomon
1 Kings 11:26-43 The New Garment Rent
1 Kings 12:1-7 How to Split a Kingdom
1 Kings 12:25-33 Political Religion
1 Kings 16:23-33 The Record of Two Kings
1 Kings 17:1-16 A Prophet's Strange Providers
1 Kings 17:1 Elijah Standing Before the LORD
1 Kings 18:12: Obadiah: To the Young
1 Kings 18:25-39: The Trial by Fire
1 Kings 19:1-18 Elijah's Weakness and its Cure
1 Kings 20:11 Putting on the Armour
1 Kings 21:1-16 Royal Murderers
1 Kings 21:20 Ahab and Elijah
1 Kings 22:3 Unpossessed Possessions
1 Kings 22:7,8 Ahab and Micaiah

2 Kings 2:1-11 The Chariots of Fire
2 Kings 2:11 The Translation of Elijah and the Ascension of Christ
2 Kings 2:12, 13:14 Elijah's Translation and Elisha's Deathbed
2 Kings 2:13-22 Gentleness Succeeding Strength
2 Kings 4:6 When the Oil Flows
2 Kings 4:25-37 A Miracle Needing Effort
2 Kings 5:10,11 Naaman's Wrath
2 Kings 5:15-27 Naaman's Imperfect Faith
2 Kings 6:8-18 Sight and Blindness
2 Kings 7:1-16 Impossible - Only I Saw It
2 Kings 7:9 Silent Christians

1 Kings 1:28-39  David Appointing Solomon

The earlier part of this chapter must be taken into account in order to get the right view of this incident. David’s eldest surviving son, Adonijah, had claimed the succession, and gathered his partisans to a feast. Nathan, alarmed at the prospect of such a successor, had arranged with Bathsheba that she should go to David and ask his public confirmation of his promise to her that Solomon should succeed him, and that then Nathan should seek an audience while she was with the king, and, as independently, should prefer the same request.

The plan was carried out, and here we see its results. The old king was roused to a flash of his ancient vigour, confirmed his oath to Bathsheba, and promptly cut the ground from under Adonijah’s feet by sending for the three who had remained true to him—Nathan, Benaiah, and Zadok—and despatching them without a moment’s delay to proclaim Solomon king, and then to bring him up to the palace and enthrone him. The swift execution of these decisive orders, and the burst of popular acclamation which welcomed Solomon’s accession, shattered the nascent conspiracy, and its supporters scattered in haste, to preserve their lives. The story may be best dealt with, for our purpose, by taking this brief summary and trying to draw lessons from it.

I. It points anew the truth that ‘whatsoever a man soweth, that shall he also reap.’

As Absalom, so Adonijah, had been spoiled by David’s over-indulgence (verse 6), and having never had his wishes checked, was now letting his unbridled wishes hurry him into rebellion. Nor was that fault of David’s the only one which brought about the miserable squabbles round his deathbed, as to who should wear the crown which had not yet fallen from his head. Eastern monarchies are familiar with struggles for the crown between the sons of different mothers when their father dies. David had indulged in a multitude of wives, and his last days were darkened by the resulting intrigues of his sons. No doubt, too, Solomon was disliked by his brethren as the child of Bathsheba, and the shame of David’s crime was an obstacle in his younger son’s way. Thus, as ever, his evil deeds came home to roost, and the poisonous seed which he had sown grew up and waved, a bitter harvest, which he had to reap. Repentance and forgiveness did not neutralise the natural consequences of his sin. Nor will they do so for us. God often leaves them to be experienced, that the experience may make us hate the sins the more.

II. The sad defection to Adonijah of such tried friends as Joab and Abiathar has its lesson.

The reason for Joab’s treachery is plain. He had been steadily drifting away from David for years. His fierce temper could not brook the king’s displeasure on account of his murders of Abner and Amasa, and his slaying of Absalom had made the breach irreparable. No doubt, David had made him feel that he loved and trusted him no longer; and his old comrade in many a fight, Benaiah, had stepped into the place which he had once filled. Professional rivalry had darkened into bitter bate. Joab commanded the native-born Israelites; Benaiah, the ‘Cherethites and Pelethites,’ who are now generally regarded as foreign mercenaries. They were David’s bodyguard, and were probably as heartily hated by Joab and the other Israelite soldiers as they were trusted by David. So there were reasons enough for Joab’s abetting an insurrection which would again make him the foremost soldier. He wanted to be indispensable, and would prop the throne as long as its occupant looked only to him as its defender. Besides, he probably felt that he would have little chance of winning distinction in a kingdom which was to be a peaceful one.

Abiathar’s motives are unexplained, but if we notice that he had been obliged to acquiesce in the irregular arrangement of putting the high-priest’s office into commission, we can understand that he bore no goodwill to Zadok, his colleague, or to David for making the latter so. Self was at the bottom of these two renegades’ action. The fair fellowship, which had been made the closer because of dangers and privations faced together, crumbled away before the disintegrating influences of petty personal jealousies. When once self-regard gets in, it is like the trickle of water in the cracks of a rock, which freezes in winter and splits the hardest stone. No common action for a great cause is possible without the suppression of sidelong looks towards private advantage. Joab and Abiathar tarnished a life’s devotion and broke sacred bonds, because they thought of themselves rather than of God’s will. Surely they must have had some pangs as they sat at Adonijah’s feast, when they thought of the decrepit old king lying in his chamber up on Zion, and remembered what he and they had come through together.

III. We may note the pathetic picture of decaying old age which is seen in David.

He was not very old in years, being about seventy, but he was a worn-out man. His early hardships had told on him, and now he lay in the inner chamber, the shadow of himself. His love for Bathsheba had died down, as would appear both from her demeanour before him, and from her ignorance of his intentions as to his successor. She was little or nothing to him now. He seems to have been torpidly unaware of what was going on. The noise of Adonijah’s revels had not disturbed his quiet. He had not even taken the trouble to designate his successor, though ‘the eyes of all Israel were upon him that he should tell who was to sit on his throne after him’ ( v. 20 ). Such neglect was criminal in the circumstances, and brings out forcibly the weary indifference which had crept over him. Contrast that picture with the early days of swift energy and eager interest in all things. Is this half-comatose old man the David who flashed like a meteor and struck swift as a thunderbolt but a few years before? Yes, and a like collapse of power befalls us all, if life is prolonged. Those who most need the lesson will be least touched by it; but let not the young glory in their strength, for it soon fades away; and let them give the vigour of their early days to God, that, when the years come in which they shall say, ‘I have no pleasure in them,’ they may be able, like David, to look back over a long life and say, with him, that the Lord ‘hath redeemed my soul out of all adversity.’

IV. We note the flash of fire which blazed up in the dying embers of David’s life.

The old lion could be roused yet, and could strike when roused. It took much to shake him out of his torpor. Nathan’s plan of bringing the double influence of Bathsheba and himself to bear was successful beyond what he had hoped. All that they desired was a formal declaration of Solomon as successor. They knew that the king’s name was still dear enough to all Israel to ensure that his wish would settle the succession; and they would have been content to have left the actual entrance of Solomon on office till after David’s death, so sure were they that his word was still a spell. But the old king, shaking off his languor, as a lion does the drops from his mane, goes beyond their wishes, and strikes one decisive blow as with a great paw, and no second is needed. Without a moment’s delay, he sends for the trusty three, and bids them act on the instant. So down to Gihon goes the procession, with the youthful prince seated on his father’s mule, in token of his accession, the trusty bodyguard round him with Benaiah at their head, and the great prophet Nathan, side by side with the high-priest Zadok, representing the divine sanction of the solemn act.

It would take stronger men than the spoiled Adonijah and his revellers to upset anything which that determined company resolved to do. The lad is anointed with the holy oil which Zadok as high-priest had the right to bring forth from the temporary sanctuary. That signified and effected the communication from above of qualifications for the kingly office, and indicated divine appointment. Then out blared the trumpets, and the glad people shouted ‘God save the king!’ What thoughts filled the young heart of Solomon as he stood silent there his vision in Gibeon may partly tell. But the distant roar of acclaim reached Adonijah and his gang as they sat at their too hasty banquet.

They had begun at the wrong end. The feast should have closed, not inaugurated, the dash for the crown. They who feast when they should fight are likely to end their mirth with sorrow. David’s one stroke was enough. They were as sure as Nathan and Bathsheba had been that the declaration of his wish would carry all Israel with it, and so they saw that the game was up, and there was a rush for dear life. The empty banqueting-hall proclaimed the collapse of a rebellion which had no brains to guide it, and no reason to justify it. Let us learn that, though ‘the race is not always to the swift,’ promptitude of action, when we are sure of God’s will, is usually a condition of success. Life is too short, and the work to be done too pressing and great, to allow of dawdling. ‘I made haste, and delayed not, but made haste to keep Thy commandments.’ Let us learn, too, from Adonijah’s fiasco, to see the end of a thing before we commit ourselves to it, and to have the work done first before we think of the feast.

Nathan and Bathsheba and David all believed that God had willed Solomon’s succeeding to the throne. No doubt, the reason for their belief was the divine word to David through Nathan ( 2 Samuel vii. 12 ), which designated a son not yet born as his successor, and therefore excluded Adonijah as well as Absalom. But, while they believed this, they did not therefore let Adonijah work his will, and leave God to carry out His purposes. Their belief animated their action. They knew what God willed, and therefore they worked strenuously to effect that will. We may bewilder our brains with speculations about the relation between God’s sovereignty and man’s freedom, but, when it comes to practical work, we have to put out the best and most that is in us to prevent God’s will from being thwarted by rebellious men, and to ensure its being carried into effect through our efforts, ‘for we are God’s fellow-workers.’

1 KINGS 3:5-15: A Young Man's Wise Choice of Wisdom

The new king was apparently some nineteen or twenty years old on his accession. He stepped at once out of seclusion and idleness to bear the whole weight of the kingdom. The glories of David’s reign, his brother Adonijah’s pretensions to the crown, the smouldering hostility of Saul’s old partisans, made his position difficult and his throne unsteady. No doubt, ‘the weight of too much dignity’ pressed on the youth, and this dream found a point of origin in his waking thoughts. God does not thus reveal Himself to men who seek Him not; and the offer in the vision is but the repetition of what Solomon felt in many a waking moment of meditation that God was saying to him, and the choice he makes in it is the choice that he had already made. He who seeks wisdom first is already wise.

I. Note the wide possibilities opened by the divine offer.

Our narrative brings that gracious offer into connection with Solomon’s lavish sacrifice before the Tabernacle at Gibeon. ‘God loveth a cheerful giver’ and because these thousand burnt offerings meant devotion and thankfulness, therefore He who lets no man be the poorer for what he gives to Him, and is honoured most, not by our givings to, but by our takings from Him, comes in the quiet night, and puts the key of all His treasures into the young king’s hands. In a very real sense this divine voice is but the putting into words of the fact as to every young life. The all but boundless possibilities before every young man and woman give solemnity to their position, which they too often do not recognise till youth is past. The future lies blank before them, ready to receive what they choose to write on its page. Once written, it is indelible. They are still free from the limitations of habit and associations. They have still the capacity and the opportunity of choice. There are limits, of course, but still it is scarcely exaggeration to say that a man may become almost anything he likes, if he strongly wills it when young, and sticks to his resolve. When the liquid iron flows from the blast furnace, it may be run into any mould; but it soon cools and hardens, and obstinately keeps its shape, in spite of hammers.

If young men and women could but see the possibilities of their youth, and the issues that hang on early choice, as clearly as they will see them some day, there would be fewer wasted mornings of life and fewer gloomy sunsets. But the misery is that so many do not choose at all, but just let things slide, and allow themselves to be moulded by whatever influence happens to be strongest. For one man who goes wrong by deliberate choice, with open eyes, there are twenty who simply drift. Unfortunately, there is more evil than good in the world; and if a lad takes his colour from his surroundings, the chances are terribly against his coming to anything high, noble, or pure. This world is no place for a man who cannot say ‘No.’ If we are like the weeds in a stream, and let it decide which way we shall point, we shall be sure to point downwards. It would do much to secure the choice of the Good, if there were a clear recognition by all young persons of the fact that they have the choice to make, and are really making it unconsciously. If they could be brought, like Solomon, to put their ruling wish into plain words, many who are not ashamed to yield to unworthy desires would be ashamed to speak them out baldly. Let each ask himself, ‘Suppose that I had to say out what I want most, dare I avow before my own conscience, to say nothing of God, what it is?

Looked at from a somewhat different point of view, God’s offer to Solomon presupposes God’s knowledge and approval of his wishes. He does not give blank cheques to those whom He cannot trust to fill them up rightly. When James and John tried to commit Jesus to a blind promise ‘that Thou shouldest do for us whatsoever we shall ask of Thee,’ their answer was a question as to what they wished. ‘Delight thyself also in the Lord, and He shall give thee the desires of thine heart.’ God loves us too well to let us have carte blanche unless our wills run parallel with His. He is a foolish and cruel father who promises compliance with all his child’s unknown wishes. Not such is our Father’s loving discipline. It is to those who ‘abide in Christ,’ and have Him abiding in them, moulding their longings and prayers, that the great promise is sealed: ‘Ye shall ask what ye will, and it shall be done unto you.’

II. Note next the wise choice of wisdom.

‘Had not Solomon been wise before, he had not known the worth of wisdom. The dunghill cocks of this world cannot know the price of this pearl; those that have it know that all other excellencies are but trash and rubbish unto it.’ Solomon’s prayer shows the temper with which he entered on his reign. There is no exultation; his serious and clear-eyed spirit sees in rule a heavy task. He contrasts his inexperienced rawness with the ‘truth and righteousness’ and veteran maturity of his great predecessor, and trembles to think that he, a mere lad, sits on David’s throne. But he pleads with God that He has made him king, and implies that therefore God is bound to fit him for his office. That is the boldness permitted to faith,—to remind God of His own past acts, which pledge Him to give what He has put us into circumstances to need. With beautiful humility, Solomon dwells on his youth and inexperience, and on the vastness of the charge laid on him. All these considerations are the motives for his choice of a gift, and also pleas with God to grant his request.

He asks for the practical wisdom needed for ruling in these old days, when the king was judge as well as ruler and captain. Was this the highest gift that he could have asked or received? Surely the deep longings of his father for communion with God were yet better. No doubt the ‘wisdom’ of the Book of Proverbs is religion and morality as well as true thinking, but the ‘understanding heart to judge Thy people’ which Solomon asked and received is narrower and more secular in its meaning. There is no sign in his biography that he ever had the deep inward devotion of his father. After the poet-psalmist came the prosaic and keen-sighted shrewd man of affairs. The one breathed his ardent soul into psalms, which feed devotion to-day; the other crystallised his discernment in ‘three thousand proverbs,’ and, though his ‘songs were one thousand and five’ they touched a lower range, both of poetry and religious feeling, than his father’s, as may be expressed by calling them ‘songs,’ not ‘psalms.’

But though the request is not the highest, it may well be taken as a pattern by the young. Note the view of his position from which it rises. To Solomon dignity meant duty; and his crown was not a toy, but a task. The responsibilities, not the enjoyments, of his station were uppermost in his mind. That is the only right view to take. Youth is meant to be enthusiastic, and to feed its aspirations on noble ideals, and if, instead of that, it does as too many do, especially in countries where wealth abounds, namely, regards life as a garden of delights, or sometimes as a sty where young men may wallow in ‘pleasures,’ then farewell to all hopes of high achievements or of an honourable career. Youthful ideals will fade fast enough; but alas for the life which had none to begin with! Note the sense of insufficiency for his task. Youth is prone to be over-confident, and to think that it can do better than its fathers, who were as confident in their time. There is a false humility which flattens the spirit and keeps from plain duty; and there is a true lowliness which feels that the task must be attempted, though the heart may shrink, and which impels to prayer for fitness not its own. He who tells God his consciousness of impotence, and asks Him to supply His strength to its weakness and His wisdom to its inexperience, will never shirk work because it is too great, nor ever fail to find power according to his need.

III. Note God’s answer.

Solomon gets his wish, and much which he had not asked besides. The divine answer is in two parts. First, the reasons for the large gift; and second, the details of the gift. His not wishing material good was the very reason why he obtained it. That is not always so; for often enough a man whose whole nature is sharpened to one point, in the intensity of his desire to make money, will succeed. But what then? He will be none the better, but the poorer, for his wealth. But this is always true,—that the people who do not make worldly good their first object are the people who can be most safely trusted with it, and who get most enjoyment out of it. Whether in the precise form of the gift to Solomon or not, outward good does attend a life which sets duty before pleasure, and desires most to be able to do it. All earthly good is exalted by being put second, and degraded as well as corrupted by being put first. The water lapped up in the palm, as the soldier marches, is sweeter than the abundant draughts swilled down by self-indulgence. ‘Seek ye first the kingdom of God, . . . and all these things shall be added unto you.’

Note the largeness of the gift. When God is pleased with a man’s prayers, He gives more than was asked, and so teaches us to be ashamed of the smallness of our expectations, and widens our desires by His overlapping bestowments. First, He gives the wisdom asked. Dependence on God, rising from the sense of our own ignorance, has a wonderful power of bringing illumination, even as to small matters of practical duty. Solomon asked it, to guide him in his judicial decisions; and the first case to which it was applied, when received, was a miserable quarrel between two disreputable women. A devout heart, purged from self-conceit, is often gifted with a piercing wisdom before which the crafty shrewdness of the world is abashed. We cannot be ‘wise as serpents’ unless we are ‘harmless as doves.’ The world may think such ‘wisdom’ folly, but she will be ‘justified of her children.’ Is the saying of James’s Epistle a reminiscence of Solomon’s dream, ‘If any of you lack wisdom, let him ask of God, . . . and it shall be given him’?

Then follows the grant of the unasked goods,—riches, honour, and length of days. Surely we hear an echo of these promises in that magnificent description of Wisdom in the Book of Proverbs: ‘Length of days is in her right hand; in her left hand are riches and honour’ These and similar gifts may or may not follow our choice of divine wisdom as our truest good If we have really chosen it, we shall regard them as make-weights, to be thankfully received and rightly used, but not as indispensable. If we pursue wisdom for the sake of getting these, we shall lose both it and them. If we have set our desires most earnestly on the most worthy things, which are God’s love and a character hallowed by His grace, we shall be rich indeed, whether what the world calls wealth be ours or no; and our days will be long enough if in them we have been prepared for the fuller wisdom and undying life of heaven.

Solomon realised his youthful aspirations. The only way to be sure of getting what we wish, is to wish what God desires to give,—even Himself,—and to ask it of Him. Solomon, like many a young man, outgrew his early ‘dream.’ Was he happier or wiser when he was a worn-out voluptuary, smiling with cynical scorn at his young self, or when, with generous enthusiasm, he felt the solemnity of life and the awfulness of duty, and asked God to help his insufficiency? Was not the dream truer and more real than the waking hours of profligacy and unreal ‘enjoyment’?

1 Kings 4:25-34 The Great Gain of Godliness

The glories of Solomon’s reign kindle the writer of this Book of Kings to patriotic enthusiasm, all the more touching if, as is probable, he wrote during Israel’s exile. The fair vision of the past would make the sad present still sadder. But it is not patriotism only which guides his pen; he recognises that Solomon’s glory was the result of Solomon’s religion, and by portraying it he would teach the eternal truth that godliness hath ‘promise of the life that now is’ as well as ‘of that which is to come.’ The passage brings out three characteristics of Solomon’s reign and character: the peace enjoyed by Israel during his time, his wealth, and his wisdom.

I. That beautiful phrase for a time of secure enjoyment of modest, material good in a simple state of agricultural society, ‘dwelt safely, every man under his vine and under his fig tree’ occurs frequently in the Old Testament, and breathes the very essence of a calm life of rural felicity and restful enjoyment of wholesome joys. How different from the feverish ideal predominant in our great cities to-day! Which is the nobler and the more likely to yield abiding content and to be the ally of high and serious thought—this antique picture of leisurely, unambitious lives, or the scramble for wealth which destroys repose, and is so busy getting that it has no time either rightly to enjoy, or nobly to expend, its wealth? Those who have their country’s truest prosperity at heart may well sigh for the return of the vanished ideal of Solomon’s days; and those who would make the most of themselves must in some measure seek to conform their own lives to it.

But another view may be taken of this picture of national prosperity. Remember the time at which it was painted,—a time when the prosperity of a nation was thought to consist in conquest, and when the arts of peace were despised. How far beyond his era was the king who set his highest glory in securing for his people tranquil lives on their fertile homesteads, and condemned the vulgar glory of the conqueror! How far beyond his era was the writer who felt that the fairest page in his book was not that which told of battles and triumphs, but that which portrayed a peaceful reign, when swords were turned into ploughshares! The world has not yet learned that the highest function of government is to promote individual prosperity. The vulgar, wicked notion of ‘glory’ bewitches the nations still. A Europe, armed to the teeth and staggering under the weight of its weapons, has need to go to school to this old Hebrew ideal. ‘They didn’t know everything down in Judee,’ but they knew that peace has nobler victories than war has. The people who see nothing in the world’s history but natural evolution have a hard nut to crack in accounting for the singular fact that the Jew somehow or other had got hold of a truth to which the most advanced nations to-day have scarcely grown up.

II. The wealth of Solomon is illustrated by his large equipment of chariots and horsemen.

The older habits of the nation had not favoured the use of either, and their employment by Solomon was a sign of growing luxury, which had the seeds of evil in it. But the novelty was characteristic of the change coming over Israel in his day, and of its closer intercourse with other nations. The number of forty thousand for the stalls of the horses is an evident clerical error, which is corrected in the parallel passage in 2 Chronicles 9:25 to the more probable number of four thousand. A well-organised staff looked after provisioning the cavalry and chariot horses wherever they were quartered. This one instance of Solomon’s resources should be connected with the other details of these. The intention of all is, not only to magnify his wealth, but to bring out the fulfilment of the promise made to him as part of the reward of his prayer for wisdom, that he should have the inferior good which he had not asked, ‘both riches and honour.’

The principle which the writer of this book would confirm and exemplify is, that to the man who seeks first the kingdom of God and His righteousness all these things shall be added. Now the whole order of supernatural providences in the Old Testament was directed to making material prosperity depend on obedience to God. And we cannot assert that the New Testament order has the same purpose in view. ‘Prosperity was the blessing of the Old Testament; adversity is the blessing of the New.’ But even in Old Testament times outward prosperity did not always follow godliness, and the problem which has tortured all generations had already been raised, as the Book of Job and Psalm lxxiii show.

Undoubtedly, religion does contribute to prosperity. The natural tendency of the course of life which Christianity enjoins is to lead to moderate, modest success in a worldly point of view. Not many millionaires owe their millions to the practice of Christian virtues, but many a man owes his elevation from poverty to modest competence to the character and habits which his religion has stamped on him. People who get converted in the slums soon get out of the slums.

But, whether Christianity helps a man to worldly success or not, it helps him to get all the good out of the world that the world can give. It may, or may not, give dainties, but it will make brown bread sweet. It may, or may not, give wealth, but it will make the ‘little that a righteous man hath better than the riches of many wicked.’ They who know no higher good than earth can yield know not the highest good of earth; they who put worldly prosperity and treasure second find them far more precious and sweet than when they ranked them as first.

III. But the crown of Solomon’s gifts was his wisdom.

And his elevation of intellectual and moral endowments above material good is as remarkable as his similar elevation of peace above warlike fame, and suggests the same questions as to the source of ideas so far ahead of what was then the world’s point of view. Observe that Solomon’s ‘wisdom’ in all its departments is traced to God its giver. Observe, too, that expression ‘largeness of heart,’ by which is meant, not width of quick sympathy or generosity, but what we should call comprehensive intellect. The ‘heart’ is the centre of the personal being, from which thoughts as well as affections flow, and the phrase here points to thoughts rather than to affections.

Solomon, then, was a many-sided student, and his ‘genius’ showed itself in very various forms. He lived before the days of specialists. The region of knowledge was so limited that a man could be master in many departments. Nowadays the mass has become so unmanageable that, to know one subject thoroughly, we have to be ignorant of many, like the scholar who had given his life to the study of the Greek noun, and, dying, lamented that he had not confined himself to the dative case! Practical wisdom, which had its field In doing justice between his subjects; shrewd observation of life, with wit to discern resemblances and to put wisdom into homely, short sayings; poetic sensibility and the gift of melodious speech; and, added to these manifold endowments, interest in, and rudimentary knowledge of, natural history and botany, make the points specified as Solomon’s wisdom.

‘A man so various that he seemed to be
Not one, but all mankind’s epitome,’—

the first and greatest of the few students or philosophers who have sat on thrones.

But the main thing to notice is that in Solomon we see exemplified the normal relation between religion and intellectual power and learning. Judge, artist, scientist, and all other thinkers and students, draw their power from God, and should use it for Him. And, on the other hand, Solomon’s example is a rebuke to those narrow-minded Christians who look askance at men of learning, letters, or science, as well as to those still more narrow-minded men of intellectual ability who think that science and religion must be sworn foes. If our religion is what it should be, it will widen our understanding all round.

‘Let knowledge grow from more to more,
But more of reverence in us dwell.’

1 Kings 5:1-12 Great Preparations for a Great Work

The building of the Temple was begun in the fourth year of Solomon’s reign ( 1 Kings 6:1). The preparations for so great a work must have taken much time, so that the arrangement with Hiram recorded in this passage was probably made very early in the reign. That probability is strengthened if we suppose, as we must do, that the embassy from Hiram mentioned in verse I was sent to congratulate Solomon on his accession. If so, the latter’s proposal to get timber and stones from the Lebanon would be made at the very commencement of the reign. Three years would not be more than enough to get the material ready and transported. Great designs need long preparation. Raw haste wastes time; deliberation is as needful before beginning as rapid action is when we have begun.

I. 1 Kings 5:3-5 set forth very forcibly the motives which impelled the young king to the work, and may suggest to us the motives which should urge us to diligence in building a better temple than he reared.

He begins by reference to his father’s foiled wish, and to the reason why David could not build the house. Not only was it inappropriate that a warlike king should build it, but it was impossible that, whilst his thoughts were occupied and his resources taxed by war, he should devote himself to such a work. In Assyria and Egypt the great warrior kings are the great temple-builders, but a divine decorum forbade it to be so in Israel.

Solomon next thankfully describes his own happier circumstances. Observe his designation of Jehovah in verse 4 as ‘my God,’ and compare with verse 3 , where He is called David’s God. The son had inherited the divine protection and the father’s sense of personal relation to Jehovah. That is a better legacy than a throne. Well had it been for Solomon if he had held by the faith of his first days of royalty! Such a sense of a personal bond of love protecting on the one hand, and love trusting and obeying on the other, is the spring of all true service of God, whether it is busied in temple-building or in anything else.
We note also the grateful recognition of benefits received, and the tracing of peace and outward prosperity to God’s care. There was not a cloud in the sky. The horizon was clear all round, and it was ‘the Lord my God,’ who had made this ease for Solomon. We are often more ready to recognise God’s hand in sorrows than in joys. When He smites, we try to say ‘It is the Lord!’ Do we try to say it when all things are smooth and bright?

The effect of blessings should be thankfulness, and the proof of thankfulness is service. So Solomon did not take prosperity as an inducement to selfish luxurious repose, but heard in it God’s call to a great task. If all the rich men and all the leisurely women who call themselves Christians would do likewise, there would be plenty of workers and of resources for Christ’s service, which now sorely lacks both. How many of such ‘lay up treasure for themselves, and are not rich toward God’! How many fritter away their leisure in vanities, having time for any amusement or folly, but none for Christian service!
The man whom Jesus called ‘Thou fool!’ not the wise king, is the pattern for a sad number of professing Christians. ‘Thou hast much goods laid up for many years.’ What then? ‘I purpose to build an house for the name of the Lord’? By no means. ‘I will build greater barns, and that will give me something to do, and then I will take mine ease.’

We note, too, that Solomon was impelled to his great work by the knowledge that God had appointed him to do it. The divine word concerning himself, spoken to his father, sounded in his ears, and gave him no rest till he had set about obeying it ( v. 5 ). The motives of the great temple-builders of old, as they themselves expound them in hieroglyphics and cuneiform, were largely ostentation and the wish to outdo predecessors; but Solomon was moved by thankfulness and by obedience to his father’s will, and still more, to God’s destination of him. If we would look at our positions and blessings as he looked at his in the fair dawning of his reign, we should find abundant indications of God’s will regarding our work.

Solomon uses a remarkable expression as to the purpose of the Temple. It is to be ‘an house for the name of the Lord.’ That is not the same as ‘for the Lord.’ Pagan temples might be intended by their builders for the actual residence of the god, but Solomon knew that the heaven of heavens could not contain Him, much less this house which he was about to build. We are fairly entitled, then, to lay stress on that phrase, ‘the Name.’ It means the whole self-revelation of God, or, rather, the character of God as made known by that self-revelation.

The Temple was, then, to be the place in which the God who fills earth and heaven was to manifest Himself, and where His servants were to behold and reverence Him as manifested. The Shechinah was the symbol, and in one aspect was a part, of that self-revelation. However, in common speech the Temple was spoken of as the house of Jehovah. The same thought which is expressed in Solomon’s fuller phrase underlay the expression,— He dwelt ‘not in temples made with hands’ but His name was set there, and the structure was reared, not so much for Him as that worshippers might there meet Him.

II. The rest of the passage deals with Solomon’s request to Hiram, and the preparation of the material for the Temple. Solomon’s first care was to secure timber and stone.

His own dominions can never have been well wooded, and there are many indications that the great central knot of mountainous land, which included the greater part of his kingdom, was comparatively treeless. He therefore proposed to Hiram to supply timber from the great woods on Lebanon, which have now nearly died out, and offered liberal payment.

The parallel account in 2 Chronicles makes Solomon offer specified quantities of provisions for Hiram’s workmen, and makes Hiram accept the terms. Verse 11 of this chapter says that the provisions named there were for the Tyrian king’s ‘household.’ This may possibly mean the workmen, who would be regarded as Hiram’s slaves, but, more probably, ‘household’ means ‘court,’ and Solomon had not only to feed the army of workmen, but to supply as much again for the great establishment which Hiram kept up. The little slip of seacoast, with the mountain rising sharply behind, which made Hiram’s kingdom, could not grow enough for his people’s wants. His country was ‘nourished’ by Palestine, long centuries after this time ( Acts 12:20 ), and the same was the case in Solomon’s period. In verse 11 , the quantity of oil is impossibly small as compared with that of wheat. 2 Chronicles reads ‘twenty thousand’ instead of ‘twenty,’ and the Septuagint inserts ‘thousand’ in verse 11 , which is probably correct.

With all his Oriental politeness and probably real wish to oblige a powerful neighbour, Hiram was too true a Phoenician not to drive a good bargain. He was king of ‘a nation of shopkeepers,’ and was quite worthy of the position. ‘Nothing for nothing’ seems to have been his motto, even with friends. He would love Solomon, and send him flowery congratulations, and talk as if all he had was his ally’s, but when it came to settling terms he knew what his cedars were worth, and meant to have their value.

There are a good many people who get mixed up with religious work, and talk as if it were very near their hearts, who have as sharp an eye to their own advantage as he had. The man who serves God because he gets paid for it, does not serve Him. The Temple may be built of the timber and stones that he has supplied, but he sold them, and did not give them, therefore he has no part in the building.

How different the uncalculating lavishness of Solomon! He knows no better use for treasures than to expend them on God’s service, and ‘all for love, and nothing for reward.’ That Is the true temper for Christian work. He to whom Christ has given Himself should give himself to Christ; and he who has given himself should and will keep back nothing, nor seek for cheap ways of serving the Lord, He who gives all, be it two mites, or a fishing-boat and some torn nets, or great wealth like that which Solomon found in his father’s treasuries and devoted to building the Temple, gives much; and he who gives less than he can gives little.

Solomon’s work was, after all, outward work, and fitter for that early age than the imitation of it would be now. The days for building temples and cathedrals are past. The universal religion hallows not Gerizim nor Jerusalem, but every place where souls seek God The spiritual religion asks for no shrines reared by men’s hands; for Jesus Christ is the true Temple, where God’s name is set, and where men may behold the manifested Jehovah, and meet with Him. But we have work to do for Christ, and a temple to build in our own souls, and a stone or two to lay in the great Temple which is being built up through the ages. Well for us if we use our resources and our leisure, for such ends with the same promptitude, thankful surrender, and sense of fulfilling God’s purpose, as animated the young king of Israel!

1 Kings 6:7 Building in Silence

The Temple was built in silence. It ‘rose like an exhalation.’

‘No hammer fell, no ponderous axes rung, Like some tall palm the mystic fabric sprung.’
Perhaps it was merely for convenience of transport and to save time that the stones were dressed in the quarries, but more probably the silence was due to an instinct of reverence. We may fairly use it as suggesting two thoughts.

I. How God’s house is mostly built in silence.

‘The Kingdom of God cometh not with observation.’

(1) In reference to its advance in the world.

Destructive work is noisy, constructive work is silent. God was in ‘the still small voice,’ not in the wind or the earthquake or the fire. Christ’s own career, how silent it was! Drums are loud and empty. The spread of the kingdom was unnoticed by the world’s great ones—Caesars, philosophers, patricians, and it silently grew underground. Hence may flow—

(a) An encouragement to those whose work is inconspicuous.

(b) A lesson not to mistake noise and notoriety for spiritual progress.

(c) Guidance as to our expectations of the advance of Christ’s kingdom. It will transform society by slow, often unnoticed, degrees, by radical change of individuals’ habits. The elevation of humanity will be slow, like the imperceptible rise of the Norwegian coast. Sudden changes are short-lived changes. ‘Lightly come, lightly go.’ What matures slowly will last long.

(2) In reference to its growth in our souls.

Silence is needed for that. There must be much still communion and quiet reflection. The advance in the Christian life is variously likened to a battle, since there are antagonists and struggle is needed to overcome; and to vegetable or corporeal growth, which the mysterious indwelling life works without effort and almost without consciousness, but it is also likened to the erection of a building, in which there is continuity, and each successive course of masonry is the foundation for that above it. That work of building is work that must be done in silence. If we are to grow in the grace and knowledge of Jesus, we must silently drink in the sunshine and dew, and so prosperously pass from blade to ear, and thence to full corn in the ear.

Surely nothing is more needed in these days of noisy advertisement, and measurement of the importance of things by the noise that they can make, than this lesson of the place of silence in Christian progress, both for individuals and for the Christian Church as a whole.

II. How God’s house is built of prepared stones.

That is true, in one view of the matter, in regard to the Church on earth, for there must be the individual act of repentance and faith before a soul is fit to be built into the fabric of the Church.

There is providential training of men for their tasks before these are given to them.

But the highest application of the symbol which we venture to find in our text is to the relation between the earthly and the heavenly life.

This world is the quarry where the stones are dressed for the Temple in the heavens.

( a ) Life is the chipping and hewing. The unnecessary pieces are struck off with heavy mallet and sharp chisel. Pain and sorrow are thus explained, if not wholly, yet sufficiently to bring about submission and trust.

( b ) The Builder has His plan clearly before Him, and works accurately to realise it. He perfectly knows what He means to build, and every stroke of the dressing-tool is accurately directed. There are no mistakes made in His quarrying.

( c ) We may be sure that the prepared stones will be brought to the Temple site and built into it. There lie gigantic half-hewn pillars in abandoned quarries in Syria and Egypt. But no one will ever say of the divine Temple-Builder: He began to build and was not able to finish. It remains a problem how the old builders managed to transport these huge stones from the quarries to the site, but we may be sure that the Architect of the ‘house not made with hands, eternal in the heavens,’ knows how to bring every stone that has been prepared here, to the place prepared for it, and for which it has been prepared. We may repose on the Apostle’s assurance that ‘He that has begun a good work in you will perform it,’ or rather on the more sure word of Jesus Himself, ‘He that overcometh, I will make him a pillar in the temple of My God.’

1 Kings 8:54-63 The King "Blessing" His People

The great ceremonial of dedicating the Temple was threefold. The first stage was setting the ark in its place, which was the essence of the whole thing. God’s presence was the true dedication, and that was manifested by the bright cloud that filled the sanctuary as soon as the ark was placed there. The second stage was the lofty and spiritual prayer, saturated with the language and tone of Deuteronomy, and breathing the purest conceptions of the character and nature of God, and all aglow with trust in Him. Then followed, thirdly, this ‘Blessing of the Congregation.’ The prayer had been uttered by the kneeling king. Now he stands up, and, with ringing tones that reach to the outskirts of the crowd, he gathers the spirit of his prayer into two petitions, preceded by praise for national blessings, and followed by exhortation to national obedience. A huge sacrifice of unexampled magnitude closes the whole.

I. Note the thankful retrospect of the nation’s past (1 Ki 8:56).

Solomon ‘blessed the congregation’ when, in their name, he lifted up his voice to bless the Lord, prayed that God would incline their hearts to keep His law, and would maintain their cause, and exhorted them to keep their hearts perfect with Him. We bless each other when we ask God to bless, and when we draw each other nearer Him. Standing there in the new Temple, with a united nation gathered before him, the cloud filling the house, and peace resting on all his land to its farthest border, the king looks back on the long road from Sinai and the desert, and sums up the whole history in one sentence. The end has vindicated the methods. There had been many a dark time when enemies had oppressed, and many a hard-fought field had been stained with Israel’s blood; but all had tended to this calm hour, when Israel’s multitudes were gathered in worship, and their unguarded homes were safe. There had been many heroes in the long line.

‘Time would fail’ him ‘to tell of Gideon, Barak, Samson, Jephthah; of David and Samuel . . . who . . . turned to flight armies of aliens.’ One name alone is worthy to be named,—the name of the true Deliverer and Monarch. It is the Lord who ‘hath given rest unto His people.’ We look on the past most wisely when we see in it all the working of one mighty Hand, and pass beyond the great names of history or the dear names which have made the light of our homes, to the ever-living God, who works through changing instruments; and ‘the help that is done on earth, He doeth it Himself.’ We read the past most truly when we see in all its vicissitudes God’s unchanging faithfulness, and recognise that the foes and sorrows which often pressed sore upon us were no breach of His faithful promises, but either His loving chastisement for our faithlessness, or His loving discipline meant to perfect our characters. We read the past best from the vantage-ground of the Temple. From its height we understand the lie of the land. Communion with God explains much which is else inexplicable. Solomon’s judgment of Israel’s checkered history will be our judgment of our own when we stand in the higher courts of the heavenly home, and look from that height upon all the way by which the Lord our God hath led us. In the meantime, it is often a trial for faith to repeat these words; but the blessing that comes from believing them true is worth the effort to stifle our tears in order to say them.

II. Note the prayer for obedient hearts (1 Kings 8:57, 58).

The proper subject-matter of this petition is ‘that He may incline our hearts to walk in His ways,’ and God’s presence is invoked as a means thereto. The deepest desire of a truly religious soul is for the felt nearness of God. That goes before all other blessings, and contains them all. Nothing is so needful or so sweet as that The presence of God is the absence of evil, the evil both of pain and of sin, as surely as the rising sun is the routing of night’s black hosts. ‘The best of all is, God is with us.’ The prayer again looks back to the past, and asks that the ancient experiences may be renewed. The generations of those who trust in God are knit together, and the wonders of old time are capable of repetition to-day. Faith can say with deeper meaning than the Preacher, ‘That which hath been is that which shall be.’ However varying may be the forms, the fact of a divine presence and help according to need is invariable, and they that have gone before have not exhausted the fountain, which will fill the vessel of the latest comer as it did that of the first. How beautifully the abiding God and the fleeting series of ‘our fathers’ is contrasted! A moment of triumph, when some work, like that of building the Temple, which has for ages been looked forward to, and into which the sacrifices and aspirations of a long line of dead toilers are built, brings strongly before all thoughtful men the continuity of a nation or a Church, and the transiency of its individual members. It should suggest the abiding God yet more strongly than it does the passing fathers. The mercy remains the same, while the receivers change. The sunshine and the tree are the same, though the leaves which glisten and grow in the light have but one summer to live.

But Solomon desires that God may be with him and his people for one specific purpose. Is it to bring outward prosperity, or to extend their territory, or to give them victory? As in his choice in his dream, so now, he asks, not for these things, but for an inward influence on heart and will. What he wants most for himself and them is moral conformity to God’s will. All must be right if that be right. The prayer implies that, without God’s help, the heart will wander from the paths of duty. The weakness of human nature, and the consequent necessity for God’s grace in order to obedience, were as deeply felt by the devout men of the Old Testament as by Apostles. They are felt by every man who has honestly tried to measure the sweep and inwardness of God’s law, and to realise it in life. We need go but a very short way on the road to discover that temptations to diverge lie so thick on either side, and that our feet grow weary so soon, that we shall make but little progress without help from above.

The synonyms for the law are worthy of notice. Why are there so many of these in the Old Testament? For the same reason that there are so many for ‘money’ in English,—because those who made the language thought so much about the thing, and delighted in it so much. As ‘commandments,’ it was solemnly imposed by rightful authority, and obedience was obligatory. The word rendered ‘statutes’ means something engraved, or written, and recalls the tables inscribed by God’s finger. ‘Judgments’ are the divine decisions or sentences as to what is right, and therefore the infallible clue to the else bewildering labyrinth. To obey these commandments, to read that solemn writing, and to accept these decisions as our guides, is man’s perfection and blessedness; and for that God’s felt presence is indispensable.

