1st and 2nd Kings (Sections 21-28)
Section 21 "Joab fled unto the Tabernacle of the Lord, and caught hold on the Horns of the Altar."—1 Kings 2:28
"And Benaiah came to the Tabernacle of the Lord, and said unto him, Thus
saith the King, Come forth. And he said, Nay; but I will die here."—1 Kings 12:30 Joab's conscience pricks him when he hears that Solomon is dealing with other offenders.
Joab was a remorseless warrior, yet when his own turn comes he flies from death.
Joab had little enough of religion, yet he flies to the altar when the sword pursues him.
Joab refuses to quit his shelter, and falls slain at the altar.
Many are for running to the use of external religion when death threatens them. Then they go to greater lengths than Scripture prescribes; they not only go to the tabernacle of the Lord, but they must needs cling to the altar.
I. An outward Resort to Ordinances avails not for Salvation.
If a man will rest in external rites he will die there.
Sacraments, in health or in sickness, are unavailing as means of salvation. They are intended only for those saved already, and will be injurious to others (1 Corinthians 11:29).
Religious observances such as frequenting sermons, attending prayer-meetings, joining in Bible-readings, practicing family prayer: all these put together cannot save a man from the punishment due to his sins. They are good things, but the merely formal practice of them cannot save.
Ministers. These are looked upon by some dying persons with foolish reverence. In the hour of death resort is made to their prayers at the bedside. Importance is attached to funeral sermons, and ceremonials. What superstition!
Professions. These may be correct, long, reputable, and eminent; but yet they may not be proofs of safety. Connection with the most pure of churches would be a poor ground of trust.
Orthodoxy in doctrine, ordinances, and religious practices is much thought of by some; but it is terribly insufficient.
Feelings. Dread, delight, dreaminess, despondency: these have, each in its turn, been relied upon as ground of hope; but they are all futile.
What an awful thing to perish with your hand on the altar of God!
Yet you must, unless your heart is renewed by divine grace. The outward altar was never intended to be a sanctuary for the guilty. Read Exodus 21:14, where it is said of the criminal, "Thou shalt take him from mine altar, that he may die."
II. A spiritual Resort to the true Altar avails for Salvation.
We will use Joab's case as an illustration.
1. His act—he "caught hold on the horns of the altar."
We do this spiritually by flying from the sword of Justice to the person of Jesus. And by taking hold upon his great atoning work, and thus through faith uniting ourselves to his propitiation.
2. The fierce demand of his adversary,—"Thus said the king, Come forth!" This is the demand of—
Unbelieving Pharisees, who teach salvation by works.
Accusing Conscience within the man.
Satan, quoting Holy Scripture falsely.
3. The desperate resolve of Joab—"Nay, but I will die here." This is a wise resolution, for we—
Must perish elsewhere.
Cannot make our case worse by clinging to Christ. Have nowhere else to cling. No other righteousness or sacrifice.
Cannot be dragged away if we cling to Jesus.
Receive hope from the fact that none have perished here.
4. The assured security. "He that believeth on the Son hath everlasting life" (John 3:36).
If you perished trusting in Jesus your ruin would—
Defeat God.
Dishonor Christ.
Dishearten sinners from coming to Jesus.
Discourage saints, making them doubt all the promises.
Distress the glorified, who have rejoiced over penitents and would now see that they were mistaken.
Come, then, at once to the Lord Jesus, and lay hold on eternal life.
You may come; he invites you.
You should come; he commands you.
You should come now; for now is the accepted time.
Cases in Point, etc.
During an epidemic of cholera, I remember being called up, at dead of night, to pray with a dying person. He had spent the Sabbath in going out upon an excursion, and at three on Monday morning I was standing by his bed. There was no Bible in the house, and he had often ridiculed the preacher; but before his senses left him he begged his servant to send for me. What could I do? He was unconscious; and there I stood, musing sadly upon the wretched condition of a man who had wickedly refused Christ, and yet superstitiously fled to his minister.
"Will you put it down in black and white what I am to believe?" wrote a lady to the Rev. Robert Howie. "I have been told of many different texts; and they are so many that I am bewildered. Please tell me one text, and I will try to believe it." The answer came, "It is not any one text, nor any number of texts, that saves, any more than the man who fled to the City of Refuge was saved by reading the directions on the finger-posts. It is by believing on the person and work of the Lord Jesus that we are brought into life; and, once born again, are kept in that life." When a man goes thirsty to the well, his thirst is not allayed merely by going there. On the contrary, it is increased by every step he goes. It is by what he draws out of the well that his thirst is satisfied. Just so it is not by the mere bodily exercise of waiting upon ordinances that you will ever come to peace, but by tasting of Jesus in the ordinances, whose flesh is meat indeed, and his blood drink indeed.—M'Cheyne. The Lord Jesus is well pleased that poor sinners should fly to him, and lay hold upon him; for this is to give him due glory as a gracious Saviour, and this is to fulfil the purpose for which he has set himself apart. He claims to be a deliverer; let us use him as what he professes to be, and so do him that honor which he most esteems. A pilot loves to get the helm in his hand, a physician delights to be trusted with hard cases, an advocate is glad to get his brief; even so is Jesus happy to be used. Jesus longs to bless, and therefore he says to every sinner, as he did to the woman at the well, "Give me to drink." Oh, to think that you can refresh your Redeemer! Poor sinner, haste to do it.
Section 22
"And when the Queen of Sheba heard of the Fame of Solomon, concerning the
Name of the Lord, she came to prove him with hard Questions."—1 Kings 10:1
We may profitably consider the Queen of Sheba in her visit to Solomon, for she is given as a sign to us (Matthew 12:42). Surely she came from Arabia the Happy; but it is to be feared that many around us are dwellers in Arabia the Stony, for their hearts are hard as rocks. Jesus is greater than Solomon in wisdom, for he knows the Father himself, and all the riches of wisdom and knowledge are treasured up in him. It will be to our advantage to go to Jesus with all our doubts and troubles, and prove his love and wisdom.
