THE AND DEATH OF AND NOTES.— 2 Kings 1:1. Then Moab rebelled—Since the time of David the Moabites had been tributary to Israel (2 Samuel 8:2; 2 Samuel 23:20) On the death of Ahab and accession of Ahaziah (1 Kings 22:51) they revolted and cast off the yoke. 2 Kings 1:2. And Ahaziah fell down, &c.—This accident prevented his attempting to suppress the revolt. Through the lattice—δַ ?ωְּׂ ?αָ ?λָ ?δ—Either the wooden parapet (or fence) running round the flat roof, and which probably gave way as Ahaziah leaned over it; or a latticed skylight in the roof itself, and which broke under him when he heedlessly stepped upon it. The latter is most probable (and the Rabbins so regard it), for he fell into “his upper chamber.” The “lattice” may have been the roof window of this chamber. Baal-zebub, the god of Ekron—αַּ ?ςַ ?μζְ ?αια—No other mention in the Old Testament of Baal-zebub. The name means the fly-Baal. Sept. βααλμυΐαν. The fly-god, regarded by expositors either as the “defender against flies,” and also the “fly-god,” an idol in the form of a fly. Ekron—probably the present Akir, nearest Samaria, of the five northern Philistian cities (Joshua 13:3). 2 Kings 1:3. But the angel of the Lord said—Such consultation of “a god” violated a fundamental law of the theocracy (Exodus 20:3; Deuteronomy 5:7), and deliberately repudiated Jehovah. 2 Kings 1:6. There came a man up to meet us—The messengers did not recognize Elijah’ yet they were so impressed by his words—“his authoritative tone, commanding attitude, and affecting message” (Jameison)—as to return instantly to the king. 2 Kings 1:8. He was a hairy man—Not meaning that he wore long locks and a flowing beard; nor that his whole person was, as Esau’s, hairy; but that he was robed in a coarse hair garment (of sheep or goat skin, or of camel’s hair). Elijah originated this distinctive attire, which became henceforth the mark of the prophets as preachers of repentance. This stern, rough garb was worn not as an act of mere asceticism, but as a symbol of sorrow over the people’s iniquities and the impending judgments of God. A girdle of leather—This ΰֵ ?ζεֹ ?ψςεֹ ?ψ was the ζώνηδερματίνη (Matthew 3:4) of John the Baptist. The leather girdle was symbolic of self-denial and contempt for indugencies; the ordinary girdle of Hebrews being fine linen or more costly materials elegantly embroidered. 2 Kings 1:9. Captain of fifty with his fifty—The army was divided into sections of 1,000, 100, and 50, and each had its own leader (Numbers 31:14; Numbers 31:48; 1 Samuel 8:12). He sat on the top of an hill—probably on Carmel (see 2 Kings 2:25; 1 Kings 18:42). Thou man of God!—This name was used in contemptuous irony, and thus the captains abetted the insolence of the king towards Jehovah, whose prophet Elijah was. 2 Kings 1:10. If I be a man of God, then let fire, &c—Elijah invoked proof of his having Divine authority for his message in the form of a judgment upon them from the God they dared to insult. The destructive fire was both proof and punishment in one. 2 Kings 1:11. Come down quickly—Greater audacity still in this demand—ψֵ ?γָ ?δξְ ?δֵ ?ψָ ?δ as if he were fortified with irresistible authority. 2 Kings 1:13. A captain of the third fifty—The second captain learned no awe from the fate of his predecessor, but showed more obstinacy and daring; but the third, though commissioned by the still wilful and wicked king, came with a changed attitude and tone. 2 Kings 1:15. And he arose, and went down with him unto the king—He knew how Ahaziah would greet him with malice, and that his appearance before the king exposed him to perils, yet he fearlessly obeyed God’s command. 2 Kings 1:17. And Jehoram reigned—This Israel-Jehoram is here said to have commenced his reign in the second year of the Judah-Jehoram; but in chap. 2 Kings 3:1 he is said to have come to the throne in the 18th year of Jehoshaphat. It would therefore appear that Ahaziah reigned as regent during the seventeenth and the larger portion of the eighteenth years of Jehoshaphat, and that Jehoram (or Joram), Ahaziah’s brother, succeeded to the throne in the end of Jehoshaphat’s eighteenth year.—W. H. J. OF 2 Kings 1:1-18THE AND OF WE have seen that Ahaziah imbibed and adopted the idolatrous principles of his father; and we are now to learn that he also possessed the ferocious and God-defying spirit of his mother. A whole chapter is here devoted to the reign of Ahaziah; not because of its importance, for it was both brief and disastrous, but to expose the utter imbecility of the idolatry in which he trusted, and to show by what terrible judgment the honour of the insulted and forgotten God of Israel would be vindicated. The incidents of this chapter are also full of interest, as they are connected with the last public exercises of Elijah’s prophetic office. The stern, fearless prophet is to the last what he has been from the beginning of his career—the messenger of wrath, the rebuker of iniquity, the prophet of fire. Observe— I. That idolatry is a pitiable infatuation and a great crime. 1. It is an atrocious insult to the one only true God. By Ahaziah sending to a foreign divinity to seek help and counsel, he transgressed not only the general and chief commandment (Exodus 20:3), but also the special commandment (Leviticus 14:31; Leviticus 20:6; Leviticus 20:27; Deuteronomy 18:10-11), which threatened with extermination those who questioned soothsayers and wizards. It was a public and practical declaration that he esteemed the fly-god of the Philistines above the living God of Israel, and it was a formal degradation and contempt of, and an insult to, Jehovah. Such a crime had not previously been committed by a king, and, if ever, then certainly now, the time was come for the zealous defender of the name of the God of Israel to emerge from his concealment and announce to the bold scoffer the Divine retribution. All idolatry is an insult to the majesty of heaven, and will not be allowed to pass unchallenged or unpunished. 2. It is powerless to help in extremity. Idolatry is purely a human creation, and is, therefore, imperfect and limited. While all goes well, the infatuated worshipper may be amused and satisfied with the delusion; but when trouble comes, then does he discover the vanity and helplessness of the imagination in which he had misplaced his confidence. The man who has forsaken God is without refuge in his distress. 3. It is persisted in, notwithstanding affliction and threatened death. Even the terrible announcement of Divine vengeance was not sufficient to humble the dying man, or to bring him to repentance; it rather embittered and filled him with anger, and even with plans of murder. All this he does while on his death bed, face to face with death, so completely has all reverence for what is sacred abandoned him, and been supplanted by a stubbornness and wilfulness which extend even to madness. Ahab humbled himself when Elijah announced to him the judgment of God (1 Kings 21:27). Even Jeroboam sent, when his son was sick, to the prophet Ahijah (1 Kings 14:2); but Ahaziah perseveres in his senseless perversity, and so falls far below both of these. There is no infatuation so hopeless and insensate as the infatuation of idolatry. II. That the vanity of idolatry is repeatedly exposed. 1. By its own failures. The scene on Mount Carmel, and the public failure there, could not be forgotten. In all ages and under all circumstances idolatry has been a gigantic failure, notwithstanding its bombastic pretensions and colossal and imposing proportions. It fails to meet the deepest needs of man, and retards the development and progress of the race. 2. It is exposed by Divinely commissioned messengers. Its enormities have been confronted and denounced by an Elijah. Such work needed a man divinely endowed with fiery strength and with a fiery tongue. His weighty irresistible personality, and his forcible, energetic speech, made such an impression on the messengers of the king that they did not dare to carry out the orders of their despotic master, but turned back without further action. As always, so here also, when they sought to seize him and make him a prisoner, he was not to be reached: the emissaries came to disgrace. Without fear, courageous and unterrified, he appears before the king himself, as he had done before his father, and announces to the proud and stubborn man his approaching death. Elijah is the representative and instrument of the jealousy of the Divine Judge, the herald of the Divine retributive justice, and on that account the prototype of all the forerunners of the great and terrible day of judgment (vide Lange). III. That idolatry is punished with terrible vengeance. 1. By personal affliction (2 Kings 1:2). The same hand that guided Ahab’s shaft cracks Ahaziah’s lattice. How infinite variety of plagues hath the just God for obstinate sinners! Whether in the field or in the chamber, He knows to find them out. How fearlessly did Ahaziah walk on his wonted pavement! The Lord hath laid a trap for him whereinto, while he thinks least, he falls irrecoverably. No place is safe for the man that is at variance with God. Affliction has brought many to reflection and prayer who might have gone down to the grave impenitent and unforgiven. Suffering that does not soften, hardens the heart the more. 2. By fearful and signal destruction (2 Kings 1:9-12). Fire comes down from heaven and consumes the insolent and idolatrous soldiers. What madness is it for him whose breath is in his nostrils to contend with the Almighty! The conduct of Elijah has been frequently censured. It is forgotten, however, that such censure is, in reality, directed, not against the inferior agent, but against God Himself. The facts were these, and it is important to ponder them well: As Israel’s king, Ahaziah was bound by Israel’s laws; in religion especially, the God of Abraham was the only divinity he should ever have known; to send to Baal-zebub was to this jealous God a great affront; to apprehend His prophet was open rebellion; nay, utter excision was stated, in the plainest language, to be the fate of all idol servers (Deuteronomy 6:14-15). In harmony with this, therefore, our wonder should be, not that so many of the idolaters were slain, but that any one in the guilty land was ever suffered to go free. It was the last warning Elijah was permitted to give to the house of Ahab; and in every way it was rendered memorable. Even then it was not too late for Ahaziah to return; there was mercy wrapped in the dark sentence of doom. It was unheeded; and, stubbornly, fiercely clinging to his wretched idolatry, Ahaziah died! Some live long that they may aggravate their judgment; others die soon, that they may hasten it. LESSONS:— 1. It is the crime of idolatry that it ignores God. 2. Idolaters are sufficiently warned, and are therefore without excuse. 3. The wrath of God is directed, not against the idols, but against the idolaters. GERM NOTES ON THE VERSES2 Kings 1:1-4. The judgment of idolatry. 1. Revolt (2 Kings 1:1). 2. Affliction (2 Kings 1:2). 3. Warning (2 Kings 1:3). 4. Death (2 Kings 1:4). 2 Kings 1:2-17. The folly of godlessness. 1. In the dark valley in which he must journey, he seizes, not upon the staff and support which could comfort him, but upon a stalk of straw; he makes a work of man’s hands his consolation in life and in death: that is the height of folly. 2. He will hear nothing of death, and hates and persecutes him who reminds him of death: death comes, however; it is inevitable. To avoid every thought of death, and to escape from everything which may remind us of it, is the greatest folly, for we must all depart sometime (Psalms 39:5), and appear before Him who will give to each according to his deeds (Romans 2:6). 3. He sends soldiers against the prophet who announces to him the judgment of God, and thinks that he can thereby set aside the judgment itself. But to attempt to do away with the truth of God, and to accomplish something perforce against the decision of God by means of human power and might, is the greatest folly.—Krummacher. 2 Kings 1:2. By such mischance, besides diseases, men may be taken as a bird with a bolt, while he gazeth at the bow; which made Augustine say that he would not, for the gain of a million worlds, be an Atheist for one half hour, lest, in that time, death should seize him. —Let us pause for a moment, and read, from the case of Ahaziah, the impressive lesson that all our care, forethought, and caution cannot ward off accident, calamity, and inexorable death. He who escaped the Syrian’s venturous aim was laid low by an accidental fall from the platform of his palace in Samaria. He had probably been leaning against the screen or balustrade common on the tops of Eastern dwellings, when, overbalancing himself, the slender rail or latticework had given way. He fell on the tesselated pavement below, stunned and mangled, and he was carried to a couch from which he was never to rise. Age, character, rank, position, station can afford no exemption from such casualties, and from the last terminating event of all, the universal doom of dust. These royal robes encircled a body perishable as that of the meanest subject of his realm. The hand grasping that ivory sceptre, as well as the brawny arm of the strongest menial in his palace, must moulder to decay. “Trust not in princes, nor in the son of man, in whom there is no help. His breath goeth forth. He returneth to his earth. In that very day his thoughts perish.” Poor and rich, the beggar and the prince, the slave and his master, Dives with his purple and gold, and Lazarus with his crumbs and rags, are on a level here. The path of glory and royalty, of greatness and power, leads but to the grave. The lattice on which the strong man leans—the iron balustrade of full health and unbroken energy—may in a moment give way. Sudden accident or fever may, in a few hours, write Ichabod on a giant’s strength. The touch of the old slave in the conqueror’s triumphant car is never more needful than when we are moving through life, charioted in comforts, wreathed with garlands, regaled with music: “Remember thou art mortal.” And when accident or evil does overtake, it is our comfort to know that it is by God’s permission. It is He who puts the arrow on the bowman’s string. It is He who loosens the balustrade in its sockets. It is He who makes the lightning leap from the clouds on its mortal errand. It is He who commissions the coral builders to rear the fatal reef. It is He who guides the roll of that destroying billow that has swept a loved one from the deck into a watery grave. Saddest of all is it when accident or sudden death overtake, without due preparation for the great change. How much nobler, wiser, happier, to anticipate the necessities of that inevitable hour, that whether our summons shall come by the fall from the lattice, or the gradual sinking and wasting of strength, we may be ready, in calm composure, to breathe the saying of the dying patriarch: “I have waited for thy salvation, O God!”—Macduff. —“Enquire of the God of Ekron whether I shall recover of this disease.” Augury of the future. 1. Possible only to God. 2. Leads men to presumption and extravagance. 3. Highly offensive to God. —Many lessons might be drawn from that darkened chamber where lies the son of Ahab, arrayed in the last robe he will ever need. We mention only one—the folly of men when they forsake the ways of God, to pay homage to idols of any kind, or in hopeless attempt to unveil the future. As to the former, all the Ekrons of earth—whether pride of reason, or personal merit, or the general mercy of God—are only vanity and a snare; there is but one rock of hope, security, and strength, and that rock is Christ. As to the latter—the attempt to unveil the future—we know what Saul made of it in his visit to Endor, and we have seen what Ahaziah made of it in his proposed message to Ekron. The present is ours, the future is God’s; let us be thankful and content. No doubt, at times, in anxious suspense, we should like a glimpse of the issue of certain affairs; but enough for our guidance, sufficient horoscope for all, that the great Bible principle is broadly set down: “He that soweth to the flesh,” &c. There is only one God who can answer the question, whether put by Ahaziah or any one else, “Shall I recover of this disease?” And yet we live still in an age of divination. It were useless, it were false to deny it. Happily, not so much in this country, but in France to some, and in America to a fearful extent, we are told of all manner of ways whereby to communicate with the other world, and, from the revelations received, to regulate in this our conduct, present and future. Spiritualism is pursued as a science, believed as a creed. It has its learned societies, its weekly journals, its priestesses and priests, its thousands of educated and rapt devotees. “I would as soon think of doubting my own existence as call in question the facts of spiritualism,” said a Unitarian minister from America. “Why, through means of it we have brought hundreds of infidels to believe in another world.” We shall not go into the subject at length, but must be permitted to say, that we can never understand why spiritual revelations are made only in the dark, and why the presence of a determined sceptic is always unfavourable to the manifestations. We feel constrained to add, that while we believe, from the parable of the rich man and Lazarus, that departed spirits do not forget their earthly history, that very parable assures us there is no possible mode for spirits, either good or bad, to communicate with the world they have left. Dives found it impossible, and hence desired Lazarus to send to his father’s house; Abraham spoke of it as both unprecedented and impossible: “Neither will they be persuaded though one rose from the dead.” Just men made perfect have other occupation than to be the tools of the clairvoyant; and lost spirits we may be sure are in no mood for such work. This revival of Pagan superstition would neither deserve mention nor serious refutation, were it not for the hold it is taking of the popular mind, especially in the United States, where we are amazed that a nation, so acute and quick-sighted in most other matters, should be juggled out of the truth of their English Bibles by raps upon tables, or the ridculous presagings of idle girls. Away with your mediums, their bandaged eyes and pencilled messages, hands waving in the air, and all the dark arts of this latest charlatanry, the most wretched and profane of all modern shams. God is His own interpreter; and neither to shrines at Ekron nor Boston, neither to Baal-zebub nor Daniel Home, will He give the power of unlocking the destinies of men.—Howat. —If a man has once torn himself away from the living God and His word, he does not, as infidelity pretends, become wiser and more enlightened, but only too often he becomes the prey of the most insipid and foolish superstition. How many do not believe in a holy, omniscient, and just God, to whom they must give an account of all they do and leave undone, but, on the contrary, in ghosts, or in the word of a gypsy, and seize upon the most senseless means in need and sickness. It is possible to so lose God that one does not find Him even when face to face with death.