III. Note the prayer for God’s defence (1 Kings 8:59, 60).

The proper subject-matter of this petition is that God would maintain the cause of king and nation; and it is preceded by a petition that, to that end, the preceding prayer may be answered, and is followed by the desire that thereby the knowledge of God may fill the earth. The prayer for outward blessings comes after the prayer for inward heart-obedience. Is not that the right order? Our prayers need to be prayed for, and a true desire is not contented with one utterance. To ask that what we have asked may be given is no vain repetition, nor a sign of weak faith, or undue anxiety. How bold the figure in asking that the prayer may lie before God day and night, like some suppliant at the foot of His throne!

Note the grand aim of God’s help of Israel,—the universal diffusion of His name among all the peoples of the earth. Solomon understood the divine vocation of Israel, and had risen above desiring blessings only for his own or his subjects’ sake. Later ages fell from that elevation of feeling, and hugged their special privileges without a thought of the obligations which they involved. God’s choice of Israel was not meant for the exclusion of the Gentiles, but as the means of transmitting the knowledge of God to them. The one nation was chosen that God’s grace might fructify through it to all. The fire was gathered into a hearth, that the whole house might be warmed. But selfishness marred the divine plan, and Israel became a nonconductor, and the privileges selfishly kept became corrupt; as the miser’s corn stored in his barns in famine breeds weevils. Christians need no more solemn lesson of what comes from selfishly hoarding spiritual blessings than the fate of Israel. God hath shined into our hearts, that we may give to others who sit in the dark the light which we possess; and if we fail to do so, the light will darken within us.

IV. The blessing ends with one brief, all-comprehensive charge to the people, which seems based, by its ‘therefore,’ on the preceding thought of Jehovah as the only God.

The only attitude corresponding to His sole and supreme Majesty is the entire devotion of heart, which leads to thoroughgoing obedience to His commandments. The word rendered ‘perfect’ literally means ‘entire’ or ‘sound,’ and here expresses the complete devotion of the whole nature. Solomon meant that it should be complete, in contradistinction to any sidelong glances to idolatry. The principle underlying that ‘therefore’ is that, God being what He is, our only God and refuge, the only adequate hope and object of our nature, we should give our whole selves to Him. We, too, are tempted to bring Him divided hearts, and to carry some of our love and trust as offerings at other shrines. But if there be ‘one God, and none other but He,’ then to serve Him with all our heart and strength and mind is the dictate of common sense, and the only service which He can accept, or which can bring to our else distracted natures peace and satisfaction. His voice to us is, ‘My son, give Me thy whole heart.’ Our answer to Him should ever be that prayer, ‘Lord, . . . unite my heart to fear Thy name.’ A divided heart is misery. Partial trust is distrust. ‘Love me all in all, or not at all,’ is the requirement of all deep, human love; and shall God ask less than men and women ask from and give to one another?

1 Kings 8:59 The Matter of a Day in Its Day

I have ventured to diverge from my usual custom, and take this fragment of a text because, in the forcible language of the original, it carries some very important lessons. The margin of our Bible gives the literal reading of the Hebrew; the sense, but not the vigorous idiom, of which is conveyed in the paraphrase in our version. ‘At all times, as the matter shall require,’ is, literally, ‘the thing of a day in its day’; and that is the only limitation which this prayer of Solomon places upon the petition that God would maintain the cause of His servants and of His people Israel. The kingly suppliant got a glimpse of very great, though very familiar, truths, and at that hour of spiritual illumination, the very high-water mark of his relations to God—for I suppose he was never half as good a man afterwards—he gave utterance to the great thought that God’s mercies come to us day by day, according to the exigencies of the moment.

Now, I think that in the words ‘the matter of a day in its day’ we may see both a principle in reference to God’s gifts and a precept in reference to our actions. Let us look at these two things.

I. A principle in reference to God’s gifts.

Of course, obviously—and I need not say more than a word about that— we find it so in regard to the outward blessings that are poured into our lives. We are taught, if the translation of the New Testament is correct, to ask, ‘Give us this day our daily bread,’ and to let to-morrow alone. Life comes to us pulsation by pulsation, breath by breath, by reason of the continual operation, in the material world, of the present God’s present giving. He does not start us, at the beginning of our days, with a fund of physical vitality upon which we thereafter draw, but moment by moment He opens His hand, and lets life and breath and all things flow out to us moment by moment, for no creature would live for an instant except for the present working of a present God. If we only realised how the slow pulsation of the minutes is due to the touch of His finger on the pendulum, and how everything that we have, and the existence of us who have it, are results of the continuous welling out from the fountain of life, of ripple after ripple of the waters, everything would be more sacred, and more solemn, and fuller of God than, alas! it is.

But the true region in which we may best find illustrations of this principle in reference to God’s gifts is the region of the spiritual and moral bestowments which He in His love pours upon us. He does not flood us with them: He filters them drop by drop, for great and good reasons. I only mention three various forms of this one great thought.

God gives us gifts adapted to the moment. ‘The matter of a day,’ the thing fitted for the instant, comes. In deepest reality, all is one gift, for in truth what God gives to us is Himself; or, if you like to put it so, His grace. That little word ‘grace’ is like a small window that opens out on to a great landscape, for it gathers up into one encyclopaediacal expression the whole infinite variety of beneficences and bestowments which come showering down upon us. That one gift is, as the Apostle puts it in one of his eloquent epithets, ‘the manifold grace of God,’ which word in the original is even more rich and picturesque, because it means the ‘many-variegated’ grace—like some rich piece of embroidery glowing with all manner of dyes and gold. So the one gift comes to us manifold, rich in its adaptation to, and its exquisite fitness for, the needs of the moment. The Rabbis had a tradition that the manna in the wilderness tasted to every man just what each man needed or wished most. It Is as though in some imperial city on a day of rejoicing, one found a fountain in the market-place pouring out, according to the wish of the people, various costly wines and refreshing drinks, God’s gift comes to us with like variety—the ‘matter of a day in its day.’

God never gives us the wrong medicine. In whatever variety of circumstances we stand, that one infinitely simple and yet infinitely complex gift contains what we specially want at the moment. Am I struggling? He extends a hand to steady me. Am I fighting? He is my ‘sword and shield, my buckler, and the horn of my salvation, and my high tower.’ Am I anxious? He comes into my heart, and brings with Him a great peace, and all waves cease to toss and smooth themselves into a level plain. Am I glad? He comes to heighten the gladness by some touch of holier joy. Am I perplexed in mind? If I look to Him, ‘His coming shall be as the morning,’ and illumination will be granted. Am I treading a lonely path? There is One by my side who will neither change, nor fail, nor die. Whatever any man needs, at the moment that he needs it, that one great Gift will supply ‘the matter of a day in its day.’

God gives punctually. Many of us may have sometimes sent Christmas presents to India or Australia some weeks before. Some will arrive in time and some will be too late. God’s gifts never reach us before the day, and they never come after the day. ‘The Lord shall help her, and that right early,’ said the grand psalm. What the Psalmist was thinking about was, I suppose, that miraculous intervention when the army of Sennacherib was smitten in a night. Timid and faithless souls in Jerusalem, as they looked over the walls and saw the encircling lines of the fierce foes drawing closer and closer round the doomed city, must have said, ‘Our Lord delayeth His coming,’ and could not stand the test of their faith and patience, involved in God’s apparent indifference to the need of His people. To-morrow the assault is to be delivered. To-night

‘The Angel of Death spread his wings on the blast,
And breathed in the face of the foe as he passed’;

and the would-be assailants, when that to-morrow dawned, were lying stiff and stark in their tents. God’s help comes, not too soon, lest we should not know the blessedness of trusting in the dark; and not too late, lest we should know the misery of trusting in vain.

Peter is lying in prison. Herod intends, after the Passover, to bring him out to the people. The scaffolding is ready. The first watch of the night passes, and the second. If once it is fairly light, escape is impossible. But in the grey dawn the angel touches the sleeper. He wakes while his guards sleep. There is no need for hurry. He who has God for his Deliverer has no occasion to ‘go out with haste.’ So, with strange and majestic leisureliness, the escaping prisoner is bid to put on his shoes and gird himself. No doubt, he cast many a scrutinising glance at the four sleeping legionaries whom a heedless movement might have wakened. When all is ready, he is led forth through all the wards, each being a separate peril, and all made safe to him. The first gate opens, and the second gate opens, and the iron gate that leads into the city opens, and quietly he and the angel go down the street. It is light enough for him to see his way to the house where the brethren are assembled. He gets safe behind Mary’s door before it is light enough for the gaolers to discover his absence, and for the pursuers to be started in their search. The Lord did help him, and that right early—‘ the matter of a day in its day.’
We shall find, if we leave our times in His hand, that the old simple faith has still a talismanic power to quiet us. His time is best, so be patient, and be trustful in your patience.

Again, God gives gifts enough, and not more than enough. He serves out our rations for spirit as for body, as they do on shipboard, where the sailors have to take their pots and plates to the galley every day and for each meal, and get enough to help them over the moment’s hunger. The manna fell morning by morning. ‘He that gathered much had nothing over, he that gathered little had no lack.’ So all the variety of our changeful conditions, besides its purpose of disciplining ourselves and of making character, has also the purpose of affording a theatre for the display, if I may use such cold language—or rather let me say affording an opportunity for the bestowment—of the infinitely varied, exquisitely adapted, punctual, and sufficient grace of God.

II. But now, secondly, a word about the text as containing a precept for our action.

Let me put what I have to say in three plain sentences.

First, take short views of the future. Of course, we have to look ahead, and in reference to many things to take prudent forecasts, but how many of us there are who weaken ourselves and spoil to-day by being ‘over-exquisite to cast the fashion of uncertain evils’! It is a great piece of practical philosophy, and I am sure that it has much to do with our getting the best out of the present moment, that we should either take very short or very long views of the future. Either

‘Let the unknown to-morrow
Bring with it what it may,’

or look beyond the last of the days into the unseen light of an unsetting sun. If I must anticipate, let me anticipate the ultimate, the changeless, the certain; and let me not condemn my faculty of picturing that which is to come, to look along the low ranges of earthly life, and torture myself by imagining all the possibilities of evil of which my condition admits, as being turned into certainties to-morrow. Take ‘the matter of a day in its day.’ ‘Sufficient unto the day is the evil thereof.’ Let us make the minute what it ought to be, then God will make the whole what it ought to be.

Again I say, let us fill each day with discharged duties. If you and I do not do the matter of the day in its day, the chances are that no to-morrow will afford an opportunity of doing it. So there will come upon us all, if we are unfaithful to this portioning out of tasks to times, that burden of an irrevocable past, and of the omitted duties that will stand reproving and condemning before us, whensoever we turn our eyes to them. ‘It might have been, and it is not’; does a sadder speech than that fall from human lips? Brethren, the day, though it is short, is elastic; and no one knows how much of discharged service and accomplished work and fulfilled responsibilities can be crammed into its hours, until he has earnestly tried to fill each moment with the task which belongs to the moment. ‘The sluggard will not plough by reason of the cold; therefore shall he beg in harvest and have nothing.’ If our day is not filled full of work, some to-morrow will be filled full, in retrospect, of thorns and stings. Life is short; ‘the night cometh when no man can work.’ ‘I must work the works of Him that sent me while it is day.’

Lastly, I would say, keep open a continual communion with God, that day by day you may get what day by day you need. There are hosts of people who call themselves, and, in some kind of surface way, are, Christian people, who seem to think that they get all that they need of the grace of God in a lump, at the beginning of their Christian career, and who are living upon past communications and the memory of these, and are forgetting that they can no more live and be nourished upon past gifts of God’s grace than upon the dinner that they ate this day last year. We must hang continually upon Him, if we are continually to receive from His hand. No past blessing will avail for present use.

Dear friends, the purpose of this principle, which I have been trying to illustrate in God’s way of dealing with us, is that we shall be content to be continually dependent, and consciously as well as continually dependent, upon Him. In the measure in which we keep our hearts open for the perpetual influx of His grace, in that measure shall we be ready for each day as it comes; for its trials and its joys, for its possibilities and its duties.

This, too, must be remembered—that the days bolted together make months; and the months, years; and the years, life; and that life as a whole is ‘a day’; and that there is a ‘matter’ of that day which can only be done in its day. Oh that none of us may be the subjects of that sad wail from a Saviour’s heart and a Saviour’s lips, which lamented, ‘If thou hadst known, at least, in this thy day, the things that belong to thy peace; but now’—the night has come, and the darkness of the night, and—‘they are hid from thine eyes!’

1 Kings 9:1-9 Promises and Threatenings

The successful end of a great work is often the beginning of a great reaction. When the tension is slackened, the whole nature of the worker is relaxed, and the temptation to slothful self-indulgence is strong. God knows our frame, and mercifully times His manifestations to the moments of special need. So, when Solomon had finished his great task, ‘the Lord appeared the second time, as He had appeared at Gibeon.’ There had been no manifest token of approval during all the years of building the Temple, for none was needed; but now there was danger that the finished work might be followed by languor and indifference, and therefore once more God spoke words of stimulus, both promises and warnings.

A solemn alternative is set before the king, both parts of which are fitted to rouse his energy and inspire him to faithful obedience. The same alternatives are presented to each of us. In 1 Kings 9:3-5 God promises blessed results from clinging to Him and keeping His statutes; in 1 Kings 9:6-9 He mercifully threatens the tragic issues of departure. In applying these to ourselves we must remember that outward prosperity was attached to a devout life more closely in Israel than it is now. But, though the form of the blessings dependent on doing God’s will alters, the reality remains unaltered.

I. The promises to Solomon are preceded by the assurance that his prayer had been heard.

The answer corresponds very beautifully to the petitions. God has ‘put His name’ in the Temple, as the descent of the Glory to rest between the cherubim visibly showed, and thus has fulfilled Solomon’s petition; but the answer surpasses the prayer in that the presence of ‘the Name’ is promised ‘for ever.’ Similarly, in Psalm cxxxii. , the answer to the petition ‘Arise into Thy rest’ transcends the petition which it answers, and adds the same promise of perpetuity, ‘This is My rest for ever .’ Again, Solomon had prayed, ‘that Thine eyes may be open towards this house,’ and God answers with the expanded promise that not His eyes only, but His heart shall be there perpetually. He is ‘able to do exceeding abundantly above all that we ask or think,’ and He delights to surprise us with over-answers to our prayers. We cannot widen our desires so far but that His gifts will stretch beyond them on every side.

But the promise of perpetual dwelling in the Temple is conditional, as appears in the latter part of God’s answer, though no condition is stated at first. The promises to Solomon individually are all contingent. The all-important ‘if’ at the beginning of verse 4 governs the whole. The divine eulogium on David, which introduces these promises, suggests how mercifully God regards the imperfect lives of His servants. That merciful interpretation of conduct is removed by a whole universe from palliation of sin. It affords no ground for our thinking little of our inconsistencies. David’s crime was sternly rebuked and sorely punished, but still his life, in its main drift and outline, could be presented as a pattern, as being marked by integrity of heart and uprightness. The moon shines like a disc of silver, though its surface is pitted with extinct volcanoes.

We may note, too, the pregnant description in outline of the elements of a devout life, as here enjoined on Solomon. The first requisite is to walk before God; that is, to nourish a continual consciousness of His presence, and to regulate all actions and thoughts under the thrilling and purifying sense of being ‘ever in the great Taskmaster’s eye.’ Only we are not to think of Him as only a Taskmaster, but as a loving Friend and Helper. A child is happy in its little work or play when it knows that its father is looking on with sympathy. The sense of God’s eye being on us should ‘make a sunshine in a shady place,’ should lighten labour and sweeten care. It is at the root of practical obedience, as its place in this sequence shows; for there follow it, in verse 4, ‘integrity of heart and uprightness,’ on which again follow obedience to all God’s commandments.

First must come the clear recognition of God’s relation to us. That recognition will influence our relation to Him, bending hearts to love and wills to submit, and the whole inward being to cleave to Him. Thence, and only thence, will issue in the life the streams of practical obedience. It is vain to seek to produce righteous deeds unless our hearts are right, and it is as vain to labour at making our hearts right unless thoughts of what God is to us have purified them. Morality is rooted in religion. On the other hand, no knowledge of the truth about God is worth anything unless it touches the hidden man of the heart, and then passes outward to mould conduct. ‘Faith without works is dead.’ Correct theology and glowing emotions lack their consummation if they do not impel to holy and God-pleasing living.

The reward promised in verse 5 is for Solomon alone. His throne is to be ‘established for ever.’ The duration intended by that expression is therefore not absolutely unlimited, but equivalent to ‘during thy lifetime.’ Solomon could only affect himself by his obedience. The continuance of the kingdom after him depended on his successors. His possession of the throne during his life was the beginning of the fulfilment of the promise to David referred to in verse 5, but it was only the beginning, and, like all God’s promises, it was contingent on obedience. We receive no outward kingdom if we are servants of God; but, in deepest truth, the righteous man is a king, ‘lord of himself, though not of lands.’ All creatures serve the soul that serves God, and all Christ’s brethren share in His royalty.

II. The second part of this divine utterance is addressed to the whole nation, as is marked by the ‘ye’ there compared with the ‘thou’ in verse 4, and it lays down for succeeding generations the conditions on which the new Temple, that stood glittering in the bright Eastern sunshine, should retain its pristine beauty. While the address to Solomon incited to obedience by painting its blessed consequences, that to the nation reaches the same end by the opposite path of darkly portraying the ruin that would be caused by departure from God. God draws by holding out a hand full of good things, and He no less lovingly drives by stretching out a hand armed with lightnings.

A plain declaration of the evils that dog disobedience is as loving as a bright vision of the good that attends on submission. The sternest threatenings of Scripture are spoken that they may never need to be executed. There is no more foolish misconception of Christianity than that which calls it harsh because it reveals that ‘the wages of sin is death.’ Note that the threatenings come second, not first. God’s heart is averse to smite. To lavish blessing is His delight, and judgment is ‘His work, His strange work,’ forced on Him by sin.

The special sin against which Israel was warned was that to which it was specially prone and tempted by its circumstances. When all the nations ‘worshipped stocks and stones,’ it was hard to ‘keep thy faith so pure’ as to have no share in the universal bewitchment. So the whole history of the people is one of lapses into idolatry and of chastisements leading to temporary amendment, until the long, sharp lesson of the Captivity eradicated the disposition to be as the nations around. No doubt, idolatry in its crudest forms is outgrown now in Western lands, but sense still craves material embodiment of the unseen, and still feels the pressure of the material and palpable. Hence the earthward direction of so many lives. Asthmatical patients often breathe more easily in the slums of a city than in pure mountain air, and sense-bound men find difficulty in respiration on the heights of a religion which minimises the appeal to sense.

The penalty attached to departure from God was the loss of the land. Israel kept it on a tenure like that of some of our English nobility, who hold their estates on condition of doing some service to the sovereign. Of course, that connection between serving God and national prosperity involved continual supernatural intervention, and cannot be applied entirely to national prosperity now; but it still remains true that moral and religious corruption saps the foundations of a people’s well-being, and, when carried far enough, destroys a people’s existence. The solemn threat of becoming ‘a proverb and a byword’ among all peoples is quoted, apparently from Deuteronomy 28:37 , and has been only too terribly fulfilled for weary centuries.

The promise in verse 3, that God’s eyes and heart should be perpetually on the Temple, has now the condition attached that Israel should cleave to the Lord. Otherwise it will be cast out of His sight, and be a mark for scorn and wonder. The vivid representation of a dialogue between passers-by is quoted from Deuteronomy 29:24-26, where it is spoken in reference to the nation. It carries the solemn thought that God’s name is made known among the heathen by the punishment of His unfaithful people, not less really, and sometimes more strikingly, than by the blessings bestowed on the obedient. If we will not magnify Him by joyous service, by rewarding which, with good He can magnify Himself, He will magnify Himself on us by retribution, the more severe as our blessings have been the greater. The lightning-scathed tree, standing white in the forest, witnesses to the power of the flash, as its leafy sisters in their green beauty proclaim the energy of the sunshine. Israel has, perhaps, been a more convincing witness for God, in its homeless centuries, than ever it was when at rest in the good land. ‘If God spared not the natural branches, take heed lest He also spare not thee.’

1 Kings 10:1-13 A Royal Seeker After Wisdom

We feel the breath of a new era in the accounts of Solomon’s reign. One most striking peculiarity is the friendly intercourse with the nations around. The horizon has widened, and, instead of wars with Philistines and Ammon, we have alliances with Egypt, Tyre, and, in the present passage, with Sheba, a district of Southern Arabia. The expansion was fruitful of both good and evil. It brought new ideas and much wealth; but it brought, too, luxury and idolatry. Still Israel was meant to be ‘a light to lighten the Gentiles,’ and in this picturesque story of the wisdom-seeking queen, we have the true relation of Israel to the nations in its purest form. The details of the narrative. Interesting as they are, need not occupy us long.

The queen had heard the fame of Solomon concerning the name of the Lord, by which seems to be meant his reputation of being gifted with deep knowledge of the divine character as revealed to him. The questions which occupy earnest souls in all lands and ages were stirring in the heart of this woman-chief. The only way, in these old days, to learn the wisdom of the wise, was to go to them. So the streets of Jerusalem saw the strange sight of the long train which had come toiling up from Arabia, laden with its characteristic produce, gold and spices and precious stones, in the enumeration of which is reflected the wonder of the beholders at the unaccustomed procession. But better than all her wealth was the eager woman’s thirst for truth. Surely it is a very unworthy and unlikely explanation of her ‘hard questions’ and purpose to suppose that she came only for a duel of wit,—to pose Solomon with half-playful riddles. The journey was too toilsome, the gifts too large, the accent of conviction in her subsequent words too grave, for that. She was a seeker after truth, and probably after God, and had known the torture of the eternal questions which rise in the mind, and, once having risen, leave no rest till they are answered.

So she came, though half incredulous, hoping to find some solution to what ‘was in her heart,’ and as thirsty for the answer as her country’s sands for water. Only they who have known the pain of carrying such questions, like a fire in their bones, can know the joy which she felt when she found one to whom she could speak them. It is something of a drop to pass from Solomon’s wisdom to the list of the splendours of his household, and the effect which these produced on the queen; but the whole account of Solomon’s reign is marked by the same naive blending of wisdom and material wealth. In those days, outward prosperity was the sign of divine favour. But even in those days they knew that wisdom was ‘better than rubies.’ The two elements were both at their height in Solomon’s reign, and the lower of them finally got uppermost, and wrecked him. Plain living and high thinking are better than ‘wisdom,’ which lets itself down to make much of ‘the meat of the table,’ and a retinue of servants in fine clothes. How many of us would listen much more respectfully to wisdom, if it lived in a palace, than in ‘dens and caves of the earth’? The queen’s words in verses 6 to 9 are graceful with a woman’s tact, and full of feeling. She confesses that she had come half-doubting, even though she risked the journey, and fervently avows how far fame had been unlike itself in this instance, and had diminished, and not magnified. Then she envies the servants who wait on him, because they are so near the fountain, and finally breaks into praise of Solomon’s God, whose love to Israel was shown in giving it such a king. One does not know whether praise of God or compliments to Solomon were most in her mind. The words scarcely sound as if she had become a worshipper of God. He is to her but ‘thy God.’ But we may believe that she carried away some seed which grew up. Then, with munificent interchange of gifts, she and her train glide out of the story, and we lose them in the dark. The account of the wealth brought by Hiram’s ships comes singularly in, breaking the narrative of the queen. Its insertion seems to indicate some connection between the fleet and her, and to suggest that Sheba and Ophir were near each other (which would put Ethiopia, where some have located it, out of court), and that she heard of Solomon through it.

The whole incident may be regarded as an illustration of the spirit that should mark all seekers after truth, whether earthly or heavenly. This queen had to win a victory over national prejudices, over the disabilities of her sex, over the temptations of her station, to travel far, and face dangers, and to incur great cost. It was surely no mere playful errand on which she was bent. She was smitten with the sacred impulse to ‘follow knowledge like a sinking star.’ Seldom, indeed, have rulers made progresses from their dominions for such an end, and seldom have two of them met to confer on such subjects. We shall not rightly measure the relative importance of things unless we resolutely set ourselves to look at them with eyes purged from the illusions of sense, and cleared to see how much better than wealth and all outward good is the possession of truth. All sacrifices made to win it are richly repaid, and wise investments. Even in regard to lower kinds of truth, to win them is worth the effort of a life; and, in regard to the highest kind, which is the personal Truth, he is the wise man who counts all earthly good but loss for the excellency of the knowledge of it. This queen points the path by which all pilgrims of the truth must travel. It is not to be won without effort, without conquest of prejudices, repression of weakness, sacrifices of delights, and long effort. There must be humility, which will gladly learn, if there is ever to be its possession.

‘Nor can the man that moulds in idle cell
Unto her happy mansion attain.’

But in our days, the easier the attainment, the less the appreciation. The queen of Sheba had no books, and she travelled far to get wisdom. We are flooded with all appliances, and many of us would not cross the road to get Solomon’s wisdom, but would do much to be invited to feast at his table, or to secure some of the queen’s camels’ load.

This story brings out the true ideal of Israel’s relation to the nations. Solomon is the embodiment of his people. His reign is marked by largely increased and amicable relations with his neighbours. These were not all wholesome, and ultimately led to much mischief. But, while the purely commercial connection with Tyre was defective, in that there was no attempt to bring Hiram and the men who worked for the Temple to any knowledge of the God of the Temple, and the relation with Egypt was more unsatisfactory still, in that it meant only the importation of corrupting luxuries and the marriage with an Egyptian princess, an idolatress, this relation with the queen of Sheba was the true one. Solomon did in it what Israel was meant to do for the world. He attracted a seeker from afar, and imparted to her the wisdom that God had given him. He answered the torturing questions and won the confidence of this woman who was groping in the dark, till he led her by the hand to the light. A bond of friendship knit them together, and mutual gifts cemented their amity.

All this is but the putting into concrete form of God’s purpose in choosing Israel for His own. It was not meant to retain or to enclose, but to diffuse, the light. The world can only get blessing by one man or people getting it first. As well charge the builder of the lighthouse with partiality because he puts the bright lamps in that narrow room, as find fault with the divine method of making the earth know His name. The lighthouse is reared that the beams may stream out over the tossing, nightly sea. So God appointed to His people of old their task. So He has appointed the same task to His Church to-day. We ought to attract seekers from afar, to win their frank speech when they come, to be able to answer their anxious questions, and to bind them to ourselves in grateful bonds. In these days there are multitudes harassed by the modern forms of the same old, ever-pressing riddles which burdened this ancient queen’s heart; and that Church but ill discharges its office which repels rather than draws the seekers, or has no word of illumination for them if they come.

But the highest use to be made of the story is that which Christ made of it. It stands as a perpetual witness against those who are too blind to see the beauty, or too careless to be drawn to listen to the wisdom, of a present Christ. The sacrifices which men can make for lower objects are the most powerful rebukes of their unwillingness to make sacrifices for the highest, just as their capacity of love and trust is of their not loving and trusting Him. The same energy and effort which this queen put forth to reach Solomon, and which men eagerly put forth for some temporal good, would suffice to bring them to the feet of the great Teacher. Her longing for wisdom, her discernment of the person who could give it, and her toilsome journey, rebuke men’s indifference to Christ’s gifts, their failure to recognise His sweetness and power to make blessed, and their laziness and self-indulgence, which will not take a hundredth part of the pains to secure heaven which they cheerfully expend, and that often in vain, to secure earth. Will the ‘Queen of the south’ stand alone as witness in that day, or will there not be many out of other lands, who, like her, stretched out their hands to the dimly descried but yearned-for light, and came nearer to it, though they seemed far off, than many who lived in its full blaze and never cared for it? Will it be only Christ’s contemporaries who will be condemned by heathen seekers after God, or will there be many of ourselves, convicted of stolid indifference to the Christ who has been beside us all our lives, and has prayed us ‘with much entreaty’ and in vain, to ‘receive the gift’?

They who find their way to Him, and tell Him all that is in their hearts, will have all their questions solved. We have not far to go; for ‘a greater than Solomon is here.’ If we betake ourselves to Him, and learn of Him, we too shall find that ‘the half was not told us’; for Christ possessed is sweeter than all expectation, however high-pitched it may be, and to win Him is the only gain in which there is no disappointment, either at first or at last. We may all have the blessedness of His servants, ‘which stand continually before’ Him, and not only ‘hear’ but receive into their spirits His ‘wisdom.’

1 Kings 11:4-13 The Fall of Solomon

Scripture never blinks the defects of its heroes. Its portraits do not smooth out wrinkles, but, with absolute fidelity, give all faults. That pitiless truthfulness is no small proof of its inspiration. If these historical books were simply fragments of national records, owning no higher source than patriotism, they would never have blurted out the errors and sins of David and Solomon as they do. Where else are there national histories of which the very central idea is the laying bare of national sins and chastisements? or where else are there legends of the people’s heroes which tell their sins without apology or reticence? The difference in tone augurs a different origin. The Old Testament histories are not written to tell Israel’s glories, or even, we may say, to recount its history, but to tell God’s dealings with Israel,—a very different theme, and one which finds its material equally in the glories and in the miseries, which respectively follow its obedience and disobedience. So Solomon’s fall is told in the same frank way as his wisdom and wealth; for what is of importance is not Solomon so much as God’s dealings with Solomon, when his heart was turned away. We are told that the narrative of Solomon’s reign is an ideal picture. Strange idealising which leaves the ideal king wallowing in a sty of sensuality and an apostate from Jehovah!

Here we are simply told of the two things,—his sin, and the divine judgment which it drew after it.

I. 1 Kings 11:4-8 tell the black story of Solomon’s apostasy.

What was its extent? Did he himself take part in idolatrous worship, or simply, with the foolish fondness of an old sensualist, let these foreign women have their shrines? The darker supposition seems correct. The expression that he ‘went after other gods’ is commonly used to mean actual idolatry; and his wives could scarcely have been said to have ‘turned away his heart,’ if all that he did was to wink at, or even to facilitate, their worship. But, on the other hand, he does not seem to have abandoned Jehovah’s worship. The charge against him is that ‘his heart was not perfect,’ or wholly devoted to the Lord, or, as verse 6 puts it, that he ‘went not fully’ after the Lord. His was a case of halting between two opinions, or rather, of trying to hold both at once. He wanted to be a worshipper of Jehovah and of these idols also.

Was his apostasy final? Yes, so far as we can gather from the narrative. Not only is there no statement of his repentance, but the silence with which he receives the divine announcement of retribution is suspicious; and the prophecy of Ahijah to Jeroboam, which obviously comes later in time than the threatenings of the text, treats the idolatry as still existing (verse 33). Further, we learn from 2 Kings 23:13 that the shrines which he built stood till Josiah’s time. If Solomon had ever abandoned his idolatry, he would not have left them standing. So we seem to have in him a case of a fall which knew no recovery, an eclipse which did not pass. The Book of Ecclesiastes, if of his composition, would somewhat lighten the darkness of such an end; but his authorship of it is now all but universally given up.

So there, on Olivet’s southern ridge, right opposite the Temple, stood the three altars, and there the king worshipped; and, if he did, he would have a crowd of imitators. The lessons of such a fall are many.

First, it teaches the destructive effect of yielding to sensual indulgence. Solomon’s unbridled and monstrous polygamy sapped his manhood and his principle, darkened his clear spirit, blinded his keen eye, and turned a youth of noble aspiration and a manhood of noble accomplishment into an old age without dignity, reverence, or calm. All his wisdom was worth little if it could not keep him master of himself. A young man who lets his passions run away with him is less to be condemned than an old sensualist. God means that reason should govern impulses and desires, and that conscience should govern all and be governed by His will. The vessel is sure to be wrecked when the officers are sent below and the mutineers get hold of the helm.

Second, it warns us that till the very end of life a fall is possible. This ship went down when the voyage was nearly over. In sight of port it struck, and that not for want of beacons. What pathetic warning lies in that phrase, ‘when Solomon was old’! After so many years of high aims, so many temptations overcome, with such habits of wisdom and kingly nobility, after such prayers and visions, he fell; and, if he fell, who can be sure of standing? No length of life spent in holy thoughts and service secures us against the possibility of disastrous fall. Only one thing does,—‘Hold Thou me up, and I shall be safe!’ John Bunyan saw a door opening down to hell hard by the gates of the Celestial City. When a man that has been had in reputation for wisdom and honour shames the record of his life by a great splash of mud on the white page, near its end, he seldom returns. An old apostate is usually finally an apostate.

Third, may we not venture to see a warning here against marriages in which there is not unity in the deepest things, and a common faith? ‘When you run in double harness, take a good look at the other horse.’ If a young Christian man or woman enters on such a union with one who is not a Christian, it is a great deal more probable that, in the end, there will be two unbelievers than that there will be two Christians.

We have nothing to do with pronouncing on Solomon’s final condition, But he stands on the page of this history, a sad, enigmatical figure, a warning to all young people to take heed that the attrition of the world does not rub off the bloom of early religion, or make them cynically ashamed of the unselfishness of their early desires. There is no sadder sight than an old man whose youthful enthusiasm for goodness and belief in the super-excellency of wisdom have withered, leaving him a hard worldling or a gross sensualist. Better the early days, when he was obscure and poor, and believed in wisdom and in the God of wisdom, than the late ones, when worldly success has spoiled him!

II. 1 Kings 11:9-13 give the divine retribution announced.

The immediate connection of sin and punishment is the teaching intended by this close juxtaposition of these two halves of our narrative. However long the chastisement may be in bursting, the divine resolve to send it is instantaneously consequent on the crime. The chain that binds departure from God with loss of blessing may be of many or few links, but it is riveted on when the evil is done. How gravely, as with the voice of an indictment drawn in heaven, the aggravations of Solomon’s crime are set out, in that he had sinned against ‘the Lord’ who had appeared to him twice (once in his youthful vision, and once after the completion of the Temple), ‘and had commanded him concerning’ the very sin that he had done. Sin is made more heinous by the abundance of God’s favours and the plainness of His commands. If we would remember God’s appearances to us and for us, and meditate on His revealed will, we should be more impregnable to the assaults of temptation.

We do not learn how the Lord said this to Solomon. Possibly it was by the same prophet who afterwards announced to Jeroboam his destiny; but, however announced, it seems to have been received in sullen silence, and to have wrought no softening nor change. Like all God’s threatenings, it was spoken that it might not be inflicted. Solomon was threatened before the prophet spoke to Jeroboam; and if Solomon had repented, Jeroboam would never have been spoken to. But he is too far gone to be stopped, though he has God’s own word for it that he is ruining his kingdom by his sin. We have as clear declarations of worse results from ours; but they do not stop some of us. How strange it is that men will put out their hands to grasp their sins, even though they have to stretch across the smoke of the pit for them!

Note how forbearance delays and diminishes retribution. The separation of the kingdom is deferred, and one tribe is left to the Davidic house; probably Judah is meant, and Benjamin is omitted as being small. Observe, too, how we have a double instance of the law of God’s providence which visits the father’s deeds on the children. The consequences of David’s goodness fall on Solomon, and the consequences of Solomon’s evil fall on Rehoboam. Stated in the language of the secular historian, that is to say that the consequences of great national virtues or crimes are seldom reaped by the generation that sowed the seed and did the deed, but take time to mature and work themselves out. Stated in the language of Scripture, it is, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’ The separation of the kingdom was not brought about by miracle, but came in the natural course of things. A people ground down by heavy taxation and forced labour, to keep up the luxury of a court containing all that disgusting crowd of wives and concubines, was ripe for revolt, and when the sceptre fell into the hands of a headstrong fool, and there was a capable leader on the other side, discontent soon became rebellion, and rebellion soon became triumphant. It all flowed as naturally as possible from the same fountain as the idolatry of which it was the punishment; and so it teaches once more the great truth that ‘the world’s history is the world’s judgment,’ and that the so-called ‘natural consequences’ of our deeds are, even here and now, God’s retribution for our deeds.

What a lesson as to God’s great patience is here! What a solemn glimpse into man’s power to counterwork God’s purpose! So soon after its establishment did the house of David prove unworthy, and the experiment fail. Yet that long-suffering purpose is not turned aside, but persistently and patiently goes on its way, altering its methods, but keeping its end unaltered, bending even sin to minister to its design, pitying and warning the sinner ere it strikes the blow that the sinner has made needful.

Behind the figure of Solomon we see another. The wisest of men fell shamefully, captured by coarse lust, and apparently steeled against all remonstrances from Heaven. ‘A greater than Solomon is here.’ The faults of the human kings of Israel prophesy of the true King, who is to be the substance of which they were but faint shadows, and whose manhood was stained by no flaw, nor His kingdom ever rent from His pure hands. Solomon was wise, but Christ is ‘Wisdom.’ Solomon built a Temple, but also altars to false gods overtopping it across the valley; and his Temple was burned with fire. But Christ is the true Temple as well as Priest and Sacrifice. Solomon was by name ‘the peaceful,’ and his land had outward rest, darkened at the last by war and rebellion. But Christ is the Prince of Peace, and of His dominion there shall be no end. Solomon is the great example of the sad truth that the loftiest and wisest share in the universal sinfulness. Christ is the one flawless Man, who makes those who take Him for their King wise and peaceful, prosperous, and in due time sinless, like Himself.

1 Kings 11:26-43 The New Garment Rent

Solomon falls into the background in the last part of the story of his reign, and his enemies are more prominent than himself. So long as he walked with God, he was of importance for the historian; but as soon as he forsook God, and was consequently forsaken of His wisdom, he becomes as insignificant as an empty vessel which has once held sweet perfume, or a piece of carbon through which the electric current has ceased to flow. The sunbeam has left that peak, and shines on other summits. Never was there a sadder eclipse.

We are here told first how the instrument for shattering Solomon’s kingdom was shaped by himself. It is the old story of a young man of mark, attracting the eyes of the king, being promoted to offices of trust, which at once stir ambition, and give prominence and influence which seem to afford a possibility of gratifying it. The passion for building, so common in Eastern kings, and the cause of so much misery to their subjects, had grown on Solomon; and as his later days were harassed by war, and he had lost the safe defence of God’s arm, Jerusalem had to be enclosed by a wall. His father had been able to leave a ‘breach’ because the Lord was a wall round him and his city; and if Solomon had kept in his paths, he would have had no need to add to the fortifications. The preservation of ancestral piety is for nations and individuals a surer protection than the improvement of ancestral outward defenses. Jeroboam made himself conspicuous by his energy (for that rather than ‘valour’ must be the meaning of the word), and so got promotion. It was natural, but at the same time dangerous, to put him in command of the forced labour of his own tribe, as the narrative shows us was done; for ‘the house of Joseph’ is the tribe of Ephraim, to which, according to the correct translation of verse 26, he belonged. In such an office he would be thrown among his kinsmen, and would at once gain influence and learn to sympathize with their discontent, or, at any rate, to know where the sore places were, if he ever wanted to inflame them. One can easily fancy the grumblings of the Ephraimites dragged up to Jerusalem to the hated labour, which Samuel had predicted ( 1 Samuel 8:16 ), and how facile it would be for the officer in charge to fan discontent or to win friends by judicious indulgence. How long this went on we do not know, but the fire had smoldered for some time under the unconscious king’s very eyes, when it was fanned into a flame by Ahijah’s breath.

That is the second stage in the story,—the spark on the tinder. We have heard nothing of prophets during Solomon’s reign; but now this man from Shiloh, the ancient seat of the Tabernacle, meets the ambitious young officer in some solitary spot, with the message which answered to his secret thoughts and made his heart beat fast. The symbolic action preceding the spoken word, as usual, supplied the text, of which the word was the explanation and expansion. How pathetic is the newness of the garment! Unworn, strong, and fresh, it yet is rent in pieces. So the kingdom is so recent, with such possibilities of duration, and yet it must be shattered! Thus quickly has the experiment broken down! It is little more than a century since Saul’s anointing, little more than seventy years since the choice of David, and already the fabric, which had such fair promise of perpetuity, is ready to vanish away. If we may say so, that ‘new garment’ represents the divine disappointment and sorrow over the swift corruption of the kingdom. It was probably merely some loose square of cloth which Ahijah tore, with violence proportioned to its newness, into twelve pieces, ten of which he thrust into the astonished Jeroboam’s hands. The commentary followed.

