Expositions of Holy Scripture Volume II Part 39

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

THE KING 'BLESSING' HIS PEOPLE

And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from before the altar of the Lord, from kneeling on his knees with his hands spread up to heaven. 55. And he stood, and blessed all the congregation of Israel with a loud voice, saying, 56. Blessed be the Lord, that hath given rest unto His people Israel, according to all that He promised: there hath not failed one word of all His good promise, which He promised by the hand of Moses His servant. 57. The Lord our G.o.d be with us, as He was with our fathers: let Him not leave us, nor forsake us: 58. That He may incline our hearts unto Him, to walk in all His ways, and to keep His commandments, and His statutes, and His judgments, which He commanded our fathers. 59. And let these my words, wherewith I have made supplication before the Lord, be nigh unto the Lord our G.o.d day and night, that He maintain the cause of His servant, and the cause of His people Israel at all times, as the matter shall require: 60. That all the people of the earth may know that the Lord is G.o.d, and that there is none else. 61. Let your heart therefore be perfect with the Lord our G.o.d, to walk in His statutes, and to keep His commandments, as at this day. 62. And the king, and all Israel with him, offered sacrifice before the Lord. 63. And Solomon offered a sacrifice of peace-offerings, which he offered unto the Lord, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the Lord.'--1 KINGS viii. 54-63.

The great ceremonial of dedicating the Temple was threefold. The first stage was setting the ark in its place, which was the essence of the whole thing. G.o.d's presence was the true dedication, and that was manifested by the bright cloud that filled the sanctuary as soon as the ark was placed there. The second stage was the lofty and spiritual prayer, saturated with the language and tone of Deuteronomy, and breathing the purest conceptions of the character and nature of G.o.d, and all aglow with trust in Him. Then followed, thirdly, this 'Blessing of the Congregation.' The prayer had been uttered by the kneeling king.

Now he stands up, and, with ringing tones that reach to the outskirts of the crowd, he gathers the spirit of his prayer into two pet.i.tions, preceded by praise for national blessings, and followed by exhortation to national obedience. A huge sacrifice of unexampled magnitude closes the whole.

I. Note the thankful retrospect of the nation's past (verse 56).

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

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

II. Note the prayer for obedient hearts (verses 57, 58). The proper subject-matter of this pet.i.tion is 'that He may incline our hearts to walk in His ways,' and G.o.d's presence is invoked as a means thereto.

The deepest desire of a truly religious soul is for the felt nearness of G.o.d. That goes before all other blessings, and contains them all.

Nothing is so needful or so sweet as that The presence of G.o.d is the absence of evil, the evil both of pain and of sin, as surely as the rising sun is the routing of night's black hosts. 'The best of all is, G.o.d is with us.' The prayer again looks back to the past, and asks that the ancient experiences may be renewed. The generations of those who trust in G.o.d are knit together, and the wonders of old time are capable of repet.i.tion to-day. Faith can say with deeper meaning than the Preacher, 'That which hath been is that which shall be.' However varying may be the forms, the fact of a divine presence and help according to need is invariable, and they that have gone before have not exhausted the fountain, which will fill the vessel of the latest comer as it did that of the first. How beautifully the abiding G.o.d and the fleeting series of 'our fathers' is contrasted! A moment of triumph, when some work, like that of building the Temple, which has for ages been looked forward to, and into which the sacrifices and aspirations of a long line of dead toilers are built, brings strongly before all thoughtful men the continuity of a nation or a Church, and the transiency of its individual members. It should suggest the abiding G.o.d yet more strongly than it does the pa.s.sing fathers. The mercy remains the same, while the receivers change. The suns.h.i.+ne and the tree are the same, though the leaves which glisten and grow in the light have but one summer to live.

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

The synonyms for the law are worthy of notice. Why are there so many of these in the Old Testament? For the same reason that there are so many for 'money' in English,--because those who made the language thought so much about the thing, and delighted in it so much. As 'commandments,'

it was solemnly imposed by rightful authority, and obedience was obligatory. The word rendered 'statutes' means something engraved, or written, and recalls the tables inscribed by G.o.d's finger. 'Judgments'

are the divine decisions or sentences as to what is right, and therefore the infallible clue to the else bewildering labyrinth. To obey these commandments, to read that solemn writing, and to accept these decisions as our guides, is man's perfection and blessedness; and for that G.o.d's felt presence is indispensable.

III. Note the prayer for G.o.d's defence (verses 59, 60). The proper subject-matter of this pet.i.tion is that G.o.d would maintain the cause of king and nation; and it is preceded by a pet.i.tion that, to that end, the preceding prayer may be answered, and is followed by the desire that thereby the knowledge of G.o.d may fill the earth. The prayer for outward blessings comes after the prayer for inward heart-obedience. Is not that the right order? Our prayers need to be prayed for, and a true desire is not contented with one utterance. To ask that what we have asked may be given is no vain repet.i.tion, nor a sign of weak faith, or undue anxiety. How bold the figure in asking that the prayer may lie before G.o.d day and night, like some suppliant at the foot of His throne!

