'Well roars the storm to him who hears A deeper voice across the storm.'

There are large tracts of Scripture which have no meaning, no blessedness to us until they have been interpreted to us by losses and sorrows. We never know the worth of the lighthouse until the November darkness and the howling winds come down upon us, and then we appreciate its preciousness.

So, dear friends! the upshot of the whole is just that old teaching, that if we realised what life is for, we should wonder less at the sorrows that are in it. For life is meant to make us partakers of His holiness, not to make us happy. Our happiness is a secondary purpose, not out of view of the Divine love, but it is not the primary one. And the direct intention and mission of sorrow, like the direct intention and mission of joy, are to further that great purpose, that we 'should be partakers of His holiness.' 'Every branch in Me that beareth fruit, He purgeth it, that it may bring forth more fruit.'

III. Lastly, my text suggests a warning against letting prosperity undo adversity's work.

Hezekiah came bravely through his trials. They did exactly what G.o.d wanted them to do; they drove him to G.o.d, they forced him down upon his knees. When Sennacherib's letter came, he took it to the Temple and spread it before G.o.d, and said, 'O Lord! it is Thy business. It is addressed to me, but it is meant for Thee; do Thou answer it.' And so he received the help that he wanted. But he broke down after that. He was 'exalted'; and the allies, his neighbours, that had not lifted a finger to help him when he needed their help, sent him presents which would have been a great deal more seasonable when he was struggling for his life with Sennacherib. What 'came after (G.o.d's) faithfulness'?

This--'his heart was lifted up, and he rendered not according to the benefit rendered to him.' Therefore the blow had to come down again. A great many people take refuge in archways when it rains, and run out as soon as it holds up, and a great many people take religion as an umbrella, to put down when the sunshine comes. We cross the bridge and forget it, and when the leprosy is out of us we do not care to go back and give thanks. Sometimes too, we begin to think, 'After all, it was we that killed Sennacherib's army, and not the angel.' And so, like dull scholars, we need the lesson repeated once, twice, thrice, 'here a little and there a little, precept upon precept, line upon line.'

There is none of us that has so laid to heart our past difficulties and trials that it is safe for G.o.d to burn the rod as long as we are in this life.

Dear friends! do not let it be said of us, 'In vain have I smitten thy children. They have received no correction'; but rather let us keep close to Him, and seek to learn the sweet and loving meaning of His sharpest strokes. Then the little book, 'written within and without with lamentation and woe,' which we all in our turn have to absorb and make our own, may be 'bitter in the mouth,' but will be 'sweet as honey' thereafter.

MANa.s.sEH'S SIN AND REPENTANCE

'So Mana.s.seh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the Lord had destroyed before the children of Israel. 10. And the Lord spake to Mana.s.seh, and to his people: but they would not hearken. 11. Wherefore the Lord brought upon them the captains of the host of the king of a.s.syria, which took Mana.s.seh among the thorns, and bound him with fetters, and carried him to Babylon. 12. And when he was in affliction, he besought the Lord his G.o.d, and humbled himself greatly before the G.o.d of his fathers, 13. And prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom.

Then Mana.s.seh knew that the Lord He was G.o.d. 14. Now after this he built a wall without the city of David, on the west side of Gihon, in the valley, even to the entering in at the fish gate, and compa.s.sed about Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah. 15. And he took away the strange G.o.ds, and the idol out of the house of the Lord, and all the altars that he had built in the mount of the house of the Lord, and in Jerusalem, and cast them out of the city. 16. And he repaired the altar of the Lord, and sacrificed thereon peace offerings and thank offerings, and commanded Judah to serve the Lord G.o.d of Israel.'--2 CHRON. x.x.xiii. 9-16.

The story of Mana.s.seh's sin and repentance may stand as a typical example. Its historical authenticity is denied on the ground that it appears only in this Book of Chronicles. I must leave others to discuss that matter; my purpose is to bring out the teaching contained in the story.

The first point in it is the stern indictment against Mana.s.seh and his people. The experience which has saddened many a humbler home was repeated in the royal house, where a Hezekiah was followed by a Mana.s.seh, who scorned all that his father had worshipped, and worshipped all that his father had loathed. Happily the father's eyes were closed long before the idolatrous bias of his son could have disclosed itself. Succeeding to the throne at twelve years of age, he could not have begun his evil ways at once, and probably would have been preserved from them if his father had lived long enough to mould his character. A child of twelve, flung on to a throne, was likely to catch the infection of any sin that was in the atmosphere. The narrative specifies two points in which, as he matured in years, and was confirmed in his course of conduct, he went wrong: first, in his idolatry; and second, in his contempt of remonstrances and warnings.

