I. THE INVADER AND HIS ARMY. (Ver. 9.)

1. The invader. Zerah, the Ethiopian (or Cushite), commonly identified with Osorkhon (Usarkon) I. king of Egypt, the second sovereign of the twenty-second or Bubastio dynasty (Rossellini, Wilkinson, Champollion, Lepsius, Rawlinson, Ebers); but, inasmuch as no Ethiopian appears among the monumental kings of this dynasty, a claim to be regarded as the Zerah of Scripture has been advanced in behalf of Azerch-amen, an Ethiopian conqueror of Egypt (Schrader, Brugseh), who, in the reign of Osorkhon, overran the entire dominion of the Pharaohs, and, though unable at that time to retain his hold, nevertheless paved the way for the subsequent conquest of the country by Pianchi, of the twenty-fifth or Ethiopian dynasty. If, however, the former identification be provisionally accepted, Zerah's designation as "the Cushite" may be explained by supposing that his mother was an Ethiopian (Rawlinson), or that he bore the title "king's son of Cush" as crown prince of Egypt and viceroy of the south or Ethiopia (Ebers).

2. His army - 1,000,000 men - 900,000 infantry, with 100,000 cavalry (Josephus, 'Ant.,' 8:12. 1), and 300 chariots. This immense host of Ethiopians and Libyans (2 Chronicles 16:8), only 100,000 fewer than all the fighting men of Israel, and. more than twice as many as the warriors of Judah in the time of David (1 Chronicles 21:5), so far outnumbers the army of Shishak (2 Chronicles 12:3), that it has been set down to popular exaggeration in making a rough estimate (Keil), or to legendary embellishment (Ebers), suggested by the vast armies of the Persians, with which the Chronicler was familiar (Ewald). The largest army o! invasion of which history speaks was probably that of Xerxes, which, when numbered on the Doriscan plain, amounted to nearly two millions and a half of fighting men, military and naval (Herod., 7:60, etc.; Smith's ' History of Greece,' p. 189). Recent calculations show that "the total strength of the German army on a war footing is now rather over three millions and a half of men' (Scottish Leader, January 1, 1889).

3. His camp. At Mareshah, or Marissa, one of Rehoboam's garrison cities, between Hebron and Ashded (2 Chronicles 11:8, which see).

II. THE MONARCH AND THE PEOPLE OF JUDAH. (Vers. 10,11.)

1. A display of splendid courage. "Asa went out against him." On either hypothesis as to Zerah's person, it was an exhibition of noble daring on the part of the King of Judah to confront him, much more to stand up against a million of highly disciplined troops, with only little more than half that number of spearmen and archers (ver. 8). As an instance of heroic fortitude, it was worthy to be placed alongside of the most brilliant feats of valour recorded in either sacred or profane history, as e.g. the pursuit of the victorious kings by Abraham (Genesis 14:14-16), the discomfiture of the Midianitee by Gideon with 300 men (Judges 7:21), the invasion of the Philistines' garrison at Miehmash by Jonathan and his armour-bearer (1 Samuel 14:13-16), the combat of David with Goliath (1 Samuel 17:49, 50), the defeat of the Persians under Darius at Marathon by Miltiades, with a small body of Athenians and Plataeans (s.c. 490), and under Xerxes at Thermopylae, by Leonidas and 300 Spartans (s.c. 480), the victory of Bruce with 80,000 Scotch over Edward II. with 100,000 English (A.D. 1314), of the Black Prince over an army seven times as large as his own at Poictiers (A.D. 1356), of Clive with 3000 men over 50,000 led by the Nabob of Moorshedabad at Plassey (A.D.). 1757).

2. An example of commendable prudence. Asa selected, as the spot on which to join issue with the enemy, the valley of Zephathah, near Mareshah, probably because there the advantage to be derived from superior numbers would less operate. He also disposed his troops in such a fashion as to enable them most efficiently to resist the onset of the foe. In so doing, he only discovered his sagacity and sense both as a general and a man. He knew that, while it was hopeless to expect victory without God's help, it was folly to cry for Divine assistance while neglecting to put his battalions in order. So in ordinary matters and in matters of religion. Prayer cannot supersede the use of common means.

3. A pattern of lofty faith. Having marshalled his forced, Asa prayed - prayed upon the battle-field, as Moses did on the Red Sea shore when pursued by the Philistines (Exodus 14:10), as Jehoshaphat did when invaded by the Ammonites and Moabites (2 Chronicles 20:18), as Cromwell and his Ironsides, Gustavus Adolphus and his Swedes, Colonel Gardiner and his Scotch dragoons, and other God-fearing generals with their regiments have been accustomed to do before entering into engagements with their enemies. Asa's prayer was remarkable for two things.

(1) For the brevity and directness of its petitions. Necessitated in his case by the situation, these qualities are excellent in all petitioners (Matthew 6:7). Asa asked the help of Jehovah against his foes, as David before him had often done (Psalm 59:4; Psalm 71:12; Psalm 35:2), and as Christians may still do (Hebrews 4:16), especially against such foes as are spiritual and threaten the destruction of their souls (Psalm 71:12; Isaiah 49:8; Hosea 13:9; Mark 9:22, 24; Acts 26:22).

(2) For the excellence and strength of its arguments. invites those who address him in prayer to fill their mouths with arguments (Job 23:4), to bring forth their strong reasons (Isaiah 41:21), and to plead with him (Isaiah 43:26). Asa urged:

(a) Jehovah's covenant relation to him and his people. Jehovah was God and their (ver. 11) - a good argument for a Christian suppliant.

(b) The multitude of the foe arranged against them. David derived a plea from the number of his adversaries (Psalm 25:19, 56:2), and so may David's brethren (Ephesians 6:18). Compare the English king's prayer at Agincourt, "O God, of battles," etc. ('Henry V.,' act 4. sc. 1).

