2 Kings 13:15-19

And Elisha said unto him, Take bow and arrows.

The king’s arrows

Elisha was lying ill on his deathbed. His long career of usefulness and blessing was drawing to a close. He was held in great honour, not only by the people but by the king, and when it was known that he was coming to the end of his career King Joash came to see him, and when he came into the room, and saw the prophet lying there, looking so frail and weak, the young king was greatly affected. He burst into tears, and cried aloud, “O my father, my father, the chariot of Israel, and the horsemen thereof.” Now Joash was neither a good nor a great man, but he was still young and not yet hardened, and he had no doubt a sudden vision of something of the meaning of the great value of Elisha to the kingdom. Elisha was a man of deeds, and he called the young man to his composure by saying to him, “Take bow and arrows.” For a moment Elisha is king, and the king is his servant, and the king turns and takes up a bow and arrows.

1. God’s hand on ours is our only guarantee of success. When Elisha had young King Joash take up the bow and arrows and place the arrow on the string and make ready to shoot, he put his own hands over the hands of the king to illustrate and impress upon the mind of this young ruler that if he gave himself to earnest, resolute attack upon the enemies of God and of His people the hand of God should be with him as a guarantee of victory. The lesson is as important for us as it was for Joash. God calls ‘every one of us to fight His enemies and the enemies of mankind. And there is that other warfare in our own hearts, that campaign against our personal besetting sins. God’s hand must be on our hand if the arrow shall find its mark and do its execution.

2. We are to smite sin utterly. God seeks to deliver us entirely from sin, but we may limit the deliverance of God by our own conduct. When the prophet told the young king to shoot his arrow eastward towards his Syrian enemy, he exclaimed, “The arrow of the Lord’s deliverance.” But when, to test the young king, he told him to take up the arrows and smite on the ground with them, his heart was heavy and his soul indignant as he noticed that he struck half-heartedly and that after only three strokes he turned about in a lifeless sort of way as if looking for further directions. Let us not fail of this great lesson, God seeks our complete deliverance from sin. He desires that every enemy which troubles us and hinders us from working out the great purposes to which we are called of Jesus Christ shall be consumed and destroyed. But let us never forget that whether or not this is accomplished depends at the last upon us. It is a solemn thing that we, by our nerveless will, by our flabby lack of purpose, by our mushy indecision may thwart the purpose of Almighty God and continue to live lives far beneath our privilege. Let us smite, and smite, and smite, and yet again, smite, until every wicked passion, until every evil appetite, until every besetting sin shall be smitten to the death in our hearts and Jesus shall be crowned Lord over all.

3. There is no greater danger to the Christian than lack of persistence. Over and over again is this urged upon us in the Bible. Joash failed for lack of persistence. Many a Christian in these later centuries has failed because he gave up in despair by the way.

4. We are in great danger of being too easily satisfied. It may be that King Joash thought that three victories over Syria would be enough. It was not in him to rise up to a high ideal of his mission or to grasp the fulness of God’s willingness to make him not only the great King of Israel but the great king of all the world. Because he was easily satisfied his career was short and disgraceful. (L. A. Banks, D. D.)

Poverty of faith ensures but partial success

We may take this closing incident in the life of Elisha, as an illustration of the warfare between the soul and its enemies, and the conditions upon which complete victory is achieved.

1. Israel. Redeemed out of Egypt, in Canaan, where they might have lived in the enjoyment of triumph over all foes. Not in absolute exemption from conflict, but trusting in God and obeying Him, they would never have known defeat. They disbelieved, disobeyed, and as a consequence, there was failure and defeat. Type of a soul which has passed out of death (Egypt) into life (Canaan). But it has left its first love, in which it might have abode in the joys of continuous victory.

2. Israel’s enemies. Syria in particular. We find ourselves attacked from different quarters at the same time.

3. Promised deliverance.

(a) A definite deliverance--“from Syria.”

(b) A Divine deliverance--“The Lord’s deliverance.”

Spiritual deliverance is promised us. Definite promises of deliverance from the dominion, love and pollution of sin.

4. The king’s error. He erred in not resolving on, and expecting, complete success. “He smote thrice, and stayed.” He, as it were, “limited the Holy One of Israel.” He certainly manifested a lack of faith and of courage. In the spiritual life we should aim at, and expect, complete success. Be satisfied with nothing short of this. Not to rest while a single foe has a footing in the territory which belongs to God. We are to be “more than conquerors.”

5. The king’s partial success. Elisha would not have been “wrath” had there not been good cause. Elisha was God’s messenger. As when he declared that there should be plenty in Samaria within a given time, and the lord of the court was held guilty for not believing the message, so here. On account of weak faith, we are often only partially successful against our spiritual enemies. Would Naaman have been cured of his leprosy had he dipped in Jordan but thrice, and then stayed?