As to the former, the preceding context gives a terrible picture. He was smitten with a very delirium of idolatry, and wallowed in any and every sort of false worship. No matter what strange G.o.d was presented, there were hospitality, an altar, and an offering for him. Baal, Moloch, 'the host of heaven,' wizards, enchanters, anybody who pretended to have any sort of black art, all were welcome, and the more the better. No doubt, this eager acceptance of a miscellaneous mult.i.tude of deities was partly reaction from the monotheism of the former reign, but also it was the natural result of being surrounded by the worshippers of these various G.o.ds; and it was an unconscious confession of the insufficiency of each and all of them to fill the void in the heart, and satisfy the needs of the spirit. There are 'G.o.ds many, and lords many,' because they are insufficient; 'the Lord our G.o.d is one Lord,' because He, in His single Self, is more than all these, and is enough for any and every man.

We may note, too, that at the beginning of the chapter Mana.s.seh is said to have done '_like_ unto the abominations of the heathen,'

while in verse 9 he is said to have done 'evil _more_ than did the nations.' When a worshipper of Jehovah does _like_ the heathen, he does _worse_ than they. An apostate Christian is more guilty than one who has never 'tasted the good word of G.o.d,' and is likely to push his sins to a more flagrant wickedness. 'The corruption of the best is the worst.' We cannot do what the world does without being more deeply guilty than they.

The narrative lays stress on the fact that the king's inclination to idolatry was agreeable to the people. The kings, who fought against it, had to resist the popular current, but at the least encouragement from those in high places the nation was ready to slide back. Rulers who wish to lower the standard of morality or religion have an easy task; but the people who follow their lead are not free from guilt, though they can plead that they only followed. The second count in the indictment is the refusal of king and people to listen to G.o.d's remonstrances. 2 Kings, chap, xxi., gives the prophets' warnings at greater length. 'They would not hearken'--can anything madder and sadder be said of any of us than that? Is it not the very sin of sins, and the climax of suicidal folly, that G.o.d should call and men stop their ears? And yet how many of us pay no more regard to His voice, in His providences, in our own consciences, in history, in Scripture, and, most penetrating and beseeching of all, in Christ, than to idle wind whistling through an archway! Our own evil deeds stop our ears, and the stopped ears make further evil deeds more easy.

The second step in this typical story is merciful chastis.e.m.e.nt, meant to secure a hearing for G.o.d's voice. 2 Kings tells the threat, but not the fulfilment; Chronicles tells the fulfilment, but not the threat.

We note how emphatically G.o.d's hand is recognised behind the political complications which brought the a.s.syrians to Jerusalem, and how particularly it is stated that the invasion was not headed by Esarhaddon, but by his generals. The place of Mana.s.seh's captivity also is specified, not as Nineveh, as might have been expected, but as Babylon. These details, especially the last, look like genuine history. It is history which carries a lesson. Here is one conspicuous instance of the divine method, which is working to-day as it did then.

G.o.d's hand is behind the secondary causes of events. Our sorrows and 'misfortunes' are sent to us by Him, not hurled at us by human hands only, or occurring by the working of impersonal laws. They are meant to make us bethink ourselves, and drop evil things from our hands and hearts. It is best to be guided by His eye, and not need 'bit and bridle'; but if we make ourselves stubborn as 'the mule, which has no understanding,' it is second best that we should taste the whip, that it may bring us to run in harness on the road which He wills. If we habitually looked at calamities as His loving chastis.e.m.e.nt, intended to draw us to Himself, we should not have to stand perplexed so often at what we call the mysteries of His providence.

The next step in the story is the yielding of the sinful heart when smitten. The worst affliction is an affliction wasted, which does us no good. And G.o.d has often to lament, 'In vain have I smitten your children; they received no correction.' Sorrow has in itself no power to effect the purpose for which it is sent; but all depends on how we take it. It sometimes makes us hard, bitter, obstinate in clinging to evil. A heart that has been disciplined by it, and still is undisciplined, is like iron hammered on an anvil, and made the more close-grained thereby. But this king took his chastis.e.m.e.nt wisely. An accepted sorrow is an angel in disguise, and nothing which drives us to G.o.d is a calamity. Mana.s.seh praying was freer in his chains than ever he had been in his prosperity. Mana.s.seh humbling himself greatly before G.o.d was higher than when, in the pride of his heart, he shut G.o.d out from it.