—Krummacher. —In a literal sense, the parallel to Ahaziah’s folly can in vain be sought now in the changed aspects of the church and the world. The heathen oracles are dumb. The prince of darkness, who seems in former ages to have wielded, by means of these incantations, a mysterious power, has now changed his ground. But yet how many in another form have their Ekrons still? There is the Ekron of self-righteousness—the pride of what they themselves have done, grounding their peace and confidences, alike for a living and dying hour, on some miserable fragmentary virtue of their own; their charities and alms-deeds and morallives—the beggar proud of wearing some tinsel on his rags, the bankrupt proud of paying by farthings a debt which is accumulating by pounds and talents. There is the Ekron of proud reason. Men will not trust the simple word of the living God. The Bible doctrines, or, it may be, subordinate facts, do not square with their predilections and prepossessions, their preconceived notions and prejudices, and they send their imperious intellectual messengers to this haughty oracle. Happy are they who, spiritually enlightened, are not curious to know the process of cautery or cure, but who, gazing on the glorious uncurtained beauties of the moral world, before hidden from their view, can tell in the utterance of a simple faith: “This one thing I know, that whereas once I was blind, now I see.”—Macduff. 2 Kings 1:3. The word of God is the sole, true, and correct oracle which we are to question and to take counsel of in every circumstance of life, and in all darkness and doubt. This generation, however, seeks light, wisdom, and truth amongst the Philistines, the wise and prudent of this world, who give out that the Word of the Lord is an old and unreliable book which no longer satisfies the existing grade of cultivation. They that will not enquire of the Word of God for their comfort shall be made to hear it, whether they will or no, to their amazement.—Comprehensive Comm.2 Kings 1:4-8. If the messenger had brought to the king a declaration of the fly-god, he would have accepted it with faith; but he rejected the word of the prophet because it did not conform to his wishes; nay, it even filled him with anger and plans of murder. Men value the falsehood which flatters their inclinations and wishes, higher than the truth which corrects them and demands sacrifices and penitence of them.—Lange. 2 Kings 1:7-12.—With the fall of Ahab a series of new characters appears on the eventful scene. Elijah still remained for a time, but only to make way for successors. In the meeting of the four hundred prophets at Samaria he was not present. In the reign of Ahaziah and of Jehoram he appears but for a moment. There was a letter, the only written prophecy ascribed to him, and the only link which connected him with the history of Judah, addressed to the young prince who reigned with his father Jehoshaphat at Jerusalem. There was a sudden apparition of a strange being, on the heights of Carmel, to the messengers whom Ahaziah had sent to consult an oracle in Philistia. They were passing, probably, along the haunted strand, between the sea and the mountain; they heard the warning voice; they returned to their master. Their description could apply only to one man; it must be the wild prophet of the desert whom he had heard described by his father and grandfather. Troop after troop is sent to arrest the enemy of the royal house, to seize the lion in his den. On the top of Carmel they saw the solitary form. But he was not to be taken by human force; stroke after stroke of celestial fire was to destroy the armed bands. They retired, and he disappeared. It was to this act, some centuries afterwards, not far from the same spot, that the two ardent youths appealed and provoked that Divine rebuke which places the whole career of Elijah in its fitting place, as something in its own nature transitory, precursive, preparatory.—Stanley. 2 Kings 1:8. The faithful prophet. I. Has an unmistakable reputation. II. Is easily identified. III. Has great influence over the minds of others. IV. Is a guarantee of truthfulness in either threatening or promise. 2 Kings 1:9-14. The judgment by fire. I. A token of the indignation of heaven against idolatry. II. An answer to the stubborn daring of a godless king, and the insolence of his troopers. III. May be avoided by prayer and submission. —We have here not the act of revenge of a prophet who was instigated by personal jealousy, but an act of divine judgment, and a revelation of God’s wrath against all godlessness and wickedness of men “who hold the truth in unrighteousness.” All judgments of God are represented in the Old Testament as a consuming fire (Numbers 11:1; Numbers 16:35; Deuteronomy 32:22; Psalms 21:9; Isaiah 26:11; Ezekiel 15:6-7; Job 20:26). He Himself, even in His retributive justice, is called a consuming fire (Deuteronomy 4:24; Deuteronomy 9:3; Hebrews 12:29; Hebrews 10:27). It is therefore perfectly in accordance with the concrete and literal character which the Old Testament economy bears throughout, that this actual fire should be the form of revelation of the divine wrath, so that in many places we can hardly distinguish whether it is intended to be taken literally or figuratively. Just as once the rebellious host of Korah was consumed by fire, and so Moses’ authority as the servant of God was ratified (Numbers 16:35); so the scoffing band of the idolatrous Ahaziah perished, and thereby the second Moses was corroborated as the man of God. As an act of divine judgment this catastrophe is rather a revelation of the highest moral intensity—a testimony to the unchangeable justice and holiness of God. Whoever finds it shocking, must be still more shocked at the prophetic declaration, “God is jealous, and the Lord avengeth; the Lord revengeth and is furious; the Lord will take vengeance on His adversaries, and He reserveth wrath for His enemies. Who can stand before his indignation? and who can abide in the fierceness of His anger? His fury is poured out like fire, and the rocks are thrown down by Him” (Nahum 1:2-6).—Lange. 2 Kings 1:9-12. Wherein consisted the grievous crime of these captains and their men, who merely executed the command of their master? According to the simple words of the text in the address, man of God. Most interpreters say, the captains had used this designation in a contemptuous or ironical sense. But this is not satisfactory. Two cases are conceivable: either the captains held Elijah to be no true prophet, and then their address, as an insult to the prophetic office in the person of a man whom God had acknowledged by so many miracles as His servant, was a direct insult to the Lord; or they held Elijah to be a true prophet, and then the summons to surrender himself, in order to be led bound to the king, was a direct and still more daring contempt of the prophet as well as of the Lord his God. In either case, therefore, the punishment was just. The captains did not merely what they as servants of the king were bound to do, but shared in the ungodly disposition of their sovereign, and with reckless audacity insulted the Almighty God in the person of the prophet. This wicked opposition to God the Lord is punished, and certainly not by the prophet, but by the Lord Himself, who realizes the word of his servant. Whoever, therefore, on account of this act charges the prophet with cruelty, does not reflect that this charge falls not on the prophets, but much rather on God the Lord.—Kiel. —The time was when two zealous disciples would fain have imitated this fiery revenge of Elijah, and were repelled with a check; the very place puts them in mind of the judgment; not far from Samaria was this done by Elijah, and wished to be done by the disciples. So churlish a rejection of a Saviour seemed no less heinous than the endeavour of apprehending a prophet. “Lord, wilt Thou that we command fire to come down from heaven and consume them, as Elias did?” The world yielded but one Elias; that which was zeal in him might be fury in another: the least variation of circumstance may make an example dangerous; presently, therefore, do they hear, “Ye know not of what spirit ye are.” It is the calling that varies the spirit: Elijah was God’s minister for the execution of so severe a judgment; they were but the servants of their own impotent anger; there was fire in their breasts which God never kindled. Far was it from the Saviour of men to second their earthly fire with this heavenly. He came, indeed, to send fire upon earth, but to warm, not to burn; and if to burn, not to persons of men, but their corruptions. How much more safe is it for us to follow the meek prophet of the New Testament, than that fervent prophet of the Old! Let the matter of our prayers be the sweet dews of mercy, not the fires of vengeance.—Bp. Hall. 2 Kings 1:9. Every servant of the Lord who is really earnest in his office must make up his mind that rude, low, and godless men will scorn him and name him “Man of God” in mockery. Although no fire from heaven falls down to destroy them, yet the Word of the Lord stands firm for all time: “He that despiseth you,” &c. (Luke 10:16); and the Lord will not leave those unpunished who despise Him in His servants, and exercise their art upon the calling of reconciliation (Isaiah 11:10-11). —Great rulers always find people who will lend themselves as instruments of their perverted will, who execute with exactness and without scruple what “the king says”; but do not trouble themselves at all about what God says.—Lange. —Behold the true son of Jezebel! The anguish of his disease, the expectation of death, cannot take off his persecution of Elijah; it is against his will that his deathbed is not bloody. Had Ahaziah meant any other than a cruel violence to Elijah, he had sent a peaceable messenger to call him to the court. He had not sent a captain, with a band of soldiers, to fetch him; the instruments which he useth carry revenge in their face. If he had not thought Elijah more than a man, what needed a band of fifty men to apprehend one? and if he did think him such, why would he send to apprehend him by fifty? Surely Ahaziah knew of old how miraculous a prophet was; what power that man had over all their base deities; what commands of the elements, of the heavens! And yet he sends to attack him. It is a strange thing to see how wilfully godless men strive against the stream of their own hearts, hating that which they know good, fighting against that which they know divine. What a gross disagreement is in the message of this Israelitish captain! “Thou man of God, the king hath said, Come down.” If he were a man of God, how hath he offended? And if he hath justly offended the anointed of God, how is he a man of God? And if he be a man of God, and have not offended, why should he come down to punishment? Here is a kind confession, with a false heart, with bloody hands. The world is full of these windy courtesies, real cruelties. Deadly malice lurks under fair compliments, and, while it flatters, killeth.—Bp. Hall. 2 Kings 1:10. This was a miracle of Divine judgment, and in perfect keeping with the spirit of the old dispensation. In this respect the new dispensation widely differs from the old (Luke 9:51-56). But it must not be understood that when our Lord rebuked the two disciples, and showed them the difference between the Law and the Gospel as to the spirit of each, He thereby blamed this act of Elijah’s. He blamed the two disciples who dishonoured Elijah by endeavouring to pervert his act into a precedent for a proposal which was altogether dissimilar to that act of Elijah in all the circumstances of the case. Elijah was God’s minister for executing His Divine judgment. The two disciples were but the servants of their own anger.—Wordsworth. 2 Kings 1:12. Ahaziah could not fail by this time to be fully cognisant of these appalling judgments. He might possibly have ventured to put an Atheist construction on the death of the first fifty; that they had been victims of unhappy and untoward accident; that the lightnings, the capricious shafts from the quiver of nature, had by sad mishap fallen on the slopes of Carmel, where his soldiers were. But now that the very same catastrophe had overtaken the second relay, there could surely be little debate that a Higher Hand had put the bow on the string, and made ready the arrows. Blinded indeed must that dying monarch be, if he still refuse to desist from his mad, impotent rage. Alas! how much it takes to humble the proud heart! It is the saddest picture of moral apostasy—the saddest exponent of the enmity of the unregenerate heart—when even the king of terrors brings no terror to the seared conscience and indurated soul; the banner of proud defiance against God and His Christ waved, even when the awful gloom of mortal darkness is closing in all around!—Macduff. 2 Kings 1:13-14. What marble or flint is harder than a wicked heart? As if Ahaziah would despitefully spit in the face of heaven, and wrestle a fall with the Almighty, he will needs yet again set a third captain upon so desperate an employment. How hot a service must this commander needs think himself put upon? Who can but pity his straits! There is death before him, death behind him. If he go not, the king’s wrath is the messenger of death: if he go, the prophet’s tongue is the executioner of death. Many a hard task will follow the service of a prince wedded to his passion, divorced from God. Unwillingly, doubtless, and fearfully, doth this captain climb up the hill to scale that impregnable fort; but now, when he comes near to the assault, the battery that he lays to it is his prayers; his surest fight is upon his knees. This was the way to offer violence to the prophet of God, to the God of that prophet, even humble supplications. We must deprecate that evil which we would avoid; if we would force blessings, we must entreat them. There is nothing to be gotten from God by strong hand; anything by suit.—Bp. Hall. 2 Kings 1:15-17. A memorable deathbed scene. I. A dying monarch faithfully warned. II. The fearless prophet alone in the midst of dangerous enemies—sees no peril in duty. III. A baffled and disappointed king, unsubdued by suffering, dying in silence, in impenitence, in darkness. —The fifth of February, sixteen hundred and eighty-five, witnessed a sad scene in the palace of Whitehall. The second Charles lay in the last agony, while, amid the courtly circle around his bed, stood sancroft, archbishop of Canterbury, and Ken, Bishop of Bath and Wells. “The king is really and truly a Catholic,” whispered the Duchess of Portsmouth to the French Ambassador, “and yet his bed-chamber is full of Protestant clergymen.” The fact had been long suspected, and gave additional earnestness to the holy men who desired to prepare the dying monarch for his inevitable and solemn change. “It is time to speak out, sir,” exclaims Sancroft, “for you are about to appear before a Judge who is no respecter of persons.” “Will you not die in the communion of the Church of England?” anxiously asks Ken. The king gave no response. On which the Bishop put forth all his eloquence, till his pathetic exhortation awed and melted the bystanders to such a degree, that some among them believed him to be filled with the same Spirit which in the old time had, by the mouths of Nathan and Elias, called sinful princes to repentance. To complete the parallel, we must notice another incident in the dying scene. “If it costs me my life,” exclaims the Duke of York, afterwards James II., “I will fetch a priest.” With some difficulty he is found. He is smuggled into the royal presence and the chamber of death. “He is welcome,” says Charles. The monarch who refused to listen to Sancroft. and Ken, has an open ear for Father Huddleston. The monarch who was unwilling to die in the Church of England, is perfectly willing to die in the Church of Rome. Apologising to his attendants that he has been “an unconscionable time dying,” he breathes his last, an apostate from the faith inseparable from England’s throne, and for his abandonment of which his own successor died an exile on the charity of a foreign land. Let Ahaziah take the place of Charles II.; let his idolatry be represented in the popery of the British monarch; let the application to the god of Ekron be symbolized in the welcome given the Romish monk; and, last of all, let Elijah by the bedside of the king of Israel, dealing faithfully with the soul departing there, be the type of good Sancroft and Ken by that other couch, using all their entreaties to make the sufferer think of his approaching end—and the parallel is well-nigh complete.—Howat. 2 Kings 1:15-16. A minister of God must not fear to hold up their sins before sinners and scoffers upon their death bed, and to draw their attention to the judgment of God, in order that, if possible, even in the last hour they may come to a knowledge of that which belongs to their peace, for to offer eternal blessedness to the rich and great, instead of calling them to repentance, is the worst trangression of a prophet; to conceal the approach of his end from one who is sick unto death, and to hold all thoughts of it from him, or even to console him with false hopes of recovery, is no genuine love; for no man can be properly prepared for death who does not think of it often and much.—Lange. 2 Kings 1:17. His death, like that of the two companies of fifties, was a judgment from heaven. It would not do to punish these messengers of the king for insolence towards Jehovah and his prophet, and let the king himself go clear. So this impious monarch is made to drag out his last days under a consciousness of being an object of Jehovah’s wrath.—Whedon. THE OF ELIJAH TO AND NOTES.— 2 Kings 2:1. Elijah went with Elisha from Gilgal—Not the Gilgal in Judah, but the Gilgal (now Jilgil) in Ephraim, near Ebal and Gerizim (Deuteronomy 11:30). Both Amos (2 Kings 4:4) and Hosea (2 Kings 4:15) mention it as, together with Bethel, being the chief seat of the calf-worship. Here was one of the schools of the prophets, and from these young men Elisha followed Elijah, as being divinely impelled to become the great prophet’s successor. 2 Kings 2:2. Tarry here, I pray thee—Elijah thought none beside himself knew of his near translation; but Elisha knew it (2 Kings 2:3)—“Yea, I know it;” lit., I also know; and “the sons of the prophets,” both at Bethel (2 Kings 2:3) and Jericho (2 Kings 2:5) knew it. The Lord hath sent me to Bethel—Obeying the Spirit’s impulse, Elijah paid a farewell visit to each of these schools. 2 Kings 2:3. Sons of the prophets—The αְּ ?πֵ ?ιΞδַ ?πְ ?αִ ?ιΰιν were the scholars, and not necessarily natural sons, of the prophets. Take thy master from thy head—Scholars sat at their master’s feet (Acts 22:3); but the expression here has a more specific meaning than that custom suffices to explain, the phrase literally rendered being “from over thy head;” and Keil, Bunsen, Thenius, and Bφttcher accept it as intimating his removal by ascension, as βναλαμβάνειν in Acts 1:10. Hold ye your peace—This is not a surly retort, nor merely an appeal that they would not spread the tidings, which might arouse public excitement and gather a concourse; but a request that they would preserve their minds calm, and neither afflict themselves nor him by sad thoughts of Elijah’s near departure. 