(c) The fact that the war was Jehovah's even more than theirs (2 Chronicles 20:15). They were going out against Zerah in his Name, as in his Name David had advanced to meet Goliath (1 Samuel 17:45). In this Name all Christian warfare should be carried on (Psalm 20:5; Acts 4:30; Acts 16:18; Colossians 3:17); when it is, a claim is thereby established upon God to uphold the honour of his Name (Psalm 71:9; John 12:28).

(d) The circumstance that he alone was able to assist them in the tremendous crisis that had come upon them. "There is none beside thee to help, between the mighty and him that hath no strength" (Revised Version); or, "There is no difference with thee to help, whether the mighty or him that hath no strength" (margin); or, "It is nothing with thee to help, whether with many, or with them that have no power" (Authorized Version). Whichever reading be adopted - though the first is the best - the sentiment was that Jehovah alone could assist in so unequal a combat, and that he could do so if he would, since it was not necessary for him to be "on the side of the strongest battalions" (Napoleon). He could win battles, as Jonathan long before observed, whether by many or by few. (1 Samuel 14:6). Much more is God the only Refuge to which the Christian can turn on carrying on the unequal contest to which he is called against the principalities and powers of darkness; and to his power nothing is impossible (2 Chronicles 20:6; Matthew 19:26; Mark 14:36; Ephesians 3:20; 1 Peter 1:5).

(e) The dishonour Jehovah himself would sustain through their defeat. The invasion of Zerah was practically a campaign against Jehovah. To suffer them to be overthrown would be (seemingly at least) permitting himself to be overcome by a weak mortal. Happily, God condescends to allow this in matters of grace, as in the case of Jacob (Genesis 32:29; Hosea 12:4), but not in ordinary affairs when the interest of his kingdom would be thereby injured (Romans 8:28; Ephesians 1:11). Asa's argument was good. Compare the boldness of Moses in pleading with God in behalf of Israel (Numbers 14:16).

(3) The fact that they were deliberately trusting in God. "Help us, O Lord our God, for we rest on thee." God has pledged himself never to disappoint those who trust in him (Psalm 34:22; Psalm 37:40; Isaiah 45:17).

III. JEHOVAH AND THE COMBATANTS. (Vers. 12-15.)

1. The Ethiopians were routed.

(1) They were defeated on the field of battle. Jehovah "smote" them before Asa and Judah (ver. 12).

(2) They were put to flight by the archers and spearmen that opposed them. The Ethiopians "fled."

(3) They were pursued as far as Gerar, a chief city of the Philistines, now identified as the Khirbet-el-Gerar, in the Wady Jorf-el-Gerar, three leagues south-east of Gaza (Rowland).

(4) They were massacred by the victorious monarch and his exulting warriors. They were "destroyed before the Lord and before his host," for the understanding of which there is no need to call in the help of a battalion of angels, as in Genesis 32:2. Asa's army was Jehovah's host, because Jehovah was with it and in it; and the blood of Asa's enemies was poured out before Jehovah, because the battle had been undertaken in his Name and the victory achieved through his power.

(5) They were so completely crushed that they could not recover themselves. They disappeared from Palestine, and ceased from troubling Judah. Such will be the end of the enemies of the Church of God (1 Samuel 2:9; 2 Thessalonians 1:9).

2. The men of Judah were victorious.

(1) The monarch's prayer was answered. So did God hear the prayer of Moses when he cried for help against the Egyptians (Exodus 14:15), and that of the Israelites when they appealed for assistance against their foes (Judges 10:11), and that of the Reubenites when they entreated succour against the Hagarites (1 Chronicles 5:20), and that of Hezekiah when he appealed to the Lord God of Israel against Sennacherib (1 Kings 19:15, etc.). So God hears the prayer of the Church's King (John 11:41, 42), and of the soldiers of the cross (Psalm 65:2; Ephesians 3:20; 1 John 4:6).

(2) The soldiers' courage was rewarded. They inflicted a decisive blow upon the enemy; they smote all the cities round about Gerar, these having probably espoused the cause of the enemy; they carried away much spoil, not only of ammunitions of war and provisions which had been laid up in those cities, but also of cattle and sheep and camels, which they had found in abundance, and which, in all likelihood, had belonged to the enemy. So did Christ, the Captain of salvation, achieve a brilliant triumph over the principalities and powers of darkness, despoiling them of victory, and making a show of them openly (Colossians 2:15); and so will Christ's followers be made more than conquerors over the same foes (Romans 8:87), and carry off from the fields of conflict where they meet their enemies much spiritual treasure (Romans 8:28).

LESSONS.

1. The sinfulness of wars of aggression, and the lawfulness of wars of defence.

2. The duty of combining working with praying, as well as praying with working.

3. The impossibility of achieving victory either without or against God, or of suffering defeat with God upon one's side. - W.

I. THE OPPORTUNITY FOR LABOUR WITH WHICH WE ARE BLESSED. "The land is yet before us."

1. We have liberty to labour.

2. The facilities are great: multiplication of elementary books, circulation of Bibles, etc.

3. The encouragements are numerous. The prejudices of society are in our favour. God's command, etc.

II. THE IMPORTANCE OF LABOURING WHILE WE HAVE THIS OPPORTUNITY.

1. What is the work to which we are called? That of teaching the young the Word of God (Deuteronomy 6:6, 7; Psalm 78:5, 7; Proverbs 22:6).

2. The duty of improving existing opportunities. Conclusion: Address children. If you had to pass through a long and dark passage where there were many deep pits, how anxious, at the beginning, would you feel for light. Such is the Word of God given to you at your entrance into life (Psalm 119:105).

(J. G. Breay, B.A.)