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DIVIDED WORSHIP

‘These nations feared the Lord, and served their own gods.’—2 KINGS xvii. 33.

The kingdom of Israel had come to its fated end. Its king and people had been carried away captives in accordance with the cruel policy of the great Eastern despotisms, which had so much to do with weakening them by their very conquests. The land had lain desolate and uncultivated for many years, savage beasts had increased in the untilled solitudes, even as weeds and nettles grew in the gardens and vineyards of Samaria. At last the king of Assyria resolved to people the country; and for this purpose he sent a mixed multitude from the different nationalities of his empire to the land of Israel. They were men of five nationalities, most of them recently conquered. Israel had been deported to different parts of the Assyrian empire; men from different parts of the empire were deported to the land of Israel. Such cruel uprootings seemed to be wisdom, but were really a policy that kept alive disaffection. It was the same mistake (and bore the same fruits) as Austria pursued in sending Hungarian regiments to keep down Venice, and Venetian-born soldiers to overawe Hungary.

These new settlers brought with them their national peculiarities, and among the rest, their gods. They knew nothing about the Jehovah whom they supposed to be the local deity of Israel; and when they were troubled by the wild beasts which had, of course, rapidly increased in the land, they attributed it to their neglect of His worship, and sent an embassy to the king of Assyria telling that as they ‘know not the manners of the God of the land,’ He has sent lions among them.

This is an instructive example of the heathen way of thinking. They have their local deities. Each land, each valley, each mountain top, has its own. They are ready to worship them all, for they have no real worship for any. Their reason for worship is to escape from harm, to pay the tribute to which the god has a right on his own territory, lest he should make it the worse for them if they neglect it. ‘The mild tolerance of heathendom’ simply means the utter absence of religion and an altogether inadequate notion of deity.

So the settlers have sent to them one of these schismatic priests who had belonged to the extinct sanctuary at Beth-el, and he, apparently, not having any truer notions of God or of worship than they had, nothing loth, teaches them the rites of the Israelite worship, which was not like that of Judah, as is distinctly stated in the context. This worship of Jehovah was, however, blended by them with their own national idolatry. How contemptuously the historian enumerates the hard names of their gods and the rabble rout of them which each nation made! ‘The men of Babylon made Succoth-benoth’ (probably a deity, though the name may mean booths for purposes of prostitution) and the others ‘made Nergal and Ashima and Nibhaz and Tartak.’ What names, and what a pantheon! ‘They feared the Lord and served their own gods.’

This was the beginning of the Samaritan people, whom we find through the rest of Scripture even down to the Acts of the Apostles, retaining some trace of their heathen origin. Simon Magus bewitched them in his sorceries. They began as heathen, though in lapse of years they came to be pure monotheists, even more rigid than the Jews themselves, and today, if you went to Nablus, you would find the small remnant of their descendants adhering to Moses and the law, guarding their sacred copy of the Pentateuch with unintelligent awe, and eating the Paschal Lamb with wild rites. They have changed the object of their worship, but one fears that it is little more real and deep than in old days, 2500 years ago, when their forefathers ‘feared the Lord and served their own gods.’

Now I venture to take this verse as indicative of a tendency which belongs to a great many more people than the confused mass of settlers that were shot down on the hills of Israel by the king of Assyria. It is really a description of a great deal of what goes by the name of religion amongst us.

I. The Religion of Fear.

These people would never have thought about God if it had not been for the lions. When they did think of Him it was only to tremble before Him. The reason for their trembling was that they did not know the etiquette of His worship; that they thought of Him as having rights over them because they had come into His territory, which He would exact, or punish them for omitting. In a word, their notion of God was that of a jealous, capricious tyrant, whose ways were inscrutable to them, in whose territory they found themselves without their will, and who needed to be propitiated if they would live in peace.