I. Let us admire the Queen's Mode of Procedure.
1. She would prove the King's wisdom by learning from him. The best way of knowing Christ is by becoming his disciple.
2. She would prove him with many questions. Many are the knots in the line of life. "If any man lack wisdom let him ask of God."
3. Those she asked were hard questions. Beyond herself.
Beyond her wise men. But not beyond the capacious mind of Solomon. To ask such questions was to use the rare opportunity before her.
Great wisdom deserves hard questions.
Use Jesus as he is. "An Interpreter, one among a thousand." To be asked such questions would please Solomon. Would show her belief in the report of his glory and learning. Would also ease her own mind; for many a perplexity would be removed for ever. The same is true of Jesus.
II. Let us imitate her Example, and prove our greater Solomon with hard Questions.
Here are a few of them to begin with—
1. How can a man be just with God?
2. How can God be just and the Justifier of him that believeth?
3. How can a man be saved by faith alone without works, while yet it is true that a saved man must have good works?
4. How can a man be born when he is old?
5. How is it that God sees all things, and yet no more sees the sins of believers?
6. How can a man see the Father, who is invisible?
7. How can it be true that that which is born of God sinneth not, and yet men born of God daily confess sin?
8. How can a man be a new man, and yet have to sigh because of the old man?
9. How can a man be sorrowful yet always rejoicing?
10. How can a man's life be in heaven while yet he lives on the earth?
We read that Solomon told her all her questions, and we may rest assured that Jesus will teach us all that we need to know, for "in him are hid all the treasures of wisdom and knowledge" (Colossians 2:3).
III. Let us attend to certain Questions of a truly practical Character How can we come to Christ?
How can we ask hard questions of Christ?
How can he reply to us? By his Word, his Spirit, his Providence.
How is it that none can come but those whom Jesus draws, and yet him that cometh to him he will in no wise cast out?
Try both truths in your own experience, and they will prove themselves.
How is it that there is a set time and a limited day, and yet the Lord bids us come to Jesus at once? Come and see.
How is it that we have not come long ago?
Why should we not come at this very moment?
Apples of Gold for Baskets of Silver
Philosophy was born a Pagan; but she became a Christian, and should be christened "Mary." She may be proud to sit at Jesus' feet. Hellas coming to Judah's Messiah is a rarely beautiful sight.—Dr. Duncan.
Questions must be teachable. When Haydn was in London, a nobleman came to him for lessons in music, but found fault with all that Haydn said. At last, out of patience, the musician exclaimed, "I see, my lord, that it is you who are so good as to give lessons to me, and I am obliged to confess that I do not merit the honor of having such a master." Do not suppose that Wisdom is so much flattered at having you for a pupil that she will set you easy lessons, and yet give you the gold medal.—T. T. Lynch. An example of the strange riddles of Christian experience is given in one of Ralph Erskine's "Gospel Sonnets"—
I'm sinful, yet I have no sin;
All spotted o'er, yet wholly clean;
Blackness and beauty both I share, A hellish black, a heavenly fair. The pilgrims, when staying in the house of Gaius, spent their time in asking and answering such riddles.
Those who lose their way because they will not ask are rather to be blamed than pitied. Men pay a great deal to obtain the opinion of a great physician; what shall we say of sick persons who will not consult the infallible Healer, though his cures are without fee? Jesus waits to be inquired of; but the most of men had rather follow their own crude thoughts than accept his infallible teachings. Let us not be among these: but having the golden opportunity of intercourse with such a Teacher, let us bring before him every difficulty, and, like Mary, sit at Jesus' feet, and learn of him. The hard questions of life prove us, and make us see our own ignorance and folly. Yet we would not be without them, for they also prove Jesus, and display to us his knowledge and wisdom. We can remember hard questions in Providence which we could not answer, but he has made them clear as noonday; hard questions of inward conflict, which he has fully resolved; hard questions as to apparently unfulfilled promises, which we now comprehend; and hard questions of gospel doctrine, which we now see to be the truth in himself. Let us go on proving our Lord, but yet never tempting him. Every fair test, though it be far more stringent than those which Sheba's queen imposed upon Solomon, Jesus is more than able to endure.
Section 23
"And she came to Jerusalem with a very great Train, with Camels that bare Spices,
and very much Gold, and precious Stones: and when she was come to Solomon,
she communed with him of all that was in her Heart."—1 Kings 10:2
It is not generally a wise thing to tell out all your heart. Samson reached the climax of folly when he did this to Delilah. Yet if we could meet with a Solomon who could solve all our difficulties, we might wisely do so.
We have a greater than Solomon in Jesus, who is incarnate Wisdom. The mischief is that with him we are too silent, and with worldly friends too communicative. This evil should be rectified.
I. We ought to commune with him of all that is in our Heart.
1. Neglect of intercourse with Jesus is very unkind; for he invites us to talk with him, saying, "Let me see they countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely" (Solomon's Song of Solomon 2:14). Shall our heavenly Bridegroom be deprived of the fellowship of our souls?
2. To conceal anything from so true a Friend betrays the sad fact that there is something wrong to be concealed.
3. It shows a want of confidence in his love, or his sympathy, or his wisdom, if we cannot tell Jesus all that is in or upon our hearts. Between bride and bridegroom there should be no secrets, or love will be wounded.
4. It will be the cause of uneasiness to ourselves if we withhold anything from him. The responsibility will all rest with us, and this will weigh heavily.
5. It will involve the loss of his counsel and help; for when we unbosom ourselves to him, he meets our case. If we hide our trouble, he may leave us to fret until we confide more fully in him.
6. Reticence towards Jesus is greatly aggravated by our usual eagerness to tell our troubles to others. Will we make a confidant of man, and hide the matter from our God?
II. We need not cease communing for want of Topics.
1. Our sorrows. He knows what they are, will comfort us under them, help us to profit by them, and in due time remove them.
2. Our joys. He will sober and salt them. Joy without Jesus is the sun without light, the essence of it is gone. Joy without Jesus would be as evil as the golden calf which provoked the Lord to jealousy.