Ahijah’s prophecy is substantially the same as the previous threatenings to Solomon, which had done no good. Their incipient fulfilment in the wars with Edom and Syria had been equally futile; and therefore God, who never strikes without warning, and never warns without striking if men do not heed, now drops the message into ears that were only too ready to hear. The seed fell on prepared soil, and Jeroboam’s half-formed plans would be consolidated and fixed. The scene is like that in which the witches foretell to Macbeth his dignity. Slumbering ambitions are stirred, and a half-inclined will is finally determined by the glimpse into the future. How easily men are persuaded that God speaks, and how willing they are to obey, when their inclinations jump with Heaven’s commandments! The prophet’s message makes the separation of the kingdoms a direct divine act, and yet it was the breaking up of a divine institution. God’s dealings have to be shaped according to facts, and He changes His methods, and lets the feebleness of His creatures and their sins mould His august procedure. The divine Potter, like mere human artisans, has His spoiled pieces of work, and, with infinite resource and patience as infinite, re-shapes the clay into other forms. The separation of the kingdoms was a divine act, and yet it is treated often in the later books as a crime and rebellion. God works out His purposes through men’s deeds, and their motives determine whether their acts are sins or obedience. A man may be a rebel while he is doing the will of God, if what he does be done at the bidding of his own selfishness. The separation of the kingdoms was God’s doing, but it was brought about by the free action of men obeying most secular impulses of political discontent, and led by a cunning, self-seeking schemer.

Note that the prophecy is in three parts. First, verses 31-33 announce the punishment, with the reservation of a dwindled dominion to the Davidic house, for the sake of their great ancestor and of God’s choice of Jerusalem, and solemnly charge on the people the idolatry which the king had introduced. The second part (verses 34-36) postpones the execution of the sentence till after Solomon’s death, and assigns the same two reasons for this further forbearance. The third part (verses 37-39) promises Jeroboam the kingdom, and lays down the conditions on which the favours promised to David and his house may be his. The whole closes with the assurance that the affliction of the seed of David is not to be for ever.

The punishment was heavy; for the disruption of the kingdom meant the wreck of all the prosperity of Solomon’s earlier days, the hopeless weakness of the divided tribes as against the formidable powers that pressed in on them from north and south, frequent intestine wars, bitter hatred instead of amity. Yet there was another side to it; for the very failure of the human kings made the Messianic hope the more bright, like a light glowing in the deepening darkness, and tumult and oppression might teach those whom prosperity and peace had only corrupted. The great lesson for us is the ruin which follows on departure from God. We do not see national sins followed with equal plainness or swiftness by national judgments; but the history of Israel is meant to show on a large scale what is always true, in the long run, both for nations and for individuals, that ‘it is an evil thing and a bitter’ to depart from the living God.

Mark, too, that the judgment is wrought out by perfectly natural causes. The separation follows old lines of cleavage. The strength of David’s kingdom lay in the south; and Ephraim was too powerful a tribe and too proud of its ancient glories, to acquiesce cheerfully in the pre-eminence of Judah. The oppression of forced labour and heavy taxation was put forward as the reason for the revolt, and, no doubt, was the reason for the readiness with which the ten tribes rallied to Jeroboam’s flag. There are two ways of writing history. You can either leave God out, or trace all to Him. The former way calls itself ‘scientific’ and ‘positive.’ The latter is the Bible way. Perhaps, if modern history were written on the same principles as the Books of Kings, the divine hand would be as plainly visible,—only it requires an inspired historian to do it. The way of bringing about the judgment for departing from God has changed, but the judgment remains the same to-day as when Ahijah rent his garment.

Between 1 Kings 11:39 and 40 we must suppose an attempt at armed rebellion by Jeroboam. That is implied by the expression that he ‘lifted his hand against the king’ (1 Kings 11:26, 27). That attempt must have been put down by Solomon. And that it should have been made shows how little Jeroboam was influenced by religious motives. The prophet’s words had set him all afire with ambitious hopes, and he paid no heed to the distinct assurance that Solomon was to be ‘prince all the days of his life.’ He stretched out a rash, self-willed hand to snatch the promised crown, and broke God’s commandment even while he pretended to be keeping it. How different David’s conduct in like circumstances! He took no steps to bring about the fulfilment of Samuel’s promise at his anointing, but patiently waited for God to do as He had said, in His own time, and meantime continued his lowly work. God’s time is the best time; and he who greedily grasps at a premature fulfilment of promised good will have to pay for it by defeat and exile from the modest good that he had.

Jeroboam’s flight to Egypt brings that ill-omened name on the page for the first time since the Exodus. It has given occasion to an extraordinary addition to the Septuagint, professing to tell his adventures there,—how he was high in Shishak’s favour, and married a princess. That is apparently pure legend; but his residence there was important, as the beginning of Egypt’s interference in Israel’s affairs. It is an old trick of aggressive nations to side with a pretender to the throne of a country which they covet, and benevolently to strengthen him that he may weaken it. No doubt it was as Jeroboam’s ally that Shishak invaded Judah in the fifth year of Rehoboam, and plundered the Temple and the palace. It was a bad beginning for a king of Israel to be a pensioner of Egypt.

The narrative closes with the sad, reticent formula which ends each reign, and in Solomon’s case hides so much that is tragic and dark. This was all that could be said about the end of a career that had begun so nobly. If more had been said, the record would have been sadder; and so the pitying narrative casts the veil of the stereotyped summary over the miserable story. There are many instances in history of lives of genius and enthusiasm, of high promise and partial accomplishment, marred and flung away, but none which present the great tragedy of wasted gifts, and blossoms never fruited, in a sharper, more striking form than the life of the wise king of Israel, who ‘in his latter days’ was ‘a fool.’ The goodliest vessel may be shipwrecked in sight of port. Solomon was not an old man, as we count age, when he died; for he reigned forty years, and was somewhere about twenty when he became king. But it was ‘when he was old’ that he fell, and that through passion which should have been well under control long before. The sun went down in a thick bank of clouds, which rose from undrained marshes in his soul, and stretched high up in the western horizon. His career, in its glory and its shame, preaches the great lesson which the Book of Ecclesiastes puts into his mouth as ‘the conclusion of the whole matter’: ‘Fear God, and keep His commandments; for this is the whole duty of man.’

1 Kings 12:1-7 How to Split a Kingdom

The separation of the kingdom of Solomon into two weak and hostile states is, in one aspect, a wretched story of folly and selfishness wrecking a nation, and, in another, a solemn instance of divine retribution working its designs by men’s sins. The greater part of this account deals with it in the former aspect, and shows the despicable motives of the men in whose hands was the nation’s fate; but one sentence (verse 15) draws back the curtain for a moment, and shows us the true cause. There is something very striking in that one flash, which reveals the enthroned God, working through the ignoble strife which makes up the rest of the story. This double aspect of the disruption of the kingdom is the main truth about it which the narrative impresses on us.

As to the mere details of the incident, as a political revolution, they are in four stages. First come the terms of allegiance offered to the new king. Rehoboam goes to Shechem, because ‘Israel was gone’ there. The choice of the place is suspicious; for it was in the tribe of Ephraim, and had been for a time the centre of national life; and its selection at once indicated discontent with the preponderance of Jerusalem, and a wish to assert the importance of the central tribes. No doubt, the choice of the latter city for the capital had caused heart-burning, even during David’s time.

Adopting the reading of the Revised Version, we see another suspicious sign in the recall of Jeroboam, and his selection as spokesman; for he had been in rebellion against Solomon ( 1 Kings 11:26 ), and therefore an exile. Probably he had now been the instigator of the discontent of which he became the mouthpiece; and, in any case, his appearance as the leader was all but a declaration of war. His former occupation as superintendent of the forced labour exacted from his own tribe taught him where the shoe pinched, and the weight of the yoke would not be lessened in his representations.

No doubt, the luxury and splendour of Solomon’s brilliant reign had an under side of oppression, even though forced labour was not exacted from Israelites ( 1 Kings 9:22 ); but probably the severity was exaggerated in these complaints, which were plainly the pretext for a revolt of which tribal jealousy was the main cause, and Jeroboam’s ambition the spark that set light to the train. Certainly there was ignoring of the benefits of the peaceful reign, which had brought security and commerce. But there was enough truth in the complaint to make it plausible and effective for catching the people. Had they a right to suspend their allegiance on compliance with their terms?

Israel was neither a despotism, nor simply a constitutional monarchy. God appointed the kings, and had ordained the Davidic house to the throne; and therefore this making terms was, in effect, asserting independence of God’s will. Jeroboam was scheming for a crown. The people were shaking off their submission to God. It is very doubtful if concession would have conciliated them. There is nothing elevated, not to say religious, in their motives or acts.

Then comes Rehoboam on the scene. The one sensible thing that he did was to take three days to think. Whether or no his little finger was thicker than his father’s loins, his head was not half so wise. Ecclesiastes, speaking in Solomon’s name, reckons it a great evil that he must leave his labour to his successor; ‘and who knoweth whether he shall be a wise man or a fool?’ Certainly Rehoboam had little ‘wisdom’ either of the higher or lower kind. It was the lower kind which the old counsellors of his father gave him,—that wisdom which is mere cunning directed to selfish ends, and careless of honour or truth. ‘Flatter them to-day, speak them fair, promise what you do not mean to keep, and then, when you are firm in the saddle, let them feel bit and spur.’ That was all these grey-headed men had learned. If that was what passed for ‘wisdom’ in Solomon’s later days, we need not wonder at revolt.

To act on such motives is bad enough, but to put them into plain words, and offer them as the rule of a king’s conduct, is a depth of cynical contempt for truth and kingly honour that indicates only too clearly how rotten the state of Israel was. Have we never seen candidates for Parliament and the like on one side of the water, and for Congress, Senate, or Presidency on the other, who have gone to school to the old men at Shechem? The prizes of politicians are often still won by this stale device. The young counsellors differ only in the means of gaining the object. Neither set has the least glimmer of the responsibility of the office, nor ever thinks that God has any say in choosing the king. Naked, undisguised selfishness animates both; only, as becomes their several ages, the one set recommends crawling and the other bluster. Think of Saul hiding among the staff, David going back to his sheep after he was anointed, Solomon praying for wisdom to guide this people, and measure the depth of descent to this ignoble scramble for the sweets of royalty!

According to 1 Kings 14:21, Rehoboam was forty-one at this time, so his contemporaries could not have been very young. But possibly the number in the present text is an error for twenty-one, which would agree better with the tone of the reference to age here, and with the rash counsel. Note the recurrence, both in Rehoboam’s question in verse 9 and in the young advisers’ answer in verse 10, of the obnoxious speech of the people. That may be accidental, but it sounds as if both he and they were keeping their anger warm by repeating the offensive complaint.

The Revised Version reads, ‘My little finger is thicker,’ etc., and so makes the sentence not a threat, but the foundation of the following threat in an arrogant and empty assertion of greater power. The fool always thinks himself wiser than the wise dead; the ‘living dog’ fancies that his yelp is louder than the roar of ‘the dead lion.’ What can be done with a Rehoboam who brags that he is better than Solomon?

The threat which follows is inconceivably foolish; and all the more so because it probably did not represent any definite intention, and certainly was backed by no force adequate to carry it out. Passion and offended dignity are the worst guides for conduct. Threats are always mistakes. A sieve of oats, not a whip, attracts a horse to the halter. If Rehoboam had wished to split the kingdom, he could have found no better wedge than this blustering promise of tyranny.

Next in this miserable story of imbecility and arrogance comes the answer to the assembly. Shechem had seen many an eventful hour, but never one heavier with important issues than that on which the united Israel met for the last time, and there, in the rich valley with Ebal and Gerizim towering above them, heard the fateful answer of this braggart. A dozen rash words brought about four hundred years of strife, weakness, and final destruction. And neither the foolish speaker nor any man in that crowd dreamed of the unnumbered evils to flow from that hour. Since issues are so far beyond our sight, how careful it becomes us to be of motives! Angry counsels are always blunders. No nation can prosper when moderate complaints are met by threats, and ‘spirited conduct,’ asserting dignity, is a sign of weakness, not of strength. For nations and individuals that is true.

Here the historian draws back the curtain. On earth stand the insolent king and the now mutinous people, each driving at their ends, and neither free of sin in their selfishness. A stormy scene of passion, without thought of God, rages below, and above sits the Lord, working His great purpose by men’s sin. That divine control does not in the least affect the freedom or the guilt of the actors. Rehoboam’s disregard of the people’s terms was ‘a thing brought about of the Lord,’ but it was Rehoboam’s sin none the less. That which, looked at from the mere human side, is the sinful result of the free play of wrong motives, is, when regarded from the divine side, the determinate counsel of God. The greatest crime in the world’s history was at the same time the accomplishment of God’s most merciful purpose. Calvary is the highest example of the truth, which embraces all lesser instances of the wrath of man, which He makes to praise Him and effect His deep designs.

Again, the rending of the kingdom was the punishment of sin, especially Solomon’s sin of idolatry, which was closely connected with the extravagant expenditure that occasioned the separation. So the so-called natural consequences of transgression constitute its temporal punishment in part, and behind all these our eyes should be clear-sighted enough to behold the operative will of God. This one piercing beam of light, cast on that scene of insolence and rebellion, lights up all history, and gives the principle on which it must be interpreted, if it is not to be misread.

Again, the punishment of sin, whether that of a community or of a single person, is sin. The separation was sin, on both sides; it led to much more. It was the consequence of previous departure. So ever the worst result of any sin is that it opens the door, like a thief who has crept in through a window, to a band of brethren.

Lastly, we have the fierce rejoinder to the empty boast of Rehoboam, and the definitive disruption of the nation. Jeroboam must have fanned the flame skilfully, or it would not have burst out so quickly. There is no hesitation, nor any regret. The ominous cry, which had been heard before, in Sheba’s abortive revolt, answers Rehoboam with instantaneous and full-throated defiance. Rancorous tribal hatred is audible in it. Long pent up jealousy and dislike of the dynasty of David has got breath at last: ‘To your tents, O Israel! now see to thine own house, David!’

That roar from a thousand voices meant a good deal more than the cowed king’s vain threats did. The angry men who raised it, and were the tools of a crafty conspirator, the frightened courtiers and king who heard it, were alike in their entire oblivion of their true Lord and Monarch. ‘God was not in all their thoughts.’ An enterprise begun in disregard of Him is fated to failure. The only sure foundations of a nation are the fear of the Lord and obedience to His will. If politics have not a religious basis, the Lord will blow upon them, and they will be as stubble.

1 Kings 12:25-33 Political Religion

The details of this section need no long elucidation; for the one fact which it records, namely, the establishment of the calf worship in Israel, is the main point to consider. As for details, we need touch them lightly. The ‘building’ of Shechem and Penuel is probably to be understood as ‘fortifying’; for, in regard to the former town, we know from the preceding section that it was a town before the disruption, and the same is probably true of the latter. Two fortresses, one in the heart of his kingdom, one on the eastern border, where attack might be expected, were Jeroboam’s first care.

In estimating his conduct, the fact must be remembered that Ahijah had promised him God’s protection and the establishment of his kingdom in his family, on the sole condition of obedience. If he had believed the prophet, something else than building strongholds would have been his prime aim. But he evidently thought that promises were all very well, but thick walls were better. The two things recorded of him are quite of a piece; and the writer seems, by putting them thus side by side, to wish us to note their identity of motive and similarity in character.

The establishment of the calf worship was entirely due, according to this historian, to dread that religious unity would heal the schism of political duality, and that Jeroboam’s kingdom and life would be sacrificed to the magnetism which would draw the revolted northern tribes back to render allegiance, where they went up to worship. The calculation was reasonable: but why, in estimating chances, did Jeroboam leave out God’s promise? That should have kept him at ease. The calves and the castles were signs of fear and of slight regard to the prophet’s word. No doubt, when it suited him, he could vindicate rebellion on the plea of obeying God. The plea would have sounded more genuine if he had shown that he trusted God.

The calves were probably suggested by his Egyptian experiences, where he had seen sacred bulls worshipped living, and mummied dead. But the remembrance of Aaron and the golden calf was evidently present to him, as the almost verbal quotation of Aaron’s words shows. If so, the whole transaction is still more accentuated as a revolt against the ritual of the central sanctuary. ‘The much-calumniated Aaron is our example. He was mastered by his brother, but he was right, and we go back to the old original worship of our fathers.’

Jeroboam was among the first to employ the expedient, so often resorted to since, of white-washing old-world criminals, in order to provide an ancestry for modern heresies. The calves seem to have been doubled simply as a matter of convenience. When once the principle of saving trouble comes in, in religion, it generally plays a great part. If it were too much to go to Jerusalem, it would soon be too much to go to Bethel, and so Dan must be provided for the north. The calves were symbols of Jehovah, not of other gods, as must be carefully noted. The making of them implied all that followed; for a god must have shrine and priesthood and sacrifice and festivals. The Levites refusing to serve, and probably losing their inheritance, fled to Judah, and a new priesthood was made ‘from among all the people’ (Rev. Ver.), The Feast of Tabernacles was retained but its date shifted forward a month, perhaps because the harvest, which it closed, was later in the north, but evidently with the design of, as it were, underscoring the religious separation.

The latter part of this passage should perhaps be attached more closely to the next chapter, and understood as describing the one instance of Jeroboam’s sacrificing which was so grimly interrupted by the denunciation by the anonymous prophet from Judah. Such are the outlines of the facts. What are the lessons taught by them?

I. There is that one already mentioned,—the folly and sin of seeking to help God to fulfil His promises by our poor efforts at making their fulfilment sure to sense.

No doubt many of His promises are contingent on our activity in material things; and no man has a right to expect that’ his bread shall be given him,’ for instance, unless he contributes the ‘sweat of his brow’ towards it. But Jeroboam had had the conditions of safety and stability clearly laid down. They were, obedience after the pattern of David ( 1 Kings 11:38 ). So there was no need for building Shechem and Penuel, nor for casting calves and serving them. The heavens will stand without our rearing brickwork pillars to hold them up. But it takes much faith to trust God’s bare word, and we are all apt to feel safer if we have something for sense to grasp. On the open plain, God guards those who trust Him more securely than if they lay in cities ‘fenced up to heaven. ‘Jerusalem shall be inhabited as towns without walls. . . . For I, saith the Lord, will be unto her a wall of fire round about.’

II. Another lesson taught here is the sin of degrading religion to be a mere instrument for securing personal ends.

Jeroboam has had many followers among politicians, The average ‘statesman’ looks on all religions as equally true or untrue, and is ready to be polite to any of them, if he can carry his measures thereby. The long history of the relations of Church and State in the Old World has been little else than the State’s hiring and muzzling the Church for its own advantage, and the protests of a faithful few against the degradation of State patronage and consequent control.

In England, Jeroboam and his calves used to be the favourite shocking example of the sin of schism, with which High Church orators were fond of pelting Nonconformists. The true lesson from him and them is precisely the opposite one; namely, the weakening of religion, when it is favoured and endowed by the civil power. The priests of Bethel, who were the creatures of Jeroboam, were not likely to be his or his successors rebukers. When Amos the prophet spoke bold words against a king, it was Amaziah the priest who gave the shameful counsel, ‘O thou seer, flee into the land of Judah, and prophesy there; but prophesy no more at Bethel: for it is the king’s sanctuary.’ Is there no such thing known as a flaming profession of religion, because it is respectable, or opens the way to some good position? Does nobody pose in public, especially about election times, as a liberal supporter of Churches and a devout Church-member, with an eye mainly to votes? Do political parties think it a good thing to get the religious people to go for their ticket? Or, to take less base instances, is there not a whole school who estimate Christianity mainly as valuable as a social force, and, without any deep personal recognition of its loftier aspects, think it well that it should be generally accepted, especially by other people, as it makes them easier to govern, and cements the social fabric?

Christianity is something more than social cement. Jeroboam’s policy was a great success, as policy. It both united his kingdom and definitively separated it from Judah. But it was a success purchased at the price of degrading religion into the lackey of a court. Samson went to sleep on Delilah’s lap, and she cut off the clustering locks in which his strength lay.

III. The true nature of idolatry is brought out in the incident.

Jeroboam did not draw Israel away to worship other gods. No charge of that sort is ever made against the calf worship. The images were meant, just as Aaron’s, of which they were a reproduction, was meant, to be symbols of Jehovah. The true object of worship was worshipped in a false way. No matter though the image represented Him, its worship was idol worship. There is no ground in the narrative for the surmise of Stanley,—who in this, as usual, simply says ditto to Ewald,—that Jeroboam’s motive was the desire to prevent Israel’s adopting false gods, and that the calves were a compromise by which he hoped to stem the tide of apostasy to Baal worship. The single motive stated in the text is policy inspired by fear. Jeroboam did not care enough about the worship of Jehovah to mould his statecraft with the view of conserving it. If he had so cared, he could not have set up the calves. His doing so is uniformly regarded in Scripture as idolatry pure and simple; and though it is clearly distinguished from the worship of false gods, it is none the less branded as rebellion against Jehovah.

A visible representation of Jehovah was as much an idol as a similar one of Baal would have been. It necessarily degraded the conception of Him. It brought sense into dangerous prominence as an aid to worship. The symbol might at first, and to the more devout, be a mere symbol, and transparent; but it would soon become opaque, and from symbol turn embodiment, and thence pass to being the very deity represented. It is a feat of abstraction impossible for the ordinary man, to worship before an idol, and not to worship the idol. The strange, awful fascination which idolatry exercised is perhaps gone now from the civilised world. But the lesson remains ever in season, that it is dangerous work to bring in sense as an ally of devotion, because outward things, which at first may be only symbols and helps, are almost certain to become something more.

IV. Jeroboam may stand, finally, as a type of the men who suppose themselves to be worshipping God when they are only following their own wills. All his ceremonial had this damning characteristic, that it was ‘devised of his own heart’; and so it was himself that was enshrined in his new house of the high places, and himself to whom the sacrifices were offered. Absolute obedience to God’s will, whatever perils may seem to attend it, is true worship. Wherever apparent devotion to Him is mingled with burning incense to our own net, the mixture ruins the devotion. ‘Obedience is better than sacrifice.’ Temptations to take our own way will often appear as the dictates of sound policy, and to neglect them as culpable carelessness. But such paltering with plain commandments is as ruinous as sinful, and is not to be atoned for by outward worship.

What did Jeroboam win by his intrusion of self-will into the region which ought to be sacred to perfect obedience? A troubled reign and the destruction of his house after one generation. One more thing he won; namely, that terrible epithet, which becomes almost a part of his name, ‘Jeroboam, the son of Nebat, who made Israel to sin.’ What a title to be branded on a man’s forehead for ever! It is always a mistake to disobey God. Every sin is a blunder as well as a crime. This only is the safe motto for churches and individuals, in all the details of worship and of life: ‘Lo, I come to do Thy will, O Lord, and Thy law is within my heart.’

1 Kings 16:23-33 The Record of Two Kings

Jeroboam’s son and successor was killed by Baasha, Baasha’s son and successor was killed by Zimri, who reigned for a week, and then burned the palace and died in the flames. A struggle for the throne followed between Omri, the commander-in-chief, and Tibni, ‘Tibni died, and Omri reigned.’ So, in fifty years, the kingdom that was to relieve Israel from oppression staggered through seas of blood, and four kings, or would-be kings, died by violence.

Omri’s dynasty lasted about as long, namely, through the reigns of four kings, and was then swept away like the others, in blood and fire. The text gives a meagre outline of the reigns of himself and his son Ahab, of which perhaps the meagreness is the most significant feature. The only fact told of the father is that he built Samaria, and his whole reign is summed up in the damning sentence that he ‘walked in the way of Jeroboam.’ We learn from the Moabite stone that he waged successful war against that country, and that it was tributary to Israel for forty years. In Micah vi. 16 , mention is made of the statutes of Omri, as if he had given edicts for idolatry. The reign of Ahab is similarly summarised. His marriage with Jezebel, and the flood of Baal worship which that let loose over the land, are told with horror, in preparation for Elijah’s appearance like a dark background that throws up a brilliant figure.

The lessons to be drawn from these severely condensed records, cut down to the bone, as it were, are plain. The first of them is, that when a life is over, the one thing which lasts, or is worth thinking about, is the man’s relation to God and His will. Here are twelve years’ reign in the one case, and twenty-two in the other, all boiled down, so to speak, into half a dozen sentences, and estimated according to one standard only. What has become of all the eager strife, the joys and sorrows, the hopes and fears, that burned so fiercely for awhile? All died down into a handful of grey ashes. And what lies in them like a lump of solid metal that has been melted out of the huge heap of days and deeds that fed the fire? The man’s relation to God. That abides; that is recorded; that determines everything else about him. Waving forests that once had sunshine pouring down on their green fronds are represented in a thin seam of coal. Our lives will all come down to this at last. How did he stand towards God and His will is the final question that will be asked about each of us, and the answer to it is the only thing that concerns the dead—or the living either. Men write voluminous biographies of each other. How little their judgments matter to the dead men! Praise or blame are equally indifferent to them. But what matters is, whether God will have to record of us what is recorded of these two wretched kings, or whether He will recognise that the main drift of our poor lives was to serve Him and do His will. He was a great scholar; he made a huge fortune; he rose to be a peer; she was a noted beauty, a leader of fashion, a queen of society—what will all such epitaphs be worth, if God’s finger carves silently below them, ‘He did that which was evil in the sight of the Lord’?

Another lesson from these two reigns is the certain widening of the smallest departure from God. Jeroboam professed to retain the worship of Jehovah, and to introduce only a small alteration in setting up a symbol of Him. He would vehemently have asserted that he was no idolater, and would have shuddered at the very notion of bowing down to the gods of the nations, but in less than fifty years a temple to the Sidonian Baal rose in Samaria, and his worship, with its foul sensuality, was corrupting all Israel. However acute the angle of departure, the line has only to be prolonged, and the distance between it and that from which it diverged will be the distance between heaven and hell, Let no one say: ‘Thus far and no farther will I go.’ There is no stopping at will on that course, any more than a man sliding down a steeply sloping sheet of smooth ice can pull himself up before he plunges over the edge into the abyss below. That is true as to all departures from God and His law, but it is eminently true as to every tampering with the spirituality of worship. Jeroboam’s symbolism led straight to Ahab’s unblushing pagan worship of the hideous Sidonian Baal. The craving for symbolical and sensuous accessories of worship, which is strong in most Churches in this aesthetic generation, is perilous. Material aids to worship there must be, so long as we are in the flesh, but the fewer and simpler they are the better, for they are aids which very swiftly become hindrances.

Another lesson from Ahab’s reign is the need of detachment from entangling alliances, if we would keep ourselves right with God. It was Israel’s calling to be separate from the nations. It was Israel’s temptation either to mix with them, or to keep aloof from them in contempt and hatred. Ahab’s marriage with Jezebel was, no doubt, thought by his father a clever stroke of policy, assuring them of an ally. But it flooded the nation with the cruel and lustful cult of Baal, and that finally ruined Ahab and his house. God’s servants can never mingle themselves with His enemies without harm, unless they mingle with them for the purpose of turning them into His servants. If we prefer the company of those who do not love Jesus, our love to Him must be faint, and will soon be fainter. If Ahab takes Jezebel for his wife, Ahab will soon take Jezebel’s foul god for his god.

1 KINGS 17:1-16 A Prophet's Strange Providers

The worst times need the best men. The reign of Ahab brought a great outburst of Baal worship, imported by his Phoenician wife, which threatened to sweep away every trace of the worship of Jehovah. The feeble king was absolutely ruled by the strongwilled Jezebel, and everything seemed rushing down to ruin. One man arrests the downward movement, and with no weapon but his word, and no support but his own dauntless courage, which was the child of his faith, works a revolution in Israel. ‘Among them that are born of women there hath not arisen a greater than’ Elijah the Tishbite. Bugged, stern, solitary, he has no commission to reveal new truth. He is not a ‘prophet,’ like later ones whose words were revelation.

Little is preserved of his sayings. His task was to reform and restore, not to advance; and his endowments of ‘spirit and power’ corresponded to his work. The striking peculiarities of this heroic figure will appear as we go on with his history. For the present, we have to consider the three points of this narrative.

I. The Prophet and the King.—The startling suddenness of Elijah’s leap into the arena, where he appears without preface or explanation, helps the impression of extraordinary force which his whole career makes. He crashes into the midst of Ahab’s court like a thunderbolt. What did Jezebel think of this wild man from the other side of Jordan, with his long hair and his loose mantle, who thus fronted Ahab and her? Nothing is told us of his descent; it is even questionable whether the reading which calls him ‘the Tishbite’ is correct. We only know that he was of Gilead, and therefore used to a ruder, freer, simpler life than that in kings’ palaces.

The natural conclusion from the narrative is that the prophet and the king had never met before; and, if so, the stern brevity of the threat is even more remarkable. In any case, the absence of explanation of reasons for the drought, or of credentials of Elijah, or of offers of mercy on condition of repentance, give a peculiarly grim aspect to the message, and make it a dangerous one to carry to such a hearer as Ahab, stirred up by Jezebel. When God commands us to speak, no thought of peril must make us dumb. If the ‘word of the Lord’ is to sound from our lips with power, it must first have absolute sway over ourselves. One man with God at his back, who fears nothing, can work marvels.

God’s servant is men’s master. The vision of God’s Presence paled the splendour, and blunted the perils, of the court of Samaria. Ahab was but a poor puppet in the sight of eyes that ‘saw the Lord sitting on His throne, high and lifted up.’ So the very first words of Elijah lay bare the secret spring of his fiery energy and courage. ‘Before whom I stand,’—that is the thought to put nerve, daring, and disregard of earth into a man.

James’s comment on this incident assumes that the declaration to Ahab followed earnest prayer that it might not rain, and that the ‘word’ which should end the drought was also prayer. The truest lover of his country or of any men may sometimes have to wish for losses and sorrows. Elijah did not open and shut the heavens, but his prayer had power to move the Hand that ‘openeth and no man shutteth.’

II. The Prophet and the Ravens.—One would like to know how Elijah made his escape from Ahab; but the whole story is marked by sudden appearances and disappearances. He flashes into sight and flames for a moment, and then is swallowed up in the dark again. The exact position of the brook Cherith is doubtful. It would seem most natural to look for it across Jordan, as safer and more familiar ground to Elijah than any of the tributaries on the western side. At all events, somewhere among the savage rocks in some wady with a trickle of water down it, and rank vegetation that would help to hide him, he lurked for an indefinite period, alone with God.

Why did he flee? Not only for safety, but that the period of the drought might be prolonged till it had done its work, and that the prophet might learn more lessons for his calling. Good Obadiah would have made a place for the chief of the prophets in his caves; but the man who is to do work like Elijah’s must live in solitude. Cherith was part of the training for Carmel. The flight thither was as much an act of obedient faith as was the appearance before the king. However the necessity of flight was impressed on the prophet, it was impressed on him as manifestly not his own plan, but God’s command; and though the journey was a weary one, and the appointed place of refuge inhospitable, the command was unhesitatingly obeyed. He was not left to wonder how he was to be fed when he got there, but God gave him, what He seldom gives—a previous assurance of miraculous provision, which obviously met some unspoken thought. We do not usually know how we are to be fed in the solitude till we get there; but if our doubting hearts object, ‘But, Lord, there is nothing at Cherith but a brook and some ravens,’ He sometimes gives us assurance that these will be enough. Whether or no, the duty is the same,—to follow God’s voice, whether it take us face to face with Ahab and Jezebel or into the wild gorge.

Note that the same words are employed about the ravens and the widow: ‘I have commanded the. . . to feed thee.’ God has ways of reaching the mysterious animal instinct and the mysterious human will, and each, in its own way, obeys. It is needless to try to pare down the miracle by saying that, of course, ravens would haunt the water-courses in drought, and that the food which they brought might be for their young, and so on. The daily regularity of the supply takes it out of the natural category, to say nothing of the remarkable breed which the ravens must have been of, if they brought their young ones’ food within reach and let the prophet take it.

People take offence at the abundance of miracles in the lives of Elijah and Elisha, and assert that some of them, this among the rest, are for unworthily trivial occasions. But the grave crisis in Israel is to be taken into account, which involved the necessity for unusual manifestations of divine power, and very evident credentials for the prophets; and the preparation of Elijah for his tremendous struggle was, even to our eyes, surely an adequate end for miracle. How could he doubt that God had sent him and would care for him, with such memories as those of his winged purveyors? How could he doubt future words which should come to him, when he recalled how marvellously this one had been fulfilled? The silence of the ravine, the long days and nights of solitude, the punctual arrival of his food, would all tend to weld his faith into yet more close-knit strength. If we may so say, it was worth God’s while to work miracles, to make Elijah. The highest end of creation is the production of God-fearing men. All things serve the soul that serves God.

III. The Prophet and the Widow.—The little stream that came down the wady dried up ‘after a while’; and Elijah, no doubt, would wonder what was to be done next, as he saw it daily sending a thinner thread to Jordan. But he was not told till the channel was dry, and the pebbles in its bed bleaching in the sun. God makes us sometimes wait on beside a diminishing rivulet, and keeps us ignorant of the next step, till it is dry. Patience is an element in strength. It was a far cry from Cherith to Zarephath, right across the kingdom of Ahab; and to run for refuge to a dependency of Zidon, Jezebel’s country, looked like putting his head in the lion’s mouth. But the same ‘command’ which the ravens had obeyed had smoothed his way.

So he girded up his loins, and left, no doubt reluctantly, the brook for a city. How his heart would bow in adoring thankfulness, when the first person he saw outside the little ‘city’ was ‘the widow’! He knew her; did she know him? The natural interpretation of verse 9 is that, at the time when God spoke to Elijah, he had already ‘commanded’ the woman. But the despondent tone of her answer seems against that idea; and perhaps we are to suppose that, just as the ravens were commanded and knew not by whom, so this woman received the command, when she saw the travel-stained and gaunt stranger, through her womanly impulses of compassion, not knowing who moved them nor what she did when she sheltered the man whose life was, at that moment, the most important in the world. The motions of pity and charity are of God, and He commands us to help when He sets before us those who need help.

The whole incident was a lesson to the prophet. He might well have thought that God had sent him to a strange helper in this poor widow with her empty cupboard; and it must have taken some faith on his part to reassure her with his cheery ‘Fear not!’ The prediction of the undiminishing stores demanded as much faith from its speaker as from its hearer.

It was a lesson in faith for the woman too. Her use of the phrase ‘the Lord thy God’ may imply some inclination to the worship of Jehovah, and so there may have been a little glimmer of faith in her; but she was full of sorrow and despair, and yet willing to help the stranger with the ‘little water in a vessel,’ though the ‘morsel of bread in thine hand’ was beyond her power. Elijah’s apparently selfish demand that his wants should be looked after first was a test of her faith. Sometimes self-denying duty is made clearly imperative on us, before we hear the promise which, believed, will make it easy. They who have ears to hear the command, and hearts to obey, even if it seem to strip them of all, will soon hear the assurance that secures abundance. The barrel would have been empty by nightfall, if the meal in it had been used for the woman and her son. The continuance of supply depended on her obedience, which, in its turn, depended on faith in the prophet as a messenger of God. ‘There is that scattereth, and yet increaseth.’ The use of earthly goods for God’s service may not be rewarded with the increase of them; but, if the barrel is not kept full of meal, the heart will be kept full of peace, which is better. No sacrifice for God is ever thrown away. He remains in no man’s debt.

The incident has a further bearing, as an instance of a divine benediction resting on heathendom. The synagogue at Nazareth pointed that lesson for us. Elijah and the widow both learned that the God of Israel is the God of all the earth, and that His prophets have a mission to every race. The woman rebuked, by her pity and self-denying benevolence, the prejudices of Israel; the prophet foreshadowed, by his familiar abode with one won from idolatry to the worship of God, the universal aspect of the Jewish religion, and its destiny to overleap the narrow bounds of the nation. Charity and pity have no geographical limits. Much less can the love of God and the light of His revelation be bounded by any narrower circle than the circumference of the world.

1 Kings 17:1 Elijah Standing Before the LORD

This solemn and remarkable adjuration seems to have been habitual upon Elijah’s lips in the great crises of his life. We never find it used by any but himself, and his scholar and successor, Elisha. Both of them employ it under similar circumstances, as if unveiling the very secret of their lives, the reason for their strength, and for their undaunted bearing and bold fronting of all antagonism. We find four instances in their two lives of the use of the phrase. Elijah bursts abruptly on the stage and opens his mouth for the first time to Ahab, to proclaim the coming of that terrible and protracted drought; and he bases his prophecy on that great oath, ‘As the Lord liveth, before whom I stand.’ And again, when he is sent to confront Ahab once more at the close of the period, the same mighty word comes, ‘As the Lord of Hosts liveth, before whom I stand, I will surely show myself unto him this day.’ And then again, Elisha, when he is brought before the three confederate kings, who taunt, and threaten, and flatter, to try to draw smooth things from his lips, and get his sanction to their mad warfare, turns upon the poor creature that called himself the King of Israel with a superb contempt that stayed itself on that same great name and tells him, ‘As the Lord liveth before whom I stand, were it not that I had regard for the King of Judah, I would not look toward you or see you,’ And lastly, when the grateful Naaman seeks to change the whole character of Elisha’s miracle, and to turn it into the coarseness of a thing done for reward, once again the temptation is brushed aside with that solemn word, ‘As the Lord liveth, before whom I stand, I will receive none.’

So at every crisis where these prophets were brought full front with hostile power; where a tremendous message was laid upon their hearts and lips to utter; where natural strength would fail; where they were likely to be daunted or dazzled by temptations, by either the sweetness or the terrors of material things, these two great heroes of the Old Covenant, out of sight the strongest men in the old Jewish history, steady themselves by one thought,—God lives, and I am His servant.

For that phrase, ‘before whom I stand,’ obviously means chiefly ‘whom I serve.’ It is found, for instance, in Deuteronomy, where the priest’s office is thus defined: ‘The sons of Levi shall stand before the Lord to minister unto Him.’ And in the same way, it is used in the Queen of Sheba’s wondering exclamation to Solomon, ‘Blessed are thy servants, and blessed are the men that stand before thy face continually.’

So that the consciousness that they were servants of the living God was the very secret of the power of these men. This expression, which thus started to their lips in moments of strain and trial, lets us see into the very inmost heart of their strength. These two great lives, which fill so large a apace in the records of the past, and will be remembered for ever, were braced and ennobled thus. The same grand thought is available to brace and ennoble our little lives, that will soon be forgotten but by a loving heart or two, and yet may be as full of God and of God’s service as those of any of the great of old. We too may use this secret of power, ‘The Lord liveth, before whom I stand.’

What thoughts then, which may tend to lift and invigorate our days, are included in these words? The first is surely this—Life a constant vision of God’s presence.

How distinct and abiding must the vision of God have been, which burned before the inward eye of the man that struck out that phrase! ‘Wherever I am, whatever I do, I am before Him. To my purged eye, there is the Apocalypse of heaven, and I behold the great throne, and the solemn ranks of ministering spirits, my fellow-servants, hearkening to the voice of His word.’ No excitement of work, no strain of effort, no distraction of circumstances, no glitter of gold, no dazzle of earthly brightness, dimmed that vision for these prophets. In some measure, it was with them as it shall be perfectly with all one day, ‘His servants serve Him, and see His face,’—action not interrupting vision, nor vision weakening action. To preserve thus fresh and unimpaired, amidst strenuous work and many temptations, the clear consciousness of being ‘ever in the great Taskmaster’s eye,’ needs resolute effort and much self-restraint. It is hard to set the Lord always before us; but it is possible, and in the measure in which we do it, we shall not be moved.

How nobly the steadfastness and superiority to all temptations which such a vision gives, are illustrated by the occasions, in these prophets’ lives, in which this expression came to their lips! The servant of the Heavenly King speaks from his present intuition. As he speaks, he sees the throne in the heavens, and the Sovereign Ruler there, and the sight bears him up from quailing before the earthly monarchs whom he had to beard, and in connection with whom three out of the four instances of the use of the phrase occur. How small Ahab and his court must have looked to eyes that were full of the undazzling brightness of the true King of Israel, and the ordered ranks of His attendants! How little the greatness! How tawdry the pomp! How impotent the power, and how toothless the threats! The poor show of the earthly king paled before that awful vision, as a dim candle will show black against the sun. ‘I stand before the living God, and thou, O Ahab! art but a shadow and a noise.’ Just as we may have looked upon some mountain scene, where all the highest summits were wrapt in mist, and the lower hills looked mighty and majestic, until some puff of wind came and rolled up the curtain that had shrined and hidden the icy pinnacles and peaks that were higher up. And as that solemn white apocalypse rose and towered to the heavens, we forgot all about the green hills below, because our eyes beheld the mighty summits that live amongst the stars, and sparkle white through eternity.

My brethren, here is our defence against being led away by the gauds and shows of earth’s vulgar attractions, or being terrified by the poor terrors of its enmity. Go with that talisman in your hand, ‘The Lord liveth, before whom I stand,’ and everything else dwindles down into nothingness, and you are a free man, master and lord of all things, because you are God’s servants, seeing all things aright, because you see them all in God, and God in them all.

Still further, we may say that this phrase is the utterance and expression of a consciousness that life was echoing with the voice of the divine command. Elijah stands before the Lord, not only feeling in his thrilling spirit that God is ever near him, but also that His word is ever coming forth to him, with imperative authority. That is the prophet’s conception of life. Wherever he is, he hears a voice saying, ‘This is the way, walk ye in it.’ Every place where he stands is as the very holy place of the oracles of the Most High, the spot in the innermost shrine where the voice of God is audible, All circumstances are the voice of God, commanding or restraining. He is evermore pursued, nay, rather upheld and guided, by an all-embracing law. That law is no mere utterance of cold impersonal duty,—a thought which may make men slaves, but never makes them good. But it is the voice of the living God, loving and beloved, whose tender care for His children modulates His tone, while He commands them for their good. He speaks because He loves; His law is life. The heart that hears Him speak is filled with music.