Affliction should clear our sight, that we may see ourselves as we are; and, if we do, there will be an end of high looks, and we shall 'take the lowest room.' Thus humbled, we shall pray as the self-confident and outwardly prosperous cannot do. Sorrow has done its best on us when, like some strong hand on our shoulders, it has brought us to our knees. No affliction has yielded its full blessing to us unless it has thus set us by Mana.s.seh's side.

The next step in the story is the loving answer to the humbled heart, and the restoration to the kingdom. 'He was entreated of him.' No doubt, political circ.u.mstances brought about Mana.s.seh's reinstatement, as they had brought about his captivity, but it was G.o.d that 'brought him again to his kingdom.' We may not receive again lost good things, but we may be quite sure that G.o.d never fails to hear the cry of the humble, and that, if there is one voice that more surely reaches His ear and moves His heart than another, it is the voice of His chastened children, who cry to Him out of the depths, and there have learned their own sin and sore need. He will be entreated of them, and, whether He gives back lost good or not, He will give Himself, in whom all good is comprehended. Mana.s.seh's experience may be repeated in us.

And the best part of it was, not that he received back his kingdom, but that 'then Mana.s.seh knew that the Lord He was G.o.d.' The name had been but a name to him, but now it had become a reality. Our traditional, second-hand belief in G.o.d is superficial and largely unreal till it is deepened and vivified by experience. If we have cried to Him, and been lightened, then we have a ground of conviction that cannot be shaken. Formerly we could at most say, 'I believe in G.o.d,' or, 'I think there is a G.o.d,' but now we can say, 'I know,' and no criticism nor contradiction can shake that. Such knowledge is not the knowledge won by the understanding alone, but it is acquaintance with a living Person, like the knowledge which loving souls have of each other; and he who has that knowledge as the issue of his own experience may smile at doubts and questionings, and say with the Apostle of Love, 'We know that we are of G.o.d, ... and we know that the Son of G.o.d is come, and hath given us an understanding, that we may know Him that is true.' Then, if we have that knowledge, we shall listen to the same Apostle's commandment, 'Keep yourselves from idols,' even as the issue of Mana.s.seh's knowledge of G.o.d was that 'he took away the strange G.o.ds, and the idol out of the house of the Lord.'

JOSIAH

'Josiah was eight years old when he began to reign, and he reigned in Jerusalem one and thirty years. 2. And he did that which was right in the sight of the Lord, and walked in the ways of David his father, and declined neither to the right hand, nor to the left. 3. For in the eighth year of his reign, while he was yet young, he began to seek after the G.o.d of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. 4. And they brake down the altars of Baalim in his presence; and the images, that were on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them, and strowed it upon the graves of them that had sacrificed unto them. 5.

And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. 6. And so did he in the cities of Mana.s.seh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about. 7. And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem. 8. Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the Lord his G.o.d. 9. And when they came to Hilkiah the high priest, they delivered the money that was brought into the house of G.o.d, which the Levites that kept the doors had gathered of the hand of Mana.s.seh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin; and they returned to Jerusalem. 10. And they put it in the hand of the workmen that had the oversight of the house of the Lord, and they gave it to the workmen that wrought in the house of the Lord, to repair and amend the house: 11. Even to the artificers and builders gave they it, to buy hewn stone, and timber for couplings, and to floor the houses which the kings of Judah had destroyed. 12. And the men did the work faithfully: and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set it forward; and other of the Levites, all that could skill of instruments of musick. 13. Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers, and porters.'--2 CHRON. x.x.xiv. 1-13.

Another boy king, even younger than his grandfather Mana.s.seh had been at his accession, and another reversal of the father's religion! These vibrations from idolatry to Jehovah-worship, at the pleasure of the king, sadly tell how little the people cared whom they worshipped, and how purely a matter of ceremonies and names both their idolatry and their Jehovah-worship were. The religion of the court was the religion of the nation, only idolatry was more congenial than the service of G.o.d. How far the child monarch Josiah had a deeper sense of what that service meant we cannot decide, but the little outline sketch of him in verses 2 and 3 is at least suggestive of his having it, and may well stand as a fair portrait of early G.o.dliness.

A child eight years old, who had been lifted on to the throne of a murdered father, must have had a strong will and a love of goodness to have resisted the corrupting influences of royalty in a land full of idols. Here again we see that, great as may be the power of circ.u.mstances, they do not determine character; for it is always open to us either to determine whether we yield to them or resist them. The prevailing idolatry influenced the boy, but it influenced him to hate it with all his heart. So out of the nettle danger we may pluck the flower safety. The men who have smitten down some evil inst.i.tution have generally been brought up so as to feel its full force.