3. Our service. He was a Servant, and therefore he knows our heart, and will sympathize with our difficulties. Let us speak freely.
4. Our plans. He had zeal and ardor, and was quick of understanding in the fear of the Lord: he will gladly commune with us concerning all that is in our hearts to do for the Father.
5. Our successes and failures should be reported at headquarters. The disciples of the martyred John took up the body, and went and told Jesus (Matthew 14:12). Our Lord's own evangelists returned, and told what had been done (Luke 9:10).
6. Our desires. Holiness, usefulness, heaven: all these awaken the sympathy of Jesus; he prays for us about these things.
7. Our fears. Fears of falling, needing, failing, fainting, dying. To mention these to Jesus is to end them.
8. Our loves. Of earth and of heaven, towards others and to himself. That love which we dare not tell to Jesus is an evil lusting.
9. Our mysteries. Incomprehensible feelings, undefinable uneasinesses, and complex emotions, will be all the better for being ventilated in Jesus' presence.
III. Nor shall we cease communing for want of Reasons.
1. How ennobling and elevating is intercourse with the Son of God!
2. How consoling and encouraging is fellowship with him who has overcome the world!
3. How sanctifying and refining is union with the perfect One, who is the Lord our righteousness!
4. How safe and healthy is a daily walk with the ever-blessed Son of man!
5. How proper and natural for disciples to talk with their Teacher, and saints with their Saviour!
6. How delightful and heavenly is rapturous converse with the Beloved of our souls!
Warning to those who never speak with Jesus. Will he not say at the last, "I never knew you"?
Complaint of those who seldom commune with him. "Is this thy kindness to thy friend?"
Hint to those who usually live in communion with him. Be sure to keep up the holy intercourse; and to this end be very thorough, unlock every room in your house, and let Jesus enter.
Congratulation of those who have long enjoyed his fellowship.
Things to Strike and Stick A workman in time of need would part with everything before his tools; for to lose them would be to lose all. Reading the Word of God and prayer are the tools of the Christian's craft; without them he is helpless. How is it, then, that when time presses, he so often foregoes these or shortens them? What is this but to sell his tools?
If there be anything I do, if there be anything I leave undone, let me be perfect in prayer.—Henry Martyn.
Blessed be God that I may pray.—David Brainerd.
He oft finds help who doth his grief impart, And to tell sorrow halfens sorrow's smart.—Spenser
What would be said of a member of a family who refused to speak with his father or his brother? What a source of unhappiness to have such a person in the house! What, then, must be thought of a professed spouse of Jesus who has had no personal intercourse with him by the month together? Lack of holy communion is a very grievous thing. True love is communicative; it cannot bear to keep its secrets from its Beloved, nor to be restrained in its converse with him. Let the believer see to it that he is not like one of whom we asked, "How long is it since you had fellowship with Jesus?" and he answered, "It is so long ago that I have almost forgotten it." Was not this an evil sign?
Let us be simple with him then, Not backward, stiff, or cold; As though our Bethlehem could be What Sinai was of old. The believer should be familiar in the house over which Christ is set, and draw near with full assurance of faith. Come and tell him all your wants and desires freely, without concealing anything from him, for that would argue distance and distrust. The stronger faith is, the more wants it tells, and the more fully it tells them. Do you want anything of which you cannot tell your Lord? It argues either no real need, or else little faith. Strong faith hath free communion with heaven, and conceals nothing, but tells all (Ephesians 3:12). "In whom we have boldness." The word boldness translated is "telling all." —Thomas Boston.
Sing a hymn to Jesus, when the heart is faint;
Tell it all to Jesus, comfort or complaint:
If the work is sorrow, if the way is long, If thou dread'st the morrow, tell it him in song;
Though thy heart be aching for the crown and palm, Keep thy spirit waking with a faithful psalm.
—E. Paxton Hood
Section 24
"But he himself went a day's Journey into the Wilderness, and came and
sat down under a Juniper Tree: and he requested for himself that he might
die; and said, It is enough; now, O Lord, take away my Life; for I am
not better than my Fathers."—1 Kings 19:4
We may learn much from the lives of others. Elijah himself is not only a prophet, but a prophecy. His experience is our instruction. Sometimes we enter into a strange and mysterious state of depression, and it is well to learn from Scripture that another has been in that Valley of Deathshade. Weary, and sick at heart, sorely tried ones are apt to faint. At such a time they imagine that some strange thing has happened unto them; but, indeed, it is not so. Looking down upon the sands of time they may see the print of a man's foot, and it ought to comfort them when they learn that he was no mean man, but a mighty servant of the Lord. Let us study—
I. Elijah's Weakness.
"He requested for himself that he might die."
1. He was a man of like passions with us (James 5:17).
He failed in the point wherein he was strongest; as many other saints have done. Abraham, Job, Moses, Peter, etc. This proved that he was strong not by nature, but in divine strength. He was no unfeeling man of iron, with nerves of steel. The wonder is not that he fainted, but that he ever stood up in the fierce heat which beat upon him.
2. He suffered from a terrible reaction. Those who go up go down. The depth of depression is equal to the height of rapture.
3. He suffered grievous disappointment, for Ahab was still under Jezebel's sway, and Israel was not won to Jehovah.
4. He was sadly weary with the excitement of Carmel, and the unwonted run by the side of Ahab's chariot.
5. His wish was folly. "O Lord, take away my life."
He fled from death. If he wished to die, Jezebel would have obliged him, and he needed not to have fled.
He was more needed than ever to maintain the good cause. That cause was also more than ordinarily hopeful, and he ought to have wished to live to see better times.
He was never to die. Strange that he who was to escape death should cry, "Take away my life!" How unwise are our prayers when our spirits sink!
6. His reason was untrue. It was not enough; and the Lord had made him, in some respects, better than his fathers.
He had more to do than they, and he was stronger, more bold, more lonely in witness, and more terrible in majesty.