6. The king’s loss through unbelief. He was not aware, possibly, of the grandeur of the opportunity. Perhaps he treated the prophet’s simple message with contempt--obeying him merely to indulge the whim of an old and dying man--failing to look beyond the prophet to God who sent him. Perhaps we stumble sometimes at the message because we look no farther or higher than the messenger. He is not talented, famous, but coarse, etc. The king suffered. So do we when this spirit is indulged. (J. E. Robinson.)

Spiritual archery

There are two acts in this wonderful event. The first concerns the shooting of the arrow of deliverance, a symbolic and prophetic act; the second concerns the smiting on the ground with arrows, also symbolical, but providing as well a test of the character, of the zeal, and of the faith of the King of Israel. Now concerning these two acts and the several scenes in them let us speak as God may guide us.

I. Shooting the arrow of deliverance. Notice,

1. A call to action. “Take bow and arrows,” said the dying prophet. There is a deal of meaning wrapped up in this apparently simple suggestion. Elisha had come to a full end, and like a shock of corn that was fully ripe he was now bending towards the sharpened sickle. The king, who was not remarkable all the years of his life for his devotion to God or to His prophets, is now found trembling and weeping by the side of the sick servant of Jehovah. Then it is that the dying prophet, with more faith and hope and vigour in him even at the last article than the sinful king in his prime and power, exclaims as it were, “Weep not, tremble not, faint not, fear not; I am going, but God is with you. God buries His workmen, but He carries on His work. I die, but God will surely visit you. Do not let this sad event unduly depress you. I must die, for my time has come; but so long as you live, live to purpose, take bow and arrows, let not your hands hang down. Go forth to the battle yet again, and believe in the God to whom I have so long, though vainly, pointed you; for He is the Lord God of Hosts, the God of battles still. Dry up your tears; forsake your grief; take bow and arrows; arm yourself; go forth into the fight, and the Lord my God shall be with you.”

2. I notice next that Elisha gives to the king several strict injunctions; indeed, the detail to which he condescends is most remarkable. All through these verses we find a long list of instructions and commands. “Take bow and arrows.” “Put thine hand upon the bow.” “Open the window eastward.” “Shoot.” “Take the arrows.” “Smite upon the ground.” The dying prophet instructs the king in all the minutiae of his immediate duty. The wisest of us need to be divinely directed.

3. Then followed on the king’s part implicit obedience. “Take,” said the prophet; “and he took.” So it is throughout. “Put thine hand upon the bow;” “and he put his hand upon it.” “Open the window;” “and he opened it.” “Shoot;” “and he shot.” “Smite;” “and he smote.” All through there is a corresponding obedience on the king’s part to the arrangement and suggestion of the prophet. So should it ever be with us and God. Let His imperative be answered by obedient indicative on our part.

4. There follows a hint as to the necessity for personal interest and effort. Read the 16th verse.

5. There was Divine co-operation, for we read “Elisha put his hands upon the king’s hands:”

6. Notice next that the window had to be opened. He said, “Open the window eastward. And he opened it.” In other words, every obstruction and possible hindrance has to be got rid of. You see the importance of this.

7. Then at last they come to the decisive action. All the rest has been preliminary and preparatory.

II. The second act, the smiting with the other arrows. This was a symbolical act, as was the first. The flight of the single arrow through the open lattice must have been readily understood by the king, for it was the custom there and then, as in other lands and times, to throw down the gage of battle, or to hurl a dart, the signal of the war. God has shot out of every window of this Tabernacle arrows of deliverance, if I may so speak; but with this purpose, that we ourselves shall follow up those tokens, and hope and believe that they were prophecies and promises with meaning which must meet with further fulfilment. It remains for us to shoot the other arrows, for we have a quiver full of them. The command was to smite with them on the ground. You see the meaning of that. It is as though Elisha said, “The arrow of God’s deliverance has gone forth; it has already found its mark and done its work. You have now, if you will but believe it, these Syrians crouching at your very feet. God has already humbled them, and they are now at your mercy. Smite upon the ground. They are already at your feet. God has delivered them into your hands. Smite! Smite!” The king obeys, but with too little zeal. (T. Spurgeon.)