2 Kings 2:7. Stood to view afar off—Watching in wonderment and anxiety their arrival at the river Jordan, over which there was no arrangement for these two to cross, and possibly anticipating for them some supernatural accommodation or sign. What occurred would necessarily remind them of Moses act (Exodus 14:16). The “rod” of Moses by which he smote the waters was the symbol of his commission as leader of the pilgrim hosts; the “mantle” of Elijah was the symbol of his prophetic office. And the parting of the waters was in each instance a Divine authentication of his office. 2 Kings 2:9. A double portion of thy spirit—The “two parts”—τִּ ?ιωְׁ ?πַ ?ιִ ?ν—was the legal share in his father’s possessions appointed to the firstborn (Deuteronomy 21:17). Elisha requests—τִּ ?ιωְׁ ?πַ ?ιִ ?ναְּ ?ψεּ ?ηֲ ?κָ ?—“a double portion in thy spirit.” Some expositors have sought to show that Elisha asked and received larger prophetic endowments than Elijah possessed; but this is a false interpretation of the words. Keil wisely says:—“He that is departing cannot bequeath to his heir more than he himself has.” Elisha only asks that he may inherit Elijah’s office, not merely as one of the prophets, but as a worthy successor to Elijah in foremost and powerful service for Jehovah. 2 Kings 2:10. Asked a hard thing—An extraordinary blessing and honour which is not mine to give, but God’s (comp. Christ’s answer to the sons of Zebedee, Matthew 20:23); yet if Elisha was divinely allowed to see Elijah’s departure—a favour denied to all other “sons of the prophets”—it would doubtless indicate his election to succeed his master to eminent prophetic dignity. 2 Kings 2:11. Chariots of fire and horses of fire—Oriental imagery (comp. Psalms 68:17; Isaiah 66:15; Habakkuk 3:8) suggestive of an angelic train: “His ministers a flame of fire” (Psalms 104:4); comp. also 2 Kings 6:14-17. Observe that the words “there appeared” are not in the text. Possibly a supernatural storm-cloud, illumined with lightning, rushed between them. Elijah went up by a whirlwind—Not in literal “chariots,” &c., at all, but simply in a whirlwind, αְּ ?ρַ ?ςָ ?ψָ ?δ, which confirms the idea of a storm-cloud. 2 Kings 2:12. My father, my father—Thus doubly asserting his sonship, and claiming his double portion. Own clothes and rent them—Expressive of extre me grief over his loss; perhaps, also, a sign of abandoning his own past humble lot, and taking up the mantle of a new and higher career. 2 Kings 2:14. Where is the Lord God of Elijah? and when, &c.—In the Hebrew text, following the word Elijah, come the words ΰσδεΰ which have been by some expositors changed into various forms, but unsatisfactorily; their natural meaning is, “even he,” and should be added to the question, Where is Jehovah, God of Elijah, even He?— OF 2 Kings 2:1-15THE three great dispensations of religion has each its illustration of a glorious ascension into heaven. The translation of Enoch occurred in the patriarchal age. The scene on Olivet represents the ascension or translation of the Christian era. And the remarkable translation of Elijah recorded in this paragraph very appropriately belongs to the prophetic age. Regarding this event we remark— I. It was at a time that harmonized with the Divine purpose. “And it came to pass when the Lord would take up Elijah” (2 Kings 2:1). The work of the great prophet was done—a work never agreeable to ordinary men—a work of stern reproof, of faithful warning, of fiery vengeance. The time of his departure was also revealed to Elijah. But mark the modesty of true greatness. He does not assemble Israel; he does not summon Jehoram and his court, nor his great opponent Jezebel, before whom he had once fled, to witness his triumphant ascent to glory. He would fain be alone; his love of solitude remains to the last, and he would like to leave the world as suddenly and unobtrusively as it had been originally entered. But he could not shake off the devotion of Elisha; nor could he hide his approaching departure from the sons of the prophets whom he had been for years preparing for their work. God chose the time; and it was not until due arrangements had been made to carry on and perfect the work which Elijah had for a time carried on almost alone. God knows the best time to send and take away His instruments. Men depart; but the work of God proceeds. II. It was in a manner that harmonized with the spirit and character of his great life-work (2 Kings 2:11). The prophet whose life has been like a flame, bursting out now and then into an irresistible conflagration, very appropriately terminates his career in a blaze of heavenly light. “Suddenly over the valley, as in Ezekiel’s vision, there breaks an unwonted sight. There seems a burning equipage, speeding down from heaven, swift as the lightning, and more vivid than any flash. There seems a chariot of fire, with wheels of flame, and horses of fire snorting flame from mouth and nostril. There seem reins of fire and riders of fire, and wings of fire from fiery hosts on every hand. The aged prophet bows his head, conscious that his hour has come; and there, as the tempest weaves itself around him, we see him placed in the centre of the car of flame, and in the sight of the astounded Elisha and the fifty students on the heights of Jericho, Elijah went up by a whirlwind into heaven.” If our life has been in harmony with the will of God, we may safely leave the character of its close to Him. III. It was a type of the triumph of the good over the power of death. Death is robbed of its sting and shorn of its terror to the lovers of Elijah’s God; it is but a change from a good to a better state of existence; it is not to be feared, but to be welcomed; it is the gateway into a more glorious life. The change which must have taken place in the body of Elijah was only more rapid and less evident than what must take place in ours. Death is the hour not of defeat, but of triumph. Death is the crown of life’Death wounds to cure; we fall, we rise, we reign;Spring from our fetters; fasten in the skies,Where blooming Eden withers in our sight.Death gives us more than was in Eden lost.Young.IV. It intensified the power of the prophet’s influence. A man like Elijah could never be forgotten; but the miraculous and mysterious character of his exit tends to keep alive more vividly his reputation and memory. He was grievously missed, and his absence sincerely mourned (2 Kings 2:12); but he lived on in the spirit and power of Elisha; and he lives to-day in the spirit of every bold and faithful champion of the truth. “Where is the court of Samaria now? Passed away and perished like the smoke of its own idolatry. It is Elijah alone who lives in deathless and fadeless renown. We pass by Herod, and remember John the Baptist. We pass by Felix, and remember the apostle Paul. We pass by Charles V., and remember Martin Luther. We pass by Ahab and Jezebel, and remember only ELIJAH.” LESSONS:— 1. Extraordinary times call forth extraordinary men. 2. The greatest men are made so by special Divine endowments. 3. The good influence of a great spirit is immortal. THE PARTING OF ELIJAH AND ELISHA ALL partings bring with them a measure of sadness. Life is short, and so the same parting can, at most, be only repeated a certain number of times; life is uncertain, and so each parting carries with it the possibility that it may be the last one. And if this is so with regard to the everyday partings of life—to the good-bye said to the child as he leaves the hall for school, or the cottage for service, to the farewell kiss to a daughter on her wedding morning, or to a dear son about to go abroad for some indefinite period, how is it with us when the parting is known on both sides to be (for this world) a final one? How is it with us when a father about to commend his spirit to the hands that gave it, calls his children about him to receive his latest blessing? When some loving and beloved wife commits the little dear ones that she is forced to leave behind her to the care of her agonized husband? When some bishop like Ambrose, some pastor like Bede, is solemnly resigning to the Great Shepherd the flock over which he has long and faithfully watched? Let those answer who have passed through one such scene. These are the partings which none can witness and remain unmoved; which no man can partake in, and continue altogether the same man that he was before. I. Now it is such a parting that this chapter sets before us. The elder of those two men who are going down together to Jordan has been all in all to the younger for many years. From the time when Elijah silently cast his mantle on Elisha, from the day when Elisha “kissed his father and his mother,” and left his home to follow the stern prophet of the deserts—he has watched, he has listened, he has reverenced, and now he is watching, he is listening to him for the last time. And not on Elisha only, though on him most heavily, falls the awe of the coming parting. There are many young men, sons of the prophets, in training for the ministry of the Word, to whom it has been revealed that Elijah has now paid them his latest visit—has taught, warned, and advised them for the last time. Knowest thou not that the Lord will take away thy master from thy head to-day? were words addressed to Elisha at each school of the prophets—whether that of Gilgal, of Bethel, or of Jericho, to which he had accompanied Elijah on this his last visitation. And, from the last-named and nearest of these three places, fifty young men had followed the prophet and his friend, till, left behind at their miraculous passage of the Jordan, they stood on its farther bank only able to send wistful glances after them, in spite of their earnest longing to catch at least a glimpse of the glory of Elijah’s departure. These, in their measure, doubtless felt the pain of parting, and kept treasuring in their hearts the words addressed to them by their great teacher. But, if such the sorrow, such the love of Elijah’s scholars, what must have been the love, and what the sorrow, of his chosen companion and most intimate friend? We see something of them in Elisha’s firm resolve to stay with his master till all was over. We hear something of them in his reply, which he cannot vary, let it sound, if it will, like a refusal of his loved teacher’s last request. Thrice Elijah says to him, “Tarry here, I pray thee, for the Lord hath sent me unto Bethel, or to Jericho, or to Jordan;” thrice Elisha answers, with a firmness that admits of no rejoinder, “As the Lord liveth, and as thy soul liveth, I will not leave thee.” The apparent disobedience is forgiven, nay, approved of; for it springs from the fountain of deep, long-tried holy affection. It turns Elijah’s mind from the thought of the glorious future, from the backward glance on the eventful past, to think how it is to fare with his dear Elisha in this wicked world in which he must leave him for awhile. II. We can picture the prophet to ourselves walking on absorbed in solemn memories and in joyful expectation. Fearful dangers, wonderful deliverances, fight after fight with crowned and sceptred wickedness. Ahab rebuked, Jezebel denounced, Kishon reddened with the blood of Baal’s prophets, perils in the city, hidings in the wilderness—all these things lie behind him now. He is going to meet that God that sent the ravens to feed him by the lonely brook, and His angel to refresh him under the juniper tree of the desert; the God who granted his fervent prayer on Carmel, whose still small voice spoke to him at the entrance of the cave Horeb. And yet neither crowding recollections, nor eager thoughts of the coming glory and gladness, make him unmindful of his friend at his side. He turns to him with the words, “Ask what I shall do for thee, before I be taken away from thee,” and receives in answer the wise petition for a first-born’s portion of his spirit. The prophet’s last occupation on earth is to prefer this request, and to obtain an answer to it favourable—yet suspended on a condition which he thus reports to Elisha: “Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.” Now to see this great sight must, in any case, have been the young man’s strongest wish. With so much depending upon it, how earnestly must he have prayed for strength to behold it! His prayer was granted; when the chariot of fire and horses of fire came down, and the angels of God carried Elijah with a whirlwind’s speed up towards heaven, Elisha was enabled to gaze steadfastly at the awful light that wrapped his master’s form: hidden in which it retreated from his view. Then, like a last message, Elijah’s mantle comes floating down to his feet. Elisha lifts it up, and knows by this token that he has been appointed the successor to the great prophet. He has just rent his own clothes with the plaintive cry of a bereaved heart, “My father, my father, the chariot of Israel, and the horsemen thereof;” but now something tells him that the God who commissioned and upheld Elijah is giving a like charge to him, and will assuredly, therefore, not fail to give him a like support. He hushes the voice of lamentation, and with the mantle in his hand he goes back to Jordan. An hour before, Elijah had with that same mantle smitten the waters of the river, and they had parted, “so that they two went over on dry ground.” Now it is Elisha who stands alone by the river’s brink, crying, “Where is the Lord God of Elijah?” as he smites the waters as his master has done. And he finds Him close at hand. The waters part for Elisha, as they parted for Elijah. The young prophets, owning that the spirit of Elijah doth rest on Elisha, hasten to do him homage. And from that day begins Elisha’s long and noble career of wise and loving teaching, confirmed by sign and by wonder. III. How often, since then, have two gone down to Jordan, and one returned alone, but filled with the spirit and power of the other! An Augustine receives a Monica’s last words, and the holy mother seems to live on in her holy son. A Timothy stands by a St. Paul in his condemned cell at Rome, and returns to Ephesus to earn from his Lord the praise—“For my name’s sake thou hast laboured, and hast not fainted!” A Polycarp listens to the aged St. John’s short sermon on love, and goes forth to “be faithful unto death.” How often to a mind overwhelmed—not more by a sense of personal bereavement than by that of an irreparable loss to the Church at large—has come the intimation: “You are to fill this vacant place: it may be with weaker powers, yet to the best of your ability you are to stand where that standard-bearer stood before!” And with the call there comes the strength to obey it. Elijah’s mantle, though grasped by a feeble hand, can smite the waters asunder still, if its holder only call faithfully on his master’s God. IV. But no Christian can stop short at this reflection, without going on to another: can look at one of the plainest foreshadowings of Christ in the Old Testament, and not have the apostles’ feelings, as they witnessed their Lord’s ascension, vividly brought before him. For, as it was with Elisha beside the Jordan, so (only in more abundant measure) must it have been with them on Olivet. Each of them had been called to follow Him, as Elisha had been by Elijah: one of them, as Elisha did, had shown his joy at the summons by a feast. To each of them, doubtless, it would have been a grief of griefs not to have been allowed to follow Christ in His last walk on earth, past the Gethsemane of His agony to the mount of His ascension. But we do not find that their great Master tried their affections, as Elisha’s did his, by a request to remain behind. On His way to resume that glory which was His from eternity, our Lord’s mind could not be filled with the awe caused by the comin new and strange thing, which made even the undaunted Elijah shrink from all human observation. Nor could the Son of God doubt, as Elijah did, His own power to bestow the firstborn’s portion—the fulness of His Holy Spirit—on each of His beloved apostles. His word to them was not “Ye have asked a hard thing,” but “Behold, I send the promise of my Father upon you.” So when, not by “chariots of fire and horses of fire,” but by the might of His own Divine nature, Christ, with His hands yet raised to bless, goes up, and is lost to the apostles’ sight amid the clouds of heaven, there is no rending of their garments; no crying, as with an exceeding bitter cry, for a vanished defence, for a suddenly-withdrawn support: they have heard and believed these great words, “I will not leave you comfortless; lo! I am with you always, even unto the end of the world!” And so they worship their ascended Lord, and return with great joy to obey His commands at Jerusalem. V. And surely this grand story supplies an antidote to the bitterness of every parting. The man who loves Christ, his friend in Christ, his enemy for Christ’s sake, is alone safe and happy. For he alone loses not one dear to him, to whom all are dear in Him, who cannot be lost. And who is this, but Thou, O our God! Thee none loses, but he who leaves Thee. Whoever, then, may be taken from our sight, Christ still remains with us. Only let us keep close to His foot-steps, cling to His Cross; see Him strike the waves with His sacred body, as He, by dying, overcomes death; behold those dark waters parted by His resurrection; see, by faith, His ascended glory, and daily seek and obtain by prayer our own double portion of His Spirit. So, grasping our Master’s mantle, His word and His sacraments, shall we find the waters of sin and sorrow divide before them, or rather before His might who will come with them; till at the last we stand beside the black river of death, yet fear no evil, for Christ is with us still: and that torrent, too, parts asunder, and lets us safe through to the other side.