He had more to enjoy than most of the other prophets, for he had greater power with God, and had wrought miracles surpassed by none.
He had been more favored by special providence and peculiar grace, and was yet to rise above all others in the manner of his departure: the chariots of God were to wait upon him.
II. God's Tenderness to him.
1. He allowed him to sleep: this was better than medicine, or inward rebuke, or spiritual instruction.
2. He fed him with food convenient and miraculously nourishing.
3. He made him perceive angelic care. "An angel touched him."
4. He allowed him to tell his grief (see verse 10). This is often the readiest relief. He stated his case, and in doing so eased his mind.
5. He revealed himself and his ways. The wind, earthquake, fire, and still small voice were voices from God. When we know what God is we are less troubled about other matters.
6. He told him good news: "Yet I have left me seven thousand in Israel" (verse 18). His sense of loneliness was thus removed.
7. He gave him more to do—to anoint others by whom the Lord's purposes of chastisement and instruction should be carried on.
Let us learn some useful lessons.
It is seldom right to pray to die; that matter is best left with God; we may not destroy our own lives, nor ask the Lord to do so. To the sinner it is never right to seek to die; for death to him is hell. The wilful suicide seals his own sure condemnation. To the saint such a wish is allowable, only within bounds. He may long for heaven, but not for the mere sake of getting away from service or suffering, disappointment or dishonor. To desire death may be proper under some aspects; but not to pray for it with eagerness. When we do wish to die, the reason must not be impatient, passionate, petulant, proud, or indolent.
We have no idea of what is in store for us in this life. We may yet see the cause prosper and ourselves successful. In any case let us trust in the Lord and do good, and we need never be afraid.
Selections
What is this we hear? Elijah fainting and giving up! that heroical spirit dejected and prostrate! He that durst say to Ahab's face, "It is thou and thy fathers' house that trouble Israel"; he that could raise the dead, open and shut the heavens, fetch down both fire and water with his prayers; he that durst chide and contest with all Israel; that durst kill the four hundred and fifty Baalites with the sword,—doth he shrink at the frowns and threats of a woman? Doth he wish to be rid of his life, because he feared to lose it? Who can expect an undaunted constancy from flesh and blood when Elijah falls? The strongest and holiest saint upon earth is subject to some qualms of fear and infirmity: to be always and unchangeably good is proper only to the glorious spirits in heaven. Thus the wise and holy God will have his power perfected in our weakness. It is in vain for us, while we carry this flesh about us, to hope for so exact health as not to be cast down sometimes with fits of spiritual distemper. It is no new thing for holy men to wish for death: who can either marvel at or blame the desire of advantage? For the weary traveler to long for rest, the prisoner for liberty, the banished for home, it is so natural that the contrary disposition were monstrous. The benefit of the change is a just motive to our appetition; but to call for death out of a satiety of life, out of an impatience of suffering, is a weakness unbeseeming a saint. It is not enough, O Elijah! God hath more work yet for thee: thy God hath more honored thee than thy fathers, and thou shalt live to honor him.
Toil and sorrow have lulled the prophet asleep under this juniper-tree; that wholesome shade was well chosen for his repose. While death was called for, the cozenage of death comes unbidden; the angel of God waits on him in that hard lodging. No wilderness is too solitary for the attendance of those blessed spirits. As he is guarded, so is he awaked by that messenger of God, and stirred up from his rest to his repast; while he slept, his breakfast is made ready for him by those spiritual hands: "There was a cake baked on the coals, and a cruse of water at his head." Oh, the never-ceasing care and providence of the Almighty, not to be barred by any place, by any condition! When means are wanting to us, when we are wanting to ourselves, when to God, even then doth he follow us with his mercy, and cast favor upon us, beyond, against expectation? What variety of purveyance doth he make for his servant! One while the ravens, then the Sareptan, now the angel, shall be his caterer; none of them without a miracle: those other provided for him waking, this sleeping. O God! the eye of thy providence is not dimmer, the hand of thy power is not shorter: only teach thou us to serve thee, to trust thee.—Bishop Hall.
Elijah "arose and went for his life." But better he had stood to his task as a prophet, and answered as Chrysostom did when Eudoxia the empress threatened him. "Go tell her," said he, "I fear nothing but sin"; or as Basil did, when Valens, the Arian emperor, sent him word that he would be the death of him: "I would he would," said he, "I shall but go to heaven the sooner." Luther had his fits of fear, though ordinarily he could say, "I care neither for the Pope's favor nor fury." Gregory doubted not to say, that because Elijah began to be tickled with high conceits of himself for the great acts which he had done, he was suffered thus to fear, and to fall beneath himself, for his humiliation. The like we see in Peter, scared by a silly wench: to show us how weak, even as water, we are, when left a little to ourselves.—John Trapp. Who told Elijah it was "enough"? God did not; he knew what was enough for Elijah to do and to suffer. It was not enough. God had more to teach him, and had more work for him to do. If the Lord had taken him at his word, and had also said "It is enough," Elijah's history would have wanted its crowning glory.—Kitto.
It cannot be denied that in the expression "It is enough!" we behold the anguish of a soul, which disappointed in its fairest expectations, seems to despair of God and of the world, and is impatient and weary of the cross; a soul, which like Jonah, is dissatisfied with the dealings of the Almighty, and by desiring death, seeks, as it were, to give him to understand that it is come to such an extremity that nothing is left but the melancholy wish to escape by death from its sufferings. Nevertheless, a Divine and believing longing accompanied even this carnal excitement in the soul of Elijah, which, thirsting after God, struck its pinions upwards to the eternal light; yes, the keynote of this mournful lamentation was the filial thought that the heart of his Father in heaven would be moved towards him, that his merciful God would again shine forth upon his darkness, and comfort the soul of his servant. Thus we see, in the prayer of our prophet, the elements of the natural and of the spiritual life fermenting together in strange intermixture. The sparks of nature and of grace, mutually opposing each other, blaze up together in one flame. The metal is in the furnace, the heat of which brings impurity to light; but who does not forget the scum and the dross at the sight of the fine gold?—F. W. Krummacher.