Ahab and Jehoram, and all the kings of the earth, may thunder and lighten, may threaten and flatter, may command and forbid, as they list. They and their words are nought to him whose trembling ears have heard, and whose obedient heart has received, a higher command, and to whom, ‘across the storm,’ comes the deeper voice of the one true Commander, whom alone it is a glory absolutely to obey, even ‘the Lord, before whom I stand.’ People talk about the consciousness of ‘a mission.’ The important point, on the settling of which depends the whole character of our lives, is—Who do you suppose gave you your ‘mission’? Was it any person at all? or have you any consciousness that any will but your own has anything to say about your life? These prophets had found One whom it was worth while to obey, whatever came of it, and whoever stood in the way. May it be so with you and me, my friend! Let us try always to feel that in the commonest things we may hear the command of God; that the trifles of each day—trifles though they be—vibrate and sound with the reverberation of His great voice; that in all the outward circumstances of our lives, as in all the deep recesses of our hearts, we may trace the indications and rudiments of His will concerning us, which He has perfectly given us in that Gospel which is ‘the law of liberty,’ and in Him who is the Gospel and the perfect Law. Then quietly, without bluster or mock-heroics, or making a fuss about our independence, we can put all other commands and commanders in their right place, with the old words, ‘With me it is a very small matter to be judged of you, or of man’s judgment; He that judgeth me,’ and He that commandeth me, ‘is the Lord,’ In answer to all the noise about us we can face round like Elijah, and say, ‘As the Lord liveth, before whom I stand.’ He is my ‘Imperator,’ the Autocrat and Commander of my life; and Him, and Him only, must I serve. What calmness, what dignity that would put into our lives! The never-ceasing boom of the great ocean, as it breaks on the beach, drowns all smaller sounds. Those lives are noble and great in which that deep voice is ever dominant, sounding on through all lesser voices, and day and night filling the soul with command and awe.

Then, still further, we may take another view of these words. They are the utterance of a man to whom his life was not only bright with the radiance of a divine presence, and musical with the voice of a divine command, but was also, on his part, full of conscious obedience. No man could say such a thing of himself who did not feel that he was rendering a real, earnest, though imperfect obedience to God. So, though in one view the words express a very lowly sense of absolute submission before God, in another view they make a lofty claim for the utterer. He professes that he stands before the Lord, girt for His service, watching to be guided by His eye, and ready to run when He bids. It is the same lofty sense of communion and consecration, issuing in authority over others, which Elijah’s true brother in later days, Paul the Apostle, put forth when he made known to his companions in shipwreck the will of ‘the God, whose I am, and whom I serve.’ We may well shrink from making that claim for ourselves, when we think of the poor, perfunctory service and partial consecration which our lives show. But let us rejoice that even we may venture to say, ‘Truly I am Thy servant’; if only we, like the Psalmist, rest the confession on the perfectness of what He has done for us, rather than on the imperfection of what we have done for Him; and lay, as its foundation, ‘Thou hast loosed my bonds.’ Then, though we must ever feel how poor our service, and how unprofitable ourselves, how little we deserve the honour, and how impossible that we should ever earn the least mite of wages; yet we may, in all lowliness, think of ourselves as set free that we may serve, and lift our eyes, as the eyes of a servant turn towards his master, to ‘the living Lord, before whom we stand.

Such a life is necessarily a happy life. The one misery of man is self-will, the one secret of blessedness is the conquest over our own wills. To yield them up to God is rest and peace. If we ‘stand before God,’ then that means that our wills are brought into harmony with His. And that means that the one poison drop is squeezed out of our lives, and that sweetness and joy are infused into them. For what disturbs us in this world is not ‘trouble’ but our opposition to trouble. The true source of all that frets and irritates, and wears away our lives, is not in external things, but in the resistance of our wills to the will of God expressed by external things. I suppose that we shall never here bring these wills of ours into perfect correspondence with His, any more than we shall ever, with our shaking hands and blunt pencils, draw a perfectly straight line. But if will and heart are brought even to a rude approach to parallelism with His, if we accept His voice when He takes away, and obey it when He commands, we shall be quiet and peaceful. We shall be strong and unwearied, freed from corroding cares and exhausting rebellions, which take far more out of a man than any work does. ‘Thy word was found, and I did eat it.’ When we thus take God’s command into our spirits, and feed upon it with will and understanding, it becomes, as the Psalmist found it, the ‘joy and rejoicing of our hearts.’ Elijah-like, we shall ‘go in the strength of that meat many days.’ The secret of power and of calm is—yield your will to the loving Lord, and stand ever before Him with, ‘Here am I, send me!’

We may add one more remark to these various views of the significance of this expression, to which the last instance of its use may help us. Here it is: ‘And Naaman said, I pray thee, take a blessing of thy servant. But he said, As the Lord liveth, before whom I stand, I will receive none.’

The thought, which made all Elisha’s life bright with the light of God’s presence, which filled his ear with the unremitting voice of a Divine Law, which swayed and bowed his will to joyful obedience, chilled and deadened his desires for all earthly rewards. ‘I am not thy servant. I am God’s servant. It is not your business to pay my wages. I cannot dishonour my Master by taking payment from thee for doing His work. I look for everything from Him, for nothing from thee.’

And is there not a broad general truth involved there, namely, that such a life as we have been describing will find its sole reward where it finds its inspiration and its law? The Master’s approval is the servant’s best wages. If we truly feel that ‘the Lord liveth , before whom we stand, ‘we shall want nothing else for our work but His smile, and we shall feel that the light of His face is all that we need. That thought should deaden our love for outward things. How little we need to care about any payment that the world can give for anything we do! If we feel, as we ought, that we are God’s servants, that will lift us clear above the low aims and desires which meet us. How little we shall care for money, for men’s praise, for getting on in the world! How the things that we fever our souls by pursuing, and fret our hearts when we lose, will cease to attract! How small and vulgar the ‘prizes’ of life, as people call them, will appear! ‘The Lord liveth, before whom I stand,’ should be enough for us, and instead of all these motives to action drawn from the rewards of this world, we ought to ‘labour that, whether present or absent, we may be well-pleasing to Him.’

Not the fading leaves of the victor’s wreath, laurel though they be, nor the corruptible things as silver and gold, whereof earth’s diadems and rewards are fashioned, but the incorruptible crown that fadeth not away, which His hand will give, should fire our hope, and shine before our faith. Not Naaman’s gifts but God’s approval is Elisha’s reward. Not the praise from lips that will perish, or the ‘hollow wraith of dying fame,’ but Christ’s ‘Well done! good and faithful servant,’ should be a Christian’s aim.

May we, brethren, possess the ‘spirit and the power of Elias’;—the spirit, in that we know ourselves to be the servants of the living God; and then we shall have some measure of his dauntless power and heroic unworldliness!

Still better, may we have the Spirit of Him who was ‘ the Servant of the Lord,’ diviner in His gentle meekness than the fiery prophet in his lonely strength! Make yours the mind that was in Christ, that you too may say, ‘Lo, I come! in the volume of the book it is written of me, I delight to do Thy will, yea, Thy law is within my heart.’

1 Kings 18:12: Obadiah: To the Young

This Obadiah is one of the obscurer figures in the Old Testament. We never hear of him again, for there is no reason to accept the Jewish tradition which alleges that he was Obadiah the prophet. And yet how distinctly he stands out from the canvas, though he is only sketched with a few bold outlines! He is the ‘governor over Ahab’s house,’ a kind of mayor of the palace, and probably the second man in the kingdom. But though thus high in that idolatrous and self-willed court, he has bravely kept true to the ancient faith. Neither Jezebel’s flatteries nor her frowns have moved him. But there, amid apostasy and idolatry he stands, probably all alone in the court, a worshipper of Jehovah. His name is his character, for it means ‘servant of Jehovah.’ It was not a light thing to be a worshipper of the God of Israel in Ahab’s court. The feminine rage of the fierce Sidonian woman, whom Ahab obeyed in most things, burned hot against the enemies of her father’s gods, and hotter, perhaps, against any one who thwarted her imperious will. Obadiah did both, in that audacious piece of benevolence when he sheltered the Lord’s prophets—one hundred of them—and saved them from her cruel search. The writer of the book very rightly marks this brave antagonism to the outburst of the queen’s wrath as a signal proof of a more than ordinary devotion to the worship and fear of Jehovah. His firmness and his religion did not prevent his retaining his place of honour and dignity. That says something for Ahab, and more perhaps for Obadiah.

Most of you believe that you ought to ‘fear the Lord’: but you are apt to put off, and so I wish to urge on you that you should give your hearts to Jesus Christ at once.

I. The blessedness of youthful religion.

(a) It guards from many temptations, and keeps a character innocent of much transgression.

Think of the dangers that lie thick in the streets of every great city, and of a lad coming up from a country home of godliness, where he was surrounded by a mother’s love and an atmosphere of purity, and launched into some lonely lodging, or some factory or warehouse with many tempters. Nothing will be such a help to resistance and victory as to be able to say, ‘So did not I because of the fear of the Lord.’

( b ) It will save from remorse. Even if a man ‘sobers down’ after ‘sowing his wild oats,’ which is a very problematical ‘if,’ what bitter memories of wasted days, what polluting memories of filthy ones, will haunt him! And if he does not sober down, what then?

It is folly to begin life on a wrong tack, in regard to which the best that you can say is that you do not mean to continue it. If you do not, then the wise thing is to get at once on to the road on which you do mean to continue, and to save the weary work of retracing steps and the painful consciousness of having made a false start. Are you so sure that you will wish, or that it will be possible, to face right about and get on to a new line? Fishermen catch lobsters and the like by means of baskets with one opening, the withes of which are so set that the entrance is easy, but that a ring of sharp points oppose all attempts at turning back and getting out. The world lays ‘pots’ of that sort, and many a young man and woman glides smoothly in, and finds it impossible to get out.

( c ) It usually leads to a deeper and more peaceful and harmonious religion than is attained by those who have given the world the better part of their days, and have only the last fragment of them to give to God. Obadiah had feared God from his youth, and that had a good deal to do with his brave stand against Jezebel. It is a grand thing to enlist habit on the side of godliness.

II. The foes of youthful religion.

There are foes within . . .. the strong self-reliance and bounding life proper to youth, without which at the opening of the flower, the bloom would be poor and the fruit little, . . . the power of appeals to the unjaded and physically strong senses, . . . the difficulty at such a stage of life of looking forward and soberly regarding the end.

There are foes without . . ..the crowds of tempters of both sexes, men and women who take a devilish pleasure in polluting innocent minds, . . . the companions whose jeers are worse to face than a battery, . . . the inconsistencies of so-called Christians, the anti-Christian literature which is peculiarly fascinating to the young, with its brave show of breaking with mouldy tradition and enthroning reason and emancipating from rusty fetters.

III. The too probable alternative to youthful religion.

It is but too likely that, if a man does not ‘fear the Lord’ from ‘his youth,’ he will never fear Him. Thank God, there is no time nor condition of life in which the wicked man cannot ‘forsake his way,’ or ‘the unrighteous man his thoughts,’ and ‘turn to the Lord’ with the assurance that ‘He will abundantly pardon.’ But it is sadly too plain to observation, and to the experience of some of us, that obstacles grow with years, that habits and associations grip with increasing power, that in all things our natures become less flexible, the supple sapling becoming gnarled and tough, that a middle-aged or old man is more inextricably ‘tied and bound by the cords of his sins,’ than a young one is.

Sin lies to us by first saying, ‘It is too soon to be religious,’ and then it lies to us by saying, ‘It is too late.’

The inclination diminishes. The Gospel long heard and long put aside, loses power.

Contrast the beauty of a course of life, begun on the same lines as those on which it ends, and being like ‘the shining light, that shineth more and more unto the meridian of the day,’ with one which gave the greater part of its years to ‘the world, the flesh, and the devil,’ or at least to one’s godless self, and the dregs of it only to God.

1 Kings 18:25-39: The Trial by Fire

The place, the purpose, and the actors in this scene, make it among the grandest in history. A nation, with its king, has come together, at the bidding of one man, to settle no less a question than whom they shall worship. There, on the slope of Carmel, with the brassy heaven gleaming hard and dry above them, and the yellow, burnt-up plain of Jezreel at their feet, the expectant people stand. The assembly was a singular proof of Elijah’s ascendency; for Ahab’s bluster had sunk, cowed in his presence, and he had meekly done the prophet’s bidding in summoning ‘all Israel’ and the eight hundred and fifty Baal and Asherah prophets, for an unexplained purpose. The false priests would come unwillingly; but they came.

Then Elijah takes the command, and, though utterly alone, towers above the crowd in the courage of his undaunted confidence in his message. His words have the ring of authority as he rebukes indecision, and calls for a clear adhesion to Baal or Jehovah. If the people had answered, the trial by fire would have been needless. But their silence shows that they waver, and therefore he makes his proposal to them.

Note that the priests are not consulted, nor is Ahab. The former would have had some excuse for shirking the sharp issue; but the people’s assent forced them to accept the ordeal,—reluctantly enough, no doubt.

I. The vain cries to a deaf God.

It is strange that one of the parties to the test has power to determine its conditions, especially as Elijah’s prophetic authority was one of the things in dispute; but it is a sign of the magnetic power which one bold man with absolute confidence in his own convictions exercises over men. The Baal prophets are given every advantage in priority of action. Error is best unmasked by being allowed free opportunity to do its best; for the more favourable the circumstances of trial, the more signal the defeat. God’s servants must never be suspected of unfair tricks in their controversy with error. They can afford to let it try first. Notice the substitution of ‘your god,’ in the Revised Version, for ‘your gods’ in the Authorised Version. That is obviously right; for the only question was about one god,—namely, Baal.

So, in the early morning, with all the people gazing at them, the Baal priests or prophets begin their attempt. It was easy to prepare the sacrifice, and lay it on the altar,—though, no doubt, it was done sullenly, with foreboding of the coming exposure. The whole account of the wild invocations of the priests may suggest some of the characteristics of idolatry, and touch our hearts with pity, as well as with the sense of its absurdity, which animated Elijah’s mockery.

Note, then, the vivid picture, in verse 27 , of the long hours of vain crying. On the one hand, we hear the wild chorus echoing among the rocks; on the other, we feel the dead silence in the heavens.

The monotonous and almost mechanical repetition of the invocation, prolonged till the syllables have no meaning to the yelling crowd, is characteristic of the frenzied excitement so common in idolatry. To call such howlings prayer, degrades the name. They are the very opposite of that sacred communion of a believing soul with the God whom it knows, trusts, and beseeches with submission. Neither knowledge nor trust is in these shrieks, which seek to propitiate the stern god by repeating his name as a kind of charm. Heathenism has no true prayer. Wild cries and passionate desires, flung upwards to an unloved god, are not prayer; and that solace and anchor of the troubled soul is wanting in all the dreary lands given up to idolatry.

The melancholy persistence of the unanswered cries may stand as a symbol of the tragic obstinacy with which their devotees cling to their vain gods,—a rebuke to us with a more enlightened faith. The silence, which was the only answer, is put in strong contrast with the continuous roar of the four hundred and fifty,—so long and loud the hoarse cries here, so unmoved the stillness in the careless heaven. That, too, is typical of heathenism, which is sad with unavailing cries and ignorant of answers to any. As the day wore on, and the voices grew hoarse, and hope declined, more violent bodily exercise was resorted to, and the shouting crowd danced (or, perhaps, as the margin says, ‘limped,’—a picturesque and contemptuous word for the grotesque contortions around the altar), as if that might bring the answer. That again is a feature common to all heathenism. No wonder that Elijah’s scorn broke forth vehemently at such a sight. Noon was the hour of the sun’s greatest power, and, since Baal was probably a solar deity, it was the hour when, if ever, he would spare one of his abundant fiery beams to light the pyre. So Elijah’s taunts came just when they were most biting, and none can say that they were undeserved. His fiery zeal and his naturally stern character broke out in the bitter irony with which he imagines a variety of undignified positions for Baal.

Sarcasm is not the highest weapon, and the ‘spirit of Elijah’ is not the spirit of Jesus; but the exposure of the absurdity of idolatry is legitimate, and even ridicule may have its place in pricking wind-distended bladders. A man throttling a serpent may be excused using anything that comes handy for the purpose. But, at the same time, the right attitude for us as Christians in the presence of that awful fact of idolatry, is neither contempt nor scientific curiosity, but pity deep as Christ’s, and earnest resolve to help our darkened brethren. The taunts stirred to fiercer excitement and more extravagant acts, as ridicule is wont to do, and therein proves itself an unreliable instrument of controversy. Laughing at a man generally makes him more obstinate. The priests answered Elijah by savagely gashing their half-naked bodies with knives and lances,—a ready way to make blood come, but not to bring fire. The frenzy became wilder as the day declined, and at last, covered with blood, hoarse with shouting, panting with their gymnastics, they ‘prophesied,’ having wrought themselves into that state of excitement in which incoherent rhapsodies burst from their lips. What a scene to call worship! That is what millions of men are ready to practise to-day. And all the while there is no voice, no answer, no care for them, in the pitiless sky. The very genius of idolatry is set before us in that tumultuous crowd on Carmel.

II. The sacrifice of faith and the answer by fire.

We pass from a scene of wild commotion into an atmosphere of sacred calm in verse 30 . The contrast is striking. The fiery fervours of the day are past, and the sun is sinking behind the top of Carmel, and there is much to do before it sets. Elijah with his own hands, as would appear, repairs a ruined altar among the woods. Probably it had been erected for secret worship of Jehovah by some faithful amid the national apostasy, when access to Jerusalem was forbidden them, and had been destroyed by Ahab in his crusade against Jehovah worshippers. The selection of the twelve stones was symbolical of the unbroken unity of the nation, and was Elijah’s protest against the very existence of the Northern kingdom, and its assumption of the name of ‘Israel’ The writer explains what was meant, when he reminds us that Israel was the name given to Jacob, and therefore, as he would have us infer, was the common property of all his descendants. Judah was a part of Israel, and Israel should be an undivided whole, uniting in all its tribes in bringing offerings to Jehovah.

It was a daring thing to do before Ahab’s face; but the weak king was, for the time, subjugated by the imperious will and courage of Elijah. The building of the altar, with its mute witness to God’s purpose, would touch some hearts in the gazing, silent crowd. The next step was, of course, meant to make the miracle more conspicuous by drenching everything with water, probably brought, even in that drought, from the perennial fountain near at hand. Perhaps, too, the number of barrels was intended, again, as symbolical of the twelve tribes.

One can fancy the wonder and eagerness of the people, and the dark frowns of the baffled and exhausted Baal priests, as they gradually came out of their frenzy, and knew that they had lost their opportunity. The tranquil though earnest prayer of the prophet is in sharpest contrast with the meaningless bellowings to Baal. Note in it the solemn invocation. The great Name, which all listening to him had deposed from rule over them, is set in the front; and the ancestral worship, as well as the divine gifts and dealings with the patriarchs, is pleaded with God as the reason for His answer now. The name of ‘Israel’ instead of the more common ‘Jacob,’ has the same force as in verse 31 .

Note the substance of the petitions. The deepest desire of a truly devout soul is that God would make His name known. Zeal for God’s honour and love for men who have gone astray from Him, conspire to make that the head and front of His true servant’s prayers. It is God, not his own credit, about which Elijah thinks first. For himself, all that he desires is to be known as an obedient servant, and as not having done anything at the bidding of his own will or judgment, but in accordance with the all-commanding Voice.

Clearly we must suppose that in all the ordering of this sublime trial by fire, Elijah had been acting ‘at Thy word,’ even though we have no other record of the fact. He had no right to expect an answer unless he had been bidden to propose the test. God will honour the drafts which He bids us draw on Him; but to suspend our own or other people’s faith in Him, on the issue of some experiment whether He will answer prayers, is not faith, but rash presumption, unless it is in obedience to a distinct command. Elijah had such a command, and therefore he could ask God to vindicate his action, and to prove that he was God’s servant. His last petition is beautiful, both in its consciousness of power with God and recognition of his place as a prophet, and in its lowly subordination of all personal aims to the restoration of Israel to the true worship. He asks, with reiteration which is earnestness and faith, and therefore the sharpest contrast to the mechanical repetition by Baal’s priests, that God would hear him; but his sole object in that prayer is, not that his name may be exalted as a prophet, or that any good may come to him, but that the blinded eyes may be opened, and the hearts, that have been so sadly led astray, be brought back to the worship of their fathers’ God.

The whole brief prayer, in its calm confidence; its adoring recognition of the name and past dealings of Jehovah as the ground of trust; its throbbing of earnest desire for the manifestation of His character before men; its consciousness of personal relation to God, which humbles rather than puffs up; its beseeching for an answer, and its closing petition, which comes round again to its first, that men may know God, and fasten their hearts on Him,—may well stand as a pattern of prayer for us.

The short prayer of faith does in a moment what all the long day of crying could not do. The language in which the answer is described emulates the rapidity of the swift tongues of fire which licked up sacrifice, altar, and water. They were the tokens of acceptance, reminding of the consuming of the first sacrifices in the Tabernacle, and, like them, inaugurating a new beginning of the worship of God. The burning of the altar, as well as of the sacrifice, expressed the acceptance of the people whom it, by its twelve stones, symbolised. And the people, on their part, were—for the time, at all events—swept away by the miracle, and by the force of the prophet’s example and authority. Short-lived their faith may have been, as certainly it was superficial; but the fire had for the time melted their hearts, and set them flowing in the ancient channels of devotion. The faith that is founded on miracle may be deepened into something better; but unless it is, it speedily dies away. The faith that is due to the influence of some strong personality may lead on to an independent faith, based on personal experience; but, unless it does, it too will perish.

We may find a modern reproduction of the test of Carmel in the impotence of all other schemes and methods of social and spiritual reformation and the power of the Gospel. In it and its effects God answers by fire. Let the opposers, who are so glib in demonstrating the failure of Christianity, do the same with their enchantments, if they can.

1 Kings 19:1-18 Elijah's Weakness and its Cure

The miracle on Carmel cowed, if it did not convince, Ahab, so that he did not oppose the slaughter of the Baal prophets; but Jezebel was made of sterner stuff, and her passionate idolatry was proof against even a sign from heaven. Obstinacy in error is often a rebuke to tremulous faith in God. She fiercely puts her back to the wall, and defies Elijah and his God. Her threat to the prophet has a certain audacity of frankness almost approaching generosity. She will give her victim fair play. This woman is ‘magnificent in sin.’ The Septuagint prefixes to her oath, ‘As surely as thou art Elijah and I Jezebel,’ which adds force to it. It also reads, by a very slight change in the Hebrew, in verse 3 , ‘he was afraid,’ for ‘he saw,’—which is possibly right, as giving his motive for escape more distinctly.

I. We may note, first, the prophet’s flight ( verses 3-8 ).

Beersheba, on the southern border of the kingdom of Judah, was eloquent of memories of the patriarchs, but though it was nearly a hundred miles from Jezreel, Jezebel’s arm was long enough to reach the fugitive there, and therefore he plunged deeper into the dreary southern desert. He left behind him his servant, his ‘young man,’ as the original has it, whom Rabbinical tradition identified with the miraculously resuscitated son of the widow of Zarephath, and supposed to become afterwards the prophet Jonah. Thus alone but for the company of his own gloomy thoughts, and wearied with toilsome travel in the sun-smitten waste, he took shelter under the shadow of a solitary shrub (the Hebrew emphatically calls it ‘ one juniper,’ or rather ‘broom-plant’), and there the waves of depression went over him.

His complaint is not to be wondered at, though it was wrong. The very overstrain of the scene on Carmel brought reaction. The height of the crest of one wave measures the depth of the trough of the next, and no mortal spirit can keep itself at the sublime elevation reached by Elijah when alone he fronted and converted a nation. The supposed necessity for flight, coming so immediately after apparent victory, showed him how hollow the change in the people was. What had become of all the fervency of their shout, ‘The Lord, He is the God!’ if they could leave Jezebel the power to carry out her threat? Solitude and the awful desert increased his gloom. The strong man had become weak, and it was ebb-tide with him. His prayer was petulant, impatient, presumptuous. What right had he to settle what was ‘enough’? If he really wished to die, he could have found death at Jezreel, and had no need to travel a hundred miles to seek a grave. He was weary of his work, and profoundly disappointed by what he hastily concluded was its failure, and in a fit of faithless despondency he forgot reverence, submission, and obedience.

If Elijah can become weak, and his courage die out, and his zeal become torpid apathy and cowardly wish to shuffle off responsibility and shirk work, who shall stand? The lessons of self-distrust, of the nearness to one another of the most opposite emotions in our weak natures, of the depth of gloom into which the boldest and brightest servant of God may fall as soon as he loses hold of God’s hand, never had a more striking instance to point them than that mighty prophet, sitting huddled together in utter despondency below the solitary retem bush, praying his foolish prayer for death.

The meal to which an angel twice waked him was God’s answer to his prayer, telling him both that his life was still needful and that God cared for him. Perhaps one of Elijah’s reasons for taking to the desert was the thought that he might starve there, and so find death. At all events, God for the third time miraculously provides his food. The ravens, the widow of Zarephath, an angel, were his caterers; and, instead of taking away his life, God Himself sends the bread and water to preserve it. The revelation of a watchful, tender Providence often rebukes gloomy unbelief and shames us back to faith. We are not told whether the journey to Horeb was commanded, or, like the flight from Jezreel, was Elijah’s own doing; but, in any case, he must have wandered in the desert, to have taken forty days to reach it.

II. The second stage is the vision at Horeb ( verses 9-14 ).

The history of Israel has never touched Horeb since Moses left it, and it is not without significance that we are once more on that sacred ground. The parallel between Moses and Elijah is very real. These two names stand out above all others in the history of the theocracy, the one as its founder, the other as its restorer; both distinguished by special revelations, both endowed with exceptional force of character and power of the Spirit; the one the lawgiver, the other the head of the prophetic order; both having something peculiar in their departure, and both standing together, in witness of their supremacy in the past, and of their inferiority in the future, by Jesus on the Mount of Transfiguration. The associations of the place are marked by the use of the definite article, which is missed in the Authorised Version,—‘the cave,’ that same cleft in the rock where Moses had stood. Note, too, that the word rendered ‘lodged’ is literally ‘passed the night,’ and that therefore we may suppose that the vision came to Elijah in the darkness.

That question, ‘What doest thou here?’ can scarcely be freed from a tone of rebuke; but, like Christ’s to the travellers to Emmaus, and many another interrogation from God, it is also put in order to allow of the loaded heart’s relieving itself by pouring out all its griefs. God’s questions are the assurance of His listening ear and sympathising heart. This one is like a little key which opens a great sluice. Out gushes a full stream. His forty days’ solitude have done little for him. A true answer would have been, ‘I was afraid of Jezebel.’ He takes credit for zeal, and seems to insinuate that he had been more zealous for God than God had been for Himself. He forgets the national acknowledgment of Jehovah at Carmel, and the hundred prophets protected by good Obadiah. Despondency has the knack of picking its facts. It is colour-blind, and can only see dark tints. He accuses his countrymen, as if he would stir up God to take vengeance.

How different this weak and sinful wail over his solitude from the heroic mention of it on Carmel, when it only nerved his courage I ( verse 22 ). The divine manifestation which followed is evidently meant to recall that granted to Moses on the same spot. ‘The Lord passed by’ is all but verbally quoted from Exodus xxxiv. 6 , and the truth that had been proclaimed in words to Moses was enforced by symbol to Elijah. If the vision was in the night, as verse 9 suggests, it becomes still more impressive. The fierce wind that roared among the savage peaks, the shock that made the mountains reel, and the flashing flames that lighted up the wild landscape, were all phenomena of one kind, and at once expressed God’s lordship over all destructive agencies of nature, and symbolised the more vehement and disturbing forms of energy, used by Him for the furtherance of His purposes in the field of history or of revelation. Elijah’s ministry was of such a sort, and he had now to learn the limitations of his work, and the superiority of another type, represented by the ‘sound of gentle stillness.’

It is the same lesson which Moses learned there, when he heard that the Lord is ‘a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth.’ It was exemplified in the gentle Elisha, the successor of Elijah. It reached far beyond the time then present, and was indeed a Messianic prophecy, declaring the inmost character of Him in whom ‘the Lord is,’ in an altogether special sense. Elijah as a prophet brought no new knowledge, and uttered no far-reaching predictions; but he received one of the deepest and clearest prophecies of the gentleness of God’s highest Messenger, and on Horeb saw afar off what he saw fulfilled on the Mountain of Transfiguration. Nor is his vision exhausted by its Messianic reference. It contains an eternal truth for all God’s servants. Storm, earthquake, and fire may be God’s precursors, and needed sometimes to prepare His way; but gentleness is ‘the habitation of His throne,’ and they serve Him best, and are nearest Him whom they serve, who are meek in heart and gentle among enemies, ‘as a nurse cherisheth her children.’ Love is the victor, and the sharpest weapons of the Christian are love and lowliness.

The lesson was not at first grasped by Elijah, as his repetition of his complaint, word for word, with almost dogged obstinacy, shows. The best of us are slow to learn God’s lessons, and a habit of faithless gloom is not soon overcome. It is much easier to get down into the pit than to struggle out of it.

III. The commission for further service, which closes the scene, is a further rebuke to the prophet.

He is bidden to retrace his way and to take refuge in the desert lying to the south and east of Damascus, where he would be safe from Jezebel, and still not far from the scene of his activity. The instructions given to anoint a king of Syria and one of Israel were not fulfilled by Elijah, but by his successor; and we have to suppose that further commands were given to him on that subject. The third injunction, to anoint his successor, was obeyed at once on his journey, though Ahelmeholah, on Gilboa, was dangerously near Jezreel. The designation of these future instruments of God’s purpose was at once a sign to Elijah that his own task was drawing to a close (having reached its climax on Carmel), and that God had great designs beyond him and his service. The true conception of our work is that we sire only links in a chain, and that we can be done without. ‘God removes the workers and carries on the work.’ To anoint our successor is often a bitter pill; but self-importance needs to be taken down, and it is blessed to lose ourselves in gazing into the future of God’s work, when we are gone from the field.

Further, the commissions met Elijah’s despondency in another way; for they assured him of the divine judgments on the house of Ahab, and of the use of the Syrian king as a rod to chastise Israel. He had thought God too slow in avenging His dishonoured name, and had been taught the might of gentleness; but now he also learns the certainty of punishment, while the enigmatical promise that Elisha should ‘slay’ those who escaped the swords of Hazael and Jehu dimly points to the merciful energy of that prophet’s word, his only sword, which shall slay but to revive, and wound to heal. ‘I have hewed them by the . . . words of my mouth.’

Finally, the revelation of the seven thousand—a round number, which expresses the sacredness as well as the numerousness of the elect, hidden ones—rebukes the hasty assumption of his being left alone, ‘faithful among the faithless.’ God has more servants than we know of. Let us beware of feeding either our self-righteousness or our narrowness or our faint-heartedness with the fancy that we have a monopoly of faithfulness, or are left alone to witness for God.

1 Kings 20:11 Putting on the Armour

For the Young .

Ahab, King of Israel, was but a poor creature, and, like most weak characters, he turned out a wicked one, because he found that there were more temptations to do wrong than inducements to do right. Like other weak people, too, he was torn asunder by the influence of stronger wills. On the one side he had a termagant of a wife, stirring him up to idolatry and all evil, and on the other side Elijah thundering and lightning at him; so the poor man was often reduced to perplexity. Once in his lifetime he did behave like a king, with some flash of dignity. My text comes from that incident. His next neighbour, and, consequently, his continual enemy, was the king of Damascus. He had made a raid across the border and was dictating terms so severe as to invite even Ahab to courageous opposition. His back was at the wall, and he mustered up courage to say ‘No!’ That provoked a bit of blustering bravado from the enemy, who sent back a message, ‘The gods do also unto me and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me.’ And then Ahab replied in the words of our text. They have a dash of contempt and sarcasm, all the more galling because of their unanswerable common-sense. ‘The time to crow and clap your wings is after you have fought. Samaria is not a heap of dust just yet. Threatened men live long.’ The battle began, and the bully was beaten; and for once Ahab tasted the sweets of success.

Now, I have nothing more to do with Ahab and the immediate application of his message, but I wish to apply it to my young friends, whom I have taken it upon me to ask now to listen to two or three homely words to them in this sermon.

You are beginning the fight; some of us old people are getting very near the end of it. And I would fain, if I could, see successors coming to take the places which we shall soon have to vacate. So my message to you, dear friends, young men and young women, is this, ‘Let not him that putteth on the harness boast himself as he that putteth it off.’

I. Now, look for a moment at the general view of life that is implied in this saying thus understood.

There is nothing that the bulk of people are more unwilling to do than steadily to think about what life as a whole, and in its deepest aspects, is. And that disinclination is strong, as I suppose, in the average young man or young woman. That comes, plainly enough, from the very blessings of your stage of life. Unworn health, a blessed inexperience of failures and limitations, the sense of undeveloped power within you, the natural buoyancy of early days, all tend to make you rather live by impulse than by reflection. And I should be the last man in the world to try to damp the noble, buoyant, beautiful enthusiasms with which Nature has provided that we should all begin our course. The world will do that soon enough; and there is no sadder sight than that of a bitter old man, who has outlived, and smiles sardonically at, his youthful dreams. But I do wish to press upon you all this question, Have you ever tried to think to yourself, ‘Now what, after all, is this life that is budding within me and dawning before me—what is it, in its deepest reality, and what am I to do with it?’

There are some of us to whom, so far as we have thought at all, life presents itself mainly as a shop, a place where we are to ‘buy and sell, and get gain,’ and use our evenings, after the day’s work is over, for such recreation as suits us. And there are young men among my hearers who, with the flush of their physical manhood upon them, and perhaps away from the restraints of home, and living in gloomy town lodgings, with no one to look after them, are beginning to think that life after all is a kind of pigs’ trough, with plenty of foul wash in it for whoso chooses to suck it up—a garden of not altogether pure delights, a place where a man may gratify the ‘lusts of the flesh.’

But, dear brethren, whilst there are many other noble metaphors under which we can set forth the essential character of this mysterious, tremendous life of ours, I do not know that there is one that ought to appeal more to the slumbering heroism which lies in every human soul, and to the enthusiasms which, unless you in your youth cherish, you will in your manhood be beggared indeed, than that which this picture of my text suggests. After all, life is meant to be one long conflict. We are like the fellahin that one sometimes sees in Eastern lands, who cannot go out to plough in their fields, or reap their harvests, without a gun slung on their backs; for the condition under which we work in this world is that everything worth doing has to be done at the cost of opposition and antagonism, and that no noble service or building is possible without brave, continuous conflict. Even upon the lower levels of life that is so. No man learns a science or a trade without having to fight for it. But high above these lower levels, there is the one on which we all are called to walk, the high level of duty, and no man does what his conscience tells him, or refrains from that which his conscience sternly forbids, without having to fight for it. We are in the lists and compelled to draw the sword. And if we do not realise this, that all nobility all greatness, all wisdom, all success, even of the lowest and most vulpine kind, are won by conflict, we shall never do anything in the world worth doing. You are a soldier, whether you will or no, and life is a fight, whether you recognise the fact or not.

So, standing at the beginning, do not fancy that there is opening before you a scene of enjoyment, or that you are stepping into a world in which you can take your ease, and come out successfully at the other end. It is not so; and you will find that out before long. Better that you should settle it in your minds at first. When you were born you were enrolled on the roll-call of the regiment; and now you have to do a man’s part in the battle.

II. Note the boastful temper which is sure to be beaten.

No doubt there is something inspiring in the spectacle of the young warrior standing there, chafing at the lists, eagerly pulling on his gauntlets, fitting on his helmet, and longing to be in the thick of the fight. No doubt, as I have already said, there is something in your early days which makes such buoyant hopes and anticipations of success natural, and which gives you, as a great gift, that expectation of victory. I do not wish to shatter any of your enthusiasms or ideals, but I do wish to suggest a consideration or two that may calm and sober them.

So I ask, have you ever estimated, are you now estimating rightly, what it is that you have to fight for? To make yourselves pure, wise, strong, self-governing, Christlike men, such as God would have you to be. That is not a small thing for a man to set himself to do. You may go into the struggle for lower purposes, for bread and cheese, or wealth or fame, or love, or the like, with a comparatively light heart; but if there once has dawned upon a young soul the whole majestic sweep of possibilities in its opening life, then the battle assumes an aspect of solemnity and greatness that silences all boasting. Have you considered what it is that you have to fight for?

Have you considered the forces that are arrayed against you? ‘What act is all its thought had been?’ Hand and brain are never paired. There is always a gap between the conception and its realisation. The painter stands before his canvas, and, while others may see beauty in it, he only sees what a small fragment of the radiant vision that floated before his eye his hand has been able to preserve. The author looks on his book and thinks what a poor, wretched transcript of the thoughts that inspired his pen it is. There is ever this same disproportion between the conception and accomplishment. Therefore, all we old people feel, more or less, that our lives have been failures. We set out as you do, thinking that we were going to build a tower whose top should reach to heaven, and we are contented if, at the last, we have scrambled together some little wooden shanty in which we can live. We thought as you do; you will come to think as we do. So you had better begin now, and not go into the fight boasting, or you will come out of it conscious of being beaten.

Have you realised how different it is to dream things and to do them? In our dreams we are, as it were, working in vacuo. When we come to acts, the atmosphere offers resistance. It is easy to imagine ourselves victorious in circumstances where things are all going rightly and are bending according to our own desires, but when we come to the grim world, where there are things that resist and people are not plastic, it is a very different matter. You do not yet understand, as you will some day, the fatal limitations of power that hem us all round and the obstinate way that circumstances have of not falling in with our wishes. And you have not yet learned how completely and constantly failure accompanies success, like its shadow. The old Egyptians had no need to put a skeleton at their tables, nor the Romans to set a mocker behind the hero as he rode in triumph up to the Capitol. The world provides the skeleton at the banquet, and circumstances supply the mocker to add a dash of failure to all our triumphs.

Have you ever realised how certainly, into the brightest and most buoyant and successful lives, there will come crushing sorrows, blows as from an unseen hand in the dark, that fell a man? O friend! when one thinks of the miseries and the misfortunes, the sorrows and the losses, the broken and bleeding hearts that began life buoyant, elastic, hopeful, perhaps boasting, like you, there ought to be a sobering tint cast over our brightest visions.

I suppose that our colleges are full of students who are going, to far outstrip their professors, that every life-school has a dozen lads who have just begun to handle brush and easel, and are going to put Raffaelle in the shade. I suppose that every lawyer’s office has a budding Lord Chancellor or two in it. And I suppose that that sharp criticism of us fumblers in the field, and half-expressed thought, ‘How much better I could do it!’ belong to youth by virtue of its youth. It is a crude form of undeveloped power, but it wants a great deal of sobering down, and I am trying now to let out a little of the blood, and to bring you to a clear conception of the very limited success which is likely to attend you. All we old people, whose deficiencies and limitations you see so clearly, had the same dreams, impossible as it may appear to you, fifty years ago. We were going to be the men, and wisdom was going to die with us, and you see what we have made of it. You will not do much better.

Have you ever taken stock honestly of your own resources? ‘What king, going to make war against another king, sitteth not down first, and counteth the cost, whether with his ten thousand he can meet him that cometh against him with twenty thousand?’ Boast if you like, but calculate first, and boast after that, if you can.

Your worst enemy is yourself. When you are counting your resources and saying, ‘I have this, that, and the other thing,’ do not forget to say, ‘I have a part of me, that takes all the rest of me all its time to keep it down and prevent it from becoming master.’ You have traitors in the fortress who are in communication with the enemy outside, and may go over to him openly in the very crisis of the fight. You have to take that fact into account, and it ought to suppress boasting whilst you are putting on the harness.

You are not old enough to remember, as some of us do, the delirious enthusiasm with which, in the last Franco-German war, the Emperor and the troops left Paris, and how, as the train steamed out of the station, shouts were raised, ‘A. Berlin!’ Ay! and they never got farther than Sedan, and there an Emperor and an army were captured. Go into the fight bragging, and you will come out of it beaten.

III. Note the confidence which is not boasting.

I can fancy some of you saying, ‘These gloomy views of yours will lead to nothing but absolute despair. You have been telling us that success is impossible; that we are bound to fight, and are sure to be beaten. What are we to do? Throw up the sponge, and say, “Very well! then I may as well have my fling, and give up all attempts to be any better than my passions and my senses would lead me to be.”’ And if there is nothing more to be said about the fight than has been already said, that is the conclusion. ‘Let us eat and drink,’ not only ‘for to-morrow we die,’ but ‘for to-day we are sure to be beaten.’ But I have only been speaking about this self-distrust as preliminary to what is the main thing that I desire to urge upon you now, and it is this: You do not need to be beaten. There is no room for boasting, but there is room for absolute confidence. You, young men and women, standing at the entrance of the amphitheatre where the gladiators fight, may dash into the arena with the most perfect confidence that you will come out with your shield preserved and your sword unbroken.