'He did that which was right in the eyes of Jehovah'--that may mean simply that he worshipped Jehovah by outward ceremonies, but it probably means more; namely, that his life was pure and G.o.d-pleasing, or, as we should say, clean and moral, free from the foul vices which solicit a young prince. 'He walked in the ways of David his father'--not being one of the 'emanc.i.p.ated' youths who think it manly to throw off the restraints of their fathers' faith and morals. He 'turned not aside to the right hand or to the left'--but marched right onwards on the road that conscience traced out for him, though tempting voices called to him from many a side-alley that seemed to lead to pleasant places. 'While he was yet young, he began to seek after the G.o.d of David his father'--at the critical age of sixteen, when Easterns are older than we, in the flush of early manhood, he awoke to deeper experiences and felt the need for a closer touch of G.o.d. A career thus begun will generally prelude a life pure, strenuous, and blessed with a clearer and clearer vision of the G.o.d who is always found of them that seek Him. Such a childhood, blossoming into such a boyhood, and flowering in such a manhood, is possible to every child among us. It will 'still bring forth fruit in old age.'

The two incidents which the pa.s.sage narrates, the purging of the land and the repair of the Temple, are told in inverted order in 2 Kings, but the order here is probably the more accurate, as dates are given, whereas in 2 Kings, though the purging is related after the Temple restoration, it is not said to have occurred after. But the order is of small consequence. What is important is the fiery energy of Josiah in the work of destruction of the idols. Here, there, everywhere, he flames and consumes. He darts a flash even into the desolate ruins of the Israelitish kingdom, where the idols had survived their devotees and still bewitched the scanty fragments of Israel that remained. The altars of stone were thrown down, the wooden sun-pillars were cut to pieces, the metal images were broken and ground to powder. A clean sweep was made.

A dash of ferocity mingled with contempt appears in Josiah's scattering the 'dust' of the images on the graves of their worshippers, as if he said: 'There you lie together, pounded idols and dead worshippers, neither able to help the other!' The same feelings prompted digging up the skeletons of priests and burning the bones on the very altars that they had served, thus defiling the altars and executing judgment on the priests. No doubt there were much violence and a strong strain of the 'wrath of man' in all this. Iconoclasts are wont to be 'violent'; and men without convictions, or who are partisans of what the iconoclasts are rooting out, are horrified at their want of 'moderation.' But though violence is always unchristian, indifference to rampant evils is not conspicuously more Christian, and, on the whole, you cannot throttle snakes in a graceful att.i.tude or without using some force to compress the sinuous neck.

The restoration of the Temple comes after the cleansing of the land, in Chronicles, and naturally in the order of events, for the casting out of idols must always precede the building or repairing of the Temple of G.o.d. Destructive work is very poor unless it is for the purpose of clearing a s.p.a.ce to build the Temple on. Happy the man or the age which is able to do both! Josiah and Joash worked at restoring the Temple in much the same fashion, but Josiah had a priesthood more interested than Joash had.

But we may note one or two points in his restoration. He had put his personal effort into the preparatory extirpation of idols, but he did not need to do so now. He could work this time by deputy. And it is noteworthy that he chose 'laymen' to carry out the restoration.

Perhaps he knew how Joash had been balked by the knavery of the priests who were diligent in collecting money, but slow in spending it on the Temple. At all events, he delegated the work to three highly-placed officials, the secretary of state, the governor of Jerusalem, and the official historian.

It appears that for some time a collection had been going on for Temple repairs; probably it had been begun six years before, when the 'purging' of the land began. It had been carried on by the Levites, and had been contributed to even by 'the remnant of Israel' in the northern kingdom, who, in their forlorn weakness, had begun to feel the drawings of ancient brotherhood and the tie of a common worship.

This fund was in the keeping of the high priest, and the three commissioners were instructed to require it from him. Here 2 Kings is clearer than our pa.s.sage, and shows that what the three officials had mainly to do was to get the money from Hilkiah, and to hand it over to the superintendents of the works.

There are two remarkable points in the narrative; one is the observation that 'the men did the work faithfully,' which comes in rather enigmatically here, but in 2 Kings is given as the reason why no accounts were kept. Not an example to be imitated, and the sure way to lead subordinates sooner or later to deal unfaithfully; but a pleasant indication of the spirit animating all concerned.