—Day of Rest for 1879. THE NOBLEST LEGACY OF THE GOOD (2 Kings 2:9) THE time had come for Elijah to leave the world in which he had been God’s faithful witness. The prophet’s stormy life is to receive appropriate termination in the whirlwind, whose close shall be in the calm of heaven. He is to be distinguished by such honour as have no others of God’s saints. When human greatness sinks and ceases, his shall be most manifest. And while Ahab, at the end of his days, falls from his chariot into the dust, and dies in dishonour, Elijah is caught up behind the flaming coursers, and in more than royal grandeur passes up to heaven. His own personal work upon the earth is over. All that God gave him to do, when he came to the prophet in his despair, and spake to him in the still, small voice, has been accomplished. There is no regret at departure, no desire to remain, no task undone that yet claims his presence. But in the absence of any personal need, he turns to his companion, the successor to his prophetic office. And ere yet the sound of the whirlwind is heard, or the sky is lit by the chariot of fire, he kindly requires of Elisha, “Ask what I shall do for thee, before I be taken away from thee.” The inquiry suggest to us what we are often slow to recognise: The greatest need, the most solemn position, is not with those who are leaving the world, but with those who remain. Not Elijah, but Elisha, requires strength and help. It was a perception of Elisha’s greater need that prompted the invitation. For himself rest is at hand; the perils of his life are past; his enemies can no longer harm him. But the younger man, who is about to take the prophet’s place in Israel, with all its responsibilities and trials—his was the need. And this is often true where no chariot of fire waits to convey the departing, but where they die as other men. It is hard to die, say some. It may be; but it is a great deal harder to live. And when in peace and hope the good man is sinking down into rest, while our sympathy and affection go out to him, yet our most serious and solemn thought should be for ourselves; for those into whose lives, because of his departure, desolation and sorrow must come, and who have still to face the responsibilities, and duties, and temptations of life. Not the Elijah, for whom heaven’s chariot is waiting, but the Elisha, who has still to walk the world, and before whom lie years of toil and trial, must be chiefly considered. It suggests also that—Our power to bless others is limited by our lives. “Before I be taken away from thee.” Elijah cannot pledge himself to anything after his departure. While he yet lingers upon the earth he may help and bless his successor. We can only bless the world while we are present in it. It is true that many have conferred good and blessing upon others long after themselves had passed from the sight of men. But it is equally true that the good has come out of what they were, and what they did, while yet present with men. We have entered into a rich heritage of blessing from the departed good; we receive manifold benefits from them to-day; but it is not, so far as we know, from any direct relation in which they stand to us now—not from any unseen yet mighty influence they consciously and directly exert over us now—not from any efforts on our behalf made by them now, but simply from their characters and lives, their thoughts and words, before they were taken away from us. Looking mainly at the younger prophet’s request, it seems to present to us—The noblest legacy of the departed good; and, the measure in which we should seek to possess it. “Let a double portion of thy spirit be upon me.” This was the wisest request Elisha could have presented. There were other things which he might have desired, and which it would seem natural in him to have requested. He might, for instance, have entreated Elijah to delay his departure, and to remain a little longer on the earth as his leader and friend. Or, failing this, he might have supplicated in passionate devotion that he, too, should accompany his father prophet through the skies. Or, dazzled by the glory of his master’s departure, he might have asked that for himself also a chariot of fire might be dispatched when his work on earth was done. But, passing by all the common instincts and feelings of men, he earnestly beseeches: “Let a double portion of thy spirit be upon me.” What are we to understand by “thy spirit?” Did Elisha refer to any supernatural endowment by which the prophet was of old distinguished, and by which he was fitted for the duties of the prophetic office? He surely could not refer to the Holy Spirit in the sense in which we understand the blessing. We think he must mean that which was the dominating principle of Elijah’s character—the master passion of his soul—his fidelity to God, and zeal for his Name. I. This spirit of the great and good is their noble legacy—our richest inheritance. 1. The spirit of Elijah was the secret of Elisha’s power. It was this which had made him so mighty in Israel, which had enabled him to achieve the transformation on Carmel, and rendered him stronger in his single self than the hundreds of Baal’s priests and prophets. There was much that was strange and marvellous about him; much in his garb and mien and speech that impressed and overawed men. But his real grandeur was internal, not external; and his power lay not in natural gifts or even supernatural endowment, but in his sublime faithfulness to God—his burning jealousy for God’s honour and name. So has it been with the great and good of past ages, and with those who have been near and next to ourselves. We are prone to place a man’s power in natural gifts and external advantages. But all experience proves that, in the work of the Lord, a simple, earnest, soul-possessing faithfulness is superior to all beside. He who has it, whatever else he may have or have not, is a true Elijah, who shall bring down the sacred fire, not upon a slaughtered bullock, but upon the souls of men. 2. The spirit of the great and good alone can compensate for their departure and loss. Elisha felt that Elijah must go. But as he looked upon the faithful prophet of God, he says, in effect, “If I cannot have thy presence, let me have thy spirit. I can bear the loss of the one, if I gain the other.” So it is with the Church to-day. God is constantly removing his servants, lifting them from our sight into that sphere whither Elijah was taken in his chariot of fire. What is to compensate us for their departure? Not their generous gifts, but their earnest spirit. We can do without them, and still carry on successfully the work of the Lord, only as we catch and manifest their spirit. Their loss to the Church is only made up as their spirit is transmitted, received, and manifested in those who remain. 3. The spirit of the great and good is alone unchanging in its character, and meets the requirements of every age. Elisha’s work in Israel was very different to Elijah’s. A new generation was springing up, and many changes had taken place. The prophet’s person and office were very differently regarded. The method and form of Elijah’s ministry would have been out of place, and a slavish adherence to it would have been hurtful. But the same spirit was as needful as ever, and was still adapted to the altered conditions. This is true of all the ages of the world and of all the ages of Christianity. Vast and sweeping changes transpire: the face of society, the attitude and disposition of the world to the Church, are greatly altered in the course of years. We do not stand where our fathers stood. We are not required to think, to speak, to act, in all matters as they thought, and spake, and acted. But their spirit, their stern uncompromising hatred to evil, their unflinching fidelity to God, is required by us, and alone can fit us to serve our generation as they served theirs. 4. To catch and inherit the spirit of the good and great it to attain the deepest and truest resemblance to them. There were many respects in which the younger prophet could never be like his predecessor. They were two different men, presenting in many points a bold, clear contrast in each other. Some might have said to Elisha: “Go forth among the people in the rough garment they know so well, imitate Elijah’s gestures and movements, speak in his tone and manner, pursue his mode of life and labour, and men will say: ‘Lo, a second Elijah has appeared amongst us.’ ” But Elisha judged more wisely. He sought no outward resemblance such as would make him a feeble counterpart of the other—such as would do violence to his own nature, weaken his own powers, and lessen his usefulness. His cry was: “Let me have Elijah’s spirit, to work through my own powers and according to the modes God shall appoint and teach.” We do not honour, nor do we really resemble, the great and good by any servile imitation of them. We must study their lives, and characters, and works, not that we may conform ourselves in all things to them, but that their spirit may animate us, and work with equal, or even greater power, through our varied gifts. If this be not our object, we shall utterly fail. The man who studies the works of the great painters simply that he may reproduce their style, imitate their lines and colouring, will never attain a high position in the world of art. He only will succeed who studies those works in order to catch therefrom the inspiration, the enthusiasm, that glowed in the breasts of those who transferred to the canvas the visions of beauty that were given to them. II. The measure in which we should seek to possess it. “Let a double portion of thy spirit be upon me.” The request may, in this aspect of it, appear somewhat strange. It would seem as though Elisha coveted something higher and better than was to be found in Elijah himself. Yet it may have been the utterance of a genuine humility. It may mean: “My nature is so weak and poor compared with my master’s, that I need a larger measure of his spirit, in order to overcome my weakness and deficiency.” But, in any sense, the form of the petition is justifiable, and should serve as an example to us. 1. Each succeeding age brings with it largely increased responsibilities. We have greater means of knowledge, larger opportunities of usefulness, than men had before us. Our temptations, if not so gross and palpable, are yet more refined, and subtle, and ensnaring. The difficulties in the way of leading a thoroughly earnest Christian life, and of fulfilling its duties, are greater now than they ever were. The tremendous responsibilities of the age in which we live should prompt a prayer of this kind. 2. Christian character and usefulness should partake of the great law of progress everywhere observable. There is not a department of human thought and human life but is affected by it. And we should seek that our piety should be of a higher type, more complete, and free from the defects that have been manifested in others. It is in harmony with all that we see elsewhere that we should present for ourselves this prayer. 3. Such a petition in relation to the great and good is the echo of their own thoughts and wishes concerning us. The greater and better men have been, the more conscious have they been of their own infirmities and imperfections, and the more anxious that others should be free from them. It has been their earnest and continued prayer that those who should come after them should be greater and more useful than themselves. 4. This petition is based upon the great principle that absolute perfection is not to be found in any simply human example. We are not to set up human standards for ourselves, or limit ourselves by the attainments of others. We must learn to rise above the highest, to look through and beyond the noblest, of God’s servants. Our limit is not fixed for us in any like ourselves. We are called “to the measure of the stature of the fulness of Christ.”—W. Perkins. GERM NOTES ON THE VERSES2 Kings 2:1-15. Heavenward. It is clear that a great day is come. The young men in the schools of the prophets at Gilgal, at Bethel, and at Jericho, are in unusual agitation. Elijah visits them all in succession. His manner is that day even more than commonly solemn, and his countenance and converse more heavenward; and all his demeanour seems to say, “Ye shall see my face no more.” They fear to question their great master; but they venture to whisper to Elisha the inquiry, if he knows that his master and theirs was that day to be taken away? They seemed to want his confirmation of a fact of which they had received a Divine intimation, but feared to misapprehend. His answer was—“Yea, I know it. Hold ye your peace.” Being aware of this, Elisha resolves not to quit his master that day, notwithstanding Elijah plainly declares a wish to proceed alone. They came to the Jordan, for even an Elijah must cross the Jordan before he passes from the world, though it be not by the gates of death. But, lo, a wonder!—the prophet takes his mantle, and smites therewith the stream, which then divides to let the friends pass. Here, again, was faith; but Elijah knew that seas, rivers, and mountains are no obstruction to him who, with steadfast feet, walks in the path of duty. It was because he was in that path, and because he knew that what he asked was in accordance with God’s will, that his faith was met by miracles, which, apart from these conditions, it had been presumption in him to demand. Faith must have the word or promise of God on which to rest. It is in this we discern the difference between the sublime and effectual faith of the devout Elijah, and the insane pretensions of such men as William Hackett (afterwards hanged), who, in the reign of Elizabeth, had the hardihood to declare, that if all England prayed for rain, and he himself prayed against, there would be dry weather. “Thou, Lord,” he said, “hast the power, and I have the faith—therefore it shall be done!” It was when they had passed the Jordan that the departing prophet asked his faithful disciple what last favour he desired of him. This was a trying question, which few would be able promptly to answer with entire satisfaction to their after-thoughts. But Elisha knew that of spiritual blessings too much could not be asked. He therefore said, “Let a double portion of thy spirit be upon me.” His master confessed that this was a hard thing; but that it would be granted if he took care to be present at the moment of separation. But what was that double portion of Elijah’s spirit which his disciple desired? One would think that it expressed the possession of such qualities as should make him twice as great a prophet as his master. But it was not so; for although Elisha became a great prophet, and wrought miracles as great as those of Elijah, and in greater number, no one feels that he was greater as a prophet or as a man than his master, or so great. His meaning is explained by the fact that the heir was entitled to a double portion of his father’s goods; hence, in asking for the double portion of his master’s spirit, Elisha meant to claim the heirship or succession to Elijah in his place as prophet in Israel. He had reason to suppose that it was meant for him; but he wished to be assured of this by some token which should be satisfactory to himself and others. As they went on, conversing of high things, suddenly a whirlwind reft Elijah from his companion, and he was borne aloft like an exhalation, in a chariot with horses of fire, or glowing like fire, to heaven, followed by the cry of the forsaken disciple, as he rent his clothes—“My father, my father! the chariot of Israel and the horsemen thereof!” Meaning, as is generally understood, that he regarded Israel as bereft of its strength, its chariot, and its horsemen, by the departure of this great prophet. He failed not, however, to take up the precious mantle which fell from Elijah as he rose; and he felt, in the beating of his own heart, the assurance that his prayer had been granted. And he knew it still more when he reached and smote the waters with the mantle. At first, it seems, there was no response; but when he repeated the stroke with the words—“Where is the Lord God of Elijah?” the waters separated, and he passed over. The sons of the prophets noted this on their distant watch, and recognized by this sign their new master, on whom rested the spirit of Elijah. This is a strange transaction, and we cannot hope as yet to understand it fully. It seems to us, however, that it is but an isolated anticipation of that which shall happen collectively to the righteous that are alive on the earth at our Lord’s second coming. (1 Thessalonians 4:16-17). And, “in that sudden strange transition,” the body will undergo a change, divesting it of its earthly essence, and bringing it into conformity with the glorified bodies of the saints raised from the dead. Then what hinders that this rapture of the living, and change in the art of rapture—change, because the flesh and blood cannot inherit the kingdom of God, which is to take place on so large a scale on that great day—should be exemplified in one or two instances before—in this instance of Elijah, and in the earlier instance of Enoch? Under this view, there is no more any objection to the departed Elijah having his place in heaven, seeing that his body must have undergone all that change which was needful to fit it for abiding in that place where nothing corruptible can exist. Not discerning this, the old schoolmen were of opinion that Elijah was taken to some place—doubtless a pleasant place—prepared of old, as they supposed, for those pious spirits which awaited the coming of the Messiah who should open paradise for them. Others have staggered at the text (John 3:16), understanding it to allege that none ascended to heaven before Christ. Hence they imagine that Elijah was taken to “Abraham’s bosom,” which they conceive to be an intermediate state in the air, granting, however, that his garments were burned in the fire, and his body changed and made immortal. But is that really a staggering text? We think not. It is not usually supposed to refer to the Ascension at all; but allowing it to have that reference, it could only mean that none of the dead should ascend to heaven before Christ, seeing that He was the first-fruits of them that slept—that is, that died. But Elijah did not die. Elijah is supposed by the Jews to be frequently employed in missions to mankind, and as in some sense ubiquitous, being present in many places at one time. He is visible only to those deeply versed in the Cabbala, and is described as a venerable old man with a long beard. He is supposed to be alway present at circumcisions, and there is a chair kept vacant for him. Those who are the special objects of his notice are highly favoured.—Kitto. 2 Kings 2:1-15. As in patriarchal times Enoch walked with God, and was translated to heaven without tasting death (Genesis 5:24; Hebrews 11:5), so under the Mosaic dispensation we have this record of Elijah, whose whole life was a monumental wonder of Divine intercourse and power, and whose removal from the world without tasting death surpassed in sublimity and grandeur the translation of the patriarchal saint. To study and appreciate the closing scenes in the history of this great man is to tread on holy ground. The ascension of Elijah has ever been regarded as typical of the ascension of our Lord; and there are points of resemblance, as well as noticeable contrasts. Elijah, says Kiel, ascended in the fiery tempest, the symbol of the judicial righteousness of God. And appropriately; because, as a servant of the Lord, as minister of the law, he preached with fiery zeal to his apostate generation the fire of the anger of Divine righteousness. Christ ascended calmly and silently before the eyes of all His disciples, and a cloud received Him out of their sight. He ascended as the Son, to whom all power in heaven and earth was given. He was transfigured by His resurrection and ascension into the imperishable Divine nature, and returned, by virtue of His Eternal Godhead, to the Father. Since Elijah’s ascension took place near where Moses died and was buried (Deuteronomy 34:5), and since both these holy prophets met with Jesus on the Mount of Transfiguration, it is natural for us to compare them in the manner of their leaving the world. Moses died on account of his sin at Kadesh (Deuteronomy 32:50-51), and, though he was lawgiver, he passed from his earthly life by the way of the law, which worketh death as the wages of sin. But Elijah, as typical forerunner of Christ, and who, appearing again in spirit and power in the person of John the Baptist, prepares His way by turning the hearts of the fathers to the children (Malachi 4:5-6; Matthew 11:14), ascends to heaven without tasting death, and thus further points to Him who, by His resurrection and ascension, destroys the power of sin and of death, and abolishes the curse of the law from every one that believeth.—Whedon. 