And this is the thought which is most operative in many minds, though it is veiled in more seemly phrases, and which darkens and injures all those on whom it lays hold. Need I spend time in showing you how, point by point, this picture is a picture of many among us? How many of you think of God when you are ill, and forget Him when you are well? How many of you pour out a prayer when you are in trouble, and forget all about Him and it when you are prosperous? How many of you see God in your calamities and not in your joys? Why do people call sudden deaths and the like the ‘visitation of God’? How many of us are like Italian sailors who burn candles and shriek out to the Madonna when the storm catches them, and get drunk in the first wine-shop which they come to when they land! Is not many a man’s thought of God, ‘I knew Thee that Thou wert an austere Man, and I was afraid’?

The popular religion is largely a religion of fear.

There is a fear which is right and noble. That is reverend, humble adoration at the sight or thought of God’s great perfections. Angels veil their faces with their wings. Such awe has no thought of personal consequences—is inseparable from all true knowledge of God; for all greatness of character is perfected by love. Of such fear we are not now speaking.

Terror of God is deep in men’s hearts.

Fear is the apprehension of personal evil from some person or thing. Now I believe that terror has its place in the human economy, and in religion, as the sense of pain has. There is something in man’s relations to God to cause it.

The Bible sets forth ‘the terror of the Lord,’ that men may tremble before Him. Moses said, ‘I exceedingly fear and quake.’ But that terror is only right when it proceeds from a sense of God’s holiness and a consciousness of my own sinfulness. It is not right when it is a mere dread of a hard tyrant. That terror is only right when it leads to a joyful acceptance of God’s revelation of His love in Christ.

Fear was never meant to be permanent, it is only the alarum-bell which rings to wake up the soul that sleeps on when in mortal peril. And it should pass into penitence, faith, joy in Jesus. ‘We have access with confidence by the faith of Him.’ The brightness is great and awful, but go nearer, as you can in Jesus, and lo! there is love in the brightness. You see it all tender and sweet. A heart and a hand are there, and from the midst of it the Father’s voice speaks, and says, ‘My son, give Me thine heart.’

The religion of fear is worthless. It produces no holiness, it does nothing for a man, it does not bind him to God. He is none the stronger for it. It paralyses so far as it does anything.

It is spasmodic and intermittent. It is impossible to keep it up, so it comes in fits and starts. When the morning comes men laugh at their terrors. It leads to wild endeavours to forget God—atheism—to insensibility. He who begins by fearing when there was no need, ends by not fearing when he ought.

II. The Religion of Form.

The Samaritans’ whole worship was outward worship. They did the things which the Beth-el priest taught them to do, and that was all.

And this again is a type, very common in our day. Religion must have forms. The forms often help to bring us the spirit. But we are always in danger of trusting to them too much.

How many of us have our Christianity only in outward seeming? The only thing that unites men to God is love.

So your external connection with God’s worship is of no use at all unless you have that.

Church and chapel-goers are alike exposed to the danger of erecting the forms of worship to a place in which they cannot be put without marring the spirit of worship. Whether our worship be more or less symbolic, whether we have a more or less elaborate ritual, whether we think more or less of sacraments, whether we put hearing a sermon as more or less prominent, or even if we follow the formless forms of the Friends, we are all tempted to substitute our forms for the spirit which alone is worship.

III. The Religion of Compromise or Worldliness.

They had God and they had gods. They liked the latter best. They gave God formal worship, but they gave the others more active service.

Such a kind of religion is a type of much that we see around us; the attempt to be Christians and worldlings, the indecision under which many men labour all their lives, being drawn one way by their consciences, another by their inclinations.

You cannot unite the two. God requires all. He fills the heart, and claims supreme control over all the nature. There cannot be two supreme in the soul. It cannot be God and self. It must be God or self. You may look now one way and now another, but the way the heart goes is the thing. Mr. Facing-both-ways does not really face both ways. He only turns quickly round from one to the other.

Such divided religion is impossible in the nature of God—of the soul—of religion.

To attempt it, then, is really to decide against God.

It is weak and unmanly to be thus vague and decided by circumstances. You would have been a Mohammedan if you had been born in Turkey.

You ought to decide for God.

He claims, He deserves, He will reward and bless, your whole soul.

‘Choose you this day whom ye will serve. If the Lord be God, follow Him’ If Baal or Succoth-benoth, then follow him. ‘You cannot serve God and Mammon.’ ‘He that is not for us is against us.’ Be one thing or the other.

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