And for us all the spirit of Jehoshaphat's charge is binding, and every trivial and secular task is to be discharged for God, with God, in the fear of God. 'On the bells of the horses shall be Holiness unto Jehovah.' If our religion does not drive the wheels of daily life, so much the worse for our life and our religion. But, above all, this charge reminds us that the secret of right living is to imitate God. These peasants were to find direction, as well as inspiration, in gazing on Jehovah's character, and trying to copy it. And we are to be 'imitators of God, as beloved children,' though our best efforts may only produce poor results. A masterpiece may be copied in some wretched little newspaper blotch, but the great artist will own it for a copy, and correct it into complete likeness.
The second step was to establish a 'supreme court' in Jerusalem, which had two divisions, ecclesiastical and civil, as we should say, the former presided over by the chief priest, and the latter by 'the ruler of the house of Judah.' Murder cases and the graver questions involving interpretation of the law were sent up thither, while the village judges had probably to decide only points that shrewdness and integrity could settle. But these superior judges, too, received charges as to moral, rather than intellectual or learned qualifications. Religiously, uprightly, 'with a perfect heart,' courageously, they were to act, 'and Jehovah be with the good!' That may be a prayer, like the old invocation with which heralds sent knights to tilt at each other, and with which, in some legal proceedings, the pleas are begun, 'God defend the right!' But more probably it is an assurance that God will guide the judges to favour the good cause, if they on their parts will bring the aforesaid qualities to their decisions. And are not these qualities just such as will, for the most part, give similar results to us, if in our various activities we exercise them? And may we not see a sequence worth our practically putting to the proof in these characteristics enjoined on Jehoshaphat's supreme court? Begin with 'the fear of the Lord'; that will help us to 'faithfulness and a perfect heart'; and these again by taking away occasions of ignoble fear, and knitting together the else tremulous and distracted nature, will make the fearful brave and the weak strong.
But another thought is suggested by Jehoshaphat's language. Note how this court does not seem to have inflicted punishments, but to have had only counsels and warnings to wield. It was a board of conciliation rather than a penal tribunal. Two things it had to do--to press upon the parties the weighty consideration that crimes against men were sins against God, and that the criminal drew down wrath on the community. This remarkable provision brings out strongly thoughts that modern society will be the better for incorporating. The best way to deal with men is to get at their hearts and consciences. The deeper aspect of civil crimes or wrongs to men should be pressed on the doer; namely, that they are sins against God. Again, all such acts are sins against the mystical sacred bond of brotherhood. Again, the solidarity of a nation makes it inevitable that 'one sinner destroyeth much good,' and pulls down with him, when God smites him, a multitude of innocents. So finely woven is the web of the national life that, if a thread run in any part of it, a great rent gapes. If one member sins, all the members suffer with it. And lastly, the cruellest thing that we can do is to be dumb when we see sin being committed. It is not public men, judges and the like, alone, who are called on thus to warn evil-doers, but all of us in our degree. If we do not, we are guilty along with a guilty nation; and it is only when, to the utmost of our power, we have warned our brethren as to national sins, that we can wash our hands in innocency, 'This do, and ye shall not be guilty.'