The arrow of the Lord’s deliverance

How the spiritual drama repeats itself year after year! Again and again we see young people come up full of enthusiasm, full of the memory of the great things that noble lives have done, lamenting the glory that has departed from the earth, feeling a sudden impulse, which like an arrow is shot forth from the soul, essaying to do some great and noble work; and in that moment the prophetic voice is heard saying, The arrow of the Lord’s deliverance; there lies the work of your life. This sudden impulse that takes possession of you in your youth, and causes you to shoot forth the arrows of the aspirations of your soul,--these are the things, that show you the way of the Lord. It is God’s purpose that you should be the deliverer of His people in the particular path that He has opened before you. How that is going on every day! How every day at college men are lifting up their hearts, and setting open the windows of their souls, and looking out, shooting forth the thoughts and hopes and desires of their soul into this great unknown world! And then what? Then says the prophetic voice again, Smite upon the ground, Take these arrows and bind them together, and in a Divine frenzy devote yourself, soul and body, to the work that God has revealed to you to do. Then comes the critical moment in a man’s life. He smites thrice, and stays. He says to himself, I need not do my best; I can do about as well as other men and not be wearied by my work; I have gifts that will enable me to live, and enable me to attain, perchance, a fortune, and yet I need not give up the things that make life pleasant; I need not turn aside from my self-indulgence; I will smite thrice, and stay. So it comes to pass that this great multitude, surging out into the life of the world year after year, equipped, crowned as kings for the work of life, smite the Syrians but thrice. The work of life is but half done. They remain failures, when they might have triumphed gloriously. Or take another illustration of the same thing. Here is a woman who has given herself up to a life of frivolity and vanity. Perhaps she is not to blame for that; perhaps she has had no ideal of noble things set before her. But some day the casement is thrown open, and she sees a new life before her,--a life which shall be devoted to husband and Children and home, a life which shall for the first time remember the great forgotten who dwell among us. The hand of the prophet is on that woman, and her soul shoots forth the arrow of a new desire. And the voice says, It is the arrow of the Lord’s deliverance; there lie the glory, and splendour, and nobility of your life; there is the path on which God would have you walk, and you may deliver yourself and deliver those who live about you from the slavery and misery of the false ideals that thus far have dominated them. Smite, says the voice of the prophet. Devote yourself, soul and body, instantly, to the new work that has been revealed to you. And she smites thrice. She goes to see some poor stricken soul, and she finds it tiresome; she turns aside from some gathering of frivolity, and her soul is parched. She undertakes some noble work of self-denial, and she is tired. She smites thrice, and stays, and goes down with the great multitude, worthless, useless, bringing no fruit to perfection Listen to one more example of the same thing. Here is a man or woman who has come on through life, and suddenly awakes to the consciousness of his ignorance of the Divine revelation in Jesus Christ. It smites upon him. Sometimes for one cause, and sometimes for another, it comes to pass that men and women living here in this city suddenly for the first time have a revelation of the glory and beauty and power of the life of Jesus Christ. And they say to themselves, Is the thing a myth? How has it come to pass that people have dreamed of such a life? How is it that men and women gather week after week, and day after day, to hear of the Lord Jesus Christ, and desire to serve Him? That man shoots forth the arrow of his desire for knowledge, and the voice says, It is the arrow of the Lord’s deliverance. There lies the path by which you shall walk into the kingdom of truth and be saved from your enemies. And he begins to read. He reads a little, and he talks a little, and he thinks a little. But he learns before long that there is opening up before him a great and tremendous work, and the scepticism of the time finds voice, and whispers, Why waste your energies to learn that which cannot be known? Devote the energy of life to something that is practical; turn aside from vain dreams. So he, like the others, smites thrice and stays, and enters the great company of sceptics,--or, as they like to be called to-day, agnostics,--ignorant of God’s eternal truth. (Leighton Parks.)

The Lord’s arrow of victory

You see then the full measure of victory which God wants us to enjoy. “Thou shalt smite the Syrians till thou have consumed them.” You see, too, the limited measure of victory which most Christians experience. “He smote thrice and stayed.” Three big blessings and we think we have had all. Three successes over the enemy and we think we have done wonders. But the Saviour marvels that after all He went through for us, we should be content with such half measures. We glean from it four rules for complete victory in the Christian life.

1. Declare war against sin. Elisha breaks in upon the king’s lamentations with the emphatic words, “Take bow and arrows.” It is time not for weeping but for warring. The genius of the gospel is not peace at any price, but truth at all costs.

2. Union is strength. This is the meaning of the second act in this significant drama. “The prophet laid his hands upon the king’s hands.” Like the officer who sallied forth to capture one of the enemy’s forts, after two unsuccessful attempts had been made, asking first of all from his general a grasp of his conquering right hand, so we must know what it is for our weakness to be encompassed in Christ’s strength.

3. Claim a complete deliverance. This is the meaning of the next step. The window was opened eastward and through the open window was shot forth the Lord’s arrow of victory, even the arrow of victory over Syria.

4. Then came the fourth act with its momentous lesson, “Fulfil the obedience of faith,” and the king failed at this point so that the man of God was angry with him. How slow we are to learn this lesson. It is what we are in secret before God that fixes the amount of victory and blessing we enjoy in our walk and service amongst men. If only Joash had emptied the quiver he would have consumed the Syrians. If only we will he whole-hearted before God, yielding our will wholly and trusting God’s promises absolutely, we too shall be completely victorious against the world, the flesh, and the devil. (F. S. Webster, M. A.)