I. The cause of Elijah's despondency.
1. Relaxation of physical strength.
2. Want of sympathy. "I, even I only, am left." Lay the stress on only. The loneliness of his position was shocking to Elijah.
3. Want of occupation. As long as Elijah had a prophet's work to do, severe as that work was, all went on healthily; but his occupation was gone. Tomorrow and the day after, what has he left on earth to do? The misery of having nothing to do proceeds from causes voluntary or involuntary in their nature.
4. Disappointment in his expectations of success. On Carmel the great object for which Elijah had lived seemed on the point of being realized. Baal's prophets were slain —Jehovah acknowledged with one voice: false worship put down. Elijah's life-aim—the transformation of Israel into a kingdom of God—was all but accomplished. In a single day all this bright picture was annihilated.
II. God's treatment of it.
1. He recruited his servant's exhausted strength. Read the history. Miraculous meals are given—then Elijah sleeps, wakes, and eats: on the strength of that, he goes forty days' journey.
2. Jehovah calmed his stormy mind by the healing influences of nature. He commanded the hurricane to sweep the sky, and the earthquake to shake the ground. He lighted up the heavens till they were one mass of fire. All this expressed and reflected Elijah's feelings. The mode in which nature soothes us is by finding meeter and nobler utterances for our feelings than we can find in words—by expressing and exalting them. In expression there is relief.
3. Besides, God made him feel the earnestness of life. What doest thou here, Elijah? Life is for doing. A prophet's life for nobler doing—and the prophet was not doing but moaning. Such a voice repeats itself to all of us, rousing us from our lethargy, or our despondency, or our protracted leisure. "What doest thou here?" here in this short life.
4. He completed the cure by the assurance of victory. "Yet have I left me seven thousand in Israel who have not bowed the knee to Baal." So then, Elijah's life had no failure after all.—F. W. Robertson.
Section 25
"And as thy Servant was busy here and there, he was gone. And the
King of Israel said unto him, So shall thy Judgment be; thyself hast decided it."—1 Kings 20:40 A man must be hard run indeed when he cannot forge an excuse. This is a very common one for the loss of the soul,—"I was very busy, and had no time to attend to religion." They say, "A bad excuse is better than none": this is very questionable. Here is an excuse which condemned the man who made it. The man in the prophet's story was ordered to keep a prisoner, and it became his first duty to do so; but he preferred to follow out his own wishes, and attend to his private concerns, and so the prisoner "was gone." It is clear that he had power to have attended to the king's business, for he attended to his own. His excuse was a confession that he was wilfully disobedient.
I. It is an excuse which some cannot use.
1. They have but little to occupy them. They are noblemen, or ladies with no occupation, or persons of large leisure, or invalids who can do nothing for a livelihood and therefore have ample time for reflection and reading.
2. They have done all their hard work, and are retired upon their savings, and find it hard to pass their time.
3. They are never busy, for they are idlers whom nothing could provoke to industry. They kill time.
II. It is an Excuse which is not valid.
1. There was no absolute need to be so busy. Many people make slaves of themselves with a view to gain, when they could earn enough for their needs, and yet have abundant leisure to care for their souls.
2. To have believed in the Lord would have lessened the needful care of life, and so the pressure of business would have been lightened. The fact is that no man can afford to neglect his soul, for thus he hinders his own life-work.
3. You find time for other necessaries,—to eat, drink, dress, converse, and sleep. And have you no time to feed your soul, to drink the living water, to put on the robe of righteousness, to talk with God, and to find rest in Christ?
4. You have time for diversion. Think of the many hours wasted in idle chat, unprofitable reading, or worse. If offered a holiday, or an evening's entertainment, you make time if you cannot find it. You have, then, time for weightier matters.
5. You find time for judging others, questioning great truths, spying out difficulties, and quibbling over trifles. Have you no time for self-examination, study of the Word and seeking the Lord? Of course you have; where is it?
III. It is an Excuse which accuses the person who makes it.
1. You have enjoyed many mercies in your daily work, for you have been able to attend to your business. Should not these have won your gratitude?
2. You have seen many trials while busy here and there. Why did they not lead you to God?
3. You have abilities for business; and these should have been used for God. Did he not give them to you? Why expend them on your own selfish money-getting?
IV. It is an Excuse which will wound the Memory of some. To have worked hard for nothing: to live hard and lie hard, and yet to fail and die poor at last will be sad. To have to leave all when you have succeeded in accumulating wealth will be wretched work. Yet so it must be.
V. It is an Excuse which cannot restore the Loss.
If you have lost the time, you certainly had it intrusted to you, and you will be called to account for it: but you cannot regain it, nor make up for its loss.
How wretched to have spent a life in idly traveling, collecting shells, reading novels, etc., and to have therefore left no space for serving God, and knowing the Redeemer!
Men do worse than this: they sin, they lead others to sin, they invent ways of killing time, and then say they have no time.
They give their minds to sceptical thought, to propagating atheism, undermining Scripture, or arguing against the gospel, and yet have no time to believe and live!
Call to the young to use time while time is theirs.
Call to the aged to spend the remnant of their days well.
Call to the Christians to look well to their children's souls, lest they slip from under their influence while they are busy here and there.
Call to experienced believers to see to their own joy in the Lord, lest they lose it in the throng. In London, such is the hum of business, that the great clock of St. Paul's may strike many times and not be heard. God speaks often, and men hear him not because other voices deafen them. A great earthquake happened when two armies were in the heat of battle, and none of the combatants knew of it. Preoccupation of mind will prevent the most solemn things from having due weight with us.
Nero, when Rome was famishing, sent ships to Alexandria, not to bring corn for the starving people, but to fetch sand for the arena. He fiddled while Rome was burning. Are not many thus cruel to themselves? Are they not spending, on fleeting merriments, precious hours which should be used in seeking after pleasures forevermore?
