The Pulpit Commentary — 2 Chronicles — Section 197

"e. large room;" comfort, which sustained the spirit in darkest and most dangerous hours, delivering from despair, restoring to equanimity and hope; influence, gently and graciously constraioing the soul to enter "the kingdom which cannot be moved," within whose blessed boundaries are found present peace and immortal joy. Live to do good which cannot be undone; to impart that which no mortal hand can take back again; to confer that gift which is secure for ever. III. A FEARLESS FAITH RATHER THAN A DUBIOUS EXPEDIEN0Y, It is true that Asa achieved a certain triumph; his plan succeeded-for the time. He bought Benhadad's help with this consecrated treasure, and obliged Baasha. to retire, lea.vmg some spoil behind him (vers. 4-6). But might he not have succeeded in another way and by worthier means? If he had committed his ea.use, his country's security, to the strength and faithfulness of his God, would he not have prevailed at least as well as he did by taking consecrated wealth out of the temple of Jehovah? Would not he who delivered the vast hordes of the Ethiopians into his hands (eh. xiv. 12) have saved him from the designs of Baasha? (see vers. 7, 8). And would he not have prospered in that way, without having this a.et of violation on his conscience, without having this blot upon his record? A fearless faith in God is better than recourse to a. doubtful expediency. The latter very often fails to accomplish the purpose in hand; and it always does some injury to the character, lowering the standard of behaviour, and leaving some blemish on the life. Take the higher road in the journey of life-the way of perfect uprightness, of simple, childlike trust in God. That is the path which leads to true success ; even if there should be present apparent defeat, i& is sure to conduct to a glorious victory in the end.-C. Ver. 9.-Divine observation and interposition. Hanani the seer was evidently a man who. was not only bold and brave enough to confront the king with a. rebuke, but he was one who had a keen sense of the near presence and power of the Lord "before whom he stood." We may very well believe that it was the latter which explained the former. Let us heed his doctrine while we admire his fidelity. I. Gon's ACTIVE OBSERVANCE OF INDIVIDUAL MEN. These vigorous words (of the text) indicate the prophet's belief that God was observing men everywhere, was actively observing them "run to and fro," and was drawing distinctions between the life of one man and another. God's particular and individual observation has been, not unnaturally, objected to on the ground of our human littleness. How can we expect, how can we believe, that the Eternal One would concern himself with the doings or negligences of creatures so remote, so unimportant, so infinitesimally minute as we are? Surely, it is said, such consideration is beneath him. But there are two thoughts which meet this objection aud correct this conclusion. 1. The infinitude of God. For that includes the infinitely small as well as the infinitely great; it is a distinct denial of this attribute of God, for it is a limitation of his infinity, to maintain that there is one direction to which his power and action do not extend. The infinitude of God positively requires us to believe that he is observant of the hearts and lives of indi- vidual men. 2. 'l'he fatherhood of God. Granted that our human spirits a.re nearly allied to him, share his own likeness, stand in conscious relation to bim ; are capable of loving, serving, following him; can live on earth the life he lives in heaven, are this and do this in such sense and degree that we can be rightly called and considered his sons and da.ughters,-and there is no more objection to be taken. Shall not the Divine Father of his human family take particular notice of each one of his children ? What fatherhood is that which considers his own child to be unworthy of his notice? II. THE DISTINCTIONS HE DRAWS BETWEEN THEM. 1. He divides all men into two classes-the evil and the good (see Prov. xv. 3); between those "who fear him and those who fear him not;" between those "who are righteous" and those who '' do evil" (see Ps. x.xxiv. 16, 16). 2. He divides the good into two classes-the imperfectly and the perfectly devoted. There are those who 11eek not the Lord "with their whole heart," and those who do thus seek him; those whose "heart is not perfect," and those whose "heart is perfect" toward him. This distinction is not absolute. The less devoted of the servants of God have their better hours and their nobler impnlses; while the more devoted have their lapses and their blemishes. Asa "did that which was good and right in the eyes of the Lord" (eh. xiv. 2); he and his people "sought  198 THE SECOND BOOK OF THE CHRONICLES. [arr. xvi. 1-14.