The challenge arrow

History gives us the explanation of this symbolic narrative. It appears that in former times war was often proclaimed or renewed by the despatch of an arrow into the enemy’s lines. Elisha meant to teach the king that, although he was weak and dying, yet Israel’s cause was not going to die with him; and that the same power that made Israel strong in the past would follow the king in his new campaign against the Syrian oppressor. Let us learn the following lessons from the laying of those old emaciated hands of the prophet upon the young strong hands of the king. We see there a picture of--

I. The past directing the present. When we crossed the threshold of the year we did not get rid of the old; for the past is always stretching out its vanishing hands to direct and influence the present. The white-bearded face of Elisha well represents the past, which is over behind us, overlooking our work. The actions, associations, and habits of the past are still with us. We may turn over a new leaf, but we cannot unlearn at once the irregularities of the defective writing on the previous page. We may point the arrow afresh, but the old hands are inevitably influencing the sweep it takes from the bow. This influence is exerted by the past, whether it is good or evil. Virtue and piety reap their immediate, as well as ultimate, harvests. The good deeds of the past are ever stretching forth their gentle hands to guide and bless not only ourselves, but others as well. Who can tell the influence of a mother’s prayers uttered by lips long since sealed in death? In the critical moment of her boy’s career, it would seem as if a straw would have turned the scale of destiny this way or that. The young impulsive nature is guided and restrained by the mother’s prayers answered, the mother’s words remembered, the mother’s influence exerted; and these have saved him in the hour of danger

II. The Divine controlling the Human. “The arrow of the Lord’s deliverance “ had power in it, not because of the strong hand of Joash who pulled the bow, but mainly because of the prophetic hands that were laid upon him as he did so. Mere human effort is fruitless unless a higher power directs and controls the course and goal of the arrow’s flight. We may spread the sails, but they must be filled with heaven-sent breezes. We may sow the seed, but God gives the increase. “Man proposes, but God disposes.” We form plans and projects, we bend the bow, and throw all our power into the work lying before us, but unless a higher power is with us, all the determination and foresight we may command are valueless. “Except the Lord build the house, they labour in vain that build it.” If this is true in regard to temporal concerns, how much more should we recognise its truth in the spiritual sphere. Too long has the enemy oppressed and held dominion over our hearts and our lives. Let us look to the ground we would reconquer and reclaim for the King of kings. Let us resolve that this slavery of our souls to sin shall cease. And as we do so, let us pray for the presence and power of the “hands of the mighty God of Jacob” to strengthen our weakness and give us the victory. But while thus trusting in Divine help, notice that it was the young king who drew the bow. Human effort is as essential as Divine direction. God’s promise to help does not warrant idleness. The sense of God’s helping us should not paralyse, but should rather stimulate to doing and daring greater things than we have ever hitherto attempted. The narrative suggests that effort must be sustained to be successful. One blow never won a battle. The king stayed his hand after he had discharged three arrows, and the man of God was wrath, and said he should have smitten the ground oftener, and then he would have utterly consumed the foe. So long as God bids us “fight the good fight”, we must not cease our warring. So long as His hand is urging us we must smite again and again. Let us not desist, as Joash may have done, from a feeling of tenderness towards me enemy, nor from unbelief in the efficacy of the means ordained of God for our deliverance. Both motives have hindered and crippled the efforts of many a hopeful life. Finally, let us ask ourselves, has “the arrow of the Lord’s deliverance” been discharged from our bow at all? Have we declared war against sin and Satan? If not, let us do so before another day closes. Look up and see God’s hands held out, waiting, and able to help and to save you, and to rid from the guilt and bondage and pollution of sin. Fight for your life, and the lives of those around you, and all your arrows shall bring help and joy and peace to you and yours. (David A. Taylor.)