Whatever negligence may creep into your studies, or into your pursuits of pleasure or of business, let there be one point at least on which you are always watchful, always alive: I mean in the performance of your religious duties. Let nothing induce you, even for a day, to neglect the perusal of Scripture. You know the value of prayer; it is precious beyond all price. Never, never neglect it.—Buxton to his Son.
King Henry the Fourth asked the Duke of Alva if he had observed the great eclipse of the sun which had lately happened.
"No," said the Duke, "I have so much to do on earth, that I have no leisure to look up to heaven." Ah, that this were not true of professors in these days! It is sad to think how their hearts and time are so taken up with earthly things, that they have no leisure to look after Christ and the things that belong to their everlasting peace.—Thomas Brooks. A treatise on the excellence and dignity of the soul, by Claude, Bishop of Toul, ends thus: "I have but one soul, and I will value it."
Moments seize;
Heaven's on their wing: a moment we may wish, When worlds want wealth to buy.—Young
Grotius, the historian, cried in death, "Ah, I have consumed my life in a laborious doing of nothing. I would give all my learning and honor for the plain integrity of John Urick" (a poor man of eminent piety). A dying nobleman exclaimed, "Good God, how have I employed myself! In what delirium has my life been passed! What have I been doing while the sun in its race, and the stars in their courses, have lent their beams, perhaps only to light me to perdition! I have pursued shadows, and entertained myself with dreams. I have been treasuring up dust, and sporting myself with the wind. I might have grazed with the beasts of the field, or sung with the birds of the woods, to much better purpose than any for which I have lived."
Section 26
"And he took the Mantle of Elijah that fell from him, and smote
the Waters, and said, Where is the Lord God of Elijah?"—2 Kings 2:14 The great object to be desired is God, Jehovah, Elijah's God. With him all things flourish. His absence is our decline and death.
Those entering on any holy work should seek for the God who was with their predecessors. What a mercy that the God of Elijah is also the God of Elisha! He will also be with us, for "this God is our God, for ever and ever, he will be our guide even unto death" (Psalms 48:14). In great difficulties no name will help but that of God. How else can Jordan be divided but by Jehovah, God of Elijah?
Elisha sought first for the Lord, and inquired, "Where is he?" Elijah was gone, and he did not seek him, but his God.
He used Elijah's old mantle, and did not invent novelties; desiring to have the aid of the same God, he was content to wear the mantle of his predecessor. The true is not new.
Still we do not need antiquities from the past, nor novelties of the present, nor marvels for the future; we only want the Triune God, Father, Son, and Holy Spirit, and we shall then see among us wonders equal to those of Elijah's age. "Where is the Lord God of Elijah?" The old mantle, used with faith in the same God, parted the waters hither and thither. The power is where it used to be.
I. The Question turned into prayer.
It is as though he cried—O thou, who wast with Elijah, be thou also with me! At this day our one need is Elijah's God.
1. The God who kept him faithful must make us stand firm should we be left alone in the truth (1 Corinthians 1:8).
2. The God who heard his prayer must give us also the effectual inwrought prayer of the righteous man (James 5:16).
3. The God who provided for him at Cherith and Zarephath, and in the wilderness, must also supply all our needs (Psalms 23:1).
4. The God who raised the dead by him must cause us to bring men up from their death in sin (1 Kings 17:22).
5. The God who answered by fire must put life, energy, and enthusiasm into our hearts (1 Kings 18:38).
6. The God who gave him food for a long journey must fit us for the pilgrimage of life, and preserve us to the end (1 Kings 19:8).
7. The God who gave him courage to face kings must also make us very bold, so as to be free from the fear of man (1 Kings 21:20).
8. The God who divided Jordan for the prophet will not fail us when we are crossing into our Canaan (2 Kings 2:8).
9. The God who took him away in a chariot of fire will send a convoy of angels, and we shall enter into glory.
II. The Question Answered. The Lord God of Elijah is not dead, nor sleeping, nor on a journey.
1. He is still in heaven regarding his own reserved ones. They may be hidden in caves, but the Lord knoweth them that are his.
2. He is still to be moved by prayer to bless a thirsty land.
3. He is still able to keep us faithful in the midst of a faithless generation, so that we shall not bow the knee to Baal.
4. He is still in the still small voice. Quietly he speaks to reverent minds: by calm and brave spirits he is achieving his purposes.
5. He is still reigning in providence to overturn oppressors (1 Kings 21:18-19), to preserve his own servants (2 Kings 1:10), and to secure a succession of faithful men (1 Kings 19:16).
6. He is coming in vengeance. Hear ye not his chariot-wheels?
He will bear away his people; but, sorely, O ye unbelievers! shall ye rue the day wherein ye cried in scorn, "Where is the Lord God of Elijah?"
Oh, to be so engaged that we can court the presence of God!
Oh, to be so consecrated that we may expect his benediction!
Oh, to have that presence, so as to be girded with his strength!
Oh, to live so as never more to ask this question!
Auxiliary Extracts
"God of Queen Clotilda," cried out the infidel Clovis I. of France when in trouble on the field of battle, "God of Queen Clotilda! grant me the victory!" Why did he not call upon his own god? Saunderson, who was a great admirer of Sir Isaac Newton's talents, and who made light of his religion in health, was, nevertheless, heard to say in dismal accents on a dying-bed, "God of Sir Isaac Newton, have mercy on me!" Why this changing of gods in a dying hour?—"Addresses to Young Men," by Rev. Daniel Baker.
1. The God of Elijah gave him the sweet experience of keeping warm and lively in a very cold and dead generation; so that he was best when others were worst. . . . But where is the Lord God of Elijah in these dregs of time, wherein professors generally are carried away with the stream of impiety from all their liveliness and tenderness that aforetime have been among them, when the more wickedness sets up its head, the more piety is made to hide its head? It is a sad evidence that God is gone from us, when the standard of wickedness makes advances, and that of shining holiness is retreating, and can hardly get hands to hold it up.