Surely these men worked 'as ever in the great Taskmaster's eye.' That is what makes us work faithfully, whether we have any earthly overseer or audit or no. Another noteworthy matter is that not only were the superintendents of the work--the 'contractors,' as we might say--Levites, but so were also the inferior superintendents, or, as we might say, 'foremen.'

And not only so, but they were those that 'were skilful with instruments of music.' What were musicians doing there? Did the building rise

'with the sound Of dulcet symphonies and voices sweet?'

May we not gather from this singular notice the great thought that for all rearing of the true Temple, harps of praise are no less necessary than swords or trowels, and that we shall do no right work for G.o.d or man unless we do it as with melody in our hearts? Our lives must be full of music if we are to lay even one stone in the Temple.

JOSIAH AND THE NEWLY FOUND LAW

'And when they brought out the money that was brought into the house of the Lord, Hilkiah the priest found a book of the law of the Lord given by Moses. 15. And Hilkiah answered and said to Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah delivered the book to Shaphan. 16 And Shaphan carried the book to the king, and brought the king word back again, saying, All that was committed to thy servants, they do it. 17. And they have gathered together the money that was found in the house of the Lord, and have delivered it into the hand of the overseers, and to the hand of the workmen. 18. Then Shaphan the scribe told the king, saying, Hilkiah the priest hath given me a book. And Shaphan read it before the king.

19. And it came to pa.s.s, when the king had heard the words of the law, that he rent his clothes. 20. And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and Asaiah a servant of the king's, saying, 21. Go, enquire of the Lord for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great is the wrath of the Lord that is poured out upon us, because our fathers have not kept the word of the Lord, to do after all that is written in this book. 22. And Hilkiah, and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they spake to her to that effect. 23. And she answered them, Thus saith the Lord G.o.d of Israel, Tell ye the man that sent you to me. 24. Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah: 25.

Because they have forsaken Me, and have burned incense unto other G.o.ds, that they might provoke Me to anger with all the works of their hands; therefore My wrath shall be poured out upon this place, and shall not be quenched. 26. And as for the king of Judah, who sent you to enquire of the Lord, so shall ye say unto him, Thus saith the Lord G.o.d of Israel concerning the words which thou hast heard; 27. Because thine heart was tender, and thou didst humble thyself before G.o.d, when thou heardest His words against this place, and against the inhabitants thereof, and humbledst thyself before Me, and did rendst thy clothes, and weep before Me; I have even heard thee also, saith the Lord. 28. Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again.'--2 CHRON. x.x.xiv. 14-28.

About one hundred years separated Hezekiah's restoration from Josiah's. Neither was more than a momentary arrest of the strong tide running in the opposite direction; and Josiah's was too near the edge of the cataract to last, or to avert the plunge. There is nothing more tragical than the working of the law which often sets the children's teeth on edge by reason of the fathers' eating of sour grapes.

I. The first point in this pa.s.sage is the discovery of the book of the Law.

The book had been lost before it was found. For how long we do not know, but the fact that it had been so carelessly kept is eloquent of the indifference of priests and kings, its appointed guardians.

Lawbreakers have a direct interest in getting rid of lawbooks, just as shopkeepers who use short yardsticks and light weights are not anxious the standards should be easily accessible. If we do not make G.o.d's law our guide, we shall wish to put it out of sight, that it may not be our accuser. What more sad or certain sign of evil can there be than that we had rather not 'hear what G.o.d the Lord will speak'?

The straightforward story of our pa.s.sage gives a most natural explanation of the find. Hilkiah was likely to have had dark corners cleared out in preparation for repairs and in storing the subscriptions, and many a mislaid thing would turn up. If it be possible that the book of the Law should have been neglected (and the religious corruption of the last hundred years makes that only too certain), its discovery in some dusty recess is very intelligible, and would not have been doubted but for the exigencies of a theory.

'Reading between the lines' is fascinating, but risky; for the reader is very likely unconsciously to do what Hilkiah is said to have done--namely, to invent what he thinks he finds.

Accepting the narrative as it stands, we may see in it a striking instance of the indestructibleness of G.o.d's Word. His law is imperishable, and its written embodiment seems as if it, too, had a charmed life. When we consider the perils attending the transmission of ancient ma.n.u.scripts, the necessary scarcity of copies before the invention of printing, the scattering of the Jewish people, it does appear as if a divine hand had guarded the venerable book. How came this strange people, who never kept their Law, to swim through all their troubles, like Caesar with his commentaries between his teeth, bearing aloft and dry, the Word which they obeyed so badly? 'Write it ... in a book, that it may be for the time to come for ever and ever.'