How comes it to pass that the service of Christ should be associated in any mind with austerity and gloom? How is it that every one does not connect that service in his thought with gladness of heart and brightness of life? This misfortune may be attributable to misconception, to a mental error, to the misreading of some words of the Master or of his apostles; or it may be the consequence, physical as much as spiritual, of a particular temperament; but it is most frequently caused by lack of thoroughness in the service of the Lord.
I. THE MISTAKE OF HALF-HEARTEDNESS IN THE SERVICE OF CHRIST. During the reigns of Rehoboam and Abijah, when king and people both showed much abatement of zeal in the worship of Jehovah, we do not read of any record like that of the text. Of Rehoboam we find that "he fixed not his heart to seek the Lord". Abijah could say nothing more for himself than that he had "not forsaken the Lord" (2 Chronicles 13:10), and his later days, like his grandfather's, were apparently darkened by indulgence. There was no fervour of piety, and there was no fulness of joy in the land. And we find that everywhere and always it is so. Half-heartedness in holy service is a profound mistake. It gives no satisfaction to our Lord himself. It leads to no height of Christian worth, to no marked excellency of character. It fills the soul with no deep and lasting joy. It is very likely to decline and to expire, to go out into the darkness of doubt, or worldliness, or guilt.
II. THE WISDOM OF WHOLE-HEARTEDNESS. "All Judah rejoiced at the oath; for they had sworn with all their heart, and sought him with their whole desire … and the Lord gave them rest." There was no imaginable step they could have taken which would have caused so much elation of heart and ensured so enviable a national position. Ass and his people showed the very truest wisdom, something more and better than sagacious policy or statecraft, when they sought the Lord with all their heart. They did that which gave them a pure and honest satisfaction in the present, and which, more than any other act, secured the future. And though we certainly are not invited to manifest the thoroughness of our devotion in the same severities that characterized their decision (2 Chronicles 15:13), we do well when we follow there in the fulness of their resolve. For to seek Christ the Lord with all our heart and our "whole desire" is the one right and the one wise thing to do.
1. It secures to us the abiding favour and friendship of the Eternal; he is then "found" of us.
2. It brings profound personal rest; then Christ speaks "peace" to us—his peace, such as this world has not at its command.
3. It secures a feeling of friendship toward all around us: "rest round about." The heart is filled with that holy love which desires to bless all who can be reached.
4. It fills and sometimes floods the heart with sacred joy. The full realization of the presence and love of Christ, the fervent worship of the Lord of all grace and truth, earnest work done in his Name and in his strength,—these are a source of enlarging and ennobling joy. The true key-note of the Christian life is this: "Rejoice in the Lord alway: and again … rejoice."—C.
HOMILIES BY T. WHITELAW
2 Chronicles 15:1-7
A conqueror's welcome.
I. A MESSAGE FROM GOD. (2 Chronicles 15:1, 2 Chronicles 15:2.)
1. Its banter. Azarlah, "Whom Jehovah aids," the son of Oded; mentioned only here. Jehovah may, and often does, transmit messages of moment through humble and obscure messengers. What fitted Azariah to be the bearer of the Divine announcements was the coming upon him of the Spirit of Eiohim, the Spirit being the Revealer and Interpreter of the Divine will to the soul of man (Numbers 11:26; Job 32:8; Ezekiel 2:2; 1 Corinthians 12:8). That the Spirit of God came upon a man did not prove him to have been a good man, Balaam (Numbers 24:2) and Saul (1 Samuel 10:10) being witness; though there is no reason to doubt that Azariah was a true prophet of Jehovah. The Spirit came by measure upon him, as upon other holy men of the old dispensation through whom God spoke to his people; on Christ, through whom God's highest and last message has been sent to mankind, the Spirit was poured out without measure (Isaiah 11:2; John 3:34; Revelation 3:1). Hence the supreme importance attaching to the gospel.
2. Its recipients. "Asa, and all Judah and Benjamin." God claims a right to address sovereigns as well as their subjects. Between princes and peasants in his sight is no difference (Acts 10:34; 1 Peter 1:17). God's messages in the Law and the gospel are directed equally to all. The monarch is as much under the Law as the subject; the subject has as valid a title to the provisions of the gospel as the monarch. Asa and his warriors were returning from a victorious campaign, when Jehovah's prophet interposed with notes of warning. These were timely, since the king and his veterans were in danger of self-laudation and serf-confidence—of ascribing their recent splendid exploits to their own skill and prowess, and of trusting to their own valour to protect them in future, without troubling themselves to think about Jehovah, his religion, or his help. So men (not excepting Christians) are never more in peril of forgetting God than when fortune smiles upon them (Deuteronomy 8:13), and never more need to be admonished than when rejoicing in deliverances wrought for them by God,
3. Its contents. A doctrine, a promise, a warning.
II. A LESSON FROM HISTORY. (Verses 3-6.)
1. The possibility of lapsing into religious apostasy. Such times had formerly existed in Judah, and hence in the future might reappear (Ecclesiastes 1:9; Ecclesiastes 3:15). Whether Azariah's language depicted the condition of Judah then (Grotius), or in the future (Luther), or in the past, in the days of Rehoboam and Abijah (Syriac, Arabic), or in the period of the judges (Vitringa, Bertheau), is open to debate. As the prophet has not definitely stated the time, he may have designed to express truths of force at. all limes (Keil). Of such days as the prophet alludes to, Judah and Israel had both before had experience. The description of them is peculiarly affecting.