2 Kings 2:1-10. The approaching dissolution of the good. I. While viewed with solemnity, creates no alarm. II. Does not interfere with the active duties of the hour. III. Gives a special significance to everything done for the Church of God. IV. Makes one anxious to catch and retain for the world’s good the ennobling influence of their divinely-endowed lives. 2 Kings 2:1-6. True friendship. I. Often exists between persons of opposite characteristics. The rough, intrepid, fierce Elijah stood in marked contrast with the calm, gentle, persuasive Elisha. II. Is founded on mutual admiration and affection. Contrasts of character react on loving friends. Elijah’s ruggedness would be somewhat smoothed by the tranquillising spirit of Elisha; and the timid Elisha would feel more courageous under the influence of the fearless Elijah. III. Is the more tenacious in the near prospect of separation. “I will not leave thee” (2 Kings 2:2; 2 Kings 2:4; 2 Kings 2:6). It was known to Elisha and to the sons of the prophets that Elijah would be speedily taken from their midst (2 Kings 2:3; 2 Kings 2:5). Notwithstanding Elijah’s craving to be alone—a craving that may often be noticed in the dying as the final hour draws near—Elisha persisted in his attendance, eager to prolong to the latest hour the hallowing fellowship, and perhaps expecting further revelations as to his own future conduct. 2 Kings 2:2-6. The faithful love of Elisha to his master and lord. 1. The ground and source of it. It does not rest upon a natural, human basis, but upon a divine and holy one. The bond which bound him to Elijah was living faith in the living God, and life and labour in and with Him. He honoured and loved his father after the flesh (1 Kings 20:20), but he left him; with his spiritual father he wished to remain unto the end. 2. Its test and successful endurance. Thrice did Elijah beg him to remain behind, but he would not be persuaded. Whithersoever the path may lead, and whatsoever may come to pass, I will not leave thee until God shall take thee from me. His love was not a mere passing, bubbling enthusiasm, but it was strong as death. That love alone is true which endures trial, and will not be turned aside by any prayers, for which no hindrance is too great, no journey too long and too hard. 3. Its victory and reward. Elijah opens for him the path through the Jordan after his fidelity has stood the test. He is allowed to see what no human being besides him might see. He attains to that which he has prayed for; with Elijah’s mantle he inherits also Elijah’s spirit; he is a witness of his master’s glory. That fidelity conquers and is crowned which holds fast to God and Jesus Christ.—Lange. 2 Kings 2:3. No over-hasty gossip or sensation ought to be made about acts of God, especially about those which are still future; they may not be treated as objects of curious or worldly questionings. The acts of God are meant to be awaited in respectful silence. Those who are capable of seeing the majesty of the living God kept silent of themselves; upon others they have to enjoin silence.—Vilmar. 2 Kings 2:6-8. They descended the long, weary slopes that led from Jericho to the Jordan. On the upper terraces, or on the mountain heights behind the city, stood afar off, in awe, fifty of the young disciples; and they two stood by Jordan. They stood by its rushing stream; but they are not to be detained even by this barrier. “The aged Gileadite cannot rest till he again sets foot on his own side of the river.” He ungirds the rough mantle from around his shaggy frame; he rolled it together as if into a wonder-working staff; he smote the turbid river as if it were a living enemy, and the waters divided hither and thither, and they two went over on dry ground. And now they were on that farther shore, under the shade of those hills of Pisgah and of Gilead, where, in former times, a prophet greater even than Elijah had been withdrawn from the eyes of his people, whence, in his early youth, Elijah had himself descended on his august career. He knew that his hour was come, he knew that he had at last returned home, and that he had to go whither Moses had gone before him.—Stanley. 2 Kings 2:7. Miracles are not purposed to silence and obscurity. God will not work wonders without witnesses, since He doth them on purpose to win glory to His name. His end were frustrate without their notice. Even so, O Saviour! when thou hadst raised thyself from the dead, thou wouldst be seen of more than five hundred brethren at once; and when thou wouldst raise up thy glorified body from earth into heaven, thou didst not ascend from some close valley, but from the Mount of Olives; not in the night, not alone, but in the clear day, in the view of many eyes, which were so fixed upon that point of thine heaven that they could scarce be removed by the check of angels!—Bp. Hall. 2 Kings 2:8. On the other side of Jordan is the place of the glorification of the prophet. Between him and this spot there flows yet a broad and deep stream. Through this he must go. There is no bridge, no ferryman; but he does not despair. He knows, He who has called me to the other side will help me to the other side. Such incidents occur to many on the pilgrimage of life. No stream is so deep, and no flood of calamity so dangerous, that God could not lead through it unharmed. The prophet-mantle, which to-day, as ever, when it falls upon any Jordan, divide, its waves, is faith—strong, glad, living, rock-firm faith.—Wirth. —Jordan must be crossed by Elijah on his way to heaven. There must be a meet parallel betwixt the two great prophets that shall meet Christ upon Tabor—Moses and Elias. Both received visions on Horeb; to both God appeared there in fire and other forms of terror; both were sent to kings one to Pharaoh, the other to Ahab; both prepared miraculous tables—the one of quails and manna in the desert, the other of meal and oil in Sarepta; both opened heaven—the one for that nourishing dew, the other for those refreshing showers; both revenged idolatries with the sword—the one upon the worshippers of the golden calf, the other upon the four hundred Baalites; both quenched the drought of Israel—the one out of the rock, the other out of the cloud; both divided the waters—the one of the Red Sea, the other of Jordan; both of them are forewarned of their departure; both must be fetched away beyond Jordan; the body of Elijah is translated, the body of Moses is hid; what Moses doth by his rod, Elijah doth by his mantle; with that he smites the waters, and they, as fearing the Divine power which wrought with the prophet, run away from him and stand on heaps, leaving their dry channel for the passage of those awful feet.—Bp. Hall. 2 Kings 2:9. The reply of Elisha has been much misunderstood. As early as the days of Theodoret, these words were interpreted: “Let a gift of the spirit of prophecy twice as large as thine own rest upon me.” Luther renders them: “Let thy spirit be double in me;” and Krummacher, adopting the same view, justifies it by saying, “The spirit of Elisha as an evangelical spirit was twice as great as the spirit of Elijah as a legal spirit.” In all humility, we venture to differ from this interpretation, considering it entirely opposed to Elisha’s humility, entirely out of the power of Elijah to grant, and contradicted by the history of Elisha himself, in whom we have no proof of such superlative endowment. Literally translated the language of Elisha would run, “Let there be a mouthful or ration of two with thy spirit to me”—the reference being to the inheritance of the first-born son among the Jews, who, by reason of his primogeniture, was to have a double portion, or the ration of two, among his brethren, which peculiar phraseology was only a Hebrew synonym or figurative expression for being served heir and successor to the father of the dwelling. The request of Elisha, then, was simply this, that Elijah, the great father or head of the prophetic school, would in leaving the world complete the symbolic act begun in the field of Abel-meholah, by constituting him the inheritor of his position in the land of Israel, with authority to continue the work which he had begun.—Howat. 2 Kings 2:11-12. The Divine estimate of Elijah and his work. Seen—I. In the glorious method of his translation to heaven—a unique close to a unique career. II. In the testimony Elisha was enabled to bear to an idolatrous nation as to Elijah’s miraculous exit—the man whose messages had been despised was honoured by a removal unlike that of ordinary men. III. In the provisior made for carrying on Elijah’s work by a competent successor. 2 Kings 2:11. “And it came to pass as they still went on and talked.” A memorable conversation. 1. If we consider the characters of the talkers. 2. The probable themes discussed. 3. The abrupt and extraordinary manner of its termination. —This translation of Elijah to heaven, and the appearance of the chariot and horses of fire, like other similar events of Old Testament Scripture, teach the existence of another world beyond us, unseen by the natural eye; a realm whose inhabitants and hierarchies and orders of ministries are numerous beyond all computation. But Elijah entered this heaven without tasting death, or at least by a marvellous transformation. The human body, with its earthly modes of life, must be unsuited to the heavenly state, and hence we suppose, in harmony with the Scripture, that at the moment of his separation from Elisha, Elijah was changed, as in the twinkling of an eye, and ascended with a renewed spiritualized body, made compatible with the nature of heavenly existence. Thus has he become a representative of those saints who shall not die, but be changed at the coming of the Lord (1 Corinthians 15:51-52; 1 Thessalonians 4:17). It is contrary to the evident import of this account of Elijah’s departure, and contrary to the teachings of other Scriptures, to assume that his body must have become suddenly decomposed and dissolved into dust, or that it was thrown down again, as some of the sons of the prophets thought, on some mountain, or in some valley, a lifeless corpse (2 Kings 2:16). Elijah truly ascended bodily to heaven, but his body underwent such a spiritualizing change as fitted it for the heavenly life; hence our doctrine that man is all immortal, body as well as spirit.—Whedon. 2 Kings 2:12. In this inextricable interweaving of fact and figure, it is enough to mark how fitly such an act closes such a life. “My father, my father,” Elisha cried, “the chariot of Israel and the horsemen thereof.” So Elijah has stood a sure defence to his country against all the chariots and horsemen that were ever pouring in upon them from the surrounding nations. So he now seemed, when he passed away, lost in the flames of the steeds and the car that swept him from the earth, as in the fire of his own unquenchable spirit—in the fire that had thrice blazed around him in his passage through his troubled earthly career. According to the Jewish legends, he was at his birth wrapped in swaddling bands of fire, and fed with flames. During the whole of his course “he rose up as a fire, and his word blazed as a torch.” And as in its fiery force and energy, so in its mystery, the end corresponded to the beginning. He had appeared in the history, we know not whence, and now he is gone in like manner. The ascension or assumption of Elijah stands out, alone in the Jewish history, as the highest representation of the end of a great and good career; of death as seen under its noblest aspect; as the completion and crown of the life which had preceded it; as the mysterious shrouding of the departed within the invisible world. By a sudden stroke of storm and whirlwind—or, as we may almost literally say of the martyrs of old, by chariots and horses of fire—the servants of God pass away. We know not where they rest; we may search high and low, in the height of the highest peak of our speculations, or in the depth of the darkest shadow of the valley of death. Legend upon legend may gather round them, as upon Elijah; but the Sacred Record itself is silent. One only mode or place there is where we may think of them, as of Elijah—in those who come afterwards in their power and spirit, or in that One Presence which still brings us near to them, in the Mount of Transfiguration, in communion with the beloved of God.—Stanley. 2 Kings 2:13-15. The conscious endowment of Divine power. l. Tested and verified (2 Kings 2:13-14). 2. Publicly recognised. “And when the sons of the prophets saw him, they said, The spirit of Elijah doth rest on Elisha.” 3. Commands the reverence of the good. “And they came to meet him, and bowed themselves to the ground before him.” 2 Kings 2:14. The Lord God of Elijah. “Where is the Lord God of Elijah?” 1. This inquiry is suggested amid scenes of temporal embarrassment. Next in importance to the consecration of our life, and the cultivation of our intellect, is the honourable conflict in which we are engaged for the needed finance, the current sustenance. Its importance secured for it a distinct and prominent place in the model prayer. He on whose shoulders the responsibility of a home rests has the highest sanction for praying, as the morning dawns, “Father God, feed me and mine; give us this day our daily bread; continue to us our nightly shelter; keep the fire aglow on our hearth, and the bread sufficient, if not abundant, in our cupboard. And when Satan has suggested that the monetary obligation, when due, would not be met, and the bread, when needed, would not be found in the store, then the cruise of oil and the barrel of meal have yielded the required impetus. The mist has cleared away, the gathering clouds have dispersed, as the question has ascended, ‘Where is the Lord God of Elijah?’ ” 2. This inquiry has been suggested when, disconcerted by current guiles, the corruptions of society, you shrank from a task which seemed to have the absorbed attention and consecrated energy of but a few. You were lavish of health and life, in almost laborious loneliness. And so circumstanced, you were tempted to suspend further efforts; and, in comparative solitude, bewail the apathy of the Church, and the lapsed state of the world. But you thought of the cave near Horeb, which rung with the recalling cry of Jehovah, “What doest thou here, Elijah?” And from that date you have never indulged in any ideas about leaving your official duties, and passing to comfortable quietude. Hiding in the caves has been out of the question. You mean now to toil on, until at the close of a laborious life you may gratefully exclaim, “I have finished the work which thou gavest me to do.” 3. The inquiry is suggested by the controversies upon which we are cast, the disputes with the settlement of which we may have something to do. The nineteenth century has certainly its Mount Carmel. Upon truths which we hold as sacred there is poured such apparent and, in some instances, rather acute contempt. Little is spared. Venerable names are traduced. Hoary facts are changed into airy fictions. A volume the most real is now regarded as the most mythical. Under these circumstances what is our main, our supreme want? Our secondary one is a body of Christian scholars and scientists who shall be quite equal to current discussions. Is the development theory obtruded? Then we want our Hugh Miller, who shall show us that different links in the development chain are wanting, and that, therefore, the very rocks thwart the whole theory. To meet the sophistries of Hume we need the logical acumen and elaborate learning of Campbell, Chalmers, and Ward-law. To meet the detractors, coarse and scholarly, of our adorable Redeemer, we need our Pye-Smith, with his “Testimony,” and our Hengstenberg, with his “Christology.” But while this is our subordinate want, we have a paramount, a supreme one, which no logic, however conclusive, and no scholarship, however extensive, can supply. We want the influence of the Holy Spirit—the power from on high—the baptism of fire. The fire on Mount Carmel settled the controversy, and nothing else would have done it. We may have everything else, but without this we may inevitably fail. Elijah reared the altar, he put the wood in order, he adjusted the sacrifice; but it was the descending fire which indicated the Divine honour, which clothed and crowned the whole. So we may build beautiful places of worship; we may have an erudite ministry, and most ornate and enamouring music; but that which is essential to the success of the whole is the cloud of the Divine glory over the mercy-seat. 4. This inquiry is suggested when, having done with life’s responsibilities and controversies, we arrive at the mystic river—the Jordan of death. Elisha, having wrapped his mantle around him, recalled those miraculous interpositions which were associated with the life of his prophetical predecessor; then the waters, having been smitten, “they parted hither and thither, and Elisha went over.” And are we to ford the river unescorted? Are we to die alone? Alone! “Where is the Lord God of Elijah?” About the last hour, however, be not over anxious. Its security is guaranteed. Be most anxious about the current one. As they speed on, gather up the moments, as if they were grains of gold. Be loyal to the last. Evade no foe. Shrink from no encounter. You are in the militant Church; let the standard, therefore, be planted; let the banner wave. The clash of arms and the din of war will soon be hushed—hushed for ever. You will be more than a conqueror through the blood of the Lamb. Soon you will have arrived at the gates of pearl. Soon there will be thrown over your whole life the accurate interpretations of eternity. At eventide there shall be light. May you have, during the vicissitudes of your pilgrimage, guidance which is unerring; and in death, underneath you, may there be the everlasting arms—the everlasting arms of “the Lord God of Elijah.”—Homiletic Quarterly. 2 Kings 2:15. It was not the outside of Elijah they were wont to stoop unto with so much veneration; it was his spirit, which, since they now find in another subject, they entertain with equal reverence; no envy, no emulation, raiseth up their stomach against Elijah’s servant; but, where they see eminent graces, they are willingly prostrate. Those that are truly gracious do no less rejoice in the riches of others’ gifts, than humbly undervalue their own. These men were trained up in the schools of the prophets—Elisha at the plough and cart; yet now they stand not upon terms of their worth, and his meanness, but meekly fall down before him whom God had honoured. It is not to be regarded who the man is, but whom God would make him. The more unlikely the means are, the more is the glory of the workman. It is the praise of a holy ingenuity to magnify the graces of God wherever it finds them.—Bp. Hall. AND NOTES.— 2 Kings 2:16. Lest peradventure, &c.