There is one way of doing it. ‘Be of good cheer! I have overcome the world.’ That was not the boast of a man putting on the harness, but the calm utterance of the conquering Christ when He was putting it off. He has conquered that you may conquer. Remember how the Apostle, who has preserved for us that note of triumph at the end of Christ’s life, has, like some musician with a favourite phrase, modulated and varied it in his letter written long after, when he says, ‘This is the victory that overcometh the world, even our faith.’ My dear young friends, distrust yourselves utterly, and trust Jesus Christ absolutely, and give yourselves to Him, to be His servants and soldiers till your lives’ end. Then you will not be beaten, for it is written of those who move in the light, wearing the victor’s palm: ‘These are they who overcame by the blood of the Lamb, and by the word of His testimony.’ That blood secures our victory in a threefold fashion. By that great death of Jesus Christ all our past sins may be forgiven, and they no longer have power to tyrannise over us. In His sacrifice for us there are motives given to us for noble, grateful, Godlike living, stronger than all the temptations that can arise from our own hearts, or from the evils around us. And if we put our humble trust in Him, then that faith opens the door for the entrance into our hearts, in simple reality, of a share in His conquering life which will make us victorious over the world, the flesh, and the devil.

‘This is the victory that overcometh the world,’ and the youngest, feeblest Christian who lays his or her hand in Christ’s strong hand, may look out upon all the embattled antagonisms that front them, and say, ‘He will cover my head in the day of battle, and teach my hands to war and my fingers to fight.’

Dear young friends, people sometimes preach to you that you should be Christians, because life is uncertain and death is drawing near, and after death the judgment. I preach that too; but the gospel that I seek to press upon you now is not merely a thing to die by, but it is the thing to live by; and it is the only power by which we shall be sure of overcoming the armies of the aliens. This confidence in Christ will take away from you no shred of your natural, youthful, buoyant elasticity, but it will save you from much transgression and from bitter regrets.

One last word. There is possible a triumph which is not boasting, for him who puts off the harness. The war-worn soldier has little heart for boasting, but he may be able to say, ‘I have not been beaten.’ The best of us, when we come to the end, will have to recognise in retrospect failures, deficiencies, palterings with evil, yieldings to temptation, sins of many sorts, that will put all boasting out of our thoughts. But, whilst that is so, there is sometimes granted to the man, who has been faithful in his adherence to Jesus Christ, a gleam of sunshine at eventime, which foretells Heaven’s welcome and ‘Well done!’, before it is uttered. He was no self-righteous braggart, but a very rigid judge of himself, who, close by the headsman’s block that ended his life, said: ‘I have fought a good fight; I have finished my course; I have kept the faith.’ ‘Put on the whole armour of God,’ and when the time comes to put it off, you will have a peaceful assurance as far removed from despair as it is from boasting. Distrust yourselves; do not underestimate your enemies; understand that life is warfare; trust utterly to Jesus Christ, and He will see to it that you are not conquered, will give you the calm confidence of which we have been speaking here, and a share hereafter in the throne which He promises to him that overcometh. If you will trust yourselves to Him, and take service in His army, you cannot be too certain of victory. If you fling yourself into the battle in your own strength, with however high a hope, and fight without the Captain for your ally, you cannot escape defeat.

1 Kings 21:1-16 Royal Murderers

There are three types of character in this story, all bad, but in different ways. Ahab is wicked and weak; Jezebel, wicked and strong; the elders of Jezreel, wicked and subservient. Amongst them they commit a great crime, which was the last drop in the full cup of the king’s sins, and brought down God’s judgment on him and his house.

I. We have to look at the weakly wicked Ahab.

His wish for Naboth’s vineyard was a mere selfish whim. He was willing to give more for it than it was worth. It suited his convenience for a kitchen-garden. In the true spirit of an Eastern despot, he expected everything to yield to his caprice, and did not think that a subject had any rights. What business has a poor man with sentiment? Naboth is to go, and a handful of silver will set all right. Samuel’s warning of what a king would be and do was fulfilled. This highhanded interference with private rights was what Israel’s revolt had led to. The sturdy Naboth was influenced not only by love for the bit of land which his fathers had cultivated for more years than Ahab had reigned days, but by obedience to the law of God; and he was not afraid to show himself a Jehovah worshipper, by his solemn appeal to ‘the Lord,’ as well as by the fact of his refusal. The brusque, flat refusal shows that some independence was left in the nation.

The weak rage and childish sulking of Ahab are very characteristic of a feeble and selfish nature, accustomed to be humoured and not thwarted. These fits of temper seem to have been common with him; for he was in one at the end of the preceding chapter, as he is now. The ‘bed’ on which he flung himself is probably the couch for reclining on at table, and, if so, the picture of his passion is still more vivid. Instead of partaking of the meal, he turns his face to the wall, and refuses food. ‘No meat will down with him for want of a salad, because wanting Naboth’s vineyard for a garden of herbs.’ As he lies there, like a spoiled child, all because he could not get his own way, he may serve for an example of the misery of unbridled selfishness and unregulated desires. An acre or two of land was a small matter to get into such a state about, and there are few things that are worth a wise or a strong man’s being so troubled. Hezekiah might ‘turn his face to the wall’ in the extremity of sickness and earnestness of prayer; but Ahab in doing it is only a poor, feeble creature who has weakly set his heart on what is not his, and weakly whimpers because he cannot have it.

To be thus at the mercy of our own ravenous desires, and so utterly miserable when they are thwarted, is unworthy of manhood, and is sure to bring many a bitter moment; for there are more disappointments than gratifications in store for such a one. We may learn from Ahab, too, the certainty that weakness will darken into wickedness. Such a mood as his always brings some Jezebel or other to suggest evil ways of succeeding. In this wicked world there are more temptations to sin than helps to virtue, and the weak man will soon fall into some of the abundant traps laid for him. Unless we have learned to say ‘No’ with much emphasis, because we are ‘strong in the Lord,’ we shall fall. ‘This did not I because of the fear of the Lord.’ To be weak is to be miserable, and any sin may come from it.

II. Jezebel is a type of a different sort of wickedness.

She is wicked and strong. Notice how she takes the upper hand at once, in her abrupt question, not without a spice of scorn; and note how Ahab answers, bemoaning himself, putting in the forefront his fair proposal, and making Naboth’s refusal ruder than it really had been, by suppressing its reason. Then out flashes the imperious will of this masterful princess, who had come from a land where royalty was all-powerful, and who had no restraints of conscience. She darts a half-contemptuous question at Ahab, to stir him to action; for nothing moves a weak man so much as the fear of being thought weak. ‘Dost thou govern?’ implies, ‘If thou dost, thou mayest trample on a subject.’ It should mean, ‘If thou dost, thou must jealously guard the subject’s rights.’ What a proud consciousness of her power speaks in that ‘I will give thee the vineyard’! It is like Lady Macbeth’s ‘Give me the dagger!’ No more is said. She can keep her own counsel, and Ahab suspects that some violence is to be used, which he had better not know. So, again, his weakness leads him astray. He does not wish to hear what he is willing should be done, if only he has not to do it. So feeble men hoodwink conscience by conniving at evils which they dare not perpetrate, and then enjoying their fruits, and saying, ‘Thou canst not say I did it.’

Jezebel had Ahab’s signet, the badge of authority, which she probably got from him for her unspoken purpose. Her letter to the elders of Jezreel speaks out, with cynical disregard of decency, the whole ugly conspiracy. It is direct, horribly plain, and imperative. There is a perfect nest of sins hissing and coiled together in it. Hypocrisy calling religion in to attest a lie, subornation of evidence, contempt for the poor tools who are to perjure themselves, consciousness that such work will only be done by worthless men, cool lying, ferocity, and murder,—these are a pretty company to crowd into half a dozen lines. Most detestable of all is the plain speaking which shows her hardened audacity and conscious defiance of all right. To name sin by its true name, and then to do it without a quiver, is a depth of evil reached by few men, and perhaps fewer women.

The plot gives a colour of legality, which is probably often unobserved by readers. Naboth was to be accused of treason: ‘renouncing God and the king’; and that was, according to the law of Moses, a charge which, if proved, merited capital punishment. But it is Satan accusing sin for Jezebel, the Baal worshipper, who had done her best to root out the name of Jehovah, to accuse Naboth of departing from God. Much highhanded oppression must have gone before such outspoken contempt of justice; and, if Ahab represents the fatal connection of weakness and wickedness, Jezebel is an instance of the fatal audacity with which a strong character may come, by long indulgence in self-willed gratification of its own desires, to trample down all obstacles and go crashing through all laws, human and divine. The climax of sin is to see a deed to be sinful, and to do it all the same. Such a pre-eminence in evil is not reached at a bound, but it can be reached; and every indulgence in passion, and every gratifying of desire against which conscience protests, is a step toward it. Therefore, if we shrink from such a goal, let us turn away from the paths that lead to it. ‘No mortal man is supremely foul all at once.’ Therefore resist the beginnings of evil. Elijah was strong by natural temperament, and so was Jezebel. But the strength of the prophet was hallowed by obedience, and, like some great river, poured blessings where it flowed. Jezebel’s strength was lawless, and foamed itself away in fury, like some devastating torrent that spreads ruin whithersoever it bursts out. ‘Be strong’ is good advice, but it needs the supplement, ‘Let all your deeds be done in charity,’ and the foundation,’ Be strong in the Lord, and in the power of His might.’

III. The last set of actors in this pitiful tragedy are the subserviently wicked elders.

The narrative sets their slavish compliance in a strong light. It puts emphasis on the tie between them and Naboth, in that they ‘dwelt in his city,’ and so should have had neighbourly feeling. It lays stress on their cowardly motive and their complete execution of orders, both by reiterating that they acted ‘as Jezebel had sent’ and ‘as it was written,’ and by taking the letter clause by clause, in the narrative of the shameful parody of justice which they acted. It suggests both their eagerness to do her pleasure, and her impatient waiting, in her palace, by the message sent in hot haste as soon as the brave peasant proprietor was dead. ‘It is ill sitting at Rome and striving with the Pope,’ as the proverb has it. No doubt these cowards were afraid for their own necks, and were too near the royal tigress to venture disobedience. But their swift, unremonstrating, and complete obedience indicates the depth of degradation and corruption to which they and the nation had sunk, and the terror exercised by their upstart king and his Sidonian wife.

Cowardice is always contemptible, and wickedness is always odious; but when the two come together, and a man has no other reason for his sin than ‘I was afraid,’ each makes the other blacker. Israel had cast off the fear of the Lord, which would have preserved it from the ignoble terror of men, and the consequence was that it trembled before an angry, unscrupulous woman. It had revolted from Rehoboam and his foolish bluster about whips and scorpions, and the consequence was a worse slavery. If we fear God, we need have no other fear. The sun puts out a fire. If we rebel against Him, we do not become free, but fall under a heavy yoke. It is never prudent to do wrong. The worst consequences of resistance to powerful evil are easier to bear than those of compliance, though it may seem the safer. Better be lying dead beneath a heap of stones, like the sturdy Naboth, who could say ‘No’ to a king, than be one of his stoners, who killed their innocent neighbour to pleasure Jezebel!

Her indecent triumph at the success of the plot, and her utter callousness, are expressed in her words to Ahab, in which the main point is the taking possession of the vineyard. The death of its owner is told with exultation, as being nothing but the sweeping aside of an obstacle. Ahab asks no questions as to how this opportune clearing away of hindrance came about. He knew, no doubt, well enough that there had been foul play; but that does not matter to him, and such a trifle as murder does not slacken his glad haste to get his new toy. There was other red on the vines than their clustering grapes, as he soon found out, when Elijah’s grim figure, like an embodied conscience, met him there. Whoever reaches out to grasp a fancied good by breaking God’s law, may get his good, but he will get more than he expected along with it,—even an accusing voice that prophesies evil. Elijah strides among the leafy vines in the field bought by crime. Ahab meant to make it a garden of pot-herbs. ‘Surely the bitter wormwood of divine revenge grew abundantly therein.’

1 Kings 21:20 Ahab and Elijah

The keynote of Elijah’s character is force-the force of righteousness. The New Testament, you remember, speaks of the ‘power of Elias.’ The outward appearance of the man corresponds to his function and his character. Gaunt and sinewy, dwelling in the desert, feeding on locusts and wild honey, with a girdle of camel’s skin about his loins, he bursts into the history, amongst all that corrupt state of society, with the force of a hammer that God’s hand wields. The whole of his career is marked by this one thing,—the strength of a righteous man. And then, on the other hand, this Ahab;—the keynote of his character is the weakness of wickedness, and the wickedness of weakness. Think of him. Weakly longing—as idle and weak minds in lofty places always do—after something that belongs to somebody else; with all his gardens, coveting the one little herb-plot of the poor Naboth; weak and worse than womanly, turning his face to the wall and weeping when he cannot get it; weakly desiring to have it, and yet not knowing how to set about accomplishing his wish; and then—as is always the case, for there are always tempters everywhere for weak people—that beautiful fiend by his side, like the other queen in our great drama, ready to screw the feeble man that she is wedded to, to the sticking-place, and to dare anything to grasp that on which the heart was set. And so the deed is done: Naboth safe stoned out of the way; and Ahab goes down to take possession! The lesson of that is, my friend,—Weak dallying with forbidden desires is sure to end in wicked clutching at them. Young men, take care! You stand upon the beetling edge of a great precipice, when you look over, from your fancied security, at a wrong thing; and to strain too far, and to look too fixedly, leads to a perilous danger of toppling over and being lost! If you know that a thing cannot be won without transgression, do not tamper with hankerings for it. Keep away from the edge, and ‘ shut your eyes from beholding vanity.’

But my business now is rather with the consequences of this apparently successful sin, than with what went before it. The king gets the crime done, shuffles it off himself on to the shoulders of his ready tools in the little village, goes down to get his toy, and gets it—but he gets Elijah along with it, which was more than he reckoned on. When, all full of impatience and hot haste to solace himself with his new possession, he rushes down to seize the vineyard, he finds there, standing at the gate, waiting for him—black-browed, motionless, grim, an incarnate conscience—the prophet whom he had not seen for years, the prophet that he had last seen on Carmel, bearding alone the servants of Baal, and executing on them the solemn judgment of death; and there leaps at once to his lip, ‘Hast thou found me, O mine enemy?’

I. I find here, in the first place, this broad principle: Pleasure won by sin is peace lost.

It does not need that there should be a rebuking prophet standing by to work out that law. God commits the execution of it to the natural operations of our own consciences and our own spirits. Here is the fact in men’s natures on which it partly depends: when sin is yet tempting us, it is loved; when sin in done, it is loathed. Action and reaction, as the mechanicians tell us, are equal and contrary. The more violent the blow with which we strike upon the forbidden pleasure, the further back the rebound after the stroke. When sin tempts—when there hangs glittering before a man the golden fruit which he knows that he ought not to touch—then, amidst the noise of passion or the sophistry of desire, conscience is silenced for a little while. No man sins without knowing that it is wrong, without knowing that in the long run it is a mistake; but at the instant, in the delirium of yielding, as in moments of high physical excitement, he is blind and deaf, deaf to the voice of reason, blind to the sight of consequences. Conscience and consequence are alike lost sight of. Like a mad bull, the man that is tempted lowers his head and shuts his eyes, and rushes right on. The moment that the sin is done, that moment the passion or desire which tempted to it is satiated, and ceases to exist for the time. It is gone as a motive. Like some savage beast, being fed full, it lies down to sleep. There is a vacuum left in the heart, the noise is stilled, and then— and then—conscience begins to speak. Or, to take another image, the passion, the desires, the impulses that lead us to do wrong things— they are like a crew that mutiny, and take for a moment the wheel from the steersman and the command from the captain, but then, having driven the ship on the rocks, the mutineers get intoxicated, and lie down and sleep. Passion fulfils itself, and expires. The desire is satisfied, and it turns into a loathing. The tempter draws us to him, and then unveils the horrid face that lies beneath the mask. When the deed is done and cannot be undone, then comes satiety; then comes the reaction of the fierce excitement, the hot blood begins to flow more slowly; then rises up in the heart conscience; then rises up in majesty in the soul reason; then flashes and flares before the eye the vivid picture of the consequences. His ‘enemy’ has found the sinner. He has got the vineyard—ay, but Elijah is there, and his dark and stern presence sucks all the brightness and the sunniness out of the landscape; and Naboth’s blood stains the leaves of Naboth’s garden! There is no sin which is not the purchase of pleasure at the price of peace.

Now, you will say that all that is true in regard to the grosser forms of transgression, but that it is not true in regard to the less vulgar and sensual kinds of crime. Of course it is most markedly observable with regard to the coarsest kind of sins; but it is as true, though perhaps not in the same degree—not in the same prominent, manifest way at any rate—in regard to every sin that a man does. There is never an evil thing which—knowing it to be evil—we commit, which does not rise up to testify against us. As surely as (in the words of our great philosopher poet) ‘lust dwells hard by hate,’ and as surely as to-night’s debauch is followed by to-morrow’s headache, so surely—each after its kind, and each in its own region—every sin lodges in the human heart the seed of a quick-springing punishment, yea, is its own punishment. When we come to grasp the sweet thing that we have been tempted to seize, there is a serpent that starts up amongst all the flowers. When the evil act is done—opposite of the prophet’s roll—it is sweet in the lips, but oh! it is bitter afterwards. ‘At the last it biteth like a serpent, and stingeth like an adder!’

Then, you may say again, ‘All that is very much exaggerated. That is not the sort of feeling which men that go on persistently doing wrong things, cherish. They live quietly and contentedly enough. “There are no bands in their death, and their strength is firm.”’ All that would be true if men’s consciences kept sensitive in the midst of men’s sins, but they do not; and so it cannot be that every transgression has thus its quick result in loss of peace. I grant you at once that it is quite possible for men to sin away the delicacy and susceptibility of their consciences. I dare say there are people here now who, after they have done a wrong thing, go on very quietly, with no knowledge of those agonies that I have been speaking about, with scarcely ever a prick of conscience for their sin. But what then? I did not say that all sin purchased pleasure by inflictions of agony; but I do say, that all sin purchases pleasure by loss of peace. The silence of a seared conscience is not peace. For peace you want something more than that a conscience shall be dumb. For peace you want something more than that you shall be able to live without the daily sense and sting of sin. You want not only the negative absence of pain, but the positive presence of a tranquillising guest in your heart—that conscience of yours testifying with you, blessing you in its witness, and shedding abroad rest and comfort. It is easy to kill a conscience—after a fashion at least. It is easy to stifle it. It is easy to come to that depth of wrongdoing that one gets used to it, and does it without caring. But oh! that cold vacuum, that dead absence in such a spirit of all healthy self-communing, that painful suspicion, ‘If I look into myself, and be quiet for a little while, and take stock of my own character, and see what I am, the balance will be on the wrong side,’—that is not peace. As the old historian says about the Roman armies that marched through a country, burning and destroying every living thing, ‘They make a solitude, and they call it peace.’ And so men do with their consciences. They stifle them, sear them, forcibly silence them, somehow or other; and then, when there is a dead stillness in the heart, broken by no voice of either approbation or blame, but doleful like the unnatural quiet of a deserted city, then they call that peace, and the man’s uncontrolled passions and unbridled desires dwell solitary in the fortress of his own spirit! You may almost attain to that. Do you think it is a goal to be set before you as an ideal of human nature? The loss of peace is certain—the presence of agony is most likely—from every act of sin.

And so, it is not only a crime that men commit when they do wrong, but it is a blunder . Sin is not only guilt, but it is a mistake. ‘The game is not worth the candle,’ according to the French proverb. The thing that you buy is not worth the price you pay for it. Sin is like a great forest-tree that we may sometimes see standing up green in its leafy beauty, and spreading a broad shadow over half a field; but when we get round on the other side, there is a great dark hollow in the very heart of it, and corruption is at work there. It is like the poison-tree in travellers’ stories, tempting weary men to rest beneath its thick foliage, and insinuating death into the limbs that relax in the fatal coolness of its shade. It is like the apples of Sodom, fair to look upon, but turning to acrid ashes on the unwary lips. It is like the magician’s rod that we read about in old books. There it lies; and if, tempted by its glitter, or fascinated by the power that it proffers you, you take it in your hand, the thing starts into a serpent with erected crest and sparkling eye, and plunges its quick barb into the hand that holds it, and sends poison through all the veins. Do not touch it, my brother! Every sin buys pleasure at the price of peace. Elijah is always waiting at the gate of the ill-gotten possession.

II. In the second place, Sin is blind to its true friends and its real foes.

‘Hast thou found me, O mine enemy? ’ Elijah was the best friend that Ahab had in his kingdom. And that Jezebel there, the wife of his bosom, whom he loved and thanked for this new toy, she was the worst foe that hell could have sent him. Ay, and so it is always. The faithful rebuker, the merciful inflicter of pain, is the truest friend of the wrongdoer. The worst enemy of the sinful heart is the voice that either tempts it into sin, or lulls it into self-complacency. And this is one of the most certain workings of evil desires in our spirits, that they pervert for us all the relations of things, that they make us blind to all the moral truths of God’s universe. Sin is blind as to itself, blind as to its own consequences, blind as to who are its friends and who are its foes, blind as to earth, blind as to another world, blind as to God. The man who walks in the ‘vain show’ of transgression, whose heart is set upon evil,—he fancies that ashes are bread, and stones gold (as in the old fairy story); and, on the other hand, he thinks that the true sweet is the bitter, and turns away from God’s angels and God’s prophets, with, ‘Hast thou found me, O mine enemy?’ That is the reason, my friend, of not a little of the infidelity that haunts this world—that sin, perverted and blinded, stumbles about in its darkness, and mistakes the face of the friend for the face of the foe. God sends you in mercy a conscience to prick and sting you that you may be kept right; and you think that it is your enemy. God sends in His mercy the discipline of life, pains and sorrows, to draw us away from the wrong, to make us believe that the right in this world and the next is life, and that holiness is happiness for evermore. And then, when, having done wrong, God’s merciful messenger of a sharp sorrow finds us out, we say, ‘Hast thou found me, O mine enemy?’ and begin to wonder about the mysteries of Providence, and how it comes that there is evil in the creation of a good God. Why, physical evil is the best friend of the man that is subject to moral evil. Sorrow is the truest blessing to a sinner. The best thing that can befall any of us is that God shall not let us alone in any wrong course, without making us feel His rod, without hedging up our way with thorns, and sending us by His grace into a better one. There is no mystery in sorrow. There is a mystery in sin; but sorrow following on the back of sin is the true friend, and not the enemy, of the wrong-doing spirit.

And then, again, God sends us a gospel full of dark words about evil. It deals with that fact of sin, as no other system ever did. There is no book like the Bible for these two things,—for the lofty notion that it has about what man may be and ought to be; and for the low notion that it has of what man is. It does not degrade human nature, because it tells us the truth about human nature as it is. Its darkest and bitterest sayings about transgression, they are veiled promises, my brother. It does not make the consequences of sin which it writes down. You and I make them for ourselves, and it tells us of them. Did the lighthouse make the rock that it stands on? Is it to be blamed for the shipwreck? If a man will go full tilt against the thing that he knows will ruin him, what is the right name for him who hedges it up with a prickly fence of thorns, and puts a great light above it, and writes below, ‘If thou comest here thou diest’? Is that the work of an enemy? And yet that is why people talk about the gloomy views of the gospel, about the narrow spirit of Christianity, about the harsh things that are here! The Bible did not make hell. The Bible did not make sin the parent of sorrow. The Bible did not make it certain that ‘every transgression and disobedience’ should reap its ‘just recompense of reward.’ We are the causes of their coming upon ourselves; and the Bible but proclaims the end to which the paths of sin must lead, and beseechingly calls to us all, ‘Turn ye, turn ye! why will ye die?’ And yet when it comes to you, how many of you turn away from it, and say, ‘It is mine enemy’! How many shrink from its merciful knife, that cuts into all the wounds of the festering spirit! How many of you feel as if ‘the truth that is in Jesus’ was a hard and bitter truth; when all the while its very heart’s blood is love, and the very secret of its message is the tenderest compassion, the most yearning sympathy, for every soul amongst us!

Ay, and more than that:—sin makes us fancy that God Himself is our enemy; and sin makes that thought of God that ought to be most blessed and most sweet to us, the terror of our souls. You have the power, my friend, by your own wrongdoing, of perverting the whole universe, and, worst of all, of distorting the image of the merciful Father, of the loving God. God loves. God is the Father. God watches over us. God will not let us alone when we transgress, God in His love has appointed that sin shall breed sorrow. But we —we do wrong; and then, for God’s Providence, and God’s Gospel, and God’s Son, and God Himself, there rises up in our hearts a hostile feeling, and we think that He is turned to be our enemy, and fights against us! But oh! He only fights against us that we may submit to, and love, Him. Will you, then, have it that God’s highest mercy should be your greatest sorrow, that your truest friend should be your worst foe? You can make the choice. To you God and His truth are like that ark of His covenant which to Dagon and the Philistines was a curse, but to the house of Obededom was a blessing. He and His gospel are to you like that pillar that was darkness and trouble to the hosts of the Egyptians, but light by night to His children. To you, my brother, the gospel may be either ‘the savour of life unto life, or the savour of death unto death!’ If He comes to you with rebuke, and meets you when you are at the very door of your sin, and busy with your transgression,—usher Him in, and thank Him, and bless Him for words of threatening, for merciful severity, for conviction of sin;—because conviction of sin is the work of the Comforter; and all the threatenings and all the pains that follow and track, like swift hounds, the committer of evil, are sent by Him who loves too wisely not to punish transgression, and loves too well to punish without warning, and desires only when He punishes that we should turn from our evil way, and escape the condemnation. An enemy, or a friend,—which is God in His truth to you?

III. Lastly, the sin which mistakes the friendly appeal for an enemy, lays up for itself a terrible retribution.

Elijah comes to Jezreel and prophesies the fall of Ahab. The next peal, the next flash, fulfil the prediction. There, where he did the wrong, he suffered. In Jezreel, Ahab died. In Jezreel, Jezebel died. That plain was the battlefield for the subsequent discomfiture of Israel. Over and over again there encamped upon it the hosts of the spoilers. Over and over again its soil ran red with the blood of the children of Israel; and at last, in the destruction of the kingdom, Naboth was avenged and God’s word fulfilled. The threatened evil was foretold that it might lead the king to repentance, and that thus it might never need to be more than a threat. But, though Ahab was partially penitent, and partially listened to the prophet’s voice, yet for all that, he went on in his evil way. Therefore the merciful threatening becomes a stern prophecy, and is fulfilled to the very letter.

So, when God’s message comes to us, friends, if we listen not to it, and turn not to its gentle rebuke, Oh! then we gather up for ourselves an awful futurity of judgment, when threatening will darken into punishment, and the voice that rebuked will swell into the voice of final condemnation. When a man fancies that God’s prophet is his enemy, and dreams that his finding him out is a calamity and a loss, that man may be certain that something worse will find him out some day. His sins will find him out, and that is worse than the prophet’s coming. My friend, picture to yourself this—a human spirit shut up, with the companionship of its forgotten and dead transgressions. There is a resurrection of acts as well as of bodies. Think what it will be for a man to sit surrounded by that ghastly company, the ghosts of his own sins!—and as each forgotten fault and buried badness comes, silent and sheeted, into that awful society, and sits itself down there, think of him greeting each with the question, ‘Thou too? What! are ye all here? Hast thou found me, O mine enemy?’ and from each bloodless spectral lip there tolls out the answer, the knell of his life, ‘I have found thee, because thou hast sold thyself to work evil in the sight of the Lord.’ Ah, my friend! if that were all we had to say, it might well stiffen us into stony despair. Thank God—thank God! such an issue is not inevitable. Christ speaks to you. Christ is your Friend . He loves you, and He speaks to you now—speaks to you of your danger, but in order that you may never rush into it and be engulfed by it; speaks to you of your sin, but in order that you may say to Him, ‘Take Thou it away, O merciful Lord’; speaks to you of justice, but in order that you may never sink beneath the weight of His stroke; speaks to you of love, in order that you may know, and fully know, the depth of His graciousness. When He says to you, ‘I love thee; love thou Me: I have died for thee; trust Me, live by Me, and live for Me, ‘will you not say to Him, ‘My Friend, my Brother, my Lord, and my God’?

1 Kings 22:3 Unpossessed Possessions

This city of Ramoth in Gilead was an important fortified place on the eastern side of the Jordan, and had, many years before the date of our text, been captured by its northern neighbours in the kingdom of Syria. A treaty had subsequently been concluded and broken a war followed thereafter, in which Ben-hadad, King of Syria, had bound himself to restore all his conquests. He had not observed that article of peace, and the people of Israel had not been strong enough to enforce it until the date of our text; but then, backed up by a powerful alliance with Jehoshaphat of Judah, they determined to make a dash to get back what was theirs, but whilst theirs was also not theirs.

Now, I have nothing more to do with Ahab and Jehoshaphat, but I wish to turn the words of my test, and the thoughts that may come from them, into a direction profitable to ourselves. ‘Know ye that Ramoth in Gilead is ours?’ and yet it had to be got out of the hands of the King of Syria.

I. What is ours and not ours.

Every Christian man has large tracts of unannexed territory, unattained possibilities, unenjoyed blessings, things that are his and yet not his. How much more of God you and I have a right to than we have the possession of! The ocean is ours, but only the little pailful that we carry away home to our own houses is of use to us. The whole of God is mine if I am Christ’s, and a dribble of God is all that comes into the lives of most of us.

How much inward peace is ours? It is meant that there should never pass across a Christian’s soul more than a ripple of agitation, which may indeed ruffle and curl the surface; but deep down there should be the tranquillity of the fathomless ocean, unbroken by any tempests, and yet not stagnant, because there is a vital current running through it, and every drop is being drawn upward to the surface and the sunlight. There may be a peace in our hearts deep as life; a tranquillity which may be superficially disturbed, but is never thoroughly, and down in its depths, broken. And yet, let some little petty annoyance come into our daily life, and what a pucker we are in! Then we forget all about the still depths in which we ought to be living; and fears and hopes and loves and ambitions disturb our souls, just as they do the spirits of the men that do not profess to have any holdfast in God. The peace of God is ours; but, ah! in how sad a sense it is true that the peace of God is not ours!

What ‘heights’—for Ramoth means ‘high places’—what heights of consecration there are which are ours according to the divine purpose and according to the fulness of God’s gift! It is meant, and it is possible, and well within the reach of every Christian soul, that he or she should live, day by day, in the continual and utter surrender of himself or herself to the will of God, and should say, ‘I do the little I can do, and leave the rest with Thee’; and should say again, ‘All is right that seems most wrong, If it be His sweet will.’ But instead of this absolute submission and completeness and joyfulness of surrender of ourselves to Him, what do we find? Reluctance to obey, regret at providences, Self dominant or struggling hard against the partial domination of the will of God in our hearts. The mind which was in Jesus Christ, who was able to say, ‘It is written of Me, lo! I come to do Thy will, O Lord!’ is ours by virtue of our being Christians; but, alas! in practical realisation how sadly it is not ours!

What noble possibilities of service, what power in the world, are bestowed on Christ’s people!’ All power is given unto Me in heaven and in earth,’ says He. ‘And He breathed on them, and said, As My Father hath sent Me, even so send I you.’ The divine gift to the Christian community, and to the individuals that compose it—for there are no gifts given to the community, but to the individuals that make it up— is of fulness of power for all their work. And yet look how, all through the ages, the Church has been beaten by the corruption of the world; and how to-day many of us are standing, either utterly careless and callous about the diseases that we have the medicine to cure, or in desperation looking about for other healing for the social and moral condition of the community than that which is granted to us in Jesus Christ. ‘Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hands of the King of Syria?’

There is ever so much in the world which belongs to our Master, and therefore belongs to us, and which the Church is bound to lay its hand upon and claim for its own and for its Lord’s. For remember, brethren, that all the gifts at which I have been glancing—and I might have largely increased the catalogue—all these spiritual endowments of peace, and safety, and purity, and joy, of religious elevation, and consecration, and power for service, and the like—are ours by a threefold title and charter. God’s purpose, which is nothing less for every one of us than that we should be ‘filled with all the fulness of God,’ and that He should ‘supply all our need, according to His riches in glory,’—that is the first of the parchments on which our title depends. And the second title-deed is Christ’s purchase; for the efficacy of His death and the power of His triumphant life have secured for all who trust Him the whole fulness of this divine gift. And the third of our claims and titles is the influence of that Holy Spirit whom Jesus Christ gives to every one of His children to dwell in him. There is in you, working in you, if you have any faith in that Lord, a power that is capable of making you perfectly pure, perfectly blessed, strong with an immortal strength, and glad with a ‘joy that is unspeakable and full of glory.’

Oh! then, let us think of the awful contrast between what is ours and what we have. It is ours by the divine intention, by the divine gift in its fulness and all-sufficiency, and yet think of the poor, partial realisation of it that has passed into our experience. Be sure that you have what you have, and that you make your own what God has made yours.

II. Then, let me suggest, again, how our text hints for us, not only the difference between possession and realisation, but also our strange contentment in imperfect possession.

Ahab’s remonstrances with his servants, which make the starting-point of my remarks, seem to suggest that there were two reasons for their acquiescence in the domination of a foreign power on a bit of their soil. They had not realised that Ramoth was theirs, and they were too lazy and cowardly to go and take it. Ignorance of the fulness of the gift, and slothful timidity in daring everything in the effort to make it ours, explain a great deal of the present condition of Christian people.

Is not that condition of passive acquiescence in their small present attainments, and of careless indifference to the great stretch of the unattained, the characteristic of the mass of professing Christians? They have got a foothold on a new continent, and their possession of it is like the world’s drawing of the map of Africa when we were children, which had a settlement dotted here and there along the coast, and all the broad regions of the interior were blank. The settlers huddle together upon the fringe of barren sand by the salt water, and never dream of pressing forward into the heart of the land. And so, too, many of us are content with what we have got, a little bit of God, when we might have Him all; a settlement on the fringe and edge of the land, when we might traverse the whole length of it; and behold! it is all ours.

That unfamiliarity with the thought of unattained possibilities in the Christian life is a damning curse of thousands of people who call themselves Christians. They do not think, they never realise—and some of us are guilty in this respect—they never realise that it is possible for them to be all unlike what they are now, and that, instead of the miserable partial hallowing of their nature, and the poor, weak —I was going to say strength, but it is not worth calling strength, that they possess, they might be as the angels of God: ‘the weakest as David,’ and David as a very angel of heaven itself. Why is it, why is it, that there is this unfamiliarity?

And then, another reason for the woeful disproportion between what we have and what we utilise is the love of ease, such as kept these Israelites from going up to Ramoth-Gilead. It was a long way off; there was a river to be forded; there were heights to be climbed; there were weary marches to be taken; there were hard knocks going in front of the walls of Ramoth before they got inside it; and on the whole it was more comfortable to sit at home, or look after their farms and their merchandise, than to embark on the quixotic attempt to win back a city that had not been theirs for ever so long, and that they had got on very well without.

And so it is with hosts of Christian people; we do not realise how much we have that we never get any good out of. And, in the second place, we had rather just stay where we are, and make the best of the world as it is, and the desires of our hearts go in another direction than for our increase in the grace and knowledge of our Lord and Saviour. Ah, brethren! if we had a claim to some great property, or any other wealth that we really cared about, should we be so very indifferent as to asserting our rights? Should we not fight to the death, some of us, for the last inch of soil, for the last ounce of treasure, that belonged to us? When you really value a thing, you secure the greatest possible amount of it; and there is very little margin between what you own and what you use.

And if there is such a tremendous difference between the breadth of the one and the narrowness of the other in our Christian life, there can be no reason for it except this, that we do not care enough about spiritual blessings and forces to make the effort that is needed to win and keep, and get the good of, all that is ours.

And is not that something like despising the birthright? Is it not a criminal thing for Christian people thus to neglect, and to put aside, and never to seek to obtain, all these great gifts of God? There they lie at our doors, and they are ours for the taking. Suppose a carrier brought you a whole waggon full of precious goods, and put them down at your door, and you were not at the trouble to open your doors, or to carry the goods into your cellars. That would not look as if you cared much either for the goods or for the giver. And I wonder how many of us are chargeable with that criminal despising of God’s gifts, which is clearly the explanation of our letting them lie rotting, as it were, at our gates? We are starving paupers in the midst of plenty.

‘My God shall supply all your need according to His riches in glory, by Christ Jesus,’ says Paul. You have the right to them all. Draw cheques against the capital that is lodged in your name in that great bank.

III. And so, lastly, my text suggests the effort that is needed to make our own ours.

‘We be still, and take it not out of the hands of the King of Syria.’ Then these things that are ours, by God’s gift, by Christ’s purchase, by the Spirit’s influence, will need our effort to secure them. And that is no contradiction, nor any paradox. God does exactly in the same way with regard to a great many of His natural gifts as He does with regard to His spiritual ones. He gives them to us, but we hold them on this tenure, that we put forth our best efforts to get and to keep them. His giving them does not set aside our taking. However much we tried we could not take them out of His hand if it were clenched. Open as His hand is, and stretched out to us as it is, the gifts that sparkle in it are not transferred to our hands unless we ourselves put forth an effort.

So let me say that one large part of the discipline by which men make their own their own is by familiarising themselves with the thought of the larger possibilities of unattained possessions which God has given them. That is true in everything. To recognise our present imperfection, and to see stretching before us glorious and immense possibilities, opening out into a vista where our eyesight fails us to travel to its end, is the very salt of life in every region. Artist, student, all of us ‘are saved by hope,’ in a very much wider sense than the Apostle meant by that great saying. And whosoever has once lost, or felt becoming dim, the vision before him of a possible better than his present best, in any region, is in that region condemned to grow no more. If we desire to have any kind of advancement, it is only possible for us, when there gleams ever before us the untravelled road, and we see at the end of it unattained brightnesses and blessings.

And we Christian people have an endless prospect of that sort stretching before us. Oh, if we looked at it oftener, ‘having respect unto the recompense of the reward,’ we should find it easier to dash at any Ramoth-Gilead, and get it out of the hands of the strongest of the enemies that may bar our way to it. Let us familiarise ourselves with the thought of our present imperfection, and of our future completeness, and of the possibilities which may become actualities, even here and now; and let us not fitfully use what power we have, but make the best of what graces are ours, and enjoy and expatiate in the spiritual blessings of peace and rest which Christ has already given to us. ‘To him that hath shall be given,’ and the surest way to lose what we have is to neglect to increase it.

And, above all, let us keep nearer to our Master, and live more in fellowship with our Lord, and that will help us to deny ourselves to ungodliness and worldly lusts. It is the prevalence of these, and the absence of self-denial, that ruins most of the Christian lives that are ruined in this world. If a man wants to be what he is not, he must cease to be what he is.

Self-sacrifice, and the emptying of our hearts of trash and trifles, is the only way to get our hearts filled with God and with His blessing. Let us keep near Jesus Christ. If we have Him for ours we have peace, we have power, we have purity. ‘He of God is made unto us’ all in all, and every gift that may adorn humanity, and make our lives joyous and ourselves noble, is given to us in Jesus Christ. Let us put away from ourselves, then, this slothful indifference to our unattained possessions. ‘Know ye that Ramoth is ours?’ ‘Let us be still’ no longer. ‘All things are yours, whether the world, or life, or death, or things present, or things to come: all are yours if ye are Christ’s.’

1 Kings 22:7,8 Ahab and Micaiah

An ill-omened alliance had been struck up between Ahab of Israel and Jehoshaphat of Judah. The latter, who would have been much better in Jerusalem, had come down to Samaria to join in an assault on the kingdom of Damascus; but, like a great many other people, Jehoshaphat first made up his mind without asking God, and then thought that it might be well to get some kind of varnish of a religious sanction for his decision. So he proposes to Ahab to inquire of the Lord about this matter. One would have thought that that should have been done before, and not after, the determination was made. Ahab does not at all see the necessity for such a thing, but, to please his scrupulous ally, he sends for his priests. They came, four hundred of them, and of course they all played the tune that Ahab called for. It is not difficult to get prophets to pat a king on the back, and tell him, ‘Do what you like.’

But Jehoshaphat was not satisfied yet. Perhaps he thought that Ahab’s clergy were not exactly God’s prophets, but at all events he wanted an independent opinion; and so he asks if there is not in all Samaria a man that can be trusted to speak out. He gets for answer the name of this ‘Micaiah the son of Imlah.’ Ahab had had experience of him, and knew his man; and the very name leads him to an explosion of passion, which, like other explosions, lays bare some very ugly depths. ‘I hate him; for he doth not prophesy good concerning me, but evil.’

That is a curious mood, is it not? that a man should know another to be a messenger of God, and therefore know that his words are true, and that if he asked his counsel he would be forbidden to do the thing that he is dead set on doing, and would be warned that to do it was destruction; and that still he should not ask the counsel, nor ever dream of dropping the purpose, but should burst out in a passion of puerile rage against the counsellor, and will have none of his reproofs. Very curious! But there are a great many of us that have something of the same mood in us, though we do not speak it out as plainly as Ahab did. It lurks more or less in us all, and it largely determines the attitude that some of us take to Christianity and to Christ. So I wish to say a word or two about it.