2. The certainty that religious apostasy will be followed by national disaster. So it had been in the past, and so it would be in the future.
3. The only way of escaping from the miseries and horrors of such evil times, viz. by repenting and turning to Jehovah. "But when in their distress," etc. So had it been in the days of the Egyptian oppression (Exodus 2:23), and in those of the Midianite supremacy ( 6:6). So had it been in the experience of Asa himself, whose cry unto Jehovah on the field of war had been heard (2 Chronicles 14:11). So would it be again, if in the season of their calamity they remembered God (2 Chronicles 7:14). The doctrine here enunciated holds good of individuals as well as of nations; e.g. David (2 Samuel 21:1; Psalms 18:6; Psalms 34:4; Psalms 138:3), Jehoshaphat (2 Chronicles 17:4, 2 Chronicles 17:10), Uzziah (2 Chronicles 26:5). The ear of God is open to every cry of a distressed soul (Psalms 34:15). "Fools, because of their transgression," etc. (Psalms 107:17-19).
III. AN EXHORTATION FROM A PROPHET. (Verse 7.)
1. The counsel. Action.
2. The encouragement. Recompense. "Your work shall be rewarded."
Learn:
1. The superiority of the new dispensation in having God's Son as its Messenger (Hebrews 1:1, Hebrews 1:2).
2. The equity of God's dealings with men in providence and in grace (1 Samuel 2:30; Ezekiel 18:29).
3. The miserable state of the heathen world, as destitute of the true knowledge of God (Ephesians 2:12; Ephesians 4:17, Ephesians 4:18).
4. The value of affliction as a means of religious improvement (Job 33:17-19; Ezekiel 20:37; Lamentations 3:27; 2 Corinthians 4:17; Hebrews 12:11).
5. The secret of national prosperity—righteous-ness (Proverbs 14:34).
6. The duty of persevering in religion (John 15:4; Acts 11:23; 2 Timothy 1:14; 1 Peter 5:9; Revelation 2:27).
7. The certainty that faith shall not lose its reward (Luke 6:35; 1 Corinthians 3:14; Hebrews 10:35).—W.
2 Chronicles 15:8-19
Ancient covenanters.
I. SERIOUS PREPARATIONS. (2 Chronicles 15:8-11.)
1. The purgation of the land from idols. Encouraged by the words of the son of Oded—not Oded, as in the text—Asa, on reaching his capital, determined to convene a national assembly, and enter into a solemn league and covenant to carry out the work of reformation so auspiciously begun (2 Chronicles 14:2-5), and so manifestly owned of Jehovah in the splendid victory he had granted over the Cushite invader (2 Chronicles 14:12). As a preliminary, he "put away the abominations," i.e. the idols, "from the whole land of Judah and Benjamin, and out of the cities he had taken from the hill country of Ephraim." In the same spirit acted Jacob, before going up to meet with Jehovah at Bethel (Genesis 35:2); and Moses, before the interview of Israel with Jehovah at Sinai (Exodus 19:14); Hezekiah, before he celebrated the Passover (2 Chronicles 30:14); and Josiah, before he renewed the covenant (2 Chronicles 34:3-7). If such preparation on the part of Israel was needful to qualify her for an interview with Jehovah even in external celebrations (Amos 4:12), much more is a similar preparation of the heart indispensable on the part of souls who come before God in any act of spiritual worship (2 Chronicles 19:3; 2 Chronicles 20:33; 1 Samuel 7:3; Psalms 57:7; Luke 1:17). In particular, all known sin must be abandoned (Isaiah 1:16, Isaiah 1:17).
2. The renewal of the altar of the Lord. The great brazen altar of Solomon (2 Chronicles 4:1) had probably been defiled by idol-rites during preceding reigns, and required reconsecration (Bertheau); while, after sixty years of service, it almost certainly stood in need of repairs (Keil). Most likely Asa's renovation of the altar was of both kinds—an external reparation and a religious consecration. It is commonly a sign that a Church or nation is in earnest in entering upon religious reformation when it attends to the externals as well as to the internals of religion—when it corrects abuses, repairs defects, and adds improvements in the outward means of grace, as well as endeavours to impart to these fresh attractiveness and zeal Individuals begin not well who neglect to engage all their powers of body, mind, and heart in the work, or to seek for these a new and gracious baptism from above (Romans 12:1).
