(2 Chron. 14:-16:)

I. (CHAP. 14:1-8.) Asa began his reign brightly. Receiving the kingdom from his father Abijah, he first purged it of all those evils allowed and practiced by that strange mixture of sudden outbursts of faith, coupled with a walk in the ways of his father Rehoboam (I Kings 15:compared with 2 Chron. 13:). In passing, it is well to notice that while all that is good in Abijah is spoken of, Scripture fails to state that he did that which was right in the eyes of the Lord, the usual designation of the " good kings." His case, like that of many others, rests with Him who alone knows the secrets of men, and who will in due time bring all things to the light. We can hardly think of his not being a child of God, but an unfaithful walk leaves a cloud of uncertainty, which nothing but God's Word can remove, as, for instance, "just Lot." With Asa, however, there is no such hesitation or silence. His reign begins in such a way that we see in it a type at least of the time when "a king shall reign in righteousness," who shall banish all that offends out of His kingdom. Strange altars are removed in order that God alone may be exalted. And as a natural result when God is thus acknowledged, strength and blessing come in. Instead of war, quiet prevails, and that not a quiet of indolence, but of building up and preparing for future attacks of the enemy. How much those ten years of rest meant for Judah is seen in the significantly large army, and the well-appointed cities for defense. The numerical significance of this first section in his life seems plain. God is recognized as sovereign and alone the object of worship, and the rest tells of the absence of foreign elements to cause disturbance. Applying these types to our own experience, we see here, doubtless, the soul in its first love, and the corresponding jealousy for God's honor, a jealousy that allows nothing to usurp His place; God is enthroned in the heart, and (blessed result!) rest fills it. "When He giveth quietness, who then can make trouble ?" From out this quiet grows up the spiritual man, strengthened, prepared for conflict, and ready for every good work.

2.(Chap. 14:9-15.) But the enemy will not, if possible, long leave either the individual or a nation in the enjoyment of this prosperity. So we find the immense army of the Ethiopians(descendants of Ham, and so closely connected with the Canaanities, the original enemy in the land, and with the Egyptians, the former oppressors of the nation) coming up to do battle. It has been often remarked that Satan overreaches himself, and here we see an illustration of it. The very multitude of the enemy precludes all hope of successful resistance, and drives the king and people back upon One who alone could be a help in time of trouble. It was the apparent weakness and insignificance of Ai that gave occasion for Israel's self-confidence. " Make not all the people to labor thither; for they are but few" (Josh. 7:3) shows that Israel had forgotten the lesson of Jericho, where weakness won the day. Have we not all been at times thus mislead ? some little thing, some habit or association to give up, some duty to do-these, or things like them, have seemed so easy that like Peter we have only found out our utter helplessness by our failure. Here, however, the enemy gives no room for any such vain confidence. But would that we ever, in all conflicts, realized our weakness as did Asa! "Lord, there is none beside Thee to help, between the mighty and him that hath no strength:help us, O Lord our God; for we rely on Thee." (R. V.) We well know the result. When did weakness cry to the Mighty One and not receive an answer? The mighty army only furnishes rich spoil for the victorious host of the Lord. Satan's attacks resisted thus in weakness counting on God, result in greater strength, fuller and deeper views of that blessed One. In service too, as we see in Philippians 1:, doors apparently closed only open the way to fresh fields. It is not, we believe, straining the meaning to see that this section of the life of Asa is appropriately a second. The enemy, and deliverance by God, give us Exodus in miniature.

3.(Chap. 15:)The happy victory and result above noted gives occasion for the prophecy of Azariah, who turns the light of God on what has taken place. His address is full of encouragement, but also of warning. " The Lord is with you, while ye be with Him, and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you. … Be ye strong, therefore, and let not your hands be weak:for your work shall be rewarded." (Chap. 15:3, 7.) Spurred on by such wholesome words, the good work is continued by Asa, and the abominations still lurking in the hidden places are purged out as inconsistent with that holiness which becometh God's house. The altar of sacrifice is also renewed. We may be sure that no matter how faithfully in the past self-judgment has been carried out, there will be room for careful watching and further progress. Others of the Lord's people are now attracted to Him, by the bright light shining in Jerusalem. " They fell to him out of Israel in abundance, when they saw that the Lord his God was with him." If we are faithful to the Lord, happy in the enjoyment of His presence, we will soon find others drawn to Him. Sacrifice follows next, and the entering afresh into a covenant with the Lord. "And all Judah rejoiced at the oath:for they had sworn with all their heart, and sought Him with their whole desire; and He was found of them:and the Lord gave them rest round about." Did we thus turn to Him with the whole heart, with all our desire, how deep and full our joy would be! Under the power of this fresh consecration, Asa knows no one according to the flesh – the idolatrous queen-mother is deposed. It is only when devotedness is thus complete that faithfulness in the home is possible. Another long rest succeeds this revival, and the dedication of precious things is completed by bringing them into the house of God. How bright and fresh all this is! It reminds us of revivals of God's truth at all times-self-sacrifice, devotedness, and corresponding rest and peace.

