(1 Chron. 25:1.)
What a wonderful contrast there is between the David of first Kings and of Chronicles,-a thing which has often been noticed as a difficulty by the devout and with but ill concealed triumph by the unbeliever, who delights to find contradictions where faith always finds perfection.
If we remember that the subjects are different, the difficulty vanishes. We see David according to nature in Kings; in Chronicles, according to grace. Indeed, the decrepit old man flashes forth in all the vigor and energy of faith even in Kings when that faith is called into exercise. The one to whom Abishag ministered, seeking almost in vain to keep the spark of life from going out utterly, blazes forth as much the king and man of might as ever when Solomon's title to the throne is disputed by Adonijah, and then and there secures for him the throne and the succession, as well as provides for judgment upon covert enemies who had long escaped punishment. We might say this gives a glimpse of the David whom we see at full length in Chronicles. Here, nature is left out of sight, and the man of faith, the man after God's own heart, realizing as his end draws near, the glory that awaited his successor, makes full and ample provision not merely for Solomon's own throne, but above all, for the glory and the worship and service of the house of God,-that which was dearest to his heart.
Leave the future out of view, and there is something intensely pathetic in seeing this old man,- who, with all his failings, had lived for God in the main,-gathering gold and treasure in rich abundance for his son to rear the house of God, which he was distinctly forbidden to do himself. There is not a murmur, not a question of divine wisdom. He had been a man of blood, not only in the many wars, but no doubt in his inmost heart remembering the blood of Uriah upon his hands, he realized the wisdom of God in reserving for the peaceable and glorious reign of Solomon the erection of that house which was to be the glory of the nation and the wonder of the world.
David not only provides for the building of the house, as we said, but for the worship of the Levites, the courses of the priests, the porters at the gates and all the details. We can imagine with what keen delight this old man would arrange all; and faith could see, not the bare threshing-floor of Oman the Jebusite, but the stately temple filled with worshiping priests and singing Levites, and over all, the overshadowing glory. And faith could rejoice, though for sight there was nothing. And so it should ever be for us. Sight has nothing to show, but how lively the view which faith opens up!
It is in connection with the ordering of the Levite service of worship that we have an expression which should arrest the attention:'' Moreover, David and the captains of the host separated to the service of the sons of Asaph and of Heman and of Jeduthun, who should prophesy with harps."We would naturally think of harps being used to play upon to aid in the melody of the worship, but there seems to be distinct meaning, as we know there is in every word of Scripture,-in this word "prophesy."They were to prophesy with harps; that is, they were to speak for God, which is really the thought of prophesying. And does it not seem a strange combination, the harp suggesting praise, worship, and joy offered to God; the prophesying suggesting, as it were, God's voice for His people to hear, too? Without doubt, the thought that underlies it, first of all, is that their playing with harps was not a natural exercise, but under divine guidance. As the incense was made according to the formula given to Moses, and nothing could be added or taken from it, so the melody which was to accompany the sweet psalms of praise was also ordered of God. This, of course, does not set aside the thought of their being men of gift and of training, but it reminds us of the fact that everything connected with God must be under His control.
. We have another suggestive mention of an instrument of music in connection with the exercise of prophecy in the life of Elisha – when the kings of Judah and Israel and Edom were stranded in the wilderness without water, and the enemy threatening them – in their helplessness they turned to the prophet of the Lord, who, for the sake of Jehoshaphat came to their relief. "Bring me a minstrel," he said, " and it came to pass when the minstrel played, that the hand of the Lord came upon him." It was in connection with what we might call praise, that God gave His word of deliverance for these kings.
This opens up a very suggestive thought for us and one which we forget all too easily. Nothing is more needed amongst the people of God than prophecy. What would we be without God's word for us? Of course, we have the written Word, that which embodies all the truth of God revealed to us, and which it is at once our privilege and responsibility to feed upon and to be filled with. But the word in season, the word from the Lord out of His written Word, that which appeals to conscience and to heart, as the apostle says, which ministers edification, exhortation or comfort,-how important, how necessary to receive this!
If we turn to the Old Testament prophets, we see that their message consisted largely of warning, of denunciation of evil, of lamentation over the declension of a people privileged as nation never was. The pages of the prophets are stained with their tears, and yet who that has read, " Isaiah's wild measure " but has heard the sound of the harp mingling its melody even when the theme was most sad, and sending a glimmer of hope over the darkest pages, while predominating, rising above, reaching beyond all the gloom, is that clear, triumphant note of victory which looks on to the end, assured that at the last the harps will have not a message of sorrow, but one of unmingled joy and delight.
Putting it very simply, the thought suggested by the harps is the spirit of praise, of worship. Even our sins ought to be sung out to God, as it were. The book of Psalms as a whole gives us this thought. No matter how humbling the sin, how deep the humiliation, how sore the oppression of the enemy, the harp is never laid aside. It all goes up, as it were, to God, in worship. And is there not deep instruction in this? None are more easily discouraged than the people of God, particularly when their failures are brought to remembrance. They are overwhelmed. Mere calling sin to mind will never give deliverance from it; but here comes in the harp of praise too; for in spite of all weakness and manifold shortcomings, how much we have to praise for!