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

IV. The blessing ends with one brief, all-comprehensive charge to the people, which seems based, by its 'therefore,' on the preceding thought of Jehovah as the only G.o.d. The only att.i.tude corresponding to His sole and supreme Majesty is the entire devotion of heart, which leads to thoroughgoing obedience to His commandments. The word rendered 'perfect' literally means 'entire' or 'sound,' and here expresses the complete devotion of the whole nature. Solomon meant that it should be complete, in contradistinction to any sidelong glances to idolatry. The principle underlying that 'therefore' is that, G.o.d being what He is, our only G.o.d and refuge, the only adequate hope and object of our nature, we should give our whole selves to Him. We, too, are tempted to bring Him divided hearts, and to carry some of our love and trust as offerings at other shrines. But if there be 'one G.o.d, and none other but He,' then to serve Him with all our heart and strength and mind is the dictate of common sense, and the only service which He can accept, or which can bring to our else distracted natures peace and satisfaction. His voice to us is, 'My son, give Me thy whole heart.'

Our answer to Him should ever be that prayer, 'Lord, ... unite my heart to fear Thy name.' A divided heart is misery. Partial trust is distrust. 'Love me all in all, or not at all,' is the requirement of all deep, human love; and shall G.o.d ask less than men and women ask from and give to one another?

'THE MATTER OF A DAY IN ITS DAY'

'At all times, as the matter shall require.'--1 KINGS viii. 59.

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

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

I. A principle in reference to G.o.d's gifts.

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

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

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

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

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

'The Angel of Death spread his wings on the blast, And breathed in the face of the foe as he pa.s.sed';

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

Peter is lying in prison. Herod intends, after the Pa.s.sover, to bring him out to the people. The scaffolding is ready. The first watch of the night pa.s.ses, and the second. If once it is fairly light, escape is impossible. But in the grey dawn the angel touches the sleeper. He wakes while his guards sleep. There is no need for hurry. He who has G.o.d for his Deliverer has no occasion to 'go out with haste.' So, with strange and majestic leisureliness, the escaping prisoner is bid to put on his shoes and gird himself. No doubt, he cast many a scrutinising glance at the four sleeping legionaries whom a heedless movement might have wakened. When all is ready, he is led forth through all the wards, each being a separate peril, and all made safe to him. The first gate opens, and the second gate opens, and the iron gate that leads into the city opens, and quietly he and the angel go down the street. It is light enough for him to see his way to the house where the brethren are a.s.sembled. He gets safe behind Mary's door before it is light enough for the gaolers to discover his absence, and for the pursuers to be started in their search. The Lord did help him, and that right early--'

the matter of a day in its day,'

We shall find, if we leave our times in His hand, that the old simple faith has still a talismanic power to quiet us. His time is best, so be patient, and be trustful in your patience.

Again, G.o.d gives gifts enough, and not more than enough. He serves out our rations for spirit as for body, as they do on s.h.i.+pboard, where the sailors have to take their pots and plates to the galley every day and for each meal, and get enough to help them over the moment's hunger.

The manna fell morning by morning. 'He that gathered much had nothing over, he that gathered little had no lack.' So all the variety of our changeful conditions, besides its purpose of disciplining ourselves and of making character, has also the purpose of affording a theatre for the display, if I may use such cold language--or rather let me say affording an opportunity for the bestowment--of the infinitely varied, exquisitely adapted, punctual, and sufficient grace of G.o.d.

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

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

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

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

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

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

Lastly, I would say, keep open a continual communion with G.o.d, that day by day you may get what day by day you need. There are hosts of people who call themselves, and, in some kind of surface way, are, Christian people, who seem to think that they get all that they need of the grace of G.o.d in a lump, at the beginning of their Christian career, and who are living upon past communications and the memory of these, and are forgetting that they can no more live and be nourished upon past gifts of G.o.d's grace than upon the dinner that they ate this day last year.

We must hang continually upon Him, if we are continually to receive from His hand. No past blessing will avail for present use.

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

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

PROMISES AND THREATENINGS

'And it came to pa.s.s, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do. 2. That the Lord appeared to Solomon the second time, as He had appeared unto him at Gibeon. 3. And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually, 4. And if thou wilt walk before Me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep My statutes and My judgments: 5. Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. 6. But if ye shall at all turn from following Me, ye or your children, and will not keep My commandments and My statutes which I have set before you, but go and serve other G.o.ds, and wors.h.i.+p them: 7. Then will I cut off Israel out of the land which I have given them; and this house which I have hallowed for My name, will I cast out of My sight; and Israel shall be a proverb and a byword among all people: 8. And at this house, which is high, every one that pa.s.seth by it shall be astonished, and shall hiss; and they shall say, Why hath the Lord done thus unto this land, and to this house? 9. And they shall answer, Because they forsook the Lord their G.o.d, who brought forth their fathers out of the land of Egypt, and have taken hold upon other G.o.ds, and have wors.h.i.+pped them, and served them: therefore hath the Lord brought upon them all this evil.'-1 KINGS ix. 1-9.