Three arrows, or six

It is a very difficult task to show the meeting-place of the purpose of God and the free agency of man. One thing is quite clear, we ought not to deny either of them, for they are both facts. It is a fact that God has purposed all things both great and little; neither will anything happen but according to His eternal purpose and decree. It is also a sure and certain fact that, oftentimes, events hang upon the choice of men. Their will has a singular potency. In the ease before us, the arrows are in the hands of the King of Israel; and according to whether he shall shoot once, twice, thrice, or five or six times, so will the nation’s history be affected. Now, how these two things can both be true, I cannot tell you; neither, probably, after long debate, could the wisest men in heaven tell you, not even with the assistance of cherubim and seraphim. If they could tell you, what would you know, and in what way would you be benefited if you could find out this secret? But sometimes a practical question about these two points does arise. It is correct to say, speaking after the manner of men, “If men are earnest, if men are believing, if men are prayerful, such and such a blessing will come”; and that the blessing does not come, may be rightly traced to the fact that they were not as prayerful and as believing as they ought to have been. Next, reflect what great things may lie in a man’s hand There stood Joash an unworthy king; and yet m his hands lay, measurably, the destiny of his people. If he will take those arrows, and will shoot five or six times, their great enemy will be broken in pieces. If he will be dilatory, and will only shoot three times, he will get only a measure of victory; and poor Israel will ultimately have to suffer again from this enemy, who has been only scotched, and not killed. You do not know, dear friends, what responsibility lies upon you. You are the father of a family; what blessings may come to your household, or may be missed by your children, through your conduct! Once more, notice what great results may come from very little acts. It was a very trifling thing, was it not, to shoot an arrow from a bow? Your child has done it many times in his holidays. He has taken his bow, and shot his little home-made shaft into the air. This is what the King of Israel is required to do, to perform this very slight and common feat of archery, to shoot from an open window, and to drive his arrows into the ground beneath; and yet upon the shooting of these arrows will hang victory or defeat for Israel so there be some who think that hearing the Gospel is a little thing. Life, death, and hell, and worlds unknown, may hang upon the preaching and hearing of a sermon.

I. Let me speak of some matters in which many men too soon pause. There are some who, having great opportunities,--and we all have them more or less,--shoot only three times when they ought to shoot five or six times.

1. One of these matters is in the warfare with the evil within. Some, as soon as they begin their Christian life, fit an arrow to the string, and shoot down big sins, such as swearing., or drunkenness, or open uncleanness. When they have shot these three times, they seem to think that the other enemies within them may be tolerated. My brother, thou shouldest have shot five or six times.

2. There are some who shoot three times, and then leave off, with regard to Christian knowledge. They know the simple truth of justification by faith; but they do not want to know much about sanctification by the Spirit of God. Why not, my brother? Canst thou be saved unless thou art sanctified? Some are perfectly satisfied with laying again the first principles, always going over those; but they want to know no more. I beseech you, strive to be educated in the things of God.

3. Some, again, sin in this way with regard to Christian attainments. They have little faith, and they say, “Faith like a grain of mustard-seed will save you.” That is true. But are you always to be a little one? A grain of mustard-seed is not worth anything if it does not grow; it is meant to grow till it comes to be a tree, and birds lodge in its boughs. Come, my dear friend, if thou hast little faith, do not rest till thou hast great faith, till thou hast full assurance, till thou hast the full assurance of understanding.

4. Others, again, seem satisfied with little usefulness. You brought a soul to Christ, did you? Oh, that you would long to bring another! Do you not remember what the general said, in the war, when one rode up to him, and cried out, “We have taken a gun from the enemy”? “Take another,” said the general. If you have brought one soul to Christ, it should make you hunger and thirst to bring another.

5. And this spirit comes out very vividly in prayer. You do pray; else were you not the living children of God at all; but oh, for more power in prayer! You have asked for a blessing; why not ask for a far greater one?

6. The Church of God, as a whole, is guilty here, as to her plans for God’s glory. She is doing much more now than she used to do; but even now, though she smites three times, we may say to her, “Thou shouldest have smitten five or six times.” Oh, that the Church of Christ had a boundless ambition to conquer the world for her Lord!

II. But now, secondly, let me speak of the reasons for this pausing, Why do men come to a dead hall so soon?

1. Some of them say that they are afraid of being presumptuous. You are afraid of being too holy, are you? Dismiss your fear. You are afraid of asking for too much grace; be afraid of having too little. You are afraid of conquering sin; tremble for fear of an unconquered sin. There is no presumption in taking the largest promise of God, and pleading it, and expecting to have it fulfilled.

2. Perhaps one says, “I have not the natural ability to be doing more, or enjoying more.” What has natural ability to do with it? When all thy natural abilities are in the grave, and thou lookest only to the spiritual strength of God, then thou shalt see greater things than these.

3. Shall I tell you the real reasons why men pause in their work? With some, it is because they are too dependent upon their fellow-men. This King Joash could shoot when Elisha put his hand on his hand; probably Elisha only did that once, and then left him to himself, and said, “Now, you shoot.” Then he only shot three times. There are many Christian people who are a great deal too dependent upon their ministers, or upon some elderly Christian person who has helped them onward.

4. Another reason why some pause is, that they are too soon contented. Joash thought that he had done very well when he had shot three times, and that Elisha would pat him on the back, and say, “How well you have done!” That kind of feeling creeps over many workers for the Lord.

5. Joash, too, I dare say, gave up shooting because he was unbelieving. He could not see how shooting the arrows could affect the Syrians; and he wanted to see.