I. My text suggests the inevitable opposition between a message from God, and man’s evil.

No doubt, God is love; and just because He is, it is absolutely necessary that what comes from Him, and is the reflex and cast, so to speak, of His character, should be in stern and continual antagonism to that evil which is the worst foe of men, and is sure to lead to their death. It is because God is love, that ‘to the froward He shows Himself froward.’ and opposes that which, unopposed and yielded to, will ruin the man that does it. So this is one of the characteristic marks of all true messages from God, that men who will not part with their evil call them ‘stern,’ ‘rigid,’ ‘gloomy,’ ‘narrow’ Yes, of course; because God must look upon godless lives with disapprobation, and must desire by all means to draw men away from that which is drawing them away from Him and to their death.

Now, I suppose I need not spend time in enumerating or describing the points in the attitude of Christianity towards the solemn fact of human sin, which correspond to Ahab’s complaint that the prophet spake always ‘not good concerning him, but evil.’ The ‘gospel’ of Jesus Christ proves its name to be true, and that it is ‘good news,’ not only by its graciousness, its promises, its offers, and the rich blessings of eternal life with which its hands are full, but by its severity, as men call it. One characteristic of the gospel is the altogether unique place which the fact of sin fills in it. There is no other religion on the face of the earth that has so grasped and made prominent this thought: ‘All have sinned and come short of the glory of God.’ There is none that has painted human nature as it is in such dark colours, because there is none that knows itself to be able to change human nature into such radiance of glory and purity. The gospel has, if I might so say, on its palette a far greater range of pigments than any other system. Its blacks are blacker; its whites are whiter; its golds are more lustrous than those of other painters of human nature as it is and as it may become. It is a mark of its divine origin that it unfalteringly looks facts in the face, and will not say smooth things about men as they are.

Side by side with that characteristic of the dark picture which it draws of us, as we are in ourselves, is its unhesitating restraint or condemnation of deep-seated desires and tendencies. It does not come to men with the smooth words on its lips, ‘Do as thou wilt.’ It does not seek for favour by relaxing bonds, but it rigidly builds up a wall on either side of a narrow path, and says, ‘Walk within these limits and thou art safe. Go beyond them a hair’s-breadth, and thou perishest.’ It may suit Ahab’s prophets to fling the reins on the neck of human nature; God’s prophet says, ‘Thou shalt not,’ That is another of the tests of divine origin, that there shall be no base compliance with inclinations, but rigid condemnation of many of our deep desires.

Side by side with these two, there is a third characteristic that the Word, which is the outcome and expression of the divine love, is distinguished by its plain and stern declarations of the bitter consequences of evil-doing. I need not dwell upon these, brethren. They seem to me to be far too solemn to be spoken of by a man to men in other words than Scripture’s. But I beseech you to remember that this, too, is the characteristic of Christ’s message. So a man should feel, when he thinks of the dark and solemn things that the Old Testament partially, and the New Testament more clearly, utter as to the death which is the outcome of sin, that these are indeed the very voice of infinite love pleading with us all. Brother I do not so misapprehend facts as to think that the restraints and threatenings and dark pictures which Christ and His servants have drawn are anything but the utterance of the purest affection.

II. Now, secondly, let me ask you to look for a moment at the strange dislike which this attitude of Christianity kindles.

I have said that Ahab’s mental condition was a very odd one. Strange as it is, it is, as I have already remarked, in some degree a very frequent one. There are in us all, as we see in many regions of life, the beginnings of the same kind of feeling. Here, for example, is a course that I am quite sure, if I pursue it, will land me in evil. Does the drunkard take a glass the less, because he knows that if he goes on he will have a drunkard’s liver and die a miserable death? Does the gambler ever take away his hand from the pack of cards or the dice-box, because he knows that play means, in the long run, poverty and disgrace? When a man sets his will upon a certain course, he is like a bull that has started in its rage. Down goes the head, and, with eyes shut, he will charge a stone wall or an iron door, though he knows it will smash his skull. Men are very foolish animals; and there is no greater mark of their folly than the conspicuous and oft-repeated fact that the clearest vision of the consequences of a course of conduct is powerless to turn a man from it, when once his passions, or his will, or, worse still, his weakness, or, worst of all, his habits, have bound him to it.

Take another illustration. Do we not all know that honest friends have sometimes fallen out of favour, perhaps with ourselves, because they have persistently kept telling us what our consciences and common-sense knew to be true, that if we go on by that road we shall be suffocated in a bog? A man makes up his mind to a course of conduct. He has a shrewd suspicion that an honest friend will condemn him, and that the condemnation will be right. What does he do, therefore? He never consults his friend, but if by chance that friend should say what was expected of him, he gets angry with his adviser and doggedly goes his own road. I suppose we all know what it is to treat our consciences in the style in which Ahab treated Micaiah. We do not listen to them because we know what they will say before they have said it; and we call ourselves sensible people! Martin Luther once said, ‘It is neither safe nor wise to do anything against conscience.’ But Ahab put Micaiah in prison; and we shut up our consciences in a dungeon, and put a gag in their mouths, and a muffler over the gag, that we may hear them say no word, because we know that what we are doing, and we are doggedly determined to do, is wrong.

But the saddest illustration of this infatuation is to be found in the attitude that many men take in regard to Christianity. There is a great craving to-day, more perhaps than there has been in some other periods of the world’s history, for a religion which shall adorn, but shall not restrain; for a religion which shall be toothless, and have no bite in it; for a religion that shall sanction anything that it pleases our sovereign mightiness to want to do. We should all like to have God’s sanction for our actions. But there are a great many of us who will not take the only way to secure that—viz. to do the actions which He commands, and to abstain from those which He forbids. Popular Christianity is a very easy-fitting garment; it is like an old shoe that you can slip off and on without any difficulty. But a religion which does not put up a strong barrier between you and many of your inclinations in not worth anything. The mark of a message from God is that it restrains and coerces and forbids and commands. And some of you do not like it because it does.

There is a great tendency in this day to cut out of the Old and New Testaments all the pages that say things like this, ‘The soul that sinneth it shall die’; or things like this, ‘This is the condemnation, that light is come into the world, and men love darkness rather than light’; or things like this, ‘Then shall the wicked go away into outer darkness.’ Brethren, men being what they are, and God being what He is, there can be no divine message without a side of what the world calls threatening, or what Ahab called’ prophesying evil.’ I beseech you, do not be carried away by the modern talk about Christianity being gloomy and dark, or fancy that we put a blot and an excrescence upon the pure religion of the Man of Nazareth, when we speak of the death that follows sin, and of the darkness into which unbelief carries a man.

III. Once more, let me say a word about the intense folly of such an attitude.

Ahab hated Micaiah. Why? Because Micaiah told him what would come to him as the fruit of his own actions. That was foolish. It is no less foolish for people to take up a position of dislike, and to turn away from the gospel of Jesus Christ because it speaks in like manner. I said that men are very foolish animals; there is surely nothing in all the annals of human stupidity more stupid than to be angry with the word that tells you the truth about what you are bringing down upon your heads. It is absurd, because Micaiah did not make the evil, but Ahab made it; and Micaiah’s business was only to tell him what he was doing. It is absurd, because the only question to be asked is. Are the warnings true? are the threatenings representations of what really will come? are the prohibitions reasonable? And it is absurd, because, if these things are so—if it is true that the soul that sinneth dies, and will die; if it is true that you, who have heard of the name and the salvation of Jesus Christ over and over again, and have turned away from it, will, if you continue in that negligence and unbelief, reap bitter fruits here and hereafter therefrom—if these things are true, surely the man that tells you so, and the gospel that tells you so, deserve better treatment than Ahab’s petulant hatred or your stolid indifference and neglect.

Would you think it wise for a sea-captain to try to take the clapper out of the bell that floats and tolls above a shoal on which his ship will be wrecked if it strikes? Would it be wise to put out the lighthouse lamps, and then think that you had abolished the reef? Does the signalman with his red flag make the danger of which he warns, and is it not like a baby to hate and to neglect the message that comes to you and says, ‘Turn ye, turn ye, why will ye die’?

IV. So, lastly, I notice the end of this foolish attitude.

Ahab was told in plain words by Micaiah, before the interview closed, that he would never come back again in peace. He ordered the bold prophet into prison, and rode away gaily, no doubt, to his campaign. Weak men are very often obstinate, because they are not strong enough to rise to the height of changing a purpose when reason condemns it. This weak man was always obstinate in the wrong place, as so many of us are. So away he went, down from Samaria, across the plain, down to the fords of the Jordan. But when he had crossed to the other side, and was coming near his objective point, the memories of Micaiah in prison at Samaria began to sit heavy on his soul.

So he tried to deceive divine judgment, and got up an ingenious scheme by which his ally was to go into the field in royal pomp, and he to slip into it disguised. A great many of us try to hoodwink God, and it does not answer. The man who ‘drew the bow at a venture’ had his hand guided by a higher Hand. Ahab was plated all over with iron and brass, but there is always a crevice through which God’s arrow can find its way; and, where God’s arrow finds its way, it kills. When the night fell, he was lying dead on his chariot floor, and the host was scattered, and Micaiah, the prisoner, was avenged; and his word had taken hold on the despiser of it.

So it always will be. So it will be with us, dear brethren, if we do not give heed to our ways and listen to the word which may be bitter in the mouth, but, eaten, turns sweet as honey. Nailing the index of the barometer to ‘set fair’ will not keep off the thunderstorm, and no negligence or dislike of divine threatenings will arrest the slow, solemn march, inevitable as destiny, of the consequences of our doings. Things will be as they will be. Believed or unbelieved, the avalanche will come.

Dear brethren, there is one way to get Micaiah on your side. Listen to him, and then he will speak good to you, and not what you foolishly call evil. Let God’s word convince you of sin. Let it bring you to the Cross for pardon. Jesus Christ addresses each of us in the Apostle’s words: ‘Am I therefore become your enemy because I tell you the truth?’ The sternest threatenings in the Bible come from the lips of that infinite Love. If you will listen to Him, if you will yield yourselves to Him, if you will take Him for your Saviour and your Lord, if you will cast your confidence and anchor your love upon Him, if you will let Him restrain you, if you will consult Him about what He would have you do, if you will accept His prohibitions as well as His permissions, then His word and His act to you, here and hereafter, will be only good and not evil, all the days of your life.

Remember Ahab lying dead on the floor of his chariot in a pool of his own blood, and bethink yourselves of what despising the threatenings, and turning away from the rebukes and prohibitions of the divine word, come to. These threatenings are spoken that they may never need to be put in effect. If you give heed to them they will never be put in effect in regard to you, if you neglect them and ‘will none of’ God’s ‘reproof,’ they will come down on you like a mighty rock loosed from the mountain, and will grind you to powder.

The Chariots of Fire
2 Kings 2:1-11

Elijah’s end is in keeping with his career. From his first abrupt appearance it had been fitly symbolised by the stormy wind and flaming fire which he heard and saw at Horeb, and now these were to be the vehicles which should sweep him into the heavens. He came like a whirlwind, he burned like a fire, and in fire and whirlwind he disappeared. The story is wonderful in pathos and simplicity. Surely never was such a miracle told so quietly. The actual ascension is narrated in a sentence. Its preliminaries take up the rest of this narrative.

I. This journey from Gilgal to the eastern side of Jordan is minutely described in its stages.

Apparently this Gilgal is not the well-known place so called, which was down in the Jordan valley close to Jericho, else the road from it to Bethel could not have been called a going down ( v. 2 ). It probably lay to the north of Bethel, which would then be between it and Jericho, where the Jordan was to be passed. Elijah was not sent on an aimless round of farewell visits, but by the direct road to his destination. Note that he and Elisha and the ‘sons of the prophets’ all know that he is near his end. How this came about we are not told, and need not speculate; but though all knew, none seems to have known that the others knew. Elijah does not explain to Elisha why he wished him to stay behind, nor Elisha to Elijah why he was so resolved to keep by him. The knowledge and the silence would give peculiar solemnity and sweet bitterness to these last hours. How often a similar combination weighs on the hearts of a household, who all know that a dear one is soon to be taken away, and yet can only be silent about what is uppermost in their thoughts!

Why did Elijah wish Elisha to stay behind? Apparently to spare him the pain of seeing his master depart. With loving concealment, he tried to make Elisha suppose that his errand to Bethel and then to Jericho was but a common one, to be soon despatched. It was a little touch of tenderness in the strong, rough man. Note, too, the gradual disclosure to Elijah of the places to which he was to go. He is only bid to go to Bethel, and not till he gets there is he further sent on to Jericho, and, presumably, only when there is directed to cross Jordan. God does not show all the road at once, even if it lead to glory, but step by step, and a second stage only when we have obediently traversed the first. We get light as we go. Elisha’s clinging to his master till the very last is but too intelligible to many of us who have gone through the same sorrow, and counted each moment of companionship with some dear one about to leave earth as priceless gain, to be treasured in the sacredest recesses of memory for evermore.

It has been thought that the object of the visits to Bethel and Jericho was to give parting directions to the schools of the prophets at each place; but that is read into the narrative, which gives no hint that Elijah had any communication with these. Rather the contrary is implied, both in the fact that the ‘sons of the prophets’ came to the travellers, not the travellers to them, and in their addressing Elisha, as if some awe of the master kept them from speaking to him. An Elijah marching to his chariot of fire was not a man for raw youths to approach lightly. Their question is met by Elisha with curtness and scant courtesy, which indicates that it was asked in no sympathetic spirit, but from mere love of telling bad news, and of vulgar excitement. Even the gentle Elisha is stirred to rebuke the gossiping chatterers, who intrude their curiosity into that sacred hour. There are abundance of such busy-bodies always ready to buzz about any bleeding heart, and sorrow has often to be stern in order to be unmolested.

II. The second stage is the passage of Jordan.

The verbal repetition of the same dialogue at Jericho as at Bethel increases the impression of prolonged loving struggle between the two prophets. At last, they stand on the western bank of Jordan, at their feet the spot where the hurrying river had been stayed by the ark till the tribes had passed over, before them the mountains bordering Elijah’s homeland of Gilead on the left, and away on the right the lone peak where Moses had died ‘by the mouth of the Lord.’ The soil was redolent of the miracles of the Mosaic age, and the dividing of the waters by Elijah is meant to bring the present into vital connection with that past, and to designate him as parallel with the former leader. Note the vigour with which he twists his characteristic mantle into a kind of rod, and strikes the waters strongly. The repetition of the former miracle is a sign that the unexhausted Power which wrought it is with Elijah. The God of yesterday is the God of to-day, and nothing that was done in the past but will be repeated in essence, though not in form, in the present. ‘As we have heard so have we seen.’ The former miracle had been done for a nation; this is performed for two men. It teaches the preciousness of His individual servants in God’s eyes. The former had been done through the ark; this, by the prophet’s mantle. Power is lodged in the faithful messenger. God’s strength dwells in those who love Him. The former miracle had been the close of the desert wanderings and the gateway to Canaan. Though Elijah’s face is turned in the opposite direction, does not its repetition suggest that for him, too, the impending translation was to be the end of wilderness weariness and toil, and the entrance on rest?

III. Elisha’s request is the next stage in the story.

How far they two ‘went on’ is not told. The Bible does not foster the craving to know the exact situation where sacred things happened, the gratification of which might feed superstition, but could not increase reverence. Possibly they had drawn near the eastern hills, and were out of sight of the fifty curious gazers on the other hank. Elijah at last spoke the truth which both knew. How true to nature is that reticence kept up till the last moment, and then broken so tenderly!—‘Ask what I shall do for thee, before.’ Probably he did not mean any supernatural gift, but simply some parting token of love; for he is startled at the response of Elisha. A true disciple can desire nothing more than a portion of his master’s spirit. ‘It is enough for the disciple that he be as his Master.’ They covet wisely and with a noble covetousness who most desire spiritual gifts to fit them for their vocation. It was an unworldly soul which asked but for such a legacy.

The ‘double portion’ does not mean twice as much as Elijah’s portion had been, but twice as much as other ‘sons of the prophets’ would receive. Elisha reckoned himself Elijah’s first-born spiritual son, and asked for the elder brother’s share, because he had been designated as successor, and would require more than others for his work. The new sense of responsibility is coming on him, and teaching him his need. Well for us if higher positions make us lowlier, in the consciousness of our own unfitness without divine help! Elijah knows that his spirit was not his to give, and can only refer his successor to the Fountain from which he had drawn; for the sign which he gives is obviously not within his power to determine. If the Lord shows the ascending master to him who is left, He will give the servant his desire.

A portion of their ‘spirit’ is the very thing which teachers and prophets cannot give. They may give their systems or their methods, their favourite ideas or cut-and-dry maxims and principles, and so leave a race of pygmies who give themselves airs as being their disciples, but their spirit they cannot impart. Contrast with this limitation of power confessed by Elijah, His consciousness who breathed on eleven poor men, and said, ‘Receive ye the Holy Ghost.’ No man could say that without absurdity or blasphemy. The gift impossible to man is the very characteristic gift of Jesus, who ‘has power over the Spirit of holiness.’ Must He not thereby be ‘declared to be the Son of God’?

IV. The climax of this lesson is that stupendous scene of the translation. Note how the ‘Behold’ suggests the suddenness of the appearance of the fiery chariot, which came flaming between the two men eagerly talking, and drove them apart. The description of the departure, in its brevity and incompleteness, sounds like the report of the only eye-witness, who had the fiery chariot between him and Elijah, and was too bewildered to see precisely what happened. All he knew was the sudden appearance of the fiery equipage, and then that, suddenly, and apparently swiftly, a rushing mighty wind swept away chariot and prophet into the heavens. He saw it, as the next verse after this passage tells us, only long enough to break into one rapturous and yet lamenting cry, and then all vanished, and he stood alone with an apparently empty heaven above him, the whirlwind sunk to calm, and Elijah’s mantle at his feet.

The teaching of the event is plain. As for the pre-Mosaic ages the translation of Enoch, and for the earlier Mosaic epoch the mysterious death of Moses, so for the prophetic period the carrying to heaven of Elijah, witnessed of a life beyond death, and of death as the wages of sin, which God could remit, if He willed, in the case of faithful service. Enoch and Elijah were led round the head of the valley on the heights, and reached the other side without having to go down into the cold waters flowing in the bottom; and though we cannot tread their path, the joy of their experience has not ceased to be a joy to us, if we walk with God. Death is still the coming of the chariot and horses of fire to bear the believer home. The same exclamation which fell from Elisha’s lips, as he saw the chariot sweep up the sky, was spoken over him as he lay sick ‘of the sickness whereof he should die.’

But the most instructive view of Elijah’s translation is its parallel and contrast with Christ’s Ascension. The one was by outward means; the other by inward energy. Storm and fire bore Elijah up into a region strange to him. Christ ‘ascended up where He was before,’ returning by the propriety of His nature to His eternal dwelling-place. The one is accomplished with significant disturbance, of whirlwind and flame; the other is gentle, like the life which it closed, and the last sight of Him was with extended hands of blessing. Each life closed in a manner corresponding to its character. The one was swift and sudden. The other was a slow, solemn motion, vividly described as being ‘borne upwards’ and as ‘going into heaven.’ The one bore a mortal into ‘heaven.’ In the other, the Son of God, our great High Priest, ‘hath passed through the heavens,’ and now, far above them all, He is ‘Head over all things.’

The Translation of Elijah and the Ascension of Christ
2 Kings 2:11

‘And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.’— 2 KINGS 2:11

‘And it came to pass, while He blessed them, He was parted from them, and carried up into heaven.’— LUKE 24:51 .

These two events, the translation of Elijah and the Ascension of our Lord, have sometimes been put side by side in order to show that the latter narrative is nothing but a ‘variant’ of the former. See, it is said, the source of your New Testament story is only the old legend shaped anew by the wistful regrets of the early disciples. But to me it seems that the simple comparison of the two narratives is sufficient to bring out such fundamental difference in the ideas which they respectively embody as amount to opposition, and make any such theory of the origin of the latter absurdly improbable, I could wish no better foil for the history of the Ascension than the history of Elijah’s rapture. The comparison brings out contrasts at every step, and there is no readier way of throwing into strong relief the meaning and purpose of the former, than holding up beside it the story of the latter. The real parallel makes the divergences the more remarkable, for likeness sharpens our perception of unlikeness, and no contrast is so forcible as the contrast of things that correspond. I am much mistaken if we shall not find almost every truth of importance connected with our Lord’s Ascension emphasised for us by the comparison to which we now proceed.

I. The first point which may be mentioned is the contrast between the manner of Elijah’s translation, and that of our Lord’s Ascension.

It is perhaps not without significance that the place of the one event was on the uplands or in some of the rocky gorges beyond Jordan, and that of the other, the slopes of Olivet above Bethany. The lonely prophet, who had burst like a meteor on Israel from the solitudes of Gilead, whose fervour had ever and again been rekindled by return to the wilderness, whose whole career had isolated him from men, found the fitting place for that last wonder amidst the stern silence where he had so often sought asylum and inspiration. He was close to the scenes of mighty events in the past. There, on that overhanging peak, the lawgiver whose work he was continuing, and with whom he was to be so strangely associated on the Mount of Transfiguration, had made himself ready for his lonely grave. Here at his feet, the river had parted for the victorious march of Israel. Away down on his horizon the sunshine gleamed on the waters of the Dead Sea; and thus, on his native soil, surrounded by memorials of the Law which he laboured to restore, and of the victories which he would fain have brought back, and of the judgments which he saw again impending over Israel, the stern, solitary ascetic, the prophet of righteousness, whose single arm stayed the downward course of a nation, passed from his toil and his warfare.

What a different set of associations cluster round the place of Christ’s Ascension—‘Bethany,’ or, as it is more particularly specified in the Acts, ‘Olivet’! In the very heart of the land, close by and yet out of sight of the great city, in no wild solitude, but perhaps in some dimple of the hill, neither shunning nor courting spectators, with the quiet home where He had rested so often in the little village at their feet there, and Gethsemane a few furlongs off, in such scenes did the Christ ‘whose delights were with the sons of men,’ and His life lived in closest companionship with His brethren, choose the place whence He should ‘ascend to their Father and His Father.’ Nor perhaps was it without a meaning that the Mount which received the last print of His ascending footstep was that which a mysterious prophecy designated as destined to receive the first print of the footstep of the Lord coming at a future day to end the long warfare with evil.
But more important than the localities is the contrasted manner of the two ascents. The prophet’s end was like the man. It was fitting that he should be swept up the skies in tempest and fire. The impetuosity of his nature, and the stormy energy of his career, had already been symbolised in the mighty and strong wind which rent the rocks, and in the fire that followed the earthquake; and similarly nothing could be more appropriate than that sudden rapture in storm and whirlwind, escorted by the flaming chivalry of heaven.

Nor is it only as appropriate to the character of the prophet and his work that this tempestuous translation is noteworthy. It also suggests very plainly that Elijah was lifted to the skies by power acting on him from without. He did not ascend; he was carried up; the earthly frame and the human nature had no power to rise. ‘No man hath ascended into heaven.’ The two men of whom the Old Testament speaks were alike in this, that ‘God took them.’ The tempest and the fiery chariot tell us how great was the exercise of divine power which bore the gross mortality thither, and how unfamiliar was the sphere into which it passed.

How full of the very spirit of Christ’s whole life is the contrasted manner of His Ascension! The silent gentleness, which did not strive nor cry nor cause His voice to be heard in the streets, marks Him even in that hour of lofty and transcendent triumph. There is no outward sign to accompany His slow upward movement through the quiet air. No blaze of fiery chariots, nor agitation of tempest is needed to bear Him heavenwards. The outstretched hands drop the dew of His benediction on the little company, and so He floats upward, His own will and indwelling power the royal chariot which bears Him, and calmly ‘leaves the world and goes unto the Father.’ The slow, continuous movement of ascent is emphatically made prominent in the brief narratives, both by the phrase in Luke, ‘He was carried up,’ which expresses continuous leisurely motion, and by the picture in the Acts, of the disciples gazing into heaven ‘as He went up,’ in which latter word is brought out, not only the slowness of the movement, but its origin in His own will and its execution by His own power.

Nor is this absence of any vehicle or external agency destroyed by the fact that ‘a cloud’ received Him out of their sight, for its purpose was not to raise Him heavenward, but to hide Him from the gazers’ eyes, that He might not seem to them to dwindle into distance, but that their last look and memory might be of His clearly discerned and loving face. Possibly, too, it may be intended to remind us of the cloud which guided Israel, the glory which dwelt between the cherubim, the cloud which overshadowed the Mount of Transfiguration, and to set forth a symbol of the Divine Presence welcoming to itself, His battle fought, the Son of His love.

Be that as it may, the manner of our Lord’s Ascension by His own inherent power is brought into boldest relief when contrasted with Elijah’s rapture, and is evidently the fitting expression, as it is the consequence, of His sole and singular divine nature. It accords with His own mode of reference to the Ascension, while He was on earth, which ever represents Him not as being taken , but as going : ‘I leave the world and go to the Father.’ ‘I ascend to My Father and your Father.’ The highest hope of the devoutest souls before Him had been, ‘Thou wilt afterwards take me to glory.’ The highest hope of devout souls since Him has been, ‘We shall be caught up to meet the Lord.’ But this Man ever speaks of Himself as able when He will, by His own power, to rise where no man hath ascended. His divine nature and pre-existence shine clearly forth, and as we stand gazing at Him blessing the world as He rises into the heavens, we know that we are looking on no mere mysterious elevation of a mortal to the skies, but are beholding the return of the Incarnate Lord, who willed to tarry among our earthly tabernacles for a time, to the glory where He was before, ‘His own calm home, His habitation from eternity.’

II. Another striking point of contrast embraces the relation which these two events respectively bear to the life’s work which had preceded them.

The falling mantle of Elijah has become a symbol known to all the world, for the transference of unfinished tasks and the appointment of successors to departed greatness. Elisha asked that he might have a double portion of his master’s spirit, not meaning twice as much as his master had had, but the eldest son’s share of the father’s possessions, the double of the other children’s portion. And, though his master had no power to bestow the gift, and had to reply as one who has nothing that he has not received, and cannot dispose of the grace that dwells in him, the prayer was answered, and the feebler nature of Elisha was fitted for the continuance of the work which Elijah left undone.

The mantle that passed from one to the other was the symbol of office and authority transferred; the functions were the same, whilst the holders had changed. The sons of the prophets bow before the new master; ‘the spirit of Elijah doth rest on Elisha.’

So the world goes on. Man after man serves his generation by the will of God, and is gathered to his fathers; and a new arm grasps the mantle to smite Jordan, and a new voice speaks from his empty place, and men recognise the successor, and forget the predecessor.

We turn to Christ’s Ascension, and there we meet with nothing analogous to this transference of office. No mantle falling from His shoulders lights on any of that group, none are hailed as His successors. What He has done bears and needs no repetition whilst time shall roll, whilst eternity shall last. His work is unique: ‘the help that is done on earth, He doeth it all Himself.’ His Ascension completed the witness of heaven, begun at His resurrection, that ‘He has offered one sacrifice for sins, for ever.’ He has left no unfinished work which another may perfect. He has done no work which another may do again for new generations. He has spoken all truth, and none may add to His words. He has fulfilled all righteousness, and none may better His pattern. He has borne all the world’s sin, and no time can waste the power of that sacrifice, nor any man add to its absolute sufficiency. This King of men wears a crown to which there is no heir. This Priest has a priesthood which passes to no other. This ‘Prophet’ does ‘live for ever,’ The world sees all other guides and helpers pass away, and every man’s work is caught up by other hands and carried on after he drops it, and the short memories and shorter gratitudes of men turn to the rising sun; but one Name remains undimmed by distance, and one work remains unapproached and unapproachable, and one Man remains whose office none other can hold, whose bow none but He can bend, whose mantle none can wear. Christ has ascended up on high and left a finished work for all men to trust, for no man to continue.

III. Whilst our Lord’s Ascension is thus marked as the seal of a work in which He has no successor, it is also emphatically set forth, by contrast with Elijah’s translation, as the transition to a continuous energy for and in the world.

Clearly the other narrative derives all its pathos from the thought that Elijah’s work is done. His task is over, and nothing more is to be hoped for from him. But that same absence from the history of Christ’s Ascension, of any hint of a successor, to which we have referred in the previous remarks, has an obvious bearing on His present relation to the world as well as on the completeness of His unique past work.

When Christ ascended up on high, He relinquished nothing of His activity for us, but only cast it into a new form, which in some sense is yet higher than that which it took on earth. His work for the world is in one aspect completed on the Cross, but in another it will never be completed until all the blessings which that Cross has lodged in the midst of humanity, have reached their widest possible diffusion and their highest possible development. Long ages ago He cried, ‘It is finished,’ but we may be far yet from the time when He shall say, ‘It is done’; and for all the slow years between His own word gives us the law of His activity, ‘My Father worketh hitherto, and I work.’

Christ’s Ascension is no withdrawal of the Captain of our salvation from the field where we are left to fight, nor has He gone up to the mountain, leaving us alone to tug at the oar, and shiver in the cold night air. True, there may seem a strange contrast between the present condition of the Lord who ‘was received up into heaven, and sitteth on the right hand of God,’ and that of the servants wandering through the world on His business; but the contrast is harmonised by the next words, ‘the Lord also working with them.’ Yes, He has gone up to sit at the right hand of God. That session at God’s right hand to which the Ascension is chiefly of importance as the transition, means the repose of a perfected redemption, the communion of the Son with the Father, the exercise of all the omnipotence of God, the administration of the world’s history. He has ascended that He might fill all things, that He might pour out His Spirit upon us, that the path to God may be trodden by our lame feet, that the whole resources of the divine nature may be wielded by the hands that were nailed to the Cross, that the mighty purpose of salvation may be fulfilled.

Elijah knew not whether his spirit could descend upon his follower. But Christ, though, as we have said, He left no legacy of falling mantle to any, left His Spirit to His people. What Elisha gained, Elijah lost. What Elisha desired, Elijah could not give nor guarantee. How firm and assured beside Elijah’s dubious ‘Thou hast asked a hard thing,’ and his ‘If thou see me, it shall be so,’ is Christ’s ‘It is expedient for you that I go away. For if I go not away the Comforter will not come, but if I depart, I will send Him unto you.’
Manifold are the forms of that new and continuous activity of Christ into which He passed when He left the earth: and as we contrast these with the utter helplessness any longer to counsel, rebuke or save, to which death reduces those who love us best, and to which even his glorious rapture into the heavens brought the strong prophet of fire, we can take up, with a new depth of meaning, the ancient words that tell of Christ’s exclusive prerogative of succouring and inspiring from within the veil: ‘Thou hast ascended on high; Thou hast led captivity captive; Thou hast received gifts for men.’

IV. The Ascension of Christ is still further set forth, in its very circumstances, by contrast with Elijah’s translation, as bearing on the hopes of humanity for the future.

The prophet is caught up to the glory and repose for himself alone, and the sole share which the gazing follower or the sons of the prophets straining their eyes there at Jericho, had in his triumph, was a deepened conviction of his prophetic mission, and perhaps some clearer faith in a future life. Their wonder and sorrow, Elisha’s immediate exercise of his new power, the prophets’ immediate transference of their allegiance to their new head, show that on both sides it was felt that they had no part in the event beyond that of awe-struck beholders. No light streamed from it on their own future. The path they had to tread was still the common road into the great darkness, as solitary and unknown as before. The chariot of fire parted their master from the common experience of humanity as from their fellowship, making him an exception to the sad rule of death, which frowned the grimmer and more inexorable by contrast with his radiant translation.

The very reverse is true of Christ’s Ascension. In Him our nature is taken up to the throne of God. His Resurrection assures us that ‘them which sleep in Jesus will God bring with Him,’ His passage to the heavens assures us that ‘they who are alive and remain shall be caught up together with them,’ and that all of both companies shall with Him live and reign, sharing His dominion, and molded to His image.

If we would know of what our manhood is capable, if we would rise to the height of the hopes which God means that we should cherish, if we would gain a living grasp of the power that fulfils them, we have to stand there, gazing on the piled cloud that sails slowly upwards, the pure floor for our Brother’s feet. As we watch it rising with a motion which is rest, we have the right to think, ‘Thither the Forerunner is for us entered.’ We see there what man is meant for, what men who love Him attain. True, the world is still full of death and sorrow, man’s dominion seems a futile dream and a hope that mocks, but ‘we see Jesus,’ ascended up on high, and in Him we too are ‘made to sit together in heavenly places.’ The Breaker is gone up before them. Their King shall pass before them, and the Lord at the head of them.’

There is yet another aspect in which our Lord’s Ascension bears on our hopes for the future, namely, as connected with His coming again. In that respect, too, the contrast of Elijah’s translation may serve to emphasise the truth. Prophecy, indeed, in its latest voice, spoke of sending Elijah the prophet before the coming of the day of the Lord, and Rabbinical legends delighted to tell how he had been carried to the Garden of Eden, whence he would come again, in Israel’s sorest need. But the prophecy had no thought of a personal reappearance, and the dreams are only dreams such as we find in the legendary history of many nations. As Elisha recrossed the Jordan, he bore with him only a mantle and a memory, not a hope.

‘Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.’ How grand is the use in these mighty words of the name Jesus, the name that speaks of His true humanity, with all its weakness, limitations, and sorrow, with all its tenderness and brotherhood! The man who died and rose again, has gone up on high. He will so come as He has gone. ‘So’—that is to say, personally, corporeally, visibly, on clouds, perhaps to that very spot, ‘and His feet shall stand in that day upon the Mount of Olives.’ Thus Scripture teaches us ever to associate together the departure and the coming of the Lord, and always when we meditate on His Ascension to prepare a place for us, to think of His real presence with us through the ages, and of His coming again to receive us to Himself.

That parting on Olivet cannot be the end. Such a leave-taking is the prophecy of happy greetings and an inseparable reunion. The King has gone to receive a kingdom, and to return. Memory and hope coalesce, as we think of Him who is passed into the heavens, and the heart of the Church has to cherish at once the glad thought that its Head and helper has entered within the veil, and the still more joyous one, which lightens the days of separation and widowhood, that the Lord will come again.

So let us take our share in the ‘great joy’ with which the disciples returned to Jerusalem, left like sheep in the midst of wolves as they were, and ‘let us set our affection on things above, where Christ is, sitting at the right hand of God.’

Elijah's Translation and Elisha's Deathbed
2 Kings 2:12, 13:14

‘And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof.’— 2 KINGS 2:12

‘. . .And Joash, the King of Israel, came down unto him, and wept over his face, and said. O my father, my father, the chariot of Israel and the horsemen thereof.’— 2 KINGS 13:14

The scenes and the speakers are strangely different in these two incidents. The one scene is that mysterious translation on the further bank of the Jordan, when a mortal was swept up to heaven in a fiery whirlwind, and the other is an ordinary sick chamber, where an old man was lying, with the life slowly ebbing out of him. The one speaker is the successor of the great prophet, on whom his spirit in a large measure fell; the other, an idolatrous king, young, headstrong, who had despised the latter prophet’s teaching while he lived, but was now for the moment awed into something like seriousness and reverence by his death.

Now the remarkable thing is that this unworthy monarch should have come to the dying prophet, and should have strengthened and cheered him by the quotation of his own words, spoken so long ago, as if he would say to him, ‘All that thou didst mean when thou didst stand there in rapturous adoration, watching the ascending Elijah, is as true about thee, lying dying here, of a common and lingering sickness. My father, my father, the chariot of Israel and the horsemen thereof.’ Seen or unseen, these were present. The reality was the same, though the appearances were so different.

I. We have in the first case the chariot and horsemen seen.

To feel the force of the exclamation on the lips of Joash, we must try to make clear to ourselves what its original meaning was. What did Elisha intend when he stood beyond Jordan, and in wonder and awe exclaimed, ‘The chariot of Israel and the horsemen thereof’?

It does not seem to me that the interpretation of the words now in favour is at all satisfactory. It tells us that the expression is to he taken as in apposition with the exclamation ‘My father, my father’; and that both the one phrase and the other mean—Elijah! Yet what a preposterous and strange metaphor it would be to call a man a chariot and pair, or a chariot and cavalry! It seems to me that the very statement of this explanation, in plain English, condemns it as untenable. It is surely less probable that Elisha in that exclamation was describing Elijah than that he was speaking of that wondrous chariot of fire and horses of fire that had come between him and his master, and that his exclamation was one of surprised adoration as he gazed with wide-opened eyes on the burning angel-hosts, and saw his master mysteriously able to bear that fire, ringed round by these flaming squadrons, possibly standing unscathed on the floor of the chariot, and swept with it and all the celestial pomp, by the whirlwind, into heaven.

But why should he say ‘the chariot of Israel ’? I think we take for granted too readily that ‘Israel’ here means the nation. You will remember that that name was not originally that of the nation, but of its progenitor and founder, given to Jacob as the consequence and record of that mysterious wrestling by the brook. And I think we get a nobler signification for the words before us if, instead of applying the name to the nation, we apply it here to the individual. When Elijah and Elisha crossed Jordan they were not far from the spot where that name was given to Jacob, ‘the supplanter,’ whom discipline and communion with God had elevated into Israel. And they were near another of the sites consecrated by his history, the place where, just before the change of his name, the angels of God met him and ‘he called the name of the place Mahanaim.’ That means ‘ the two camps ,’ the one, Jacob’s defenceless company of women and children, the other, their celestial guards.

It seems reasonable to suppose that, in all probability, a reminiscence of that old story of the manifestation of the armed angels of God as the defenders and servants of His children broke from Elisha’s lips. As he looks upon that strange appearance of the chariot and horses of fire that parted him and his friend, he sees once more ‘the chariot of Israel and the horsemen thereof,’ the reappearance of the shining armies whose presence had of old declared that ‘the angel of the Lord encampeth round about them that fear Him, and delivereth them.’ And now the same hosts in their immortal youth, unweakened by the ages which have brought earthly warriors to dust and their swords to rust, are flaming and flashing there in the midday sun. What was their errand, and why did they appear? They came, as God’s messengers, to bear His servant to His presence. They attested the commission and devotion of the prophet. Their agency was needful to lift a mortal to skies not native to him. Strange that a body of flesh should he able to endure that fiery splendour! Somewhere in the course of that upward movement must this man, who was caught up to meet the Lord in the air, have been ‘changed.’ His guards of honour were not only for tokens of his prophetic work, but for witnesses of the unseen world and in some sort pledges, suited to that stage of revelation, of life and immortality.
How striking is the contrast between the translation of Elijah and the Ascension of Christ! He who ascended up where He was before needed no whirlwind, nor chariot of fire, nor extraneous power to elevate Him to His home. Calmly, slowly, as borne upwards by indwelling affinity with heaven, He floated thither with outstretched hands of blessing. The servant angels did not need to surround Him, but, clad no longer in fiery armour, but ‘in white apparel,’ the emblem of purity and peace, they stood by the disciples and comforted them with hope. Elijah was carried to heaven. Christ went. The angels disappeared with the prophet and left Elisha to grieve alone. They lingered here after Christ had gone, and turned tears into rainbows flashing with the hues of hope.

II. We have in our second text the chariot and horsemen present though unseen.

We are now in a position to appreciate the meaning of Joash’s repetition to Elisha of his own words, spoken under such different circumstances.

Elisha was by no means so great a prophet as Elijah. His work had not been so conspicuous, his character was not so strong, though perhaps more gentle. No such lofty and large influence had been granted to him as had been given to the fiery Tishbite to wield, nor did he leave his mark so deep upon the history of the times or upon the memory of succeeding generations. But such as it had been given him to be he had been. He was a continuer, not an originator. There had been a long period during which he appears to have lived in absolute retirement, exercising no prophetic functions. We never hear of him during the interval between the anointing of Jehu to the Israelitish monarchy and the time of his own death, and that period must have extended over nearly fifty years. After all these years of eclipse and seclusion he was lying dying somewhere in a corner, and the king, young but impressible, although, on the whole, not reliable nor good, came down to the prophet’s home, and there, standing by the pallet of the dying man, repeated the words, so strangely reminiscent of a very different event—‘ My father, my father! the chariot of Israel and the horsemen thereof!’

And what does that exclamation mean? Two things. One is this, that the angels of the Divine Presence are with us as truly, in life, when unseen as if seen. So far as we know, it was only to Elisha that the vision had been granted of that chariot of fire and horses of fire. We read that at Elijah’s translation on the other side of Jordan, and consequently at no great distance off, there stood a company of the sons of the prophets from Jericho to see what would happen, but we do not read that they did see. On the contrary, they were inclined to believe that Elijah had been caught up and flung away somewhere on the mountains, and that it was worth while to organise search-parties to go after him. It was only Elisha that saw, and Elijah did not know whether he would see or not, for he said to him, ‘If thou shalt see me when I am taken from thee, then’ thy desire shall be granted.

The angels of God are visible to the eyes that are fit to see them; and those eyes can always see them. It does not matter whether in a miracle or in a common event—it does not matter whether on the stones by the banks of Jordan or in a close sick chamber, they are visible for those who, by pure hearts and holy desires, have had their vision purged from the intrusive vulgarities and dazzling brightnesses of this poor, petty present, and can therefore see beneath all the apparent the real that blazes behind it.