2. The God of Elijah gave him the sweet experience of the power of prayer (James 5:17). . . . But where is the God of Elijah, while the trade with heaven by prayer is so very low? Alas, for the dead, cold, and flat prayers that come from the lips of professors at this day, so weak and languishing that they cannot reach heaven!
3. The God of Elijah gave him the experience of the sweet fruits of dependence on the Lord, and of a little going far, with his blessing (1 Kings 17:16). . . . But where is the God of Elijah at this day, when what we have seems to be blown upon, that it goes in effect for nothing? Our table is plentifully covered, yet our souls are starved; our goodness sometimes looks as a morning cloud, it blackens the face of the heavens, and promises a heavy shower, but quickly proves as a little cloud, like unto a man's hand, which is ready to go for nothing; yea, this generation is blinded by the means that have a natural tendency to give light. Ah! "Where is the Lord God of Elijah?"
4. The God of Elijah gave him the experience of a gracious boldness to face the most daring wickedness of the generation he lived in, though it was one of the worst. This eminently appeared in his encounter with Ahab (1 Kings 18:1). . . . But where is the God of Elijah now, while the iniquities of our day meet with such faint resistance, while a brave brow for the cause of God, a tongue to speak for him, and a heart to act, are so much wanting? The wicked of the world, though they have an ill cause in hand, yet they pursue it boldly; but, alas! the people of God shame their honest cause by their cowardice and faint appearing in it. If God give us not another spirit, more fitted for such a day, we shall betray our trust, and bring the curse of the succeeding generation on us.
5. The God of Elijah gave him the experience of a glorious and powerful manifestation of himself, in a solemn ordinance, even at the sacrifice on Mount Carmel, which was ushered in with the spirit of prayer in Elijah (1 Kings 18:37-39). . . . But where is the God of Elijah, when so little of the Spirit's influences is found in ordinances, even solemn ordinances? Here is the mantle, but where is the God of Elijah? Here are the grave-clothes, in which sometimes the Lord was wrapped up, but where is he himself? Communion-days have sometimes been glorious days in Scotland, and sometimes the gospel hath done much good, so that ministers have had almost as much to do to heal broken hearts as now to get hard hearts broken; but where now is the God of Elijah?
6. The God of Elijah gave him the experience of being enabled to go far upon a meal (1 Kings 19:8). But where now are such experiences, while there is so little strength in the spiritual meals to which we now sit down? This is a time wherein there is much need of such an experience; the Lord seems to be saying to his people, "Rise and eat, for the journey is long"; and what a hard journey some may have, ere they get another meal, who knows? Oh, for more feeding power in the doctrine preached among us!
7. The God of Elijah gave him the experience of the Lord's removing difficulties out of his way, when he himself could do nothing at them: Jordan divided. So Peter had the iron gate opened to him of its own accord: for when the Lord takes the work in hand, were it never so desperate as to us, it will succeed well with him. Sure we have need of this experience this day. How is the case of many souls so embarrassed at this day that they cannot extricate themselves, by reason of long and continued departures from God, so that all they can do is that they are fleeing and going backward! Ah! where is the God of Elijah, to dry up those devouring deeps? Enemies have surrounded the Church, and brought her to the brow of the hill, ready to cast her over; where is the God of Elijah, to make a way for her escape?—Thomas Boston.
Section 27
"And Elisha prayed, and said, 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."—2 Kings 6:17
Faith serves the believer for eyes, and makes him see what others cannot. This keeps the man himself quiet and calm, and enables him to check the fears of those who cry. "Alas, my master! how shall we do?" (verse 15). From this narrative we learn how much may be about us, and yet it may be visible to the natural eye. We shall use it to teach—
I. That the natural Eye is blind to heavenly Things.
God is everywhere; yet sin-blinded eyes see him not. His law touches the thoughts and intents of the heart; yet its wonderful spiritual meaning is not perceived.
Men themselves are evil, guilty, fallen; yet they see not their own wounds, and bruises, and putrefying sores. Their danger is imminent; yet they sport on, blindly dancing at hell's mouth. There is a man at Brighton who wears a placard about his neck, on which are these words, "I am quite blind." This might suit such foolish ones.
Jesus is near, and ready to help; but their eyes are holden so that they know not that it is Jesus. He is altogether lovely, and desirable, the sun of the soul, yet is he altogether unknown. This want of spiritual discernment makes man ignoble. Samson blinded is a sorry spectacle: from a judge in Israel he sinks to a slave in Philistia. This keeps a man content with the world, he does not see how poor a thing it is for which he sweats, and smarts, and sins, and sacrifices heaven. This causes many men to pursue the monotonous task of avarice; never more aspiring after better things, but pursuing the dreary round of incessant moil and toil, as blind horses go round and round the mill. This makes men proud. They think they know all things because they see so little of what can be known. This places men in danger. "If the blind lead the blind, both shall fall into the ditch" (Matthew 15:14).
II. That God alone can open Man's Eyes.
We can lead the blind but we cannot make them see; we can put truth before them, but we cannot open their eyes; that work remains with God alone.
Some use artificial eyes, others try spectacles, telescopes, colored glasses, etc., but all in vain, while the eyes are blind. The cure is of the Lord alone.
1. To give sight is the same wonder as creation. Who can make an eye? In the sinner the faculty of spiritual vision is gone.
2. The man is born blind. His darkness is part of himself.
"Since the world began, was it not heard that any man opened the eyes of one that was born blind" (John 9:32).
3. The man is wilfully blind. None so blind as those who will not see. "The blind people that have eyes" (Isaiah 43:8).
4. Opening of the eyes is set down as a covenant blessing. The Lord has given his Son "for a covenant of the people, to open the blind eyes" (Isaiah 42:6-7).
Satan conterfeited this in the garden when he said, "Your eyes shall be opened, and ye shall be as gods" (Genesis 3:5).
III. That we may pray him to open Men's eyes.
We ought to cry, "Lord, I pray thee, open his eyes, that he may see."
1. When we see sinners in trouble it is a hopeful sign and we should pray for them with double importunity (Isaiah 26:2).