—They had seen Elijah pass miraculously over Jordan, but did not witness his ascension. Even if he had been taken up to heaven, they imagined that his body would be remaining somewhere on earth. OF 2 Kings 2:16-18THE OF THE DIVINE ACTIONS I. A severe trial of faith. The sons of the prophets were slow to believe that Elijah had so utterly vanished as to return no more. It is true that one moment they saw him in company with Elisha; the next Elisha was alone, and their great leader was nowhere to be seen. Still it might be only another of the many sudden, abrupt disappearances which had marked Elijah’s erratic career. Besides, if the spirit had ascended to heaven, his body might have been dropped on some mountain side, or into the depths of some valley; and this should, if possible, be recovered, and reverently buried. Elisha’s account of the great prophet’s exit only increased the mystery, and they wearied him with speculations and suggestions. Faith must be prepared to take much on trust. Where there is no mystery, there is no faith. “Trials,” says F. W. Robertson, “bring man face to face with God—God and he touch; and the flimsy veil of bright cloud that hung between him and the sky is blown away; he feels that he is standing outside the earth, with nothing between him and the Eternal Infinite.” II. Provokes diligent inquiry. The commonplaces of to-day were the mysteries of yesterday. The phenomena of nature, which to our fore-fathers were occasions of superstitious dread, are to us familiar friends, and our most valuable servants. Discoveries have been made by the diligent investigator which would have remained unknown secrets, and are secrets still, to the indolent and indifferent. Mystery piques curiosity, and curiosity keeps alive the investigating faculty. The more mystery there is surrounding a subject, the more eager is the earnest student to solve it. III. Not always fathomed by the most laborious human endeavours. The search of the fifty strong men among the mountains of Gilead was fruitless: they found no trace of the missing Elijah, and they were compelled to accept the testimony of Elisha without further question. Much has been revealed to the diligent seeker after truth, there is much that is yet wrapped in mystery. We cannot know everything about every truth. Revelation is necessarily limited by two things: by the Divine will—there is nothing to impel the Divine Being to reveal Himself beyond what He wills to do—and by our human capacity. However effulgent the revelation on God’s part, its comprehension is necessarily limited on our part. We soon come to the extreme boundary of the known, and vainly we wave our hand in the darkness of the unknown. Much as we may discover by persevering study, more yet remains undiscovered. The pleasures of inquiry and discovery are endless. The investigation of all truth is ennobling, but none more so than the contemplation of those redemptive truths which, like the stars, their fittest emblems, fix the eye above in the very act of vision; a countless procession of brightness and wonder, lights visible to the humblest eye, yet fit to exercise the thoughts of angels: their full grandeur to be approached only when we shall have passed the grave, and, not less than sons of God, shall be free to enter into the mystery and magnificence of heaven. LESSONS:— 1. The mystery of Divine truth is no sufficient reason for rejecting it. 2. The truth essential to salvation is plainly revealed. 3. More mysteries are solved by faith than by the most daring unbelief. GERM NOTES ON THE VERSES2 Kings 2:16-18. An obstinate incredulity. I. Is dissatisfied with the most reliable testimony. II. Constructs theories of its own (2 Kings 2:16). III. Persists in having its own way, notwithstanding repeated efforts to persuade to the contrary (2 Kings 2:17). IV. Suffers ignominious defeat (2 Kings 2:18). —How many, especially young and inexperienced persons, will not be dissuaded from their opinions, views, and doubts, and will not heed the words of their teachers and parents, who have the best intentions towards them, and far more experience. They must become wise by bitter experience, and then hear to their shame, “Did I not say unto you, Go not?” 2 Kings 2:18. Some men are best satisfied when they have wearied themselves in their own ways Nothing will teach them wit but disappointment. Their painful error leads them to a right conceit of Elijah’s happier transportation. Those that would find Elijah, let them aspire to the heavenly paradise. Let them follow the high steps of his sincere faithfulness, strong patience, undaunted courage, fervent zeal, and constant obedience. Then God shall send the fiery chariot of death to fetch them up to that heaven of heavens where they shall triumph in everlasting joys.—Bp. Hall. AND NOTES.— 2 Kings 2:20. A new cruse—“A symbol of the renewing power of the Word of God” (Keil). 2 Kings 2:21. Death or barren land; death or abortion. OF 2 Kings 2:19-22THE HEALED WATERS A SYMBOL OF THE OF THE GOSPEL It is a proof of the confidence Elisha has already won that the dignitaries of the city came to consult him about a matter of great public concern; they believed he could cure the malefic waters. How potent is the influence of a good man! It is in times of distress and difficulty that his neighbours discover his real value. The transactions related in this paragraph may be used to symbolize the power of the Gospel to heal the poisoned waters of humanity. Observe— I. Humanity enjoys many privileges. “The situation is pleasant.” All travellers agree in representing the site of Jericho as exceedingly beautiful; its external surroundings were all that could be desired. So man’s position in the world has its peculiar advantages. Scenes of beauty and of grandeur meet his gaze in every direction. He is rich with the wealthy accumulations of the historic past. He is surrounded by living examples of noble enterprise and chivalry. He is on the current of an ever-advancing civilization. Opportunities of usefulness open invitingly at every step, and there is everything to call out and sustain his best energies. Life on earth is a grand opportunity which, wisely used, will be fruitful in everlasting good. II. Humanity is infected with a dangerous and fatal malady. “The water is naught, and the ground barren.” In the fairest prospect there is some deformity; in the clearest and brightest crystal we may detect a flaw. So the beauties of Jericho were shadowed by the sufferings and disappointment of its inhabitants. The water was bad, and the land unfruitful. So is it with man. The springs of his being are poisoned with sin. Every part of his nature is tainted: “the whole head is sick, and the whole heart faint.” The fatal malady infects every stream, disorders every project, blackens every prospect, chills every aspiration, withers every hope. The soil of the heart is barren, and every attempt to bring forth the fruit of righteousness is abortive. III. The Gospel provides the power to heal humanity of its malady. 1. It is a Divine provision. “Thus saith the Lord, I have healed these waters.” The healing power was not in Elisha, or in the cruse or the salt; but in God. So the new cruse of the Gospel, and the salt of Christian doctrine, would be ineffectual to heal humanity of its evils without the permeating presence and active power of God. We should be careful, like Elisha, to give to God all the glory of His own work. Man cannot cure himself, any more than the broken pitcher can repair itself. 2. It is efficacious “So the waters were healed.” The prophet cast the salt into the spring of the waters. The fountain being healed, all its streams participated in the cure. So the Gospel begins its restorative work in the heart, the fountain head of human life. True reformation should ever begin at the source of evil; it will then be thorough and permanent. “If God cast into the fountain of our hearts but one cruseful of the salt of His spirit, we are whole; no thought can pass between the receipt and the remedy.” If we have not streams of Divine blessing in abundance, we may have enough to refresh, to heal, and fertilize. If not full showers of rain, yet, Lord,A little pearly dew afford;A little, if it come from thee,Will be of great avail to me.LESSONS:— 1. The gospel has a remedy for every evil. 2. The remedy must be prayerfully sought. 3. Must be believingly applied. GERM NOTES ON THE VERSES2 Kings 2:19-22. As we see in the translation of Elijah a type of Christ’s ascension into heaven, so may we also see in the subsequent career of Elisha a type of the holy apostolic church, clothed with the spirit of the Master, and working even greater miracles than he. 2 Kings 2:19. The material facts thus combined and contrasted are very suggestive to the mind of spiritual conditions. The situation in which we stand is pleasant. While so many fair regions of the earth lie in spiritual darkness, the full and blessed light of God’s truth shines upon our habitations. We have the written word of truth—we have the uttered word of truth—one of the first sounds that entered our infant ears was that name which is above every name; and not a day passes in which, under some form or other, we may not see or hear the words of salvation. What situation could be more pleasant, more favourable to our spiritual progress? Surely our city stands upon the delectable mountain whence on any clear day we may have fair prospects of the goodly land that lies beyond the swelling Jordan. Yet, pleasant as all things seem, it is not well with us. “The ground is barren.”—Kitto. —A crook in every lot. 1. True of the most pleasantly situated city. 2. Of the most highly favoured nation. 3. In the history of every individual life. 2 Kings 2:20. The injurious property and effect was not taken from the water by the salt poured in; for even if the salt actually possessed this power, a whole spring could not be corrected by a single dish of salt, even for one day, much less for a longer time or for ever. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which alone the spring was healed. Salt, on account of its power of preserving from putrescence and decay, is the symbol of incorruptibility and of life removing death. The new dish was also a symbol of purity and inviolateness.—Keil. 2 Kings 2:21. In a place where the spiritual fountains are poisoned, and the people receive to drink, from all the pulpits and school-teachers’ desks, not the water which streams forth unto eternal life, but the death-draught of that modern babble of deceit and falsehood, there is a more deadly curse upon the land than that which once lay upon the district of Jericho. May the Lord of Elisha raise up those who shall carry the healing salt also into these fountains.—Krummacher. —Moral reformation. 1. Begins in the soul—“He went forth unto the spring of the waters.” 2. Is accomplished by human agency—“And cast the salt in there.” 3. Is a divine work—“Thus saith the Lord, I have healed these waters.” 4. Is thorough and permanent—“There shall not be from thence any more death or barren land.” AND NOTES.— 2 Kings 2:23. Little children—see note on πַ ?ςַ ?ψ in 1 Kings 3:7; same word as in 1 Kings 12:8; 1 Kings 12:10; 1 Kings 12:14, young men. πְ ?ςָ ?ψִ ?ιν describes ages from children to young men inclusive. Possibly these youthful revilers in sceptical Bethel, scoffing at Elisha’s report of Elijah’s translation to heaven, derisively taunted him, bidding him likewise “go up.” Baldhead—an Eastern epithet of contempt used regardless of the person being bald or old. Baldness was a mark of shame (Isaiah 3:17; Isaiah 3:24); priests were forbidden to shave (Leviticus 21:5). Their destruction was appalling, but rendered necessary by the profanity of the town. Had no judgment followed this insolent contemning of Jehovah in the person of His newly-designated prophet, it would have confirmed the people in their defiance and impiety.—W. H. J. OF 2 Kings 2:23-25THE DOOM OF THE SCOFFER I. The scoffer reveals a spirit of hatred and opposition to that which is good. Bethel was the headquarters of the great apostasy—the home of idolatry. Here schools were established, in imitation of the schools of the prophets, to instruct the people in idolatrous practices, and to inflame their hearts with hatred towards Jehovah and His worship. Where people are taught to despise and detest that which is good, no wonder they are ever ready to indulge in profane, contemptuous, and splenetic scorn. 1. Scoffing is too common a sin of depraved youth. “There came forth little children out of the city, and mocked him.” We are not to understand infantile or irresponsible children, but those who had attained to youthful manhood, as distinguished from the middle-aged and the old. Perhaps these young people were the pupils of a teacher of the calf worship at Bethel, and, meeting with Elisha as they came from school, they assailed him with the contempt and ridicule in which they had been too well instructed. Wicked and badly trained youth take delight in holding the truth up to derision and mockery; they make sport of the holiest things, and glory in their own wickedness—“Fools make a mock at sin.” The scoffer is the lowest type of depravity; “the seat of the scornful” is the nearest seat to hell. 2. To scoff at the servants of God is an insult to God himself—“Go up, thou bald head; go up, thou bald head.” It is not likely that Elisha was really bald-headed, as he was then comparatively young. The word was applied to him out of pure contempt, and in a way that would be most insulting. It was “a term of great indignity with the Israelites—baldness being usually seen among them as the effect of the loathsome disease of leprosy. It was equivalent to calling him a mean and unworthy fellow—a social outcast. In this sense it is still used as a term of abuse in the farther East, and is often applied as such to men who have ample heads of hair.” These profane mockers had heard that Elijah had been taken up to heaven, and they sneeringly expressed their wish that Elisha might share the same fate, and they would be well rid of him. But the sequel shows that Jehovah regarded the insult to His servant as directed against Himself. He is jealous for the character, reputation, and influence of His servants; he that “toucheth them, toucheth the apple of His eye” (Zechariah 2:8). II. The scoffer may rouse the indignant threatening of the gentlest nature. “And he turned back and looked on them and cursed them in the name of the Lord.” How unlike the gentle, kindly, tender-hearted Elisha, as we have so far been led to regard him! It is more like the fierce outbreak of the fiery Eljah, the prophet of denunciation and wrath. But even the placid spirit of Elisha is aroused when the honour of His God is concerned. He cursed (the mocking youths, “not from personal resentment, but under a Divine impulse, without which no prophet ever dared to pronounce a curse. He cursed, and that was all. He did not punish.” The servant of God may patiently endure the scoffs and frowns and persecution of the world when they refer to himself only; but when the character of his God is maligned and His grandest work derided, the meekest become bold in vindicating the Divine glory. When Terantius, captain to the emperor Adrian, presented a petition that the Christians might have a temple to themselves in which to worship God apart from the Arians, the emperor tore the petition in pieces and threw it away, bidding the soldier to ask something for himself and it should be granted. Terantius modestly gathered up the fragments of the discarded petition, and said, with true nobility of mind, “If I cannot be heard in God’s cause, I will never ask anything for myself.” III. The scoffer is sometimes signally punished. “And there came forth two she-bears out of the wood and tare forty and two children of them.” The offence, writes Kitto, involving as it did a blasphemous insult cast upon one of the Lord’s most signal acts, made a near approach to what in the New Testament is called the sin against the Holy Ghost. It became the Lord to vindicate His own honour among a people governed by sensible dispensations of judgment and of mercy; and it became Him to vindicate the character and authority of His anointed prophet at the outset of His high career. The pride, irreverence, and heartless disregard of the scoffer, will sooner or later meet with due recompense. Hear the just doom, the judgment of the skies:He that hates truth shall be the dupe of lies;And he who will be cheated to the last,Delusions, strong as hell, shall bind him fast.LESSONS:— 1. Not the least evil of idolatry is that it produces a race of scoffers of the true God. 2. A scoffer is hardened against ordinary rebukes. 3. But erelong the scoffer meets with the just punishment of his sin. GERM NOTES ON THE VERSES2 Kings 2:23-24. The demoralizing effects of idolatry upon the young. I. It trains them in false ideas of God. II. It destroys their appreciation of the truly good. III. It inflates them with basest impertinence. IV. It exposes them to confusion and suffering. 2 Kings 2:23. Young people are always ready to make wanton sport of any peculiar appearance which they do not understand. The unripe behaviour of the young generation which is growing up, always forms a shadowy reflection of the shallow opposition in moral and religious ideas which exists in public opinion. The separate bearers and supporters of the truth which is deep, and hence misunderstood by the masses, are, for the most part, objects of blind scorn to wild youth. That which found expression against Elisha has also fallen upon many in later times. He who, in the exercise of his calling, goes up to perverted Bethel, must expect it.—Cassel. 2 Kings 2:24. As Elisha was not silent, so also now a faithful servant of the Lord may not keep silent if young people are brought up badly and godlessly. He ought not to let pass unnoticed their wickedness and impudence, and their contempt for that which is holy. It is his duty to warn them and their parents of the Divine punishment. Woe to the watchmen who are dumb watch-dogs, who cannot punish—who are lazy, and who are glad to lie and sleep.—Lange. —O fearful example of Divine justice! This was not the revenge of an angry prophet, it was the punishment of a righteous judge. God and His seer looked through these children at the parents, at all Israel: he would punish the parents’ misnurturing their children, to the contemptuous usage of a prophet, with the death of those children which they had mistaught. He would teach Israel what it was to misuse a prophet: and if he would not endure these contumelies unrevenged in the mouths of children, what vengeance was enough for aged persecutors?—Bp. Hall. —So Dr. Whittington, returning from martyring a good woman at Chipping-Sadbury, was gored by a bull. Dr. Story, who narrated that he had burned so many heretics, was hanged at Tyburn for treason. Hemingius tells of a lewd fellow in Denmark, who, showing great contempt against a preacher, as he passed out of the church, was brained with a tile falling on him. Luther tells of another who, going to the fields to look to his sheep, after he had railed most bitterly against a godly minister, was found dead—his body being burned as black as coal. “Be not ye mockers, lest your bands be increased.”—Trapp. 2 Kings 2:25. The uses of retirement. I. Is sometimes sought by the most active spirits. II. Affords an opportunity for study and preparation. III. Gives new strength to grapple with sin in its greatest strongholds. —Whither dare not a prophet go when God calls him? Having visited the schools of the prophets, Elisha retires to Mount Carmel, and, after some holy solitariness, returns to the city of Samaria. He can never be a profitable seer that is either always or never alone. Carmel shall fit him for Samaria; contemplation for action. That mother city of Israel must needs afford him most work.—Bp. Hall. THE REVOLT AND DEFEAT OF AND NOTES.