6. I should not wonder, also, if Joash was too indolent to shoot five or six times. He did not feel in a shooting humour. Now, whenever you do not feel in a humour for prayer, then is the time when you ought to pray twice as much.

7. Joash also probably had too little zeal. He was not wide awake, he was not thoroughly aroused, he did not care for the glory of God. If he could beat the Syrians three times, that would be quite enough for him.

III. But now, thirdly, notice the lamentable result of this pausing.

1. When Joash had shot three times, he paused; and therefore the blessing paused. Three times he shot, and three times God gave him victory. Do you see what you are doing by pausing? You are stopping the conduit-pipe by which the river of blessing will flow to you. Do not do that; to impoverish yourself must certainly be a needless operation.

2. You will suffer in consequence, as this king did; for, after the three victories, the rival power came to the front again.

3. Others will also suffer with you.

4. Meanwhile, the enemy triumphed.

5. What was even worse, Jehovah Himself was dishonoured.

6. Yet again, glorious possibilities were lost.

IV. The cure for this pausing.

1. If we pause in our holy service, or in getting near to God, or in sucking the marrow out of the promises, remember that the enemy will not pause.

2. A cure for this stopping lies in the reflection that in other things we are generally eager.

3. And lastly, this question ought to prevent us from ever pausing Can we ever do enough for our Saviour? (C. H. Spurgeon.)

The small gains of the irresolute

We have here a more than commonly graphic page of Holy Scripture. A young king grieving over the death bed of an often neglected prophet; the feeble hands of the old saint laid on the vigorous hands of his sovereign, as they held the familiar arrows and bow; the swift course of one arrow shot by Divine direction towards the land of a dangerous enemy; the handful of arrows struck a scanty number of times on the ground by the unbelieving youth; and the wrath of the patriotic prophet (compare the anger of Christ, of whom Elisha may have been a type, Mark 3:5), who longed for a widespread deliverance throughout the Holy Land. It is a picturesque story, but more than picturesque. It may be reckoned a parable as well as a tale. For--

I. There was a great opportunity. Though Joash was undeserving (2 Kings 13:11, “he did that which was evil in the sight of the Lord”) God was graciously ready to grant him complete escape from impending evil (the arrow of the Lord’s deliverance, 2 Kings 13:17); even as helpless sinners have offered to them, through Divine mercy, present pardon and holiness here, the earnest of complete salvation hereafter.

II. The improvement of that opportunity required a personal effort. And Joash was experiencing a measure of religious revival. His visit to the old prophet woke up stirring associations (tears rolled down his checks as he cried, “My father,” etc., 2 Kings 13:14). Much as the anniversary of a confirmation vow, a return after absence to a religious home, or the voice of a forgotten counsellor once more heard, may touch affectingly the conscience of a backslider. But--

III. The inadequate effort of little faith had a correspondingly slight result. Perhaps Joash thought the striking of arrows on the ground too trivial an action for very frequent repetition; perhaps he did not wish his companions to suppose him very obedient to a religious teacher; perhaps he was languid from the mere habit of attending to all sacred duties listlessly; perhaps he was in a hurry to be gone to some other occupation. But want of trust in the Divine revelation must have been the main cause of his curtailed exertion. And the measure of his receiving was proportioned to the small measure of his seeking. God faithfully gave him three victories, after his three strokes, but only three (2 Kings 13:25). Too many have in like manner lessened the measure of their peace, holiness, and hope, by not perseveringly using means of grace which might be vastly profitable. (D. D. Stewart, M. A.)

The story of a bad stopping

Is not the lesson evident? Smiting but thrice and staying--only half-doing, not pushing to the finishing in grand faith and unrelaxing purpose--is not that the trouble with multitudes of men? Here, then, is our story of a bad stopping.

1. In the direction of success in the daily life men often make a bad stopping. They smite but thrice and stay. Success is duty. The difference between men as to making the most of themselves is due, oftener than we are apt to think, to this simply, whether they smite but thrice and stay, or whether they not only smite thrice but,--go on smiting. “But it is hard,” men say. Yes; but everything that gets up in this world must struggle up. One relates how Arago, the Trench astronomer, tells, in his autobiography, that in his youth he one day became puzzled and discouraged over his mathematics, and almost resolved to give up the study. He held his paper-bound text-book in his hand. Impelled by an indefinable curiosity, he damped the cover of the book, and carefully unrolled the leaf to see what was on the other side. It turned out to be a brief letter from D’Alembert to a young man like himself, disheartened by the difficulties of mathematical study, who had written to him for counsel. This was the letter: “Go on, sin, go on. The difficulties you meet will resolve themselves as you advance. Proceed, and light will dawn and shine with increasing clearness upon your path.” Arago went on, and became the first astronomical mathematician of his time, “But I am too old,” men say. But use is the law of growth; and the quickest way to bring upon one’s self the worst sort of senility is to withdraw from life and the interests and duties of it. “But I would be humble,” men say. Yes; but if you do not amount to much, there is all the mere reason you should make the most of yourself. And a true humility is never a withdrawing from service, but is always a readiness to set one’s self to even the lowliest service for the love of God and fellow-men.