Perhaps the reader can recall similar experiences in his own history. This also seems appropriately a third section-holiness, sacrifice, God's center, and God's house. 4. (Chap. 16:) Had Asa died at this point, there would have been nothing painful to note. Had he continued faithful, his pathway would have been as the bright light. But alas for human stability! The closing section is, as its number would indicate, a record of testing and failure. He who knew what to do when the overwhelming hosts of Ethiopia threatened him, is driven to the desperation of unbelief by the building of a city by Baasha, king of Israel-threatening the prosperity of his kingdom, it may be, but one would say not near so dangerous as the previous attack. Had not all his experience taught Asa confidence in God ? Were not thirty-six years of peace and victory resulting from that confidence enough to check the first feeling of fear? One would think so, but unbelief has no reason; the moment rein is given to it, the simplest danger drives one to all the folly of a panic. The precious things but a short time before brought into the house of God are taken and sent to His enemy, that the league with Baasha may be broken, and one established with Asa. In the eyes of the world this might seem like wise policy, but it begins by robbing God of His glory. Is this the same man who so nobly witnessed for God, linked now with God's enemies?-a friend of the world? Dear brethren, there are many Asas. Apparently all is successful. Baasha leaves off building Ramah and retires to his dominions, while increased strength seems to come to Judah, for store-cities are built of the material intended for Ramah. But apparent results never are the tests of the moral quality of an action. God's house has been robbed and an alliance with the world formed ; nothing can counterbalance these. A faithful messenger is sent to warn the fallen king. Even now had there been brokenness in Asa-a bowing to the rod as David had done,-there would doubtless have been restoration. But unbelief is a thing not to be tampered with, and he who but a short time before had threatened to punish with death those who would not seek the Lord, now imprisons the faithful servant, thus linking himself with Herod. But evil, like leaven, spreads. At the same time he oppresses some of the people. He who had been a gatherer must now be an oppressor, a scatterer. God's reproof being unheeded, He sends affliction that His wanderer may be recalled. But the exceeding greatness of his disease in his feet drives him to the physicians, not to the One who heals as well as smites. Refusing reproof, un-exercised by affliction, there is but one thing more-he must be taken away. Beloved brethren, what is sadder than such a close? a death without previous restoration! That light which had shone so clearly grows dim and dimmer, till at last it is gone entirely, and the man is gone -to meet God. "Ah!" you say, "but he was a child of God for all that." True, but so far from lessening the gloom which gathers about his close, it deepens it, as far as the all-important question of God's honor is concerned. From an unsaved man evil is expected, but the same evil in a child of God causes the world to blaspheme. They made great burnings for Asa, but that did not blot out the record we have been considering,-a record for our admonition. Let us beware of the beginnings of unbelief. Asa did not fall into open immorality like David, nor into idolatry like Solomon. His fall was less glaring, perhaps unnoticed, but he goes down to the grave like Solomon- with no record of recovery. He sets the example of that amalgamation with the world which is the blot on the good name of Jehoshaphat, which is the deeper, darker blot on the Church to-day, beginning with Pergamos and ending with the wretched lameness of Laodicea,-a lameness which, unlike that of Mephibosheth hidden beneath the king's table, is all the more apparent by reason of the human expedients resorted to for its healing. Is it not in mercy that our God gives us these lessons, that we may avoid the snares into which His people of old fell ? Let the time past in our lives suffice for failure. Let us be, not like Demas who goes out of sight with this attached to his name-" Demas hath forsaken me, having loved this present world;" but like Mark who, though faltering at first, is at last "profitable for the ministry." It is the joy of our God to restore His wandering ones. Hear Him saying, " I will heal their backsliding, I will love them freely."

We have a striking allusion to Asa in Jer. 41:9. The remnant of faithful Jews who desired to remain in the land, in subjection to Nebuchadnezzar, are slain by Ishmael, and their bodies are buried in the pit " which Asa the king made for fear of Baasha king of Israel." Thus the monument of his unbelief becomes the grave of God's few–fitting ending of unbelief,-which never stops until there are none left on God's ground-an ending linked with the beginning.