— 2 Kings 3:1. Jehoram, the son of Ahab—See on chap. 2 Kings 1:17. The more distinctive name of this king, together with a helpful chronological statement, will be found in chap. 2 Kings 8:16. In character and conduct he was only comparatively better than his parents: bad, but not so bad as they. 2 Kings 3:2. He put away the image of Baal—There were “images” (chap. 2 Kings 10:26) in the house of Baal, which Ahab erected (1 Kings 16:32) in Samaria; but there was one distinctive (probably very vast) statue, called here, and in chap 2 Kings 10:27, “the image.” Probably those ξφְּ ?αεֹ ?ϊ were wooden images; whereas this ξַ ?φְּ ?αַ ?ϊδַ ?αָּ ?ςַ ?μ was a statue in stone or metal. OF 2 Kings 3:1-3PARTIAL I. That partial reformation is brought about by association with the good (2 Kings 3:1). This verse reminds us of the intimacy existing between Jehoram, the son of the idolatrous Ahab, and the God-fearing Jehoshaphat. It was by the mediation of the latter monarch that the war-like rancour so long cherished between Israel and Judah was subdued, and more friendly intercourse encouraged (1 Kings 22:44). The company of the good, if it does not change the character of the wicked, greatly modifies their conduct. The influence of a holy life makes itself felt in the most abandoned society. Example is more potent than precept. The power of Jesus when on earth consisted more in what He did than in what He said—more in the significance of His conduct than in the fulness of His argument. “Far more of God was revealed in what He was, in what He did, and in what He suffered, than in what He taught.” If all the good withdrew from society, one of the most powerful moral restraints would be removed from the wicked, and the world would soon become a very Tophet of unbearable suffering. II. That partial reformation is seen in the abolition of the grosser forms of sin. “He put away the image of Baal that his father had made” (2 Kings 3:2). The worship of the Tyrian Baal was encouraged by Ahab and Jezebel to such an extent as at once to degrade and disgust the people. It was a national scandal. Jehoram did his best to wipe out that disgrace, and to dry up that fountain of popular pollution. So far good. It is a gain to the community when vice is prevented from flaunting itself before the public gaze. If it cannot be at once abolished, let it be narrowed to the smallest space and reduced to the minimum of mischief. Partial reformation of abuses is better than leaving things as they are. The vice in our large cities, notwithstanding all attempts to hide and circumscribe it, is something appalling. It is said that there are in London 10,000 prostitutes—a procession a mile long, walking double file—all somebody’s daughters; and there are 20,000 thieves, making two more miles of that dread procession. What would be the effect on public morality if all these criminals were allowed unchecked and unrestricted scope? III. That partial reformation does not deliver from sins which have become established by a generation of wicked examples. “Nevertheless he cleaved unto the sins of Jeroboam” (2 Kings 3:3). How prolifie is the progeny of a single sin—how tenacious the effects of one evil example! It requires more than ordinary courage to break away from sins that are hereditary and that have been fastened on a nation by long usage and enforced by kingly example and authority. No partial and half-hearted efforts will avail. “Men do less than they ought, unless they do all that they can.” Only by Divine help can a thorough and lasting reformation be effected. LESSONS:— 1. Any efforts after sincere reformation are commendable. 2. Nothing short of a thorough reformation can be acceptable to God. 3. The evil of a bad example may be counteracted by a good one. GERM NOTES ON THE VERSES2 Kings 3:2-3. If we do in truth tear down a statue of Baal or two, and adhere nevertheless to the sins of Jeroboam, and to his calf images—to those ordinances which for political reasons have been introduced and established in the church contrary to the will of the Lord—what will it help us? He who, for himself, abstains from that which is opposed to God’s word and commandment, but continues to tolerate it in those who are connected with him, or subject to him, shows thereby that he is not in earnest in his own obedience to God, and that his principles are deduced only from external considerations and relations.—Lange. 2 Kings 3:2. A vacillating spirit. I. Weakens kingly authority. II. Is easily discouraged in a work of religious reform. III. Is hampered by the influence of evil parental example. IV. Never accomplishes anything great —Even into the most wicked families it pleases God to cast His powerful restraints, that all are not equally vicious. It is no news to see lewd men make scruple of some sins. The world were not to live in, if all sins were affected by all. It is no thanks to Ahab and Jezebel that their son is no Baalite. As no good is traduced from parents, so not all evil; there is an Almighty Hand that stops the foul current of nature at His pleasure. No idolater can say that his child shall not be a convert.—Bp. Hall. AND NOTES.— 2 Kings 3:4. An annual tribute on Moab—The custom is common in the East to pay custom or taxes with the products of the land. For a Moabitish king, with rich pastures in his own territory, and also in the Arabian wilderness, this was but a small tribute to pay. 2 Kings 3:6-7. Confederation of Jehoram and Jehoshaphat—This was effected “at the same time” (2 Kings 3:6) as Jehoram began his reign and Moab rebelled; and the confederation was with the design of crushing Moab. The king of Israel “numbered,” or mustered, a considerable army from his subjects throughout “all Israel,” and invited the king of Judah to join him in the campaign. 2 Kings 3:8. The way through the wilderness of Edom—i.e., not crossing the Jordan, but marching down by the Dead Sea to its southern extremity, and thence up through the wilderness, and over the mountains of Edom, approaching Moab from the south. Moab was best fortified on its northern boundary; besides which, to reach Moab by a northerly route they would have had to risk a collision with the Syrians, whereas Edom was at this time ruled by a deputy, whom Jehoshaphat had appointed (1 Kings 22:47). 2 Kings 3:9. Seven days’ journey—It was a weary route over the desert region south of the Dead Sea, while also “the deep rocky valley of Ashy” (Keil) was most difficult of penetration. They found, to their distress, that the Wady of this valley was dry. 2 Kings 3:10-11. Jehoram despairs; Jehoshaphat seeks a prophet of Jehovah. 2 Kings 3:11. Which poured water on the hands of Elijah—i.e., “who was about Elijah daily as his servant, and who is certainly the most reliable prophet, since he [Elijah] is gone” (Thenius). The phrase, τֹ ?δΰֱ ?μִ ?ιωַׁ ?ς, “Here is Elisha,” means that he was in the camp or close at hand. Perhaps, as Keil suggests, the prophet, led by Divine impulse, had come near the armies to guide their kings in the hour of embarrassment and despair. Elisha’s ministry might now convert Jehoram from idolatrous sympathies, by showing him the true God. 2 Kings 3:13. Elisha said to Jehoram, “What have I to do with thee?”—Elisha meets him with sternness to rebuke his pride and impiety, and then ironically refers him to the idols for which he bad deserted Jehovah. “NAY”—ΰַ ?μ—i.e., not—not so; do not so answer and refuse me; or, It will not help me to go to the prophets of Baal. 2 Kings 3:15. Now bring me a minstrel—To soothe and elevate his mind into preparedness to heed the voice of God’s spirit within him. On ιַ ?γιְ ?δֹ ?εָ ?δ, “the hand of the Lord,” see Notes on 1 Kings 18:46. 2 Kings 3:19. Mar every good piece of land—λָּ ?ΰַ ?α, to inflict pain; grieve the land. 2 Kings 3:20. Came water by the way of Edom—Occasioned by sudden rains supernaturally given, which fell on the mountain heights of Edom, and quickly filled the Wady, and overflowed into the “ditches.” OF 2 Kings 3:4-20THE POWER OF A GOOD MAN IN On the death of Ahab the Moabites rebelled against Israel, and refused any longer to pay the heavy tribute they had been accustomed to render. During the short and unwarlike reign of the unfortunate Ahaziah, nothing was done to chastise the Moabites for their revolt; but as soon as Jehoram seized the sceptre, he organized an expedition against Moab to compel the payment of the accustomed tribute. The whole undertaking would have ended in terrible disaster and loss, but for the timely intervention of the despised Elisha. It is in extremity that man discovers his own helplessness, and learns to venerate and love that God who is a present help in trouble. I. That the most carefully planned enterprise may be unexpectedly reduced to great extremity (2 Kings 3:4-9). Israel, Judah, and Edom united their armies, and marched, a formidable host, against the revolted Moabites, led in person by the monarch of each nation. A route was selected which, by attacking the Moabites from the South, was intended to take them by surprise, as they would hardly expect an attack from Israel in that quarter. The plot was well laid—success was certain—the Moabites would be driven into immediate submission; when suddenly the advancing host found itself menaced by a danger more distressing than that of the mightiest army—there was no water for man or beast! Of what avail now was their multitude of warriors, and the imposing splendour of their equipment? Their numbers aggravated the suffering, and their proud display added to the ignominy of the failure. The most consummate strategist is often baffled by unlooked-for difficulties. History furnished a melancholy example in Napoleon Bonaparte’s invasion of Russia and his disastrous retreat from Moscow. II. That in a time of extremity the help of a good man is anxiously sought (2 Kings 3:10-12). 1. Heathenism is powerless to help in extremity. Jehoram yields at once to despair, and can see no possible way of deliverance (2 Kings 3:6). What an acknowledgment of the imbecility of his gods! Idolatry had no comfort for the sorrowing, no resources in times of difficulty. It breeds a spirit of sullen and forlorn fatalism. 2. The worshipper of Jehovah knows where to go for help (2 Kings 3:11). How different is the conduct of the two kings! Jehoram wrings his hands in utter helplessness; Jehoshaphat calls for a prophet. The believer in Jehovah has resources to fall back upon in adversity of which the world knoweth not. A tender-hearted doctor once said to a patient who was suffering excruciating pain, “It is a brave heart that bears all this so grandly.” “Ah! no, Doctor,” was the meek and gentle response, “it is not the brave heart at all; Jesus bears it all for me.” 3. In extremity goodness commands the homage of greatness. “So the king of Israel and Jehoshaphat and the king of Edom went down to him” (2 Kings 3:12). They did not summon Elisha into the royal presence, as was the case with Micaiah (1 Kings 22:9). They were in distress. It was not a time to stand on ceremony, or to make a vain display of royal pomp and greatness. They eagerly and humbly sought the help of the man of God. True worth will triumph in the end, however much it may be ignored and vilified; and will command the respect even of its enemies. III. That a time of extremity affords an opportunity for a good man to exalt the Lord. 1. He is fearless in reproving wrong. Elisha repudiates Jehoram’s claim to any consideration, and tells him to go “to the prophets of his father and to the prophets of his mother” (2 Kings 3:13). He has already discovered the powerlessness of his national idol; and keenly as he must have felt the rebuke of the man of God at this time, he could not but admit its justice. No opportunity for reproving wrong should be neglected, and circumstances sometimes arise in which such neglect would be specially reprehensible. 2. He acknowledges the good in whomsoever found. “Were it not that I regard the presence of Jehoshaphat, the king of Judah, I would not look towards thee, nor see thee” (2 Kings 3:14). One sovereign is condemned, while another is commended, as if to show that no disrespect is intended to the royal office, but that sin must be reproved, whether found in the person of the sovereign, or in that of the meanest subject. “What shall not be done for a Jehoshaphat? For his sake shall those two other princes, and their vast armies, live and prevail. It is in the power of one good man to oblige a world. We receive true though insensible favours from the presence of the righteous. Next to being good, it is happy to converse with them that are so; if we be not better by their example, we are blest by their protection.” 3. He recognizes the Divine source of all true help (2 Kings 3:15). Elisha calls for music to soothe and tranquillize his mind, and prepare himself for the reception of Divine communications. He was fully aware that God, and God only, could render help in such an extremity. Help is found, not in the multitude of an host, not in the power of the crown, not in the charms of song and the grandeur of sacrifice, not in the goodness and greatness of the individual instrument, but only in God. This cannot be too frequently iterated, or too constantly acknowledged. 4. He is favoured with revelations of the Divine intentions (2 Kings 3:16-19). Not only is water promised to relieve their present distress, but the kings are assured of victory over the Moabites. The good man is privileged to know more of the Divine mind than can be understood by the ungodly. “The secret of the Lord is with them that fear Him; and He will shew them His covenant” (Psalms 25:14). IV. That Divine aid in extremity is not sought in vain (2 Kings 3:20). It seemed very unlikely that the dry channels of the Edom valley should be filled with water. The air was still, the sky was clear, not a shred of rain-cloud was visible; and the work of the busy multitude in digging trenches seemed a mockery. Faith in Elisha and in the God of Elisha was put to the test. Evening sank into night, and night gave place to morning. But “at the hour of the morning sacrifice, no sooner did the blood of that oblation gush forth, than the streams of water gushed forth into their new channels, and filled the country with a refreshing moisture. Elijah fetched down his fire at the hour of the evening sacrifice; Elisha fetched up his water at the hour of the morning sacrifice. How seasonably doth the wisdom of God pick out that instant wherein He might at once answer both Elisha’s prophecy and His people’s prayers.” The Lord will never disappoint His people’s confidence. It is in extremity that He most signally displays His power and goodness. LESSONS:— 1. Extremity reveals the helplessness of man. 2. Calls for special Divine interference. 3. Teaches the most wholesome lessons. GERM NOTES ON THE VERSES2 Kings 3:4. When kings and lords fall away from God, then their subjects must fall away from them. And when the fathers are disobedient to God, the children and servants must also be disobedient to them, for their punishment. 2 Kings 3:10-11. What are the greatest monarchs of the world, if they want but water to their mouths! What can their crowns and plumes and rich arms avail them, when they are abridged but of that which is the drink of beasts? With dry tongues and lips do they now confer of their common misery. Jehoram deplores the calamity into which they were fallen; Jehoshaphat asks for a prophet. Every man can bewail a misery; every man cannot find the way out of it. Not without some specialty from God does Elisha follow the camp; else that had been no element for a prophet. Little did the good king of Judah think that God was so near him. Purposely was this holy seer sent for the succour of Jehoshaphat and his faithful followers when they were so far from dreaming of their delivery that they knew not of a danger. It would be wide with the best men if the eye of Divine Providence were not open upon them, when the eye of their care is shut towards it. How well did Elisha in the wars! The strongest squadron of Israel was within that breast; all their armour of proof had not so much safety and protection as his mantle.—Bp. Hall. —In need and distress the state of a man’s heart is brought to light. Jehoram falls into despair, he does not know what counsel to take, nor how to help himself. Instead of seeking the Lord and calling to Him for help, he accuses Him and cast the reproach upon Him that He means to destroy three kings at once. Jehoshaphat, who had always bent his heart to seek God (2 Chronicles 19:3), does not wring his hands in despair, but is quiet and composed. He thinks within himself, The Lord has neither now, nor ever, withdrawn Himself from His people. Therefore he trusts, and asks for a prophet of the Lord.—Lange. 2 Kings 3:10. Despair. I. A natural fruit of idolatry. II. Shows the helplessness of man. III. Is ever ready to throw the blame of misfortune on others. 2 Kings 3:12. “The word of the Lord is with him.” A true prophet. I. Is easily recognized by all lovers of truth. II. Is invested with Divine authority. III. Is eagerly and humbly consulted in time of need. —So long as men are free from distress and danger, they ask nothing about the ministers of the gospel, they take no notice of them, they wish to have nothing to do with them, they throw their faithful warnings to the wind; but when an accident or a death occurs, then they are glad to see the despised preacher, and they desire to make use of his services and his prayers. Three kings descend from their elevation and come humbly and with petitions to the man who was once a servant of Elijah, of whom they had not even known so much as that he had joined the expedition. So now emperors and kings bow the knee before Him who came to His own and His own received Him not, who did not have a place to lay His head, but who is now confessed to be the Lord, to the glory of God the Father.—Wurt. Summ. 2 Kings 3:13-14. The vain pretences of idolatry. I. Truthfully rebuked. II. Unmistakably apparent in times of difficulty. III. Invalidate all claim for help. 2 Kings 3:13. How sharply dares the man of God to chide his sovereign, the king of Israel! The liberty of the prophets was no less singular than their calling; he that would borrow their tongue must show their commission. As God reproved kings for their sakes, so did not they stick to reprove kings for His sake. Thus much freedom they must leave to their successors, that we might not spare the vices of them whose persons we must spare.—Bp. Hall. —Elisha stood before the Lord, the living God; Jehoram before the calf-god. That was not only a difference in religious views and opinions, but also an entirely different standpoint in life. Where there is a life in God, there there can be no fellowship with those who have denied and abandoned the living God: the two ways diverge directly and decidedly. The relation in which a man stands to God is decisive for his relation to other men; it divides from some by a separation which is just as wide as the communion into which it brings him with others is close.—Starke. 2 Kings 3:14. He who has renounced God and His word can make no claim to esteem, even though he be a king. Fidelity to God and holding fast to His word are what make a man truly estimable, even though he were the poorest and lowliest. God does not let the righteous perish with the unrighteous; it rather comes to pass that, for the sake of a single righteous man, many godless persons are saved and preserved.