2. When we hear them inquiring, we should inquire of the Lord for them. Their prayer should call up ours.
3. When we ourselves see much, we should see for them.
4. When their blindness astonishes us, it should drive us to our knees.
5. The prayers of others availed for us, and therefore we ought to repay the blessing to the prayer-treasury of the Church.
6. It will glorify God to open their eyes; let us pray with great expectancy, believing that he will honor his Son.
IV. That God does open Men's Eyes.
1. He has done it in a moment. Notice the many miracles performed by our Lord on blind men.
2. He specially opens the eyes of the young. "The Lord opened the eyes of the young man." See the text.
3. He can open your eyes. Many are the forms of blindness, but they are all comprehended in that grand statement, "The Lord openeth the eyes of the blind" (Psalms 146:8).
4. He can in an instant cause you to see his grace in its all-sufficiency and nearness. Hagar and the well (Genesis 21:19).
V. That even those who see need more Sight.
Elisha's young man could see; yet he had his eyes more fully opened.
1. In the Scriptures more is to be seen. "Open thou mine eyes, that I may behold wondrous things out of thy law" (Psalms 119:18).
2. In the great doctrines of the gospel there is much latent light.
3. In Providence there are great marvels. To see God's hand in everything is a great attainment, specially glorifying to his name (Psalms 107:24).
4. In self, sin, Satan, etc., there are depths which it were well for us to see. May we be men with our eyes opened.
5. In Christ Jesus himself there are hidden glories. "Sir, we would see Jesus" (John 12:21; Hebrews 2:9). Have you spiritual sight? Then behold angels and spiritual things. Better still,—Behold your Lord!
Gleanings
One of the saddest conditions of a human creature is to read God's word with a veil upon the heart, to pass blindfolded through all the wondrous testimonies of redeeming love and grace which the Scriptures contain. And it is sad, also, if not actually censurable, to pass blindfolded through the works of God, to live in a world of flowers, and stars, and sunsets, and a thousand glorious objects of nature, and never to have a passing interest awakened by any of them.—Dean Goulbourn. A lady once said to Turner, when he was painting: "Why do you put such extravagant colors into your pictures? I never see anything like them in nature." "Don't you wish you did, madam?" said he. It was a sufficient answer. He saw them, if she did not. So believers, like the prophet, see many divine wonders which worldlings cannot perceive.
If his Word once teach us, shoot a ray Through all the heart's dark chambers, and reveal Truths undiscerned but by that holy light, Then all is plain. —Cowper. The dying prayer of William Tyndale, the martyr, uttered "with a fervent zeal and a loud voice," was this: "Lord, open the king of England's eyes!"
Section 28
"And so it was at the Beginning of their dwelling there, that they feared not the Lord: therefore the Lord sent Lions among them, which slew some of them. . . . They feared the Lord, and served their own Gods, after the Manner of the Nations whom they carried away from thence. Unto this Day they do after the former Manners: they fear not the Lord, neither do they after their Statutes, or after their Ordinances, or after the Law and Commandment which the Lord commanded the Children of Jacob, whom he named Israel."—2 Kings 17:25; 2 Kings 17:33-34
It is as needful to warn you against the false as to urge you to the true. Conversion, which is a divine change, is imitated, and the spurious palmed off as genuine. This answers the devil's purpose in several ways; it eases the conscience of the double-minded, adulterates the church, injures its testimony, and dishonors true religion.
I. Their first Estate.
"They feared not the Lord."
1. They had little or no religion of any sort.
2. They were not troubled about serving the true God.
3. Probably they even ridiculed Jehovah and his people.
4. But they were near a God-fearing people and near to King Hezekiah, under whom there had been a great revival. Such influence creates a great deal of religiousness.
II. Their sham Conversion.
"They feared the Lord."
1. They were wrought upon by fear only: the "lions" were their evangelists, and their teeth were cutting arguments.
2. They remained in ignorance of the character of Jehovah, and only wished to know "the manner of the god of the land." Outside religion is enough for many; they care not for God himself.
3. They were instructed by an unfaithful priest; one of those who had practiced calf-worship, and now failed to rebuke their love of false gods. Such persons have much to answer for.
4. They showed their conversion by outward observances, multiplying priests, and setting up altars on high places.
5. But their conversion was radically defective: for— There was no repentance. No expiatory sacrifice was offered on God's one altar. The false gods were not put away. "Every nation made gods of their own" (verse 29). While sin reigns grace is absent.
They showed no love to God. They feared, but did not trust or love.
They rendered no obedience to him. Even their worship was will-worship. "They feared the Lord, and served their own gods": a very significant distinction.
They did not abandon false trusts: they looked not to the Lord. Give cases. The religious drunkard. See him weep! Hear him talk! He has a dread of God, but he serves Bacchus. The unchaste hypocrite, whose real worship goes to the vilest lusts, and yet he dreads to be found out. The pious Sabbath-breaker. Very devout, but serves out poison on Sundays, or prefers recreation to regeneration. The saintly skinflint. He has "a saving faith" in the worst sense. The slandering professor. Under pretense of greater holiness he abuses the righteous.
III. Their real State.
"They fear not the Lord."
1. They own him not as God alone. The admission of other gods is apostasy from the true God. He will be all or nothing.
2. They do not really obey him; for else they would quit their idols, sins, and false trusts.
3. He has no covenant with them. They ignore it altogether.
4. He has not wrought salvation for them.
5. They act so as to prove that they are not his. See the future history of these Samaritans in the book of Nehemiah, of which these are the items—
They desire to unite with Israel for the sake of advantage.
They become enemies when refused.
They grow proud and judge the true Israel. They say they are better than "those who profess so much." They measure the corn of the sincere with the bushel of their own deceit. In real conversion there must be—
Idol-breaking. Sin and self must be abandoned.
Concentration. Our only God must be adored and served.
Christ-trusting. His one sacrifice must be presented and relied upon.
Full surrender. Our heart must yield to God and delight in his ways.