When they were thus helpless, Jehovah wrought for Israel, as He had destroyed the enemies of Jehoshaphat in the wilderness of Jeruel. The Jews stood still and saw the working out of their deliverance; great empires wrestled together like Moab, Ammon, and Edom, in the agony of the death struggle: and over all the tumult of battle Israel heard the voice of Jehovah, “The battle is not yours, but God’s; ... set yourselves, stand ye still, and see the deliverance of Jehovah with you, O Judah and Jerusalem.” Before their eyes there passed the scenes of that great drama which for a time gave Western Asia Aryan instead of Semitic masters. For them the whole action had but one meaning: without calling Israel into the field, Jehovah was devoting to destruction the enemies of His people and opening up a way for His redeemed to return, like Jehoshaphat’s procession, to the Holy City and the Temple. The long series of wars became a wager of battle, in which Israel, herself a passive spectator, appeared by her Divine Champion; and the assured issue was her triumphant vindication and restoration to her ancient throne in Zion.
After the Restoration God’s protecting providence asked no armed assistance from Judah. The mandates of a distant court authorised the rebuilding of the Temple and the fortifying of the city. The Jews solaced their national pride and found consolation for their weakness and subjection in the thought that their ostensible masters were in reality only the instruments which Jehovah used to provide for the security and prosperity of His children.
We have already noticed that this philosophy of history is not peculiar to Israel. Every nation has a similar system, and regards its own interests as the supreme care of Providence. We have seen, too, that moral influences have controlled and checkmated material forces; God has fought against the biggest battalions. Similarly the Jews are not the only people for whom deliverances have been worked out almost without any co-operation on their own part. It was not a negro revolt, for instance, that set free the slaves of our colonies or of the Southern States. Italy regained her Eternal City as an incidental effect of a great war in which she herself took no part. Important political movements and great struggles involve consequences equally unforeseen and unintended by the chief actors in these dramas, consequences which would seem to them insignificant compared with more obvious results. Some obscure nation almost ready to perish is given a respite, a breathing space, in which it gathers strength; instead of losing its separate existence, it endures till time and opportunity make it one of the ruling influences in the world’s history: some Geneva or Wittenberg becomes, just at the right time, a secure refuge and vantage-ground for one of the Lord’s prophets. Our understanding of what God is doing in our time and our hopes for what He may yet do will indeed be small, if we think that God can do nothing for our cause unless our banner flies in the forefront of the battle, and the war-cry is “The sword of Gideon!” as well as “The sword of Jehovah!” There will be many battles fought in which we shall strike no blow and yet be privileged to divide the spoil. We sometimes “stand still and see the salvation of Jehovah.”
The chronicler has found disciples in these latter days of a kindlier spirit and more catholic sympathies. He and they have reached their common doctrines by different paths, but the chronicler teaches non-resistance as clearly as the Society of Friends. “When you have fully yielded yourself to the Divine teaching,” he says, “you will neither fight yourself nor ask others to fight for you; you will simply stand still and watch a Divine providence protecting you and destroying your enemies.” The Friends could almost echo this teaching, not perhaps laying quite so much stress on the destruction of the enemy, though among the visions of the earlier Friends there were many that revealed the coming judgments of the Lord; and the modern enthusiast is still apt to consider that his enemies, are the Lord’s enemies and to call the gratification of his own revengeful spirit a vindicating of the honour of the Lord and a satisfaction of outraged justice.