2. In the direction of overcoming evil habits men often make a bad stopping. They smite but thrice and stay. As some one says, such men are like a man who, attempting to jump a ditch, will never really jump, but will for ever stop and return for a fresh run.

3. In the direction of resisting temptation men often make this bad stopping. They resist thrice, but at the fourth assault they yield.

4. In the direction of advance in the Christian life men often make this bad stopping. Plenty of Christians through a long life do not get much beyond the initial stage of justification.

5. In the direction of becoming Christian, men often make this bad stopping. They smite in the way of at least a partial and outward change of life, etc., but when it comes to a total and irreversible surrender of the self to the Lord Jesus, they stay. (W. Hoyt, D. D.)

God’s purpose and man’s response

A beautiful verse higher up the chapter tells us that “the Lord gave Israel a saviour” in answer to a repentant king’s prayer. A study of the history reveals the fact that the deliverer was the grandson of the praying man. The text explains why the Divine mercy skipped a generation. The son of the royal penitent was tried and found wanting; therefore deliverance had to wait until his son, in turn, sat on the throne.

I. The Divine purpose symbolised. The shooting of an arrow, or the flinging of a dart into an enemy’s country was anciently a declaration of war. It signified that the archer and those he represented claimed the territory into which the missile was flung, and unless their challenge was successfully resisted would occupy it. Now eastwards from Samaria, the scene of this interview, was the district which the Syrians had taken from Israel. It was the direction from which their predatory bands came. To the north-east lay Syria itself. The shooting, of the arrow was plainly a declaration of war against Syria. That the prophet’s hands were upon the monarch’s when it was discharged, signified that it was God who flung down the challenge. Now a challenge to combat by the Almighty is, of course, a prophecy of victory for Him. Here then, by vivid symbolism, we have the Divine purpose to deliver Israel from Syrian oppression declared. God’s purposes in the spiritual realm are revealed with equal clearness to us. It is His will that the world shall be evangelised and every Christian perfected. He has shot His arrow over the world. The incubus of devilry that now oppresses it is to be annihilated. The shadow of the Cross is upon every land. Every Christian, too, is to be perfected. We are saved rom hell: we are to be saved from sin. Our spirits are the Lord’s: our bodies arid minds are to become His also. All our spiritual enemies are to be conquered, and each wandering thought brought “into captivity to the obedience of Christ.” Over the entire life of the believer the Saviour’s arrow has been discharged. But these glorious purposes are to be accomplished through human instrumentality. Although the prophet’s hands were upon his, it was King Joash who shot the arrow. God intends to conquer the world and our own bad hearts by our agency. In His might, we are to take possession of the world for our Redeemer. Further, as God’s agents we should use the wisest means to fulfil His purposes. Joash had to take and use bow and arrow. One might say that only a bow and arrow were used that all the glory might be given to God! But that would be a wrong inference. Bows and arrows in the hands of Chinese troops to-day excite the derision of Europeans. But in the days of Joash, they comprised the most formidable artillery that could be employed in warfare. The symbolic lesson was that Joash was to use the wisest means--to employ all his military might--to effect the deliverance God had planned. We, also, are to do our best for God. We are to plan wisely: we are to labour diligently. We are to make the most of ourselves. Our powers should be trained to their utmost degree of efficiency. Not only for winning others, but also for saving our own souls we should use the best means.