The scenes at Jordan and in the death-chamber are not the only times in Elisha’s life when we read of these chariots and horses of fire. There was another incident in his career in which the same phrase occurs. Once his servant was terrified at the sight of a host compassing the little city where Elisha and he were, with horses and chariots, and came to his master with alarm and despair, crying, ‘Alas! my master, how shall we do?’ The prophet answered with superb calmness, ‘Fear not: for they that be with us are more than they that be with them . . .. Lord, I pray Thee, open his eyes that he may see. And the Lord opened the eyes of the young man, and he saw; and, behold, the mountain was full of horses and chariots of fire round about Elisha.’ They had always been there, though no one saw them. They were there when no one but Elisha saw them. They were no more there when the young man saw them than they had been before. They did not cease to be there when the film came over his eyes again, and the common round took him back to the trivialities of daily life.

And so from the mouth of this not very devout king the prophet was reminded of his own ancient experiences, and invited to feel that, unseen or seen, the solemn forms stood ‘bright-harnessed,’ and strong, ‘in order serviceable,’ ranged about him for his defence and blessing.

And are they not round about us? If a man can but look into the realities of things, will he see only the work of men and of the forces of nature? Will there not be—far more visible as they are far more real than any of these—the forces of the Eternal Presence and ever operative Will of our Father in Heaven? We need not discuss the personality of angels. An angel is the embodiment of the will and energy of God, and we have that will and energy working for us, whether there are any angel persons about us or not. Scripture declares that there are, and that they serve us. We may be sure that if only we will honestly try to purge our eyes from the illusions and temptations of ‘things seen and temporal,’ the mountain or the sick chamber will be to us equally full of the angel forms of our defenders and companions.

Do we see them for ourselves; and, not less important, do we, like Elisha, lying there on his deathbed, help else blind men to see them, and make every one that comes beside us, even if he be as little impressible and as little devout as this king Joash was, recognise that in our chambers there sit, and round our lives there flutter and sing, sweet and strong angel wings and voices? Will anybody, looking at you, be constrained to feel that with and around you are the angels of God?

Still further, another cognate application of these great words is that one which is more directly suggested by their quotation by Joash. It does not matter in what way the end of life comes. The reality is the same to all devout men; though one be swept to heaven in a whirlwind, and another lady slowly away in old age, or ‘fall sick of the sickness wherewith he should die.’ Each is taken to God in a chariot of fire. The means are of little moment, the fact remains the same, however diverse may he the methods of its accomplishment. The road is the same, the companions the same, the impelling—I was going to say the locomotive—power, is the same, and the goal is the same.

Of Enoch we read, ‘He was not, for God took him.’ Of Elijah we read, ‘He went up in a whirlwind to heaven.’ Of Elisha we read, ‘He died and they buried him.’ And of all three—the two who were translated that they should not see death, and the one who died like the rest of us—it is equally true that ‘God took’ them, and that they were taken to Him. So for ourselves and for our dear ones we may look forward or backward, to deathbeds of weariness, of lingering sickness, of long pain and suffering, or of swift dissolution, and piercing beneath the surface may see the blessed central reality and thankfully feel that Death, too, is God’s angel, who’ does His commandments, hearkening to the voice of God’s word’ when in his dark hearse he carries us hence.

Gentleness Succeeding Strength
2 Kings 2:13-22

The independent activity of Elisha begins with verse 13 . How short the gap between the two prophets, and how easily filled it is! Not the greatest are indispensable. God lays aside one tool, but only to take up another. He has inexhaustible stores. The work goes on, though the workers change, and there is little time for mere mourning, and none for idle sorrow. Elisha’s first miracle is almost an experiment. The mantle which lay at his feet had been thrown over him by Elijah when he was called to his service, and it was now a token that office and power had devolved on him. His first steps tread closely in Elijah’s track; as those of wise and humble men, called to higher work, will mostly do. The repetition of the miracle by the same means, and the invocation of the Lord as the ‘God of Elijah,’—a new name, to be set by the side of ‘the God of Abraham and Isaac and Jacob’—express the humility which seeks to shelter itself behind the example of its mighty predecessor. The form of the invocation as a question indicates that Elisha had not yet attained certainty as to his power, as not yet having proved it. ‘Where is the Lord God of Elijah?’ is not the question of unbelief, but neither is it the voice of full confidence, which asks no such question, because it knows Him to be with it. It is the cry, ‘Oh that Thou mayest be here, even with unworthy me! and art Thou not here?’ The faith was real, though young, and clouded with some film of doubt. But, being real, it was answered; and it was because of Elisha’s trust, not Elijah’s mantle, that the waters parted. God will listen to a man pleading that ancient deeds may be repeated to-day, and, by answering the cry addressed to Him as the God of saints and martyrs of old, will embolden us to cry to Him as our very own God. We may learn from that first half-tentative miracle the spirit in which men should take up the work of those that are gone, the lowliness fitting for beginners, the wisdom of seeking to graft new work on the old stock, the encouragement from remembering the divine wonders through His servants in the past, and the true way to assure ourselves of our God-given power; namely, by attempting great things for Him, in dependence on His promise.

The miracle was wrought partly for Elisha, and partly for others who were to acknowledge his authority. These sons of the prophets, who stood on the eastern bank of Jordan, had probably not been witnesses of the translation, even if their position commanded a view of the spot. Purer eyes and more kindred spirits than theirs were needed for that.

But they saw Elisha returning alone, and the waters parting before him, and, no doubt, as he came nearer, would recognise what he bore in his hand—Elijah’s well-known mantle. They hasten to recognise him as the head of the prophets, and their acknowledgment accurately expresses his place and work. Elijah’s spirit rests on him, even though the two men and their careers are very different, and in some respects opposite. Elisha is distinctly secondary to Elijah. He is in no sense an originator, either of fresh revelations or of new impulses to obedience. He but carries on what Elijah had begun, inherits a work, and is Elijah’s ‘Timothy’ and ‘son in the faith.’ The same Spirit was on him, though the form of his character and gifts was in strong contrast to the stormier genius of his mightier predecessor. Elisha had no such work as Elijah—no foot-to-foot and hand-to-hand duels with murderous kings or queens; no single-handed efforts to stop a nation from rushing down a steep place into the sea; no fiery energy; no bursts of despair. He moved among kings and courts as an honoured guest and trusted counsellor. He did not dwell apart, like Elijah, the strong son of the desert; but, born in the fertile valley of the Jordan, he lived a life ‘kindly with his kind,’ and his delights were with the sons of men. His miracles are mostly works of mercy and gentleness, relieving wants and sicknesses, drying tears and giving back dear ones to mourners. He is as complete a contrast to his stern, solitary, forceful predecessor, as the ‘still small voice’ was to the roar of the wind or the crackling hiss of the flames.

But, nevertheless, ‘there are diversities of operations, but the same God.’ It is well to remember that one type of excellence does not exhaust the possibilities of goodness, nor the resources of the inspiring Spirit. The comparative merits of strength and gentleness will always be variously estimated; but God’s work needs them both, and both may join hands as serving the same Lord in diverse ways, which are all needed. We should seek to widen our discernment to the extent of the rich variety of forms of good and of service which God gives. Elijah and Elisha, Paul and Timothy, Luther and Melanchthon, are all His servants. Well is it when the strong can recognise the power of the gentle, and the gentle can discern the tenderness of the strong, and when each is forward to say of the other, ‘He worketh the work of the Lord, as I also do.’

The search after Elijah, insisted on by the sons of the prophets, is of importance only as showing their low thoughts and Elisha’s gentle spirit. He is their head, but he holds the reins loosely. Fancy anybody ‘urging’ Elijah ‘till he was ashamed’! The shame would very soon have mantled the cheek of the urger. But though, no doubt, Elisha would tell what had happened, these ‘prophets’ only think that Elijah has been miraculously borne somewhither, as he had been before, and seem to have no notion of what has really happened. How hard it is to heave heavy men up to any height of spiritual vision! How vulgar minds always take refuge in the most commonplace explanations that they can find of high truths! ‘Gone up to heaven! Not he! He is lying, living or dead, in some gorge or on some hillside. Let us go and look for him!’ There is nothing on which some people pride themselves more than upon being practical—which generally means prosaic, and often means blind to God’s greatest deeds. To go scouring wady and mountain for a man who had been taken up into heaven was practical common sense indeed! But Elisha’s gentleness is to be noted. He let them have their own way. Often that is the only plan for convincing people of their errors. And, when the fifty scouts come back empty-handed, all he says is a quiet ‘Did I no say unto you, Go not?’ ‘The servant of the Lord must not strive,’ but ‘in meekness’ instruct ‘those that oppose themselves’; and the effectual instruction is often to let them take their own course.

The miracle of healing the waters is of the beneficent kind usual with Elisha, inaugurates his course with blessing, and typifies the healing power which God through him would exert on men. Jericho had been recently rebuilt in spite of the curse against its builders. The bitterness of the spring seems to have been part of the malediction; for men would not be so foolish as to rebuild a city which had only impure water to depend on. However that may be, the main lesson of the miracle, beyond its revelation of the spirit of gentle compassion in Elisha, is the symbolical one. The new cruse and the salt are emblems of the divine gift which cleanses the human heart. Salt is an emblem of purification, and its emblematic meaning prevails here over its natural properties; for the last thing to cure a brackish spring was to put salt into it. The very inadequacy, as well as inappropriateness, of the remedy, points the miraculous and symbolical character of the whole. A jar full of salt could do little to a gushing fountain. But it figured the cleansing power which God will bring to bear on us, if we will; and it taught the great truth that sin must be cleansed at the fountain-head in the heart, not half a mile down the stream, in the deeds. Put the salt in the spring, and the outflow will be sweet.

When the Oil Flows
2 Kings 4:6

‘And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed.’— 2 KINGS 4:6 .

The series of miracles ascribed to Elisha are very unlike most of the wonderful works of even the Old Testament, and still more unlike those of the New. For about a great many of them there seems to have been no special purpose, either doctrinal or otherwise, but simply the relief of trivial and transient distresses. This story, from which my text is taken, is one of that sort. One of the sons of the prophets had died in Shunem. He left a widow and two little children. The creditor, according to the Mosaic law, had the right, which he was about to put in practice, of taking the children to be bondmen. And so the penniless, helpless woman comes to Elisha, as a kind of deliverer-general from all sorts of distresses, and tells him her pitiful tale. He asks her what she wants him to do, and she has no counsel to give. Then the thing to do strikes him. He asks what she has in the house. It was a poor, bare hovel of a place. There was not anything in it save a pot of oil, which was all her property. He sends her to borrow vessels, of all sorts and sizes. He takes the pot of oil, and shuts the door. Then she sets the two boys fetching and carrying; and herself taking up the one possession that she has, in faith she pours; and dish after dish is filled, and still she pours; and they were all filled, and she kept on pouring. Then she said, ‘Bring some more’; and the boys answered, ‘There are not any more,’ so then the oil stopped.

There was no very special reason for all this. It is not at all like most Biblical miracles. I do not suppose it had any symbolical intention; but I venture to do a little gentle violence to the incident, and to see in the staying of the oil when no more vessels were brought to be filled, a lesson addressed to us all, and it is this: God keeps giving Himself as long as we bring that into which He can pour Himself. And when we stop bringing, He stops giving.

Now, if I may venture to be fanciful for once, let me tell you of three vessels that we have to bring if we would have the oil of the Divine Spirit poured into us.

I. The vessel of desire.

God can give us a great many things that we do not wish, but He cannot give us His best gift, and that is Himself, unless we desire it. He never forces His company on any man, and if we do not wish for Him He cannot give us Himself, His Spirit, or the gifts of His Spirit. For instance, He cannot make a man wise if he does not wish to be instructed. He cannot make a man holy if he has no aspiration after holiness. He cannot save a man from his sins if the man holds on to his sin with both hands, like some shellfish with its claws when you try to drag it out of its cleft in the rock. He cannot give the oil unless we bring the vessels of our hearts opened by our desires.

If God could He would. ‘Ye have not because ye ask not.’ But we are never to forget that God is not led to begin His giving because we petition Him, but that the infinitude of His stores, and the endless, changeless, unmotived, perfect love of His heart, make self-communication—I was going to use a very strong word, and I do not know that it is too strong—necessary to the blessedness of the blessed God, and, long before we ever thought of Him, or sought anything from Him, there was pouring out from Him all the fulness of His love: just as we may conceive of the sunshine raying out before the orbs that were to circle round it had been completely shaped, but were still diffused and nebulous.

But, while God is always giving, our capacity to receive determines the degree of our individual possession of Him. Or, to put it in the plainest words—we have as much of God as we can take in; and the principal factor in settling how much we can take is—how much we wish. Measure the reality and intensity of desire, and you measure capacity. As the atmosphere rushes into every vacuum, or as the sea runs up into and fills every sinuosity of the shore, so wherever a heart opens, and the unbroken coast-line is indented, as it were, by desire, in rushes the tide of the divine gifts. You have God in the measure in which you desire Him.

Only remember that that desire which brings God must be more than a feeble, fleeting wish. Wishing is one thing; willing is quite another. Lazily wishing and strenuously desiring are two entirely different postures of mind; the former gets nothing and the latter gets everything, gets God, and with God all that God can bring.

But the wish must not only rise to intensity and earnestness, but it must be steadfast. Suppose these two little boys of the widow had held their vessels below the spout of the oil-pot with tremulous hands, while they looked away at something else, sometimes keeping the vessels right under, and sometimes shifting them on one side, it would have been slow work filling the unsteadily held vessels. So it is in regard to receiving God’s best gift. Our desires must be unwavering. A cup held by a shaking hand will spill its contents, or will never receive them. ‘Let not that man think that he shall receive anything of the Lord.’ The steadfast wish is the wish that is answered.

Is it not a strange indifference to our true good that we who have learned, as most of us have learned only too well, that in this world to wish is not to have, should turn away from the possibility that lies before us each, of passing from this disappointing world of vain longings into a region where we cannot wish anything that we do not get? There is only one thing about which it is true that, if you want, and as much as you want, you will have; and that thing is found when we turn away our wishes from the false, fleeting, and surface satisfactions of earth, and fasten them upon God, ‘Who is able to do exceeding abundantly above all that we . . . think.’ Wish for Him, and you have what you have wished. Wish for anything else, and you may have it or you may not, but depend upon it the fish is never half as big when it is out of the water as it felt to be when it was tugging at the hook.

II. Another vessel that we have to bring is the vessel of our expectancy.

Desire is one thing; confident anticipation that the desire will be fulfilled is quite another. And the two do not certainly go together anywhere except in this one region, and there they do go, linked arm in arm. For whatsoever, in the highest of all regions, we wish, we have the right without presumption to believe that we shall receive. Expectation, like desire, opens the heart.

There are some expectations, even in lower regions, that fulfil themselves. Doctors will tell you that a very large part of the curative power of their medicine depends upon the patient’s anticipation of recovery. If a man expects to die when he takes to his bed, the chances are that he will die; and if a man expects to get better, Death will have a fight before it conquers him. There are hundreds of cases, in all departments of life, where he who sets himself to a task with assured persuasion that he is going to do such and such a thing will do it. ‘Screw your courage to the sticking-place, and we’ll not fail,’ said the heroine in the tragedy; and there is a great truth in her fierce encouragement.

All these illustrations fall far beneath the Christian aspect of the thought that what we expect from God we receive. That is only another way of putting ‘According to thy faith be it unto thee.’ It is exactly what Jesus Christ said when He promised, ‘Whatsoever things ye ask when ye stand praying believe that ye receive them, and ye shall have them.’

I am afraid that a great many of us often have expectations fainter than desires; and that we should be very much surprised if the thing that we ask for, in the prayers that we so often repeat by rote, were granted to us. You will hear men praying for holiness, for clean hearts, for progress in the Christian life, for a hundred other such blessings. They do not expect that anything is going to come in consequence, and they would be mightily at a loss what to do with the gift if it did come. The absence of expectancy in our public petitions is to me one of the saddest features in the Christian life of this day. If you expect little, you will get little; and we do expect far less than we ought. We cannot raise our confident expectations too high; for ‘He is able to do for us exceeding abundantly above all that we ask’ as well as ‘think.’ The Apostle has set the limit of our expectations, in the same context, and here it is: ‘That we may be filled with all the fulness of God.’ There are two limits: one is the boundless illimitableness of God’s perfection, and the possibilities of our possession of Him are not exhausted until we have reached that infinite completeness. But then, there is a practical, working limit for each of us; and that is—what do you desire? and what do you expect? God can give more than we can ask or think, but He cannot at the moment give more than we expect or desire.

True, the vessels that we bring to be filled with the oil are not like the vessels that the fatherless boys brought. These were of a definite capacity; and the little cup when it was filled was filled, and there was an end of it. But the vessels that we bring are elastic, and widen out. The more that is put into them the more they can hold, so that there is no bound to the capacity of a heart for the reception and inrush of God; and there will not be a bound through all the ages of a growing possession of Him in eternity. But for to-day, desire and expectancy determine the measure of the gift.

III. Lastly, one more vessel that we have to bring is obedience.

‘If any man will do His will, he shall know of the doctrine.’ There is one case of the general principle that wishes and anticipations are all right and well, but unless they are backed up and verified by conduct, even wishes and anticipations will not bring God’s gift. For it is possible for a man who, in his better moments of devotion, has some desires after a loftier range of goodness and a completer conformity to God than he ordinarily has, to rise from his knees and rush into the world, and there live in some lust, or uncleanness, or vice, or indulgence, or absorption in the cares of this life, in such a way as that desires and anticipations shall vanish. If we fill our vessels full, before we take them to the source of supply, with all manner of baser liquids, there will be no room for the oil. We may contradict and stifle our desires by our conduct, and by it make our expectations perfectly impossible to be fulfilled. Are our daily doings of such a nature as that the Spirit of God, which is symbolised by the oil, can come into our hearts; or are we quenching and grieving Him so that He

‘Can but listen at the gate
And hear the household jar within’?

Desire, Expectancy, and Obedience—these three must never be separated if we are to receive the gift of Himself, which God delights and waits to give. All spiritual possessions and powers grow by use, even as exercised muscles are strengthened, and unused ones tend to be atrophied. It is possible, by neglect of God and of the gift given to us, to incur the stern sentence passed on the slothful servant—‘Take it from him.’ By disobedience and negligence we choke the channel through which God’s gifts can flow to us. So, brethren, bring these three vessels, and you will not go away with them empty. ‘Open thy mouth wide, and I will fill it.’

A Miracle Needing Effort
2 Kings 4:25-37

The story of Elisha is almost entirely a record of his miracles, and the story of his miracles is almost entirely a record of deeds of beneficence. Exception has been taken to it on the ground of the strange accumulation of supernatural works, which have been said to make it like some mediaeval saint’s legend. But why should it not be true that, after Elijah had proclaimed the truth, his successor’s function was to enforce it chiefly by his acts, and to seek to draw Israel back to God by ‘the cords of love’ and the gentle compulsion of mercies? The careful consideration of the work of the two prophets makes the peculiarities of Elisha’s perfectly intelligible. This story of the great lady at Shunem, her joy over her only child and his piteous death ‘on her knees,’ is one of the tenderest and sweetest pages in the history. Late won and early lost, the poor boy lies pale and dead on Elisha’s bed at Shunem, while the mother hurries across the plain of Jezreel to Carmel,—a distance of some fifteen or sixteen miles,—where Elisha was then living, probably near the place of Elijah’s sacrifice. This passage begins with her approach.

I. Note first the meeting (2 Ki 4:25-28 ).

Somewhere on the slopes of Carmel, commanding a view of the plain stretching away in the blue distance eastward, sat the prophet. His eye was keen, though probably he was now old, and he recognised the lady at a distance, as she rode swiftly towards the mountain. He appears to have suspected that this unusual visit meant some calamity, and his gentle heart went out towards his hostess and friend. Gehazi could not get back sooner than she could come, but sympathy could not sit passive and watch her approach. So the instinctively despatched message beautifully witnesses the prophet’s keen affection, and, as it were, the eager leap of his sympathy. So swift and ready to flash into act is the fellow-feeling of the Highest with the sorrows of us all; so should be the compassion of each with another. The higher in gifts or office in the kingdom a man is, the more is he bound to carry his sympathy in an outstretched hand. It is worth very little when it comes slowly. It is priceless when it runs to meet the mourner before she speaks.

The detailed question put into Gehazi’s mouth describes the circle within which this woman’s heart moved,—her husband, her child, herself. If these were well, nothing could be very ill; if ill, nothing could be well. But the message, which came so warm from Elisha’s lips, had been cooled on the road, and sounded formal from Gehazi. It is hard for selfish indifference to carry tender words without freezing them. The bearer of sympathy must be sympathetic. As Gehazi spoiled Elisha’s message, so we Christians too often do our Master’s, and cool it down to our own temperature. The fact that Gehazi had done so is suggested by the curt answer, ‘Peace!’ It is often quoted as the language of resignation, but it seems much rather to be evasion of the question, and that because her sorrow shrank from unveiling itself to the questioner. Nothing makes grief dumb so surely as prying and yet indifferent intrusion. A tenderer hand than Gehazi’s is needed to unlock the sad secret of that burdened breast.

It was perhaps partly pique at her silencing him, and partly mere unfeeling attention to ‘propriety,’ which made the servant wish to check the convulsive grasp of the feet, which the master allowed. Underlings are more careful of what they suppose to be their superior’s dignity than he is. Much is permitted to love and sorrow, by a prophet, which would be repressed by smaller men. ‘Her soul is bitter within her’ pardons much, and only unfeeling critics will be punctilious in dealing with even the extravagances of grief. But Elisha had another reason than pity. He wished to know her pain, and therefore he let her cling to his feet; for only there would she find her tongue. Does there not shine through the figure of the gentle prophet the image of the gentler Christ, who will not have the poorest and foulest spurned from His feet, though it be ‘a woman who was a sinner,’ and lets us come as close to Him as we will, even to hide our faces on His breast, that we may pour out all our sorrows and sins to Him?

The limitations of the prophet’s knowledge he frankly owns. How much better would it have been for the Church if its teachers had been more willing to copy his modesty, and said about a great many things, ‘The Lord hath hid it from me’!

The mother’s answer is indeed the cry of a ‘bitter’ heart. Its abrupt questions and its reticence as to the child’s death are pathetically true to nature, and sound yet across all these centuries as if the bitter cry were for a grief of to-day. ‘Did I desire a son?’ She upbraids Elisha and Elisha’s God for having forced on her an unasked blessing. ‘Did I not say, Do not deceive me?’ She did ( verse 16 ); and she upbraids Elisha again for a worse deceit than she had meant then, by mocking her with a gift which was wrenched from her hands so suddenly and soon. How many a sad heart is to-day tempted to raise this cry of anguish! And how patient is Elisha with wild words, and how he discerns, beneath the apparent rough reproach, the misery which it implies and the petition which it veils! Elisha’s Lord is no less tender in His judgment of our hasty, whirlwind words, when our hearts are sore; and if only we speak them to Him and cling to His feet, He translates them into the petitions which they mean, and is swift to answer the meaning and pass by the sound of our bitter cry.

II. We note the ineffectual experiment of the staff (2 Ki 4:29-31)

The supposition that Gehazi was sent in such haste with the hope that the touch of the staff might bring back life, is dismissed as ‘impossible’ by most commentators, who have therefore some difficulty in saying what he was sent for. Some of the Rabbis answered, ‘To prevent putrefaction,’ which would set in soon on that harvest day. Others say that the intention was to ‘prevent more life escaping from him.’ But ‘dead’ is not usually supposed to be an adjective admitting of comparison. Others find the reason in the wish to deliver Israel from the superstitious veneration of such things as the staff, by showing that it was powerless. But verse 31 plainly implies that the result of Gehazi’s attempt was not what had been expected. Why need there be any hesitation in taking the natural meaning, and supposing that Elisha sent his servant quickly, ‘if peradventure’ the touch of his staff might suffice, and followed in person, because he did not know whether it would. There is nothing unworthy of a prophet who had just confessed his ignorance in the supposition. His unobtrusive spirit delighted to hide its power behind material vehicles, as is seen in most of his miracles; and, if he remembered how he himself, in his early days, had parted the waters with his master’s cloak, he might think it possible that his servant should work a miracle with his staff.

The Shunemite quotes his own words on that far-off day; and perhaps she was reminded of them by perceiving the analogy of the two incidents. But her clinging to Elisha shows her doubt of the success of the attempt; and she was right. Why did the staff fail? Perhaps because of its bearer. Gehazi always appears unfavourably, and Elisha’s staff loses its power in such hands. The mightiest instruments are weak when selfishness and coldness wield them. An unworthy minister can make the Gospel itself impotent. It is an awful thing to carry ‘the rod of Thy strength’ and to hinder its exerting its energy. But possibly the non-success of the attempt was meant to teach Elisha and us that miracles of life-giving are not to be wrought so easily, but need the effort of the prophet himself. We cannot delegate the work of God, and no sending of others will do instead of going ourselves. Such things are not achieved without much personal toil, pains, and self-sacrifice.

III. So we come to the last step, the communication of life ( 2 Ki 4:32-37 )

It was noon when the child died. The mother’s journey would take three or four hours, and the return at least as much. It would then be dark when the two reached her desolate home. She had laid the boy on Elisha’s bed, as if even that brought her some comfort. It is difficult to say whether ‘them twain’ ( verse 33 ) means him and the mother, or him and the child; but the expression of the next verse, ‘went up,’ suggests that the prayer with shut door was in the lower part of the house, and that the mother’s cry was joined to the prophet’s petitions. Such prayer is the true preparation for such a miracle. Beautiful consideration, born of sympathy, led him to shut out curious onlookers, and then to go up alone to the little chamber where that pale, tiny corpse lay. No eye but a mother’s could have seen what followed without profanation; and a mother’s heart would have been torn by hopes and fears if she had seen.

The actual miracle is remarkable for two peculiarities—the effort required and the slowness of the process. Of course, there is a profound and beautiful use to be made of the prophet’s action in laying himself upon the dead child, mouth to mouth, and hand to hand, if we regard it as symbolic of that closeness of approach to our nature, dead in sins, which the Lord of life makes in His incarnation and in His continual drawing near. It is His own life which Jesus imparts, and it is imparted because He comes near and touches us. It is the warmth of His own heart which passes into those who live by derivation of life from Him. And Elisha may well stand as symbol of Jesus in this miracle. But besides that use of the narrative, which is no mere fanciful playing with it, we should also note the difference between the prophet and Christ in their miracles. Jesus raises the dead by His bare word. His expressed will is all-sufficient. Elisha prays, and then puts forth somewhat prolonged efforts, from which at first there is no effect, and which drain him of force, so that he is obliged to pause and leave the chamber, and gather himself together for a renewal of them. The ease of the one sets the difficulty of the other in a strong light. And the life which came back with a rush, in full stream, at Christ’s bidding, comes only by degrees at Elisha’s prayer and work. The one worker is the Lord of life, who speaks and it is done; the other is but the channel of power, and the appearance of effort and gradualness in result is owing to the narrowness of the channel, not to the inadequacy of the power.

In all Elisha’s gentleness and lowliness there is yet a certain dignity as God’s prophet; and it was not fitting that he should come from the scene of such a miracle with the glow of it upon him, to seek for the mother. So he summons her by Gehazi, and then, with beautiful delicacy, leaves her to go alone into the chamber. None are to see the transports of her joy, not even the author of it. How beautiful, too, are the quiet words, ‘Take up thy son’! She has no words; but, for all answer, comes close to him (there is no ‘in’ in verse 37 ), and once again, but with what different feelings, clasps his feet. Not even Gehazi, or any other stickler for propriety, has the heart to thrust her back this time. The story draws a curtain over that meeting in the prophet’s chamber. Sad hearts who have vainly longed for such a moment, can fancy the rapture. But the day will come, not here, but in the upper chamber, when parted ones shall clasp each other again; and many a mourner shall hear Jesus say from the throne what He once said from the Cross, ‘Woman, behold thy son; son, behold thy mother.’

Naaman's Wrath
2 Kings 5:10,11

And Elisha sent a messenger unto Naaman, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. 11. But Naaman was wroth, and went away.’— 2 KINGS 5:10, 11 .
These two figures are significant of much beyond themselves. Elisha the prophet is the bearer of a divine cure. Naaman, the great Syrian noble, is stricken with the disease that throughout the Old Testament is treated as a parable of sin and death. He was the commander-in-chief of the army of Damascus, high in favour at Ben-hadad’s court; his reputation and renown were on every tongue, but he was a leper. There is a ‘but’ in every fortune, as there is a ‘but’ in every character.

So he comes to the prophet’s humble home in Samaria, and we find him waiting, a suppliant at the gate, with his cavalcade of attendants, and a present worth many thousands of pounds in our English money.

How does the prophet receive his distinguished visitor? In all the rest of his actions we find Elisha gentle, accessible, forgetful of his dignity. Here his conduct would be discourteous if there were not a reason for it. He is reserved, unsympathetic, keeps the great man at the staff-end, will not even come out to receive him as common courtesy might have suggested; sends him a curt message of direction, with not a word more than was necessary.
And then, naturally enough, the hot soldier begins to explode. His pride is touched; he has not been received with due deference. If the prophet would have come out and chanted incantations over him, and made mystical motions of his hands above the shining patches of his leprous skin, he could have believed in the cure. But there was nothing in the injunction given for his superstition to lay hold of. His patriotic susceptibilities are roused. If he is to be cleansed by bathing, are not the crystal streams of his own city, the glory of Damascus, better than the turbid and muddy Jordan that belongs to Israel? So he flounced away, and would have sacrificed his hope of cure to his passion if his servants had not brought him to common-sense by their cool remonstrance. He would have done any great thing which he had been set to do; he had already done a great thing in taking the long journey, and being ready to expend all that vast amount of treasure, and so surely there need be no difficulty in his complying, were it only as an experiment, with the very simple and easy terms which the prophet had enjoined.

Now, all these points may be so put as to suggest for us characteristics of that gospel which is God’s cure for our leprosy. And the whole story shows us as in a glass what human nature would like the gospel to be, and how we sick men quarrel with our physic, and stumble at those very characteristics of the gospel which are its main glory and the secret of its power. My only purpose in this sermon is to bring out two or three of these as lying on the surface of the story before us.

I. First, then, God’s cure puts us all on one level.

Naaman wished to be treated like a great man that happened to be a leper; Elisha treated him like a leper that happened to be a great man. ‘I thought, he will surely come out to me, and stand, and call on the name of the Lord his God.’ The whole question about his treatment turns on this, Whether is the important thing his disease or his dignity? He thought it was his dignity, the prophet thought it was his disease. And so he served him as he would have served any one else that in similar circumstances, and for a like necessity, had come to him.

And now, if you will generalise that, it just comes to this—that Christianity brushes aside all the surface differences of men, and goes in its treatment of them straight to the central likenesses, the things which, in all mankind, are identical. There are the same wants, the same sorrows, the same necessity for the same cleansing beneath the queen’s robes and the peer’s ermine, the workman’s jacket and the beggar’s rags.

Whatever differences of culture, of station, of idiosyncrasy there may be, these are but surface and accidental. We are all alike in this, that we ‘have sinned, and come short of the glory of God’; and our Great Physician, in His great remedy, insists upon treating us all as patients, and not as this, that, or the other, kind of patients. The cholera, when it lays hold of ladies and gentlemen, deals with them in precisely the same fashion that it does when it lays hold of waifs on the dunghill; and a wise doctor will treat the Prince of Wales just as he will treat the Prince of Wales’s stable-boy. Christianity has nothing to say, in the first place, to the accidents that separate us one from the other, but insists on looking at us all as standing on the one level and partaking of the one characteristic. We may be wise or foolish, we may be learned or ignorant, we may be rich or poor, we may be high or low, we may be barbarian or civilised, but we are all sinners. The leprosy runs through us all, according to the diagnosis of Christianity, and our Elisha deals with Naaman as he deals with the poorest footboy in Naaman’s cavalcade who is afflicted with the same disease.

Now that rubs against our self-importance; a great many of us would be quite willing to go to heaven, but we do not like to go in a common caravan. We want to have a compartment to ourselves, and to travel in a manner becoming our position. We are quite willing to be healed, but we would like to be healed with due deference. You are an educated man, a student; you do not like to take the same place as the most unlettered, and to feel that the common fact of sin puts you, in a very solemn respect, upon the level of these narrow foreheads and unlettered people. And so some of you turn away because Christianity, with such impartiality and persistency, insists upon the identity of the fact of sin in us all, and passes by the little diversities on which we plume ourselves, and which part us the one from the other. Dear brethren, I am sure that some of my audience have been kept away from the gospel by this humbling characteristic of it, that at the very beginning it insists on bringing us all into the one category; and I venture to ask you to ponder with yourselves this question, Is it not wise, is it not necessary that the physician should look only at the disease and think nothing of all the other facts of the patient’s character or life? Surely, surely, it is a fact that we are transgressors, and surely it is a fact that if we be transgressors that is the most important thing about us—far more important than all these diversities of which I have been speaking. They are skin-deep, this is the central truth, that we have souls which ought to stand in a living relation of glad obedience to our Father in heaven; and which, alas! do stand in an attitude often of sulky alienation, often of indifference, and not seldom of rebellion. If so, then it is both wise and kind to deal with that solemn fact first. In wisdom and in mercy Christianity deals with all men as sinners, needing chiefly to be healed of that disease. ‘The Scripture hath concluded all under sin’—shut up the whole race as in a great chamber, that so cleansing and forgiveness might reach them all. They are gathered together as patients in a hospital are gathered, that their sickness may be medicined and their wounds dressed.

For this impartiality of the gospel, putting us all on one level, and its determination to deal with us all as sinners, is but the other side of, and the preparation for, that blessed universality of a sacrifice for all, and a gospel for the whole world. Do not quarrel with your physic because the Physician insists upon dealing with you as sick men.

II. Then take another of the thoughts that come out of the incident before us. God’s cure puts the messengers of the cure well away in the background.

Naaman, heathen-like, wanted something sensuous for his confidence in the prophet’s cure to lay hold upon. If the prophet would only have come out, and done like the sorcerers and magic-workers of whom he had had experience; if he would have come weaving mystical incantations, and calling upon the God whom he worshipped, but whom Naaman did not, and making passes with his hands over the leprous places—then there would have been something for his sense to build upon, and he would have been ready to believe in the prophet’s power to cure. But that was the very thing which the prophet did not want him to believe in. Elisha desired to conceal himself, and to make God’s power prominent. He wished to cure Naaman’s soul of the leprosy of idolatry as well as to cure his body; and we see, in the sequel of the story, that the very simplicity of the means enjoined and the absence of any human agency, which at first staggered the sensuous nature and offended the pride of Naaman, at last led him to see and confess that there was no God in all the earth but in Israel. Therefore the prophet keeps in the background. His part is not to cure, but to bring God’s cure. He is only a voice. He brings the sick man and God’s prescription face to face, and there leaves him. Naaman would have liked to force him into the place of a magician, in whom miracle-working power resided. Elisha will only take the place of a herald who proclaims how God’s power may be brought to heal. So men have always sought to turn the messengers of God’s cure into miracle-workers. Making the ministers of God’s word into priests who by external acts convey grace and forgiveness, is a superstition that has its roots deep in human nature. It is not that the priests have made themselves so much as that the people have made the priests. Here is an instance in a rude form of the tendency which has been at work in all generations, and has been the corruption of Christianity from the beginning, and is doing mischief every day—the tendency to place one’s confidence in a man who is supposed to be, in some mysterious manner, the bearer of a grace that will cure and cleanse. And the prophet’s position in our story brings out very clearly the position which all Christian ministers hold. They are nothing but heralds, their personality disappears, they are merely a voice. All that they have to do is to bring men into contact with God’s own word of command and promise, and then to vanish.

Christianity has no ‘priests,’ Christianity has no ‘sacraments.’ Christianity has no external rites which bring grace or help except in so far as by their aid the soul is brought into contact with the truth, and by meditation and faith is thus made capable of receiving more of Christ’s Spirit. Our only commission is to bring to you God’s message of how you may be healed. When we have said, ‘Wash, and be clean,’ as plainly, earnestly, and lovingly as we can, we have done all our appointed office. We are heralds, and nothing more. Our business is to preach, not to do rites, or minister sacraments. Our business is to preach, not to argue. We are neither priests nor professors, but preachers. We have to deliver the message given to us faithfully. We have to ring out the proclamation loudly. The virtue of a town crier is that he make people hear and understand. The virtue of a messenger is that he repeats precisely what he was told. And a Christian minister has to lift up his voice and not be afraid, to see to it that his speech be plain, and that it do not overlay the message with fripperies of ornament, or affectations, or personalities, and to plead earnestly and lovingly with men to come to the divine Healer. John Baptist’s description of himself is true of them. With rare self-abnegation, he would only reply to the question, ‘Who art thou?’ with ‘I am a voice.’ His personality was nothing. His message was all. A musical string cannot be seen as it vibrates. So the man should be lost in his proclamation. We are heralds and nothing more, and the more we keep in the background and the less our hearers depend on us, the better. If you want priests who will ‘call on the name of their God, and wave their hands over the place,’ and convey grace and healing to you by anything that they do for or to you, you will have to go beyond the limits of New Testament Christianity to find them. So men quarrel with their medicine because their cure is purely a spiritual process, depending on spiritual forces, and sense cries out for sacred rites and persons to be the channels of God’s healing.

III. And now, lastly, God’s cure wants nothing from you but to take it.

Naaman’s servants were quite right: ‘My father! If the prophet had bid thee do some great thing, wouldst thou not have done it?’ Yes! Of course he would, and the greater the better. Men will stand, as Indian fakirs do, with their arms above their heads until they stiffen there. They will perch themselves upon pillars, like Simeon Stylites, for years, till the birds build their nests in their hair: they will measure all the distance from Cape Comorin to Juggernaut’s temple with their bodies along the dusty road. They will give the fruit of their body for the sin of their soul. They will wear hair shirts and scourge themselves. They will fast and deny themselves. They will build cathedrals and endow churches. They will do as many of you do, labour by fits and starts all through your lives at the endless task of making yourselves ready for heaven, and winning it by obedience and by righteousness. They will do all these things and do them gladly, rather than listen to the humbling message that says, ‘You do not need to do anything—wash!’ Is it your washing, or the water, that will clean you? Wash and be clean! Ah, my brother! Naaman’s cleansing was only a test of his obedience, and a token that it was God who cleansed him. There was no power in Jordan’s waters to take away the taint of leprosy. Our cleansing is in that blood of Jesus Christ that has the power to take away all sin, and to make the foulest amongst us pure and clean.

But the two commandments—that of the symbol in my text, that of the reality in the Christian gospel—are alike in this respect, that both the one and the other are a confession that the man himself has no part in his own cleansing. And so Naamans, in all generations, who were eager to do some great thing, have stumbled, and turned away from that gospel which says, ‘It is finished!’ ‘Not by works of righteousness which we have done, but by His mercy He saved us.’ Dear brother, you can do nothing. You do not need to do anything. It is a hard pill for my pride to swallow, to be indebted to absolute mercy, which I have done nothing to bring, for all my hope, but it is a position that we have to take. Hard to take for all of us, very hard for you who have never looked in the face the solemn fact of your own sinfulness, and pondered upon the consequences of that; but most blessed if only you will open your eyes to see that the stern refusal to accept anything from us as working out our salvation is but the other side of the great truth that Christ’s death is all-sufficient, and that in Him the foulest may be clean.

‘Nothing in my hand I bring.’

If you bring anything you cannot grasp the Cross. Do not try to eke out Christ’s work with yours; do not build upon penitence, or feelings, or faith, or anything, but build only upon this: ‘When I had nothing to pay He frankly forgave me all.’ And build upon this: ‘Christ alone has died for me’; and Christ alone is all-sufficient. ‘Wash and be clean’; accept and possess; believe and live!

Naaman's Imperfect Faith
2 Kings 5:15-27

Like the Samaritan leper healed by Jesus, Naaman came back to give glory to God. Samaria was quite out of his road to Damascus, but benefit melted his heart, and the pride, which had been indignant that the prophet did not come out to him, faded before thankfulness, which impelled him to go to the prophet. God’s gifts should humble, and gratitude is not afraid to stoop. Elisha would not see Naaman before, for he needed to be taught; but he gladly welcomes him into his presence now, for he has learned his lesson. Sometimes the best way to attract is to repel, and the true servant of God consults not his own dignity, but others’ good, whichever he does.

I. The first point is the offer and refusal of the gift.

The benefited is liberal and the benefactor disinterested. Naaman was a convert to pure monotheism. His avowal is clear and full. But what a miserable conclusion he draws with that ‘therefore’! He should have said, ‘Therefore I come to trust under the shadow of His wings.’ But he is not ready to give himself, and, like some of the rest of us, thinks to compound by giving money. When the outward giving of goods is token of inward surrender of self, it is accepted. When it is a substitute for that, it is rejected. No doubt, too, Naaman thought that Elisha was, like the sorcerers of heathenism, very accessible to gifts; and if he had come to believe in Elisha’s God, he had yet to learn the loving-kindness of the God in whom he had come to believe. He had to learn next that ‘the gift of God’ was not ‘purchased with money’ and the prophet’s acceptance of his present would have dimmed Elisha’s own character, and that of his God, in the newly opened eyes of Naaman.