3. The invitation of the people to a national assembly. Without the hearty consent and cooperation of the people, reforms of no kind can be effected—as little religious as political or social, and just as little these as those. Accordingly, all Judah and Benjamin, with such Israelites as sympathized with the new movement, were summoned to Jerusalem on a certain day to covenant to seek Jehovah. As early as the days of Rehoboam, strangers from the northern kingdom had found their way into the southern (2 Chronicles 11:16); Asa's victory over Zerah having been accepted as a proof that Jehovah was on the side of Judah's king, the number of these immigrants largely increased (2 Chronicles 15:9). What was wanted then in Judah and Israel to rally the pious is demanded still—a leader, who has God upon his side, because he is on the side of God.
4. The gathering of the pious in Jerusalem. It showed the spirit of the people that they responded at once to their monarch's call. Followers that will not follow are a hindrance to those who would lead in reformations in either Church or state, Union is strength, and generally victory; disunion weakness, and always defeat.
II. SOLEMN TRANSACTIONS. (2 Chronicles 15:12-14.)
1. The presentation of the spoils. These, seven hundred oxen and seven thousand sheep, formed part of the plunder taken from Zerah's army (2 Chronicles 14:14,2 Chronicles 14:15), and were now presented to Jehovah; as Abraham gave tithes to Melchizedek on returning from the slaughter of the kings (Genesis 14:20); as the Israelites in the wilderness after the slaughter of the Midianites levied a tribute unto the Lord (Numbers 31:11-47); as Saul said he intended to sacrifice unto the Lord the sheep and oxen he had reserved from the spoil of the Amalekites (1 Samuel 15:21); and as victorious generals among the Romans were accustomed to dedicate to Jupiter part of the spoils taken from the enemy. As Asa's victory had been achieved solely through Divine help, this was becoming as well as right. Those whom God renders successful in their callings should honour him with the firstfruits of their increase (Proverbs 3:9). Every man as God hath prospered him, a rule of Christian giving (1 Corinthians 16:2).
2. The formation of a covenant.
(a) "To seek the Lord God of their fathers," etc. (verse 12)—a right thing for nations and individuals to do—yea, for all, whether they covenant with and swear to one another concerning it or not. To seek God, a nation's and individual's life (Isaiah 55:3, Isaiah 55:6; Psalms 69:32; Amos 5:4), and the only source of true prosperity for either (Psalms 70:4; Psalms 119:2; Amos 8:14; Lamentations 3:25). That the god a nation or an individual seeks is the god of his or its fathers, is no proof that that god is the true God; but, being the true God, he possesses an additional claim on the worship and homage of both individual and nation, from the fact that he is and has been their fathers' God. If God is to be sought at all, it should be with the whole heart (Jeremiah 29:13). Nothing short of this is religion.
(b) To "put to death," etc. (verse 13). Under the theocracy religious toleration was impossible, for the reason that idolatry was high treason. "A theocratic government is a government of constraint. Freedom of conscience would have been an unmeaning sound under the Jewish economy". Church and state in Judah were one. No such identification existed among heathen nations, though approximations towards it were often seen. Nor does such identification exist under the gospel. Hence neither Church nor state now has authority to put to death those who decline the religion prescribed by either. The reformed Churches of England and Scotland were slow in perceiving that the extermination of heretics by the sword of the civil magistrate, however legitimate under the Jewish theocracy, was not permissible in the Church of Jesus Christ. Under the gospel God alone is Lord of the conscience; and to each man pertains the right of choosing his own religion, his own creed, and his own worship, without dictation, not to say coercion, from either king or parliament—being answerable for the choice he makes in the first place to his own conscience, and in the last place to God, whose creature and subject he is. This is the doctrine of religious equality, which should be carefully distinguished from that of religious toleration, which proceeds upon the erroneous assumption that Church and state possess the right, but decline to exercise the power of coercion, and agree to allow, what they might justly put down, diversity of faith and practice in religion.
III. SIGNIFICANT RESULTS. (Verses 15-19.)
1. The joy of the people. (Verse 15.) This proved they had been in earnest. They exulted in the unanimity and heartiness with which the covenant had been made, and in the prospect thus opened up for the attainment of its objects.
2. The zeal of the king. (Verses 16-18.)
3. The approbation of Jehovah. Intimated by the fact that for the next twenty years the land enjoyed rest (verse 19). "When a man's ways please God, he maketh even his enemies to be at peace with him" (Proverbs 16:7). Were nations to please God by their ways, he would "make wars cease to the end of the earth" (Psalms 46:9).
Learn:
1. The stimulus good men derive from God's Word, exemplified in the effect produced upon Asa by Oded's prophecy (verse 8).
2. The purifying power of true religion on the soul—symbolized by Asa's purgation of the land (verse 8).
3. The attractive influence upon others of those who have God with them—seen in the rallying of the pious round Asa (verse 9).
4. The supreme duty of individuals and nations—to seek the Lord (verse 12).
5. The lawfulness of men covenanting with each other for such a purpose, but not of compelling others (verse 13).
6. The necessity in religion of proving the heart's sincerity by the hand's activity and liberality (verses 11, 18).
7. The propriety of being thorough in all undertakings connected with religion—the want of this a defect in Asa (verse 17).—W
2 Chronicles
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