II. A human response invited. The King of Israel has been, as it were, in the council-chamber of the Eternal. He has been shown, figuratively but clearly, the Divine will. He is now taken back to the region of practical, everyday life. That is God’s purpose, says his mentor. Now show your acceptance of it and responsiveness to it. Take the remaining arrows. “And he took them.” “Smite upon the ground”--that is, Smite the ground with the arrows; in other words, Shoot them into the earth. “And he smote”--or shot--“thrice, and stayed.” Now here is a mystery. In the seventeenth verse we read, “Thou shalt smite the Syrians in Aphek, till thou have consumed them”: here, “Thou shalt smite Syria but thrice.” In the one place we have the Divine purpose; in the other, that purpose as limited by the degree of human responsiveness to it. We are surely taught that God’s plans depend for their fulfilment upon our acceptance of them and co-operation in them. This I say, is a mystery. Nothing happens apart from God. His will is surely done. That is most certain. Yet we may refuse to co-operate with Him, and so hinder, if not frustrate, His purpose. That also is undeniable. God’s elect will be saved, yet the blood of souls may cling to the skirts of a faithless watchman. God’s will shall be done, but we may be condemned for hindering it. God’s sovereignty does not lessen our responsibility. How to harmonise these apparently incongruous truths, we do not know. Let us be content to accept them both, although for the present we do not see the relation between them. Joash is an example of low content. He had no ambition to be a David or a Solomon. A comfortable, easy-going life was all he desired. He wanted to be free from the yoke of Syria, but did not aspire to play the role of national hero. We are all too like him in his ignoble satisfaction. In the world we are ambitions. We long for wealth; we thirst for fame. The higher we can climb, and the sooner we can attain, the better we are pleased. But we have no sacred ambition to dare and to do greatly for God. How few pant after holiness or burn with desire to see the world won for Christ! And therefore we shoot but three arrows, when we ought to shoot five or six times. God forgive us our low content, and inspire us with loftier ideals! Let us not be satisfied with what may reasonably be considered all that could be expected--with the formal discharge of recognised duties. Let us form a high conception of what God expects from us, and dare greatly in the attempt to achieve it, Perhaps Joash was indolent. He lacked energy and perseverance. He had no tenacity of purpose, nor measure of continuance in well-doing. Certainly that is the fault of most of us. We serve God by fits and starts. There are times when we live near Him, and give the devil trouble. We grow rapidly in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Oh, if we could only keep on that level, we should soon become holy! But we do not. Lassitude creeps over us. Reaction sets in. We relapse into indifference. But the real secret of Joash’s remissness was, in all probability, unbelief. The Syrians were a powerful nation. Israel was weak through long oppression. And whether we acknowledge it or not, it is unbelief that stays our hands also. The cold fingers of unbelief, laid upon the arm that draws the bowstring, cause it to fall paralysed to the side. The world, the flesh, and thy devil are so real and powerful. There they were, rioting and ravaging, in the days of our fathers. There they are, ruining souls to-day. And there, surely, they will be to the end of the chapter! Is it conceivable that sin can lose its fascination for us, that all our inclinations towards it can be stamped out, and we, old sinners, be changed into the radiant image of the Christ of God? Is it credible that in the outside world drunkenness will be abolished, impurity exterminated, wars ended, and the world, hoary in wickedness, “bound by gold chains about the feet of God”? Hardly! So the arms that are stretched to shoot are palsied. We smite only two or three times. According to our faith is our effort,--and our success. All possibilities are in God. To convert them into actualities, we must believe and endeavour and persevere. We have the objective promise. There must now be the subjective appropriation of it. These two things together spell success. Man without God is impotent. God without man does not choose to work. “God and one man are a majority against the world.”

III. A human failure deplored. “He smote thrice, and stayed. And the man of God was wroth with him.” For Joash, by his want of faith and energy, had lost for ever the honour that might have been his. God’s will will undoubtedly be done, but if we fail to rise to it and work for it, it will fling us from its triumphant path, and summon others to its side, while we are left to suffer incalculable and eternal loss. No doubt we shall become perfect in heaven, but eternity itself will not compensate for the lack of holy culture here. Christ will win, but we may be denied a place beside Him when, in His chariot of victory, He passes through the eternal gates and the everlasting doors. Erasmus might have been the leader of the reformation of the sixteenth century. He published the Greek New Testament, and also a Latin translation of it. He taught the importance of knowledge of the Scriptures. He gave the initial impulse to the mighty movement which resulted in Protestantism. But when he saw how great a matter a little fire was kindling, Erasmus, timid and fearful, shrank back. Luther and others stepped forward and covered themselves with immortal glory, while Erasmus left a name which is pronounced half with honour and ball with contempt, as that of a learned man who proved a moral weakling, one who saw the light but feared to walk in it. Let us have a holy ambition to excel in the kingdom of God. Let us patiently continue in well-doing, shooting not three arrows, hut five or six. Through Joash’s failure, too, Israel suffered. The bondage to Syria continued. Oppression by the foreign invader went drearily on. How far the Christian Church is responsible for the fact that on the eve of the twentieth century the world is so far from God, we cannot tell. It is a question which one shudders to face. Still, it is undoubtedly true that the poverty of our response hinders the completion of God’s gracious purposes. God was dishonoured by the monarch’s laxity. The Syrians, who blasphemed His name, continued to rule in His land. And by our unspiritual lives and lax efforts God is dishonoured to-day. If we only rose to His purposes and became holy men and women and earnest and successful workers, how greatly He would be glorified! As it is, we don’t remain at concert-pitch long enough for the music to rise to His praise. We so soon give in that we bring contempt on the power we profess to work by. Let us rouse ourselves from spiritual sluggishness. Let us shoot, not three arrows, but five or six, or a dozen. (B. J. Gibbon.)