Elisha’s answer begins with the solemn adjuration which we first hear from Elijah. In its use here, it not only declares the unalterable determination of Elisha, but reveals its grounds. To a man who feels ever the burning consciousness that he is in the presence of God, all earthly good dwindles into nothing. How should talents of silver and gold, and changes of raiment, have worth in eyes before which that awful, blessed vision flames? A candle shows black against the sun. If we walk all the day in the light of God’s countenance, we shall not see much brightness to dazzle us in the pale and borrowed lights of earth. The vivid realisation of God in our daily lives is the true shield against the enticements of the world. Further, the consciousness of being God’s servant, which is implied in the expression ‘before whom I stand,’ makes a man shrink from receiving wages from men. ‘To his own Master he standeth or falleth,’ and will be scrupulously careful that no taint of apparent self-seeking shall spoil his service, in the eyes of men or in the judgment of the ‘great Taskmaster.’ Elisha felt that the honour of his order, and, in some sense, of his God, in the eyes of this half-convert, depended on his own perfect and transparent disinterestedness. Therefore, although he made no scruple of taking the Shunemite’s gifts, and probably lived on similar offerings, he steadfastly refused the enormous sum proffered by Naaman. ‘The labourer is worthy of his hire,’ but if accepting it is likely to make people think that he did his work for the sake of it, he must refuse it. A hireling is not a man who is paid for his work, but one who works for the sake of the pay. If once a professed servant of God falls under reasonable suspicion of doing that, his power for good is ended, as it should be.

II. The next point to notice is the alloy in the gold, or the imperfection of Naaman’s new convictions.

He had been cured of his leprosy at once, but the cure of his soul had to be more gradual. It is unreasonable to expect clear sight, with the power of rightly estimating magnitudes, from a man seeing for the first time. But though Naaman’s shortcomings are very natural and excusable, they are plainly shortcomings. Note the two forms which they take,—superstition and selfish compromise. What good would a couple of loads of soil be, and could he not have taken that from the roadside without leave? The connection between the two halves of verse 17 makes his object plain. He wished the earth ‘for’ he would not sacrifice but to Jehovah. That is, he meant to use it as the foundation of an altar, as if only some of the very ground on which Jehovah had manifested Himself was sacred enough for such a purpose. He did not, indeed, think of ‘the Lord’ as a local deity of Israel, as his ample confession of faith in verse 15 proves; but neither had he reached the point of feeling that the Being worshipped makes the altar sacred. No wonder that he did not unlearn in an hour his whole way of thinking of religion! The reliance on externals is too natural to us all, even with all our training in a better faith, to allow of our wondering at or severely blaming him. A sackful of earth from Palestine has been supposed to make a whole graveyard a ‘Campo Santo’; and, no doubt, there are many good people in England who have carried home bottles of Jordan water for christenings. Does not the very name of ‘the Holy Land’ witness to the survival of Naaman’s sentimental error?

The other tarnish on the clear mirror was of a graver kind. Notice that he does not ask Elisha’s sanction to his intended compromise, but simply announces his intention, and hopes for forgiveness. It looks ill when a man, in the first fervour of adopting a new faith, is casting about for ways to reconcile it with the public profession of his old abandoned one. We should have thought better of Naaman’s monotheism, if he had not coupled his avowal of it, where it was safe to be honest, with the announcement that he did not intend to stand by his avowal when it was risky. It would have required huge courage to have gone back to Damascus and denied Rimmon; and our censure must be lenient, but decided.

Naaman was the first preacher of a doctrine of compromise, which has found eminent defenders and practisers, in our own and other times. To separate the official from the man, and to allow the one to profess in public a creed which the other disavows in private, is rank immorality, whoever does or advocates it. The motive in this case was, perhaps, not so much cowardice as selfish unwillingness to forfeit position and favour at court. He wants to keep all the good things he has got; and he tries to blind his conscience by representing the small compliance of bowing as almost forced on him by the grasp of the bowing king, who leaned on his hand. But was it necessary that he should be the king’s favourite? A deeper faith would have said, ‘Perish court favour and everything that hinders me from making known whose I am.’ But Naaman is an early example of the family of ‘Facing-both-ways,’ and of trying to ‘make the best of both worlds.’ But his sophistication of conscience will not do, and his own dissatisfaction with his excuse peeps out plainly in his petition that he may be forgiven. If his act needed forgiveness, it should not have been done, nor thus calmly announced. It is vain to ask forgiveness beforehand for known sin about to be committed.

Elisha is not asked for his sanction, and he neither gives nor refuses it. He dismissed Naaman with cold dignity, in the ordinary conventional form of leave-taking. His silence indicated at least the absence of hearty approval, and probably he was silent to Naaman because, as he said about the Shunemite’s trouble, the Lord had been silent to him, and he had no authoritative decision to give. Let us hope that Naaman’s faith grew and stiffened before the time of trial came, and that he did not lie to God in the house of Rimmon. Let us take the warning that we are to publish on the housetops what we hear in the ear, and that, if in anything we should be punctiliously sincere, it is in the profession of our faith.

III. The last point is Gehazi’s avarice, and what he got by it.

How differently the same sight affected the man who lived near God and the one who lived by sense! Elisha had no desires stirred by the wealth in Naaman’s train. Gehazi’s mouth watered after it. Regulate desires and you rule conduct. The true regulation of desires is found in communion with God. Gehazi had a sordid soul, like Judas; and, like the traitor Apostle, he was untouched by contact with goodness and unworldliness. Perhaps the parallel might be carried farther, and both were moved with coarse contempt for their master’s silly indifference to earthly good. That feeling speaks in Gehazi’s soliloquy. He evidently thought the prophet a fool for having let ‘this Syrian’ off so easily. He was fair game, and he had brought the wealth on purpose to leave it. Profanity speaks in uttering a solemn oath on such an occasion. The putting side by side of ‘the Lord liveth’ and ‘I will run after him’ would be ludicrous if it were not horrible. How much profanity may live close beside a prophet, and learn nothing from him but a holy name to sully in an oath!

The after part of the story suggests that Naaman was out of sight of the city before he saw Gehazi coming after him. The cunning liar timed his arrival well. The courtesy of Naaman in lighting down from his chariot to receive the prophet’s servant shows how real a change had been wrought upon him, even though there were imperfections in him. Gehazi’s story is well hung together, and has plenty of ‘local colour’ to make it probable. Such glib ingenuity in lying augurs long practice in the art. If he had been content with a small fee, he needed only to have told the truth; but his story was required to put a fair face on the amount of his request. And in what an amiable light it sets Elisha! He would not take for himself, but he has nothing to give to the two imaginary scholars, who have come from some of the schools of the prophets in the hill-country of Ephraim, thirsting for instruction. How sweet the picture, and what a hard heart that could refuse the request! Truly said Paul, ‘The love of money is a root of all kinds of evil.’ Any sin may come from it, and be done to gratify it. ‘Honestly if you can, but get it,’ was Gehazi’s principle, as it is that of many a man in the Christian Churches of this day. Greed of gain is a sin that seldom keeps house alone. Naaman no doubt was glad to give, both because he was grateful, and because, like most people in high positions, he was galled by the sense of obligation to a man beneath him in rank. So back went Gehazi, with the two Syrian slaves carrying his baggage for him, and he chuckling at his lucky stroke, and pleasantly imagining how to spend his wealth.

‘The tower’ in verse 24 is more correctly ‘the hill,’ and it was probably there where the little group would come in sight of Elisha’s house. So Gehazi gets rid of the porters before they could be seen or speak to any one, and manages his load for a little way himself, carefully hides it in the house, and, seeing the men safely off, appears obsequious and innocent before Elisha. The prophet’s gift of supernatural knowledge was intermittent, as witness his ignorance of the Shunemite’s sorrow; but Gehazi must have known its occasional action, and we can fancy that his heart sank at the ominous question, so curt in the original, and conveying so clearly the prophet’s knowledge that he had been away from the house: ‘Whence, Gehazi?’ One lie needs another to cover it, and every sin is likely to beget a successor. So, with some tremor, but without hesitation, he tries to hide his tracks. Did not Elisha’s eye pierce the wretched hypocrite as with a dart? and did not his voice ring like a judgment trumpet, as he confounded the silent sinner with the conviction that the prophet himself had been at the spot, though his body had remained in the house? So, at last, will men be reduced to stony dumbness, when they discover that an Eye which can see deeper than Elisha’s has been gazing on all their secret sins. The question, ‘Is this a time to receive?’ etc., suggests the special reasons, in Naaman’s new faith, for conspicuous disregard of wealth, in order that he might thereby learn the free love of Elisha’s God and of Jehovah’s servant, both of which had been tarnished by Gehazi’s ill-omened greed. The long enumeration following on ‘garments’ includes, no doubt, the things that Gehazi had solaced his return with the thought of buying, and so adds another proof that his heart was turned inside out before the prophet.

His punishment is severe; but his sin was great. The leprosy was a fitting punishment, both because it had been Naaman’s, from which obedient reliance on God had set him free, and because of its symbolical meaning, as the type of sin. Gehazi got his coveted money, but he got something else along with it, which he did not bargain for, and which took all the sweetness out of it. That is always the case. ‘Ill-gotten gear never prospers’; and, if a man has set his heart on worldly good, he may succeed in amassing a fortune, but the leprosy will cleave to him, and his soul will be all crusted and foul with that living death. How many successful men, perhaps high in reputation in the Church as in the world, would stand ‘lepers as white as snow,’ if we had God’s eyes to see them with!

Sight and Blindness
2 Kings 6:8-18

The revelation of the angel guard around Elisha is the important part of this incident, but the preliminaries to it may yield some instruction. The first point to be noted is the friendly relations between the king and the prophet. The king was probably Joram, who had given up Baal worship, though still retaining the calves at Bethel and Dan (2 Kings iii 2). The whole tone of things is changed from the stormy days of Elijah. The prophet is frequently an inhabitant of the capital, and a trusted counsellor. No doubt much of this improvement was owing to Elijah’s undaunted denunciation, but much, too, was due to Elisha’s gentle persuasion. We are often tempted to do injustice to the sterner predecessors when we see how the gentler ways of their followers seem to accomplish more than theirs did. Unless winter storms had come first, spring sunshine would draw forth few flowers. All honour to the heroes who begin the fight, and do not see the victory.

The Syrian king’s way of warfare was not by a regular continued invasion, but by dashes across the border on undefended places; and time after time he found himself out in his calculations, and troops enough to beat him off massed where he meant to strike. No wonder that he suspected treachery. The prompt answer of his servants implies that Elisha’s intervention was well known by them, and measures the reputation in which he stood. Let no one suppose that thwarting Syria was an unworthy use of a supernatural gift. The preservation of Israel and the revelation of God were worthy ends, and all that is accessory to a worthy end is worthy. It is foolish to call anything a trifle which serves a great purpose.

Joram had learned to obey the prophet, and his people and their enemies had learned that Elisha was a prophet. That was much. He had no great revelations of the deep things of God to give to his generation or to posterity, but he gave directions as to practical life which bore on the wellbeing of the state; and that office was not less divinely conferred. It is a good thing when God’s servants are not afraid to make their voices heard in politics, and a safeguard for a nation when their counsels are taken. The quiet prophet was more to Israel than an army.

The ‘great host’ sent to capture Elisha shows the terror which he had inspired, and the importance attached to getting possession of him. It is, too, an odd instance of the inconsistency of godless men, in that it never occurs to the Syrian king that Elisha, who knew all his schemes, might know this one too, or that horses and chariots were of little use against a man who had Heaven to back him. Dothan lay on an isolated hill in a wide plain, and could easily be surrounded. A night-march offered the chance of a surprise, which seems to have been prevented by the unusually early rising of Elisha’s servant, the young successor of Gehazi. Apparently he had gone out of the little city before he discovered the besiegers, and then rushed back in terror. Note the strongly contrasted pictures of the lad and his master,—the one representing the despair of sense, the other the confidence of faith. The lad’s passionate exclamation was most natural, and fear darkening to bewildered helplessness is reasonable to men who only see the material and visible dangers and enemies that beset every life. The wonder is, not that we should sometimes be afraid, but that we should ever be free from fear, if we look only at visible facts. Worse foes ring us round than those whose armour glittered in the morning sunshine at Dothan, and we are as helpless to cope with them as that frightened youth was. Any man who calmly reflects on the possibilities and certainties of his life will find abundant reason for a sinking heart. So much that is dreadful and sad may come, and so much must come, that the boldest may well shrink, and the most resourceful cry ‘Alas! how shall we do?’ It is not courage, but blindness, which enables godless men to front life so unconcernedly.

How nobly the calmness of Elisha shows beside the lad’s alarm! Probably both were now outside the city, as the immediately following verse speaks of the mountain as the scene. If so, Elisha had gone forth to meet the enemy, and that must have brought fresh terror to his servant. The quiet ‘Fear not!’ was of little use without the assurance of the next clause; for there is no more idle expenditure of breath than in telling a man not to be afraid, and doing nothing to remove the grounds of his fear. That is all that the world can do to comfort or hearten. ‘Fear not?’ the youth might well have said. ‘It is all very easy to say that; but look there! How can I help being afraid?’ There is only one way to help it, and that is to believe that ‘they that be with us are more than they that be with them.’ The true and only conqueror of reasonable fear is still more reasonable trust. The two parts played by the servant and the prophet are united in the man who cleaves to Jesus Christ as his defence. He would not cling so close to Him but for the fear that tightens his grip. He would tremble far more but for that grip. He who says in his heart, ‘What time I am afraid, I will trust in Thee,’ will presently get to saying, ‘I will trust, and not be afraid.’

Note, further, the sight seen by opened eyes. Elisha did not pray that the heavenly guards might come; for they were there already. Nor does it appear that he saw them; for he did not need that heightened condition of spiritual perception which appears to be meant by the opening of the eyes. And what a sight the trembling young man saw! Where he had seen only barren rock or sparse vegetation, he saw that same fiery host that had attended Elijah in his translation, now enclosing the unarmed prophet and himself within a flaming ring. The manifestation, not the presence, of the angel guards was the miracle. It was a momentary unveiling of what always was, and would be after the curtain was drawn again. I suppose that no reverent reader of Scripture can doubt the existence of angelic beings, or their office to ‘minister to the heirs of salvation.’ To us, indeed, who know Him who is the ‘Head of all principalities and powers,’ the doctrine of angelic ministration is of less importance than that of Christ’s divine help; but the latter truth does not supersede the former, though its brightness throws the other, about which we know so much less, into comparative shadow. But we may still learn from this transient disclosure of ‘the things that are,’ the permanent truth of the ever-active presence of divinely sent helps and guards, with all who trust in Him.

This manifestation has several features of resemblance to that given to Jacob, in his most defenceless hour, when he saw beside his unprotected camp of women and children ‘God’s host,’ and, in a rapture of thankful wonder, named the place ‘Mahanaim,’—‘Two Camps.’ The sight teaches us that God’s messengers are ever near, and then most near when needed most. It tells us, too, that they come in the form needed. They are warriors when we are ringed about by foes, counsellors when we are perplexed, comforters when we mourn. Their shapes are as varied as our needs, and ever correspond to ‘the present distress.’ They come in power sufficient to conquer. There was force enough circling the prophet to have annihilated all the Syrians. True, they did not draw their celestial swords, but they were there, and their presence was enough for the triumphant faith of the guarded men. What living thing could come through that wall of fire?

Our eyes are blinded and we need to have them cleared, if not in the same manner as this lad’s, yet in an analogous way. We look so constantly at the things seen that we have no sight for the unseen. Worldliness, sin, unbelief, sense and its trifles, time and its transitoriness, blind the eyes of our mind; and we need those of sense to be closed, that these may open. The truest vision is the vision of faith. It is certain, direct, and conclusive. The world says, ‘Seeing is believing’; the gospel says, ‘Believing is seeing.’ If we would but live near to Jesus Christ, pray to Him to touch our blind eyeballs, and turn away from the dazzling unrealities which sense brings, we should find Him ‘the master-light of all our seeing,’ and be sure of the eternal, invisible things, with an assurance superior to that given by the keenest sight in the brightest sunshine. When we are blind to earth, we see earth glorified by angel presences, and fear and despair and helplessness and sorrow flee away from our tranquil hearts. If, on the other hand, we fix our gaze on earth and its trifles, there will generally be more to alarm than to encourage, and we shall do well to be afraid, if we do not see, as in such a case we shall certainly not see, the fiery wall around us, behind which God keeps His people safe.

Note, finally, the blindness. Elisha’s dealing with the advancing host of Syria can only be rightly estimated by looking beyond the limits of the text. His object was to carry the whole army into Samaria, that they might there be won by giving them bread to eat and water to drink, and so heaping coals of fire on their head. The prophet, who was in so many points a foreshadowing of the gospel type of excellence, was the first to show the right way to conquer. Nineteen centuries of so-called Christianity have not brought ‘Christendom’ to practise Elisha’s recipe for finishing a war. It succeeded in his hands; for, after that feast and liberation of a captured army, ‘the bands of Syria came no more into the land of Israel.’ How could they, as long as the remembrance of that kindness lasted? Pity that the same sort of treatment were not tried to-day!

The blindness which fell on the Syrians does not seem to have been total loss of sight,—for, if so, they could not have followed Elisha to Samaria, nearly fifteen miles off,—but rather an ocular affection which prevented them from recognising what they saw. It was a supernatural impediment in any case, however far it extended. God did ‘according to the word of Elisha,’ a wonderful inversion of the ordinary formula. But that was because Elisha was doing according to the word of the Lord. The prayers which are ‘according to His will’ are the answered prayers.

They who see not the angels, see nothing clearly. There is a mist over every eye that beholds only the things of time, which prevents it from seeing these as they are, and from recognising a prophet when he is before them. If we would rightly estimate the objects of sense, we must discern, shining through them, the far loftier and greater things of eternity. That flaming background is needed to supply a scale by which to measure the others. The flat plain of Lombardy is most beautiful when its flatness is seen girdled by the giant Alps, where lies the purity of the snow which feeds the rivers that fertilise the levels below.

Impossible - Only I Saw It
2 Kings 7:1-16

The keynote of this incident lies in the promise in the first verse. The whole story illustrates man’s too frequent rejection of God’s promise, and God’s wonderful way of fulfilling it.

I. We note first the promise which common-sense finds incredible.

It came from Elisha when all seemed desperate. The wonderfully vivid narrative in the previous chapter tells a pitiful tale of women boiling their children, of unclean food worth more than its weight in silver, of a king worked up to a pitch of frenzy and murderous designs, and renouncing his allegiance to Jehovah. Such faith as he had was strained to the breaking point, and his messenger was sent to tell the prophet that the king would not ‘wait for the Lord any longer.’ That was the moment chosen to speak the promise. It came, as God’s helps, both of promise and act, so often come, at the very nick of time, when faith is ready to fail and human aid is vain. Before we had learned our hopeless state, they would come too soon for our good; after faith had wholly parted from its moorings, they would come too late.

Note the precision and confidence of the promise. The hour of the fulfilment, and the price of flour and the cheaper barley are stated. Man’s promises are vague; God’s are specific. Mark, too, the entire silence of the promise as to the mode of its fulfilment. Probably Elisha knew as little as any one, how it was going to be accomplished. The particularity and vagueness combined are remarkable. A hint as to how the thing was to be done would have made the belief in the fact so much easier. Yes, and just because it would have smoothed the road for worthless belief, it was not given, but the apparently impossible promise was left in nakedness, for any one who needed sense to animate his faith, to scoff at. Is not that emphatic assertion of the fact, and emphatic silence as to the ‘how,’ a frequent characteristic of God’s promises? If ever we are kept in the dark as to the latter, it is for our good, and for the encouragement of our growth in utter dependence and perfect trust. It is not well for the trusting soul to ask too curiously about methods intervening between the promise in the present and its accomplishment in the future. It is better for peace and the simplicity of our trust, that we should be content to cling to the faithful word, and to ‘believe. . . that it shall be even as it was told’ us, without troubling ourselves about His way of effecting His purposes. Passengers are not admitted to the engine-room, nor allowed on the bridge. Let them leave all the working of the ship to the captain.

II. The noble who blurted out his incredulity had a great deal to say for himself from the common-sense and worldly point of view.

But he need not have sneered, in the same breath, at old miracles and new. His sarcasm about ‘windows in heaven’ refers to the story of the flood; and perhaps there is a hint of allusion to the manna. He neither believed these ancient deeds, nor the promise for to-morrow. Why not? Simply because he—wise as he thought himself—could not see any way of bringing it about. There are many of us yet who have the same modest opinion of our own acuteness, and go on the supposition that what we do not see is invisible, and what we cannot do, or imagine done, is impossible. Why should not the Lord ‘make windows in heaven’ if He please? Or, how does the pert objector know that that is the only way of fulfilling the promise? He will be taught that he has not quite exhausted all the possibilities open to Omnipotence, and that something much simpler than windows in heaven can do what is wanted. Unbelief which rejects God’s plain promises because it does not see how they can be fulfilled is common enough still, and is as unreasonable as it is impertinent. Elisha was as ignorant as this nobleman was, of the means, but his faith fixed its eyes on the faithful word, and trusted, while sense, self-conceit, and worldliness, a mole pretending to have an eagle’s eye, declared that to be impossible which it could not see the way to bring about, and thereby exposed only its own blind arrogance.

III. Elisha’s answer ( v. 2 ) sounds like Elijah.

The utmost gentleness is stirred to pronounce condemnation on self-confident unbelief, and a gentler gentleness than Elisha’s, even Christ’s, shrinks not from executing the sentence. Is not the sentence on this scoffing lord the very sentence pronounced ever on unbelief? In his case, it was fulfilled by the crowd that pressed, in their ravenous hunger, through the gate, and trod him down; but in ordinary cases, in our days, the natural operation of unbelief is to shut men out from the fruition, of which faith is the necessary and only condition. It is no avenging and arbitrarily imposed exclusion, but the necessary result of self-made disqualification, which brings on the unbeliever the doom, ‘Thou shalt not eat thereof.’ The blessings of the religious life on earth, and the glories of its perfection in heaven, are only enjoyable through faith. These are not so plainly visible to the unbelieving heart as the scene at the gate was to the nobleman; but, in some measure, even those who do not possess them do, in some lucid moments, see their worth. It is one sad part of the sad lives of godless men that they have their seasons of calm weather, when, in the clearer atmosphere, they catch glimpses of their true good, but that they yet do not behold it long and close enough to be smitten with the desire to possess it; and so the sight remains inoperative, or adds to their condemnation. Not to taste is the sadder fate, because there has been sight. To have eyes opened at last to our own folly, and to see the rich provision of God’s table, when it is too late, will be a chief pang of future retribution,—as it sometimes is of present godlessness.

IV. Passing over for the present the account of the discovery by the four lepers, we may next note God’s way of fulfilling His promise.

A panic would spread fast in an undisciplined army, and history supplies examples of the swift change into a mob under the influence of groundless terror. There is nothing wonderful in the helter-skelter rush for the Jordan, or in the road being littered with abandoned baggage. The divine intervention produced the impression which naturally brought the flight about, and the coincidence of the prophecy and the panic which fulfilled it stamp both as divinely originated. But if we looked on events as devoutly, and saw into their true character as deeply as the author of the Books of Kings does, we should see that many a similar coincidence, which we trace no farther than to men or circumstances, was due to the same divine cause which made the Syrians to hear ‘the noise of a great host.’ Track the river of life to its source, and you come to God.

‘The wicked fleeth when no man pursueth.’ Imaginary terrors are apt to beset those who have no trust in God. If we fear Him, we need have no other fear; but if we have not Him for our anchorage, we shall be driven by gusts of passion and terror. The unseen possibilities of attack and defeat may well terrify a man who has not the unseen God to keep him calm.

Windows in heaven, then, were not needed, and the arrogance which said ‘Impossible!’ had not measured all the resources of God. A very wise scientist here in England proved that the Atlantic could not be crossed by a steamer, and the first steamer that did cross took out copies of his book. How foolish men’s demonstrations of impossibility look beside God’s deliverances! We have not gone through all the chambers of His storehouse, and ‘His ways are far above, out of our sight.’ Let us hold fast by the faith that His arm is strong to do whatever His lips are gracious to engage, nor let our inability to see where the river gets through the mountains ever make us doubt that it will reach the sunlit ocean.

V. We may throw together the remaining parts of the incident, as showing how the fulfilled promise was received. These four lepers had heard nothing of it, when despair made them venturesome. How reckless they were, and how they harp on the one gloomy word ‘die’! The thought was familiar to them, and yet, lepers though they were, life was sweet, and a chance of prolonging it, even as slaves, was worth trying. They chose twilight, that they might be unobserved. We can see them creeping cautiously, with beating hearts, towards the camp, expecting every moment to be challenged, and possibly slain. How their caution would diminish and their wonder grow, as they passed from end to end, and found no one! There stood the horses and asses, left behind lest their footfalls should betray the flight, and every tent empty of men and full of spoil. The lepers seem to have gone right through the camp before they ventured to begin plundering; for the ‘uttermost part’ in verse 5 and that in verse 8 are naturally understood of its opposite extremities. Then, secure against surprise, they eat and drink as ravenously as men who had been starving so long would do. Twilight had deepened into darkness before hunger and greed were satisfied. Not till then did they awake to their duty; and even when they bethink themselves, it is fear of punishment, not care for a city full of hungry men, that moves them. But their tardy awaking to duty is couched in words which carry a great truth, especially to all who have tasted the Bread of Life. It is ‘not well’ to ‘hold our peace’ in ‘a day of good tidings.’ If we have good news, especially the good news, its possession obliges us to impart it. If we have tasted the graciousness of the Lord, we are bound to tell of the stores we have found. ‘He that withholdeth corn, the people shall curse him.’ ‘Of how much sorer punishment. . .shall he be thought worthy,’ who keeps to himself the food of the world?

Lepers were strange messengers of good, but the message graces the bringer, and they who tell good tidings are sure of a welcome. God does not choose great men for the heralds of His mercy, but the qualification is personal experience. These four could only say, ‘We have seen and tasted,’ but that was enough. The king’s caution was very natural, and would have been quite blameless, if God’s promise had not been spoken the day before. But that made the slowness to believe a sin. Feeling one’s way over untried ice is prudent; but if we have previously been told that it will bear, it proves our distrust of him who told us. The despatch of the chariots to make a reconnaissance was needless trouble. But men are always apt to think that faith is but a shaky ground of certitude unless it be backed up by sense. When God gives us His word to trust to, we are wisest if we trust to it alone, and we may save ourselves the trouble of sending out scouts to see if it is really beginning to be fulfilled. Elisha had no need to wait the report of the charioteers before he believed in the fulfilment of the promise, which others had found incredible when spoken, and too good to be true even when fulfilled. Let us trust God, whether sense can attest the incipient accomplishment of His words or no.

Silent Christians
2 Kings 7:9

‘Then they said one to another, We do not well; this day is a day of good tidings, and we hold our peace; if we tarry till the morning light, some mischief will come upon us; now therefore come, that we may go and tell the king’s household.’— 2 KINGS 7:9 .

The city of Samaria was closely besieged, and suffering all the horrors of famine. Women were boiling and eating their children, and the most revolting garbage was worth its weight in silver. Four starving lepers, sitting by the gate, plucked up courage from the extremity of their distress, and looking in each other’s bloodshot eyes, whispered one to another, with their hoarse voices: ‘If we say we will enter into the city, then the famine is in the city, and we shall die there; and if we sit still here we die also. Now therefore come, and let us fall unto the host of the Syrians; if they save us alive we shall live; and if they kill us we shall but die.’ So in the twilight they stole away. As they come near the camp there is a strange silence; no guards, no stir. They creep to the first tent and find it empty; and then another, and another, and another, till at last it admits of no doubt that certainly the enemy has gone, leaving all his baggage behind him, So for awhile they feast and plunder—small blame to them! And then conscience wakes, and the same thought occurs to each of them: ‘This is not patriotic; this is scarcely human; it is a shame for us to be sitting here gorging ourselves whilst a city is starving within a stone’s-throw.’ So they say one to another in the words of my text.

Now these men’s consciousness of the obligation imposed upon them by the knowledge of glad news, their self-reproach for their silence, their conviction that retribution would fall on them if it continued, and their resolve therefore to clear themselves, may all be transferred to higher regions, and may fairly illustrate Christian responsibilities and duties.

I wish to say one or two very homely, plain things about Christian men’s obligation to speech, and the sin of their silence. My remarks will have no special reference to any particular forms of Christian activity, but if I succeed in impressing on any a deeper sense of duty in reference to declaring the Gospel than they possess, then all forms of it will be prosecuted with greater vigour and consecration.

I. I wish first to dwell for a moment on that—I was going to use a plain word and say— hideous ; I will substitute a milder term, and say— remarkable , fact of Christian silence.

I take this congregation as a fair average representative of the ordinary habitudes of professing Christians of this generation. How many men and women there are sitting in these pews, who, if I asked them the question, would say that they were Christians? and what proportion of these, if I asked them the further question, ‘Did you ever tell anybody anything about Jesus Christ?’ would say, ‘No, never!’ I know this, that in regard to all the recognised and associated forms of Christian work which cluster round a Christian congregation, it is the same handful of people that do them all. It is just like the bits of glass in a kaleidoscope, there are not many of them though you can shake them up into a great number of patterns, but they are always the very same bits. So I could go through pew after pew, if it would not be very personal, and find men and women, one after another—rows of them —that, so far as any of the united work of a church goes, are absolutely idle. They are worthy kind of people, too, with some real religion in them; but yet, partly from shyness, partly from indolence, partly because (as they think) they have so much else to do, and for a number of other reasons that I do not need to dwell upon, they fall into the great army of idlers, and are just so much dead weight and surplusage, as far as the work of the Church is concerned.

Now I do not mean to say that, because professing Christian people do not work in any recognised forms of Christian service which are attached to a congregation, therefore they are not doing anything. God forbid! There are many of you, for instance, mothers of families, whose best service is to speak about Jesus Christ to your children, and to live according as you speak, and that is work enough for you. There are many more of us, who, for various legitimate reasons, are precluded from taking part in organised forms of Christian service. Do not so fatally misunderstand me as to suppose that I am merely beating a drum to get recruits for societies. What I want to impress upon every Christian person listening to me now is simply this, the anomaly of the fact, if it be a fact, that you are a dumb Christian. You can all speak, if you will; you all have people with whom your speech is weighty and powerful. There are doors open before each of you. Ask yourselves, have you gone in at the open doors? or is it true about you that you have never felt the obligation to make your Master known to others, or, at all events, have never felt it so strongly that it compelled you to obey? The strange fact of Christian silence is one that I emphasise to begin with.

II. Let me say a word next about the sin of this silence.

These four poor lepers had not had much kindness dealt out to them in their lives, and they might have been pardoned if in their moment of joy they had remained in the isolation to which they had been condemned by reason of their disease. But they think to themselves of the hollow eyes in Samaria there, and the hideous meals, that might stay hunger but brought no nourishment, and of the king with sackcloth beneath his royal robes, and, forgetting everything but their abundance and these people’s empty stomachs, they say, ‘ Not thus must we do,’ as the Hebrew might be translated, ‘this is a day of good tidings, and we hold our peace; and that is a sin. And if we continue dumb, then before morning some kind of punishment will come down upon us.’

Now, let me put what I have to say on this matter into two sentences.

First of all, I say that such silence is inhuman. You would all recognise that in the case of an actual, literal, instead of a metaphorical, famine. What would you say about a man who contented himself with sitting in his own back room, where nobody could see his abundance, and feasting to the full, whilst his fellow-citizens were dying of starvation? Why! you would say he was a brute. And if Christian people believed as thoroughly that men and women without ‘the Bread of God which comes down from Heaven’ were starving and dying of hunger, as they believe that men without literal bread must die, there would not be so many dumb ones amongst them; and they would feel more distinctly than any of us feel now, the responsibility that is laid upon them, and the inhumanity of the sin.

Dear brethren! God has made this strange brotherhood of humanity in which we live, all intertwined and intertangled together, mainly in order that there may be scope for brotherly impartation to the needy, of the gifts that each possesses. And He has given to each of us something or other which, by the very terms of the gift and the purpose of the bestowment, we are bound to impart to others. The meaning of our being born into the brotherhood of humanity is that God’s grace, in some shape or other, may fructify through us to all; and I say that the man who possesses any kind of gift, and, especially, God’s highest gifts of wisdom and of knowledge, and most of all, the highest gift of spiritual knowledge and moral and religious truth, and keeps them to himself, in his idleness is sinfully active, and in his selfishness is inhuman and cruel. The very constitution of humanity says to us that ‘we do not well,’ if in the ‘day of good tidings’ of any sort ‘we hold our peace.’ The possession of mere physical or abstract truth does not turn its possessors into its apostles, but the possession of moral and spiritual truth does. We are, every one of us, responsible for all the eyes which we could have opened and which are still dark, and for every soul that gropes in ignorance, if we possess something that would enlighten its darkness.

But then, further, let me say that this sin of silence is in sheer contradiction of every principle of Christianity. Why has God given you His grace, do you suppose? For what purpose comes it that you are Christians? Were you converted that you might go by yourselves into a solitary heaven, do you think? Are you important enough to be an ultimate end of God’s mercy? Or are you indeed an end, but only that in your turn you might be a means of transmitting? Does the electric influence terminate when it reaches you, or is it turned on to you that from you it may be passed to others? The very purpose of the existence of a Christian Church is counterworked and thwarted by dumb Christians. We Nonconformists can talk abundantly when ecclesiastical assumptions have to be fought against, about the priesthood of all believers. Very well, if that principle is a true one—and it is a true one—it has other applications than simply controversial, and is meant for other uses than simply that you should brandish it in the face of sacerdotal claims and priest-ridden churches. ‘Ye are all priests,’ that is to say, the meaning of the existence of a Christian Church is to raise up a cloud of witnesses, and make every lip vocal with the name of Jesus Christ the Lord. And you, dear brethren, you, the idlers of a church and congregation, are doing all that you can to thwart the divine purpose, and to destroy the very meaning of the existence of the church to which you belong.

And let me remind you, too, that such silence is clearly contrary to all Christian principle, inasmuch as one main purpose of the Gospel being given us is to shift our centre from ourselves, first to Christ, and then, if I may so say, to others. The very thing from which Christianity is meant to deliver us is the very thing that these idle, silent believers are indulging in, namely, the possession of God’s gifts for their own profit and enjoyment. What is the use of your saying that you are Christian people if, in your very religion, you are practising the very vice that Jesus Christ has come to destroy? Selfishness is the opposite, the formal contradiction, of Christianity, and in the measure in which your religion is self-regarding, it is no religion at all. You are doing your best to counterwork the very main purpose of the Gospel upon yourselves, when in silence you possess, or fancy that you possess, the gift of His love.

And then, still further, let me remind you that this absolutely un-Christian character of silence is manifested, if you consider that the end of the Gospel for each of us is to bring us into full and happy sympathy with Christ, and likeness to Him. And how is that purpose being effected in His professed ‘followers,’ if they know nothing of the experience of looking on the world with Christ’s eyes, or of the thrill of pity caught from Him, and have no sympathy with, in the sense of any reflected experience of, the sense of obligation to help the helpless which nailed Him to the Cross? We say that we are followers of One who ‘so loved the world’ that He died for it; we say that we long to be transformed into His likeness, and yet we put away from ourselves the spirit that regards our brethren as He regarded us all; and never dream of copying, howsoever feebly in our lives and efforts, the pattern that was set before us in His death.

O dear brethren! ‘if a man see his brother have need, and shutteth up his bowels of compassion against him, how dwelleth the love of God in him?’ And if a Christian looks upon a world without Christ, and has only a tepid sympathy and a faint realisation of the misery, and never does anything to lighten it by a grain, how can he pretend that he takes Jesus Christ for his Pattern and Example? Silence is manifestly a sin by reason of its inhumanity, and its contrariety to every principle of the Gospel.

III. Now, still further, let me point you to the retribution on silence.

These four men, no doubt, had some superstitious idea that mischief might come to them in the darkness. But they expressed a truth when they said, ‘If we be silent, some evil’—or, as the word might be translated, ‘some punishment will find us.’ I desire to lay this on your hearts, dear brethren, that like all other selfish things, the silence of the Christian does him harm instead of good.

For instance, if you want to learn anything, set yourself to teach it. In trying to spread the name of Jesus Christ by your own personal effort, you will get a firmer hold of the truths that you attempt to impress upon others. I do not know any better cure for a great deal of unwholesome and superfluous speculation than to go into the slums and see what it is that tells there. That is a test of what is central and what is surface, in Christianity. I do not know any better discipline for a man whose religion is suffering from too much leisure and curiosity than to take a course of evangelistic work. He will find out then where the power is, and a great many cobwebs will be blown away. Be sure of this, that convictions unspoken, like plants grown in a cellar, will get very white in the stems, and will bear no fruit. Be sure of this, that a religion which is dumb will very soon tend to lose its possession of the truth, and that if you carry that great gift hid away in your heart it will be like locking up some singing-bird in a box. When you come to open it, the bird will be dead. There are, I have no doubt, many whom I am now addressing whose religion has all but, if not entirely, ebbed away from them, mainly because they have all their days been dumb Christians. That is one part of the punishment.

And another part is that silence is avenged by the dying out of the sympathies which inspire speech. It is the punishment of the selfish man that he becomes more selfish. It is the punishment of the heart, which never expands in sympathy, that its walls shrivel and contract, until there is scarcely blood enough between them to be impelled through the veins. Feelings which it is joy and nobleness to possess are nurtured and strengthened by expression; and the silent Christian is punished by becoming at last utterly indifferent to the woes of the world and to the spread of the Gospel. I think I could lay my finger, if I dared, on some of my audience who have got perilously near to that point.

And then again let me remind you that there is another form of the punishment, and that is the loss of all the blessed experience of the reaper’s joy; and let me point you in a sentence to the final time of retribution. There shall stand in that last day, as Scripture teaches us, humble workers before the Throne who will say, ‘Behold! I, and the children whom Thou hast given me.’ And there will stand some before the Throne, solitary; and I wonder if they will not feel lonely when they go into heaven, and find not a soul there to look them in the eyes and say, ‘Thou didst lead me to the Christ, and I am here to welcome thee.’ ‘He that soweth and he that reapeth shall rejoice together.’ Do you not think that then there will steal a shadow of shame across the spirit of the servant who stood idle in the market-place all the day with the wretched excuse, ‘No man hath hired me,’ when the Master had hired him beforehand, and given him such wages in advance?

O dear brethren! the cure for silence is to keep near that Master, and to drink in His Spirit; and then, as I beseech you to do, think, think, think of your obligations in the light of the Cross until you can say, ‘Unto me, who am less than the least of all saints is this grace given ,’ not this burden imposed, ‘that I, even I, should preach’ the Name that is above every name. ‘Open Thou my lips, and my mouth shall shew forth Thy praise.’

Table of Contents

1 Kings 1:28-39 David Appointing Solomon

1 Kings 3:5-15: A Young Man's Wise Choice of Wisdom

1 Kings 4:25-34 The Great Gain of Godliness

1 Kings 5:1-12 Great Preparations for a Great Work

1 Kings 6:7 Building in Silence

1 Kings 8:54-63 The King "Blessing" His People

1 Kings 8:59 The Matter of a Day in Its Day

1 Kings 9:1-9 Promises and Threatenings

1 Kings 10:1-13 A Royal Seeker After Wisdom

1 Kings 11:4-13 The Fall of Solomon

1 Kings 11:26-43 The New Garment Rent

1 Kings 12:1-7 How to Split a Kingdom

1 Kings 12:25-33 Political Religion

1 Kings 16:23-33 The Record of Two Kings

1 Kings 17:1-16 A Prophet's Strange Providers

1 Kings 17:1 Elijah Standing Before the LORD

1 Kings 18:12: Obadiah: To the Young

1 Kings 18:25-39: The Trial by Fire

1 Kings 19:1-18 Elijah's Weakness and its Cure

1 Kings 20:11 Putting on the Armour

1 Kings 21:1-16 Royal Murderers

1 Kings 21:20 Ahab and Elijah

1 Kings 22:3 Unpossessed Possessions

1 Kings 22:7,8 Ahab and Micaiah

2 Kings 2:1-11 The Chariots of Fire

2 Kings 2:11 The Translation of Elijah and the Ascension of Christ

2 Kings 2:12, 13:14 Elijah's Translation and Elisha's Deathbed

2 Kings 2:13-22 Gentleness Succeeding Strength

2 Kings 4:6 When the Oil Flows

2 Kings 4:25-37 A Miracle Needing Effort

2 Kings 5:10,11 Naaman's Wrath

2 Kings 5:15-27 Naaman's Imperfect Faith

2 Kings 6:8-18 Sight and Blindness

2 Kings 7:1-16 Impossible - Only I Saw It

2 Kings 7:9 Silent Christians