There is lacking amongst us, no doubt, much of that faithfulness which marked the prophets of old. "He that hath My word, let him speak My word faithfully " is too easily forgotten, and while we do not prophesy "smooth things of deceit," there may be the passing over, the forgetting those painful "wounds of a friend" which heal while they smite. This is included in the exhortation that the apostle speaks of in the fourteenth chapter of first Corinthians. We must deal faithfully with one another, and we may all prophesy. But let us always take our harp when we prophesy. Let us always remember that we can praise God and that the accompaniment to the saddest message which we may have to bring to our brethren is the sweet song of redemption. Oh, how this illumines whatever may have to be said! How it changes denunciation into entreaty! How anger is melted to tears, and even over those who have gone farthest astray, how the yearning pity mingles with the faith to count upon their recovery as we deliver, it may be, a message of sorrow!
In quite another connection we have a similar thought. " Be careful for nothing," says the apostle, "but in everything by prayer and supplication"- here is the sense of need, the supplication suggesting strong entreaty of hearts that must have an answer from God, and yet coupled with it is that "thanksgiving" which lightens the burden and, in anticipation, praises God for the answer. Do we always remember to mingle thanks with our prayers, as we wait long for the answer, as it is deferred until the heart well nigh grows sick? Let us remember the thanksgiving, for our God does hear and will in His own way and time give an answer of peace. Meanwhile, too, the peace of God which passeth. "all understanding, keeps the heart through Christ Jesus. We have been speaking of admonition. In our usual version, this is connected, in Colossians, with psalms and hymns:"Teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." Be the punctuation altered as it may, the close connection between the admonition and the psalms and hymns is, to say the least, suggestive, and reminds us of the prophesying with the harp. Nay, in our own experience, have we not oftentimes received the tenderest and most effectual admonitions in the melody of praise ?
"Yet, gracious Lord, when we reflect
How apt to turn the eye from Thee,
Forget Thee, too, with sad neglect
And listen to the enemy,
And yet to find Thee still the same,
'Tis this that humbles us with shame."
It seems as though the very joy of God's grace," instead of making us forget our own wrong, but emphasizes it, leaving us, however, not hopeless and discouraged, but
" Astonished at Thy feet we fall.
Thy love exceeds our highest thought.
Henceforth be Thou our all in all,
Thou who our souls with blood hast bought.
May we henceforth more faithful prove
And ne'er forget Thy ceaseless love."
This is but one illustration of what, without doubt, has been frequently the experience of God's beloved people. Have we not often expected a blow, felt that we deserved it, that nothing short of some correction from the rod of God could move us, and been surprised and melted into deepest contrition by the sweet voice of the harp bringing that message of love, that love which never changes, which is as fresh in our dullness as in our brightest, happiest moments, which cannot be measured by our apprehension of it, but is its own measure?
Then, too, the one that brings the message, as we were saying, a most needed one of admonition, is also prone to discouragement sometimes, forgetting his own weaknesses as he thinks of those of his brethren. He goes in gloom, with but little hope of seeing results, to do that which is a most unpleasant duty, and he does it faithfully, but in a hard way. He goes away unsuccessful and doubly depressed. How different it might have been had he taken his harp with him and remembered that it is grace alone which restores, as it is grace which saves.
But we must not think that all prophecy is admonition or that every message from God is a word of warning. How far this is from the truth! Has a father nothing but correction for his children? It is the exception, rather than the rule. What happy family is there where admonition is the prevailing atmosphere? It comes with all the greater force because of its comparative rarity. But prophecy goes on always. The Father is always speaking to His children and would use us as His mouth-pieces for His message. Exhortation and comfort as well as edification, are included in it, and how everything is lightened and rendered effective by the spirit of praise! We come with happy hearts and speak to one another for edification, and how different it is when, in a mere perfunctory way we go over truths clear to the mind, but lacking in just that one thing which makes them effective and which the spirit of praise furnishes! Is there not, too often, an atmosphere of depression amongst the people of God? They are looking at one another, and like Joseph's brethren, starving as they look into one another's faces, and yet their Bibles are in their hands, full of most priceless truth. Constraint, the fear of man, occupation with one's brethren,-these things have hindered the free outflow of that which should come in all its simplicity and with all its power. What is the remedy? Take the harp. Strike a few notes. Think of the love of God, of His grace and goodness; think of what redemption is, and how all constraint vanishes! The Spirit of the Lord is free because we are occupied, not with one another, but with Christ, and thus there is the liberty which comes from the Spirit's freedom.
Take again the meeting for prayer. How many heavy hearts come, to the prayer-meeting. Do they go away heavy or light ? It is a libel upon the grace and love of God to carry a heavy heart away from where we have met with Him. He will surely give a word of help and blessing if the eye has been turned to Him; if, in other words, the harp of praise has become the vehicle for the message of prophecy.
But it is needless to enlarge. We have simply -dwelt upon one idea, looking at a few of its many sides. The spirit of praise is absolutely essential. God dwells amid the praises of His people. There can be no sense of His presence without worship, and there can be no true liberty without praise accompanying it. Let us then take a lesson from David's provision. Let us learn more than ever to prophesy with the harp, and to do every thing with thanks giving. How light it would make our lives, and what a foretaste it would give us of that time near at hand, -we know not how near,-when the melody of the harp will sound out in all its entrancing sweetness as we sing:"Unto Him that loveth us, and hath washed us from our sins in His own blood." S. R.