—Lange. 2 Kings 3:15. The power of music. I. Soothes and tranquillizes the soul ruffled by contact with wrong. II. Prepares the heart for the reception of Divine blessing. III. Finds its loftiest use in the worship of God. —Who wonders not to hear a prophet call for a minstrel in the midst of that mournful distress of Israel and Judah? Who would not have expected his charge of tears and prayers rather than of music? How unseasonable are songs to a heavy heart! It was not for their ears, it was for his own bosom, that Elisha called for music; that his spirits, after their zealous agitation, might be sweetly composed, and put into a meet temper for receiving the calm visions of God. None but a quiet breast is capable of Divine revelations; nothing is more powerful to settle a troubled heart than a melodious harmony.—Bp. Hall. 2 Kings 3:16-19. The Lord gives beyond what we pray for, beyond what we understand; He not only saves from need and danger, but He also gives the victory besides, out of pure undeserved grace. That is the fundamental feature of all Divine promises. The Lord not only does not deal with us according to our sins, but He gives us, besides that, the victory.—Lange. 2 Kings 3:16. Preparatory work. I. Necessary in all Divine arrangements. II. Must be done because commanded, not always because it is understood. III. Is an evidence of genuine faith. IV. Its value will be made apparent (2 Kings 3:20). 2 Kings 3:17-18. The methods of Divine relief. I. Often unseen and mysterious. II. Inevitably sure. III. Superabundant in supply (2 Kings 3:18). 2 Kings 3:19. This is by no means a mere prophecy, as Wordsworth says, a simple prediction of what the allied armies would inflict on Moab; but a command as plain and positive as that by which he had formerly authorized the destruction of the idolatrous Canaanites. So utter a destruction of the Moabites did the Lord now authorize, that He even suspended the law of Deu 20:19, which forbade the destruction of the fruit trees of the enemy. This felling of the good trees would be to the surviving Moabites a memorable woe. Their ruined cities they might speedily rebuild, and unstop their wells, or dig new ones, and clear the land of stones; but years must pass before new fruit trees could be reared.—Whedon. AND NOTES.— 2 Kings 3:23. This is blood—For the rancour between the kings of Israel and Judah was well known; hence the Moabites supposed they had slaughtered each other in some quarrel on their march. Thus deluded by the sight of the water—reddened by the sun’s rays, or with the colour of the earth into which they had dug (2 Kings 3:16), the Moabites hastened. unprepared, into the hands of their foes. 2 Kings 3:25. χּ ?ιψδֲ ?ψָ ?ωֶׂ ?ϊ—Called Kir Moab (Isaiah 15:1). It was the capital city, and fortified—now called Kerak. 2 Kings 3:27. Eldest son, and offered him for a burnt offering upon the wall—In the sight of the assailing armies; and this spectacle of horror roused in the allies of Israel such revulsion, because that their support of Israel had driven the king of Moab to this dreadful act, that they fell back from the siege, and left Israel to its own fortunes.—W. H. J. OF 2 Kings 3:21-27THE DANGER OF TO I. Appearances may deceive those who fancy themselves well prepared for all contingencies (2 Kings 3:21). Moab was aware of the approach of the invading army, and made the most careful and elaborate preparation to withstand it. All who were capable of bearing arms were marched to the frontier, and the brave little nation, keenly watching every movement of the enemy, seemed determined to make a stout and desperate defence. It is important to prepare for the conflict of life; to be armed with the whole armour of God, and ever on our guard against the attack of our spiritual foes. But when we are best prepared we are liable to be misled by false appearances. “Let him that thinketh he standeth take heed lest he fall.” II. Appearances may surprise the most cautious into committing a fatal blunder (2 Kings 3:22-24). The shining of the early morning sun upon the water that filled the red earth-pits newly dug in the valley was mistaken for blood, and the Moabite leader, without taking any pains to verify his impression, jumped to the conclusion that the invading army had qurelled, and what he saw shining in the sunlight was the blood of the slain. The word of command was given to advance, with the expectation that there was now nothing to do but to gather the spoil; but, too late to remedy it, the mistake of the Moabites was seen, and the compact little army that was strong and formidable when entrenched in its defences was speedily smitten and put to flight when it came into unexpected contact with the refreshed and well-armed Israelites. A false glitter did all the mischief. Alas! how many have been thus lured on to their destruction—the lover of strong drink, who has “looked upon the wine when it is red,” until he has been fascinated with its mocking sheen and whelmed in its intoxicating vortex; the insatiate seeker of pleasure, who has been captivated by beauteous forms and pleasant sounds, and lost in giddy mazes; the grasping money-getter, for whom the glare of wealth has had an irresistible charm that has robbed him of the love of home, of kindred, and of honour. Enchanted with the glamour of false appearances, the generous have become penurious—the modest, bold—the careful, recklessly extravagant—the virtuous, base. III. Trusting to appearances is often followed by the most ruinous consequences (2 Kings 3:25-27). In this case we see an army utterly routed—a fruitful country made barren and desolate—and the only heir-apparent to a throne cruelly immolated by a distracted father. Many a promising nation has been brought to naught by yielding to the unholy lust of power, following the ignis fatuus of military glory, or craving for the crimsoned reputation of a tyrannical ascendency. The Sclavonians have a legend that a certain river was infested with a water-demon who had the power of assuming the shape of a cluster of red flowers waving and spreading themselves out in graceful and attractive forms on the surface of the water; but if the passer-by was tempted to put forth his hand to pluck one of the fragile blossoms, he was at once seized by invisible hands, dragged beneath the surface, and suffocated in the treacherous stream. It is perilous to trust to false appearances: it may lead to irreparable disaster. Many who have plucked the flower of pleasure have found it to contain a fatal sting. LESSONS:— 1. Appearances have a great influence over us. 2. Are often false and fictitious. 3. Entice many into hopeless ruin. GERM NOTES ON THE VERSES2 Kings 3:22-25. They rise soon enough to beguile themselves. The beams of the rising sun, glistening upon those vaporous and unexpected waters, carried in the eyes of some Moabites a semblance of blood. A few eyes were enough to fill all ears with a false noise: the deceived sense miscarries the imagination. Civil broils give just advantage to a common enemy; therefore must the camps be spoiled, because the kings have smitten each other. Those who shall be deceived are given over to credulity: the Moabites do not examine either the conceit or the report, but fly in confusedly upon the camp of Israel, whom they find, too late, to have no enemies but themselves. As if death would not have hastened enough to them, they come to fetch it, they come to challenge it: it seizeth upon them unavoidably. They are smitten, their cities razed, their lands marred, their wells stopped, their trees felled, as if God meant to waste them but once.—Bp. Hall. 2 Kings 3:22-23. Optical illusions. I. May deceive the most wary. II. May lead to very serious mistakes. III. Should be carefully tested. —The Divine aid by which the army of Israel was not only saved from destruction, but even obtained a complete victory over their enemies, consisted here not in a miracle of God surpassing the known laws of nature, but only in this, that God the Lord, as he had announced before by His prophet, introduced the laws of nature working to the determinate end in the predetermined way. As the suddenly appearing mass of waters was affected in a natural way by a violent rain in the distance, so also the illusion that was so fatal to the Moabites is explained in a natural way, indicated even in the text. From the red earth of the pits the water collected in them had assumed a red colour, which was considerably increased by the rays of the rising sun falling upon it, so that, seen from a distance, it must have appeared like blood. But the Moabites might be the less disposed to think of an optical illusion, as by their familiar acquaintance with the region they knew that the Wady had at that time no water, and they had seen or learned nothing of the rain which had fallen far from them in the Edomite mountains.—Keil. 2 Kings 3:23. The self-destruction of the allied armies of Moab, Ammon, and Edom (2 Chronicles 20:22-25) was still fresh in the minds of the Moabites; and knowing the enmity and jealousy existing between Judah and Israel, and confident that the Edomites were no fast friends of either party, they very naturally imagined, from the sight of what appeared so much blood, that the different kings had fallen out among themselves, and destroyed each other. They supposed it only remained for them to go, as did Jehoshaphat on that former occasion, and gather up the precious jewels and other spoil from among the dead bodies. 2 Kings 3:25. The terrible havoc of war. I. Sacrifices precious lives. II. Ruthlessly destroys the work of years. III. Exhausts the resources of a nation. IV. Checks national growth. 2 Kings 3:26-27. No onsets are so furious as the last assaults of the desperate. The king of Moab, now hopeless of recovery, would be glad to shut up with a pleasing revenge. With seven hundred resolute followers, he rushes into the battle towards the king of Edom, as if he would bid death welcome might he but carry with him that despited neighbour, and now, mad with repulse, he returns; and, whether as angry with his destiny, or as barbarously affecting to win his cruel gods with so dear a sacrifice, he offers them, with his own hands, the blood of his eldest son in the sight of Israel, and sends him up in the smoke to those hellish deities. Oh, prodigious act, whether of rage or of devotion! What a hand had Satan over his miserable vassals! What marvel is it to see men sacrifice their souls in an unfelt oblation to these plausible tempters, when their own flesh and blood have not been spared! There is no tyrant like to the prince of darkness.—Bp. Hall. 2 Kings 3:26. Bravery. I. Called forth by the stress of circumstances. II. Challenges admiration irrespective of the cause it champions. III. Often unavailing. 2 Kings 3:27. The offering was doubtless made to the Moabitish god Chemosh, not to the God of Israel. Mesha supposed that his misfortunes were owing to the vengeance of his gods, whom he had in some way offended, and by this costly sacrifice he sought to propitiate them. Human sacrifices were common among many of the ancient heathen nations. The story of Iphigenia sufficiently shows the existence of the practice among the Greeks. It prevailed, also, among the Carthaginians and Ph�nicians, and most of the nations in and around Palestine. Causing children to pass through the fire to Molech (chap. 2 Kings 13:10; Deuteronomy 18:10) is an allusion to this abominable custom. Diodorus Siculus relates that when Agathocles was going to besiege Carthage, the people, seeing the extremities to which they were reduced, ascribed their misfortune to the anger of their god, in that they had latterly spared to offer him children nobly born, and had fraudulently put him off with the children of slaves and foreigners. To make an atonement for this crime, two hundred children of the best families in Carthage were at once offered in sacrifice, and no less than three hundred of the citizens voluntarily sacrificed themselves. Philo, in a fragment preserved by Eusebius, says: “It was a custom among the ancients, on occasions of great distress, for the rulers of a city or nation, instead of leaving the entire population to destruction, to sacrifice the beloved of their children as a ransom to the vengeful deities.—Whedon. —Various accounts of the origin of human sacrifice have been given, but all are necessarily conjectural. It seems to us that the practice grew out of the notion that whatever was most costly and precious must needs be most acceptable as an offering to the gods; and it being established that the life of an animal was an acceptable offering, perverse ingenuity reasoned that the life of the human creature—the noblest of creatures—and his life-blood the most precious on earth, must be still more acceptable to heaven, still more valuable in the sight of the gods. This being the case, it further followed that the more illustrious, the more pure or exalted the person whose life was offered, the more proper still was the offering, and the more cogent its force in gratifying, soothing, or rendering propitious the stern powers that ruled the destinies of man. As to the precise object, it appears to us that in all, or nearly all, the cases fully known, these offerings were propitiatory at least, if not expiatory.—Kitto. —The inhuman cruelty of heathenism. I. Immolates the choicest human victims. II. Is prompted by despair. III. Rouses the indignation of the righteous. IV. Is specially offensive to God. —The departure of the Israelitish army in consequence of the human sacrifice of the king of Moab is a very remarkable sign of the difference between the fundamental opinions of the Israelites and of the heathen. Whereas, amongst almost all heathen peoples, sacrifice culminates in human sacrifice, and this is considered the most holy and most effective, in the Mosaic system, on the other hand, it is regarded as the greatest and most detestable abomination in the sight of God. It is forbidden, not merely from considerations of humanity, but also because, as the law declares with special emphasis, the sanctuary of the Lord is thereby defiled and His Holy Name profaned (Leviticus 20:1-5; Leviticus 18:21). Human sacrifice stands in the most glaring contradiction to the revelation of God as the Holy One, in which character He was known in Israel alone; hence it was to be punished, without respite, by death. From the preceding narrative we see how deep roots the detestation of human sacrifice had struck in the conscience of the people. Neither the cultus founded by Jeroboam, nor that of Baal which Ahab had imported, with all its barbarism, had been able even to weaken this detestation. It was still so strong that a victorious army allowed itself to be led thereby to withdraw again from a land it had already subdued.—Lange. THE OF AND NOTES.— 2 Kings 4:1. Two sons to be bondmen—The law entitled a creditor to the slavery or service of debtors till the year of Jubilee. 2 Kings 4:2. Pot of oil—Gesenius suggests unctio—“oil for anointing,” as the rendering of àָ ?ñåêְ ?—instead of “pot”; no oil left for food, only enough for the anointing. 2 Kings 4:3. Borrow not a few—She had none, should borrow many. Elisha had faith! OF 2 Kings 4:1-7THE SUPPLY OF OIL OF THE OF DIVINE GRACE In this and the four following chapters we have a detailed account of the miracles of Elisha. We catch glimpses of the quiet, unobtrusive life spent in the schools of the prophets; and we cannot but observe the striking difference in the spirit and character of Elisha’s ministry as contrasted with that of his predecessor. Elijah represented the whirlwind, the earthquake, the fire; Elisha, the still small voice—less terrible and imposing, but more extensively influential for good. As Stanley beautifully puts it: “The whole appearance of Elisha revealed the difference. The rough mantle of his master appears no more after its first display. He uses a walking staff like other grave citizens (2 Kings 4:29). He was not secluded in mountain fastnesses, but dwelt in his own house in the royal city (chap. 2 Kings 5:9; 2 Kings 5:24; 2 Kings 6:32; 2 Kings 13:17), or lingered amidst the sons of the prophets, within the precincts of ancient colleges, embowered amidst the shades of the beautiful woods which overhang the crystal spring that is still associated with his name; or was sought out by admiring disciples in some tower on Carmel, or by the pass of Dothan; or was received in some quiet balcony, overlooking the plain of Esdraclon, where bed and table and seat had been prepared for him by pious hands. His life was not spent, like his predecessor’s, in unavailing struggles, but in widespread successes. He was sought out, not as the enemy, but as the friend and counsellor, of kings. His deeds were not of wild terror, but of gracious, soothing, homely beneficence, bound up with the ordinary tenor of human life.” The miracle related in this paragraph indicates the sympathy of the prophet with the troubles and needs of human life. In treating the miracle as symbolic of the inexhaustibility of Divine Grace, the following thoughts are suggested. I. That humanity is reduced by sin to a state of moral bankruptcy and ruin. Like the widow in the narrative, we are hopelessly in debt, and have nothing wherewith to discharge our liabilities. The law of Moses provided (Leviticus 25:39-41) that in case of inability to pay his debts, a man and his children might be sold and remain in bondage until the next year of jubilee. The laws we have outraged have handed us over to a bondage of the worst kind—the bondage of sin. “Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey.” The more sin is yielded to, the greater moral ruin it works, and the more tyrannical the slavery it entails. II. That every provision has been made by Divine grace to restore humanity to a state of moral solvency. Great as is the havoc wrought by sin, the remedy is greater. “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. Where sin abounded, grace did much more abound” (Romans 5). All the perfections of the Divine nature are engaged in the restoration of fallen humanity. The redemption by Christ Jesus is universally applicable. Restoration is possible to the most abandoned—the heaviest debt may be cancelled. Heaven itself is too narrow for the full display of the Divine goodness—its streams flow down to bless and replenish the neediest on earth. III. That individual effort is demanded in order to participate in the ample supplies of Divine grace. The widow in her extremity seeks for help, and readily obeys the directions given. The vessels are collected and the oil is poured out (2 Kings 4:1-5). So Divine grace, to be enjoyed, is to be sought, and the Divine commands humbly and believingly obeyed. “Ye have not, because ye ask not.” It is not for man to question the Divine directions, but to obey; not to slight or ignore the Divine provisions, but eagerly and gratefully to accept them. The rarest treasures of earth are discovered by the diligent and persevering seeker. The blessings of heaven are worthy of the most laborious effort. Conscious need sharpens the vision and stimulates exertion. IV. That the supply of Divine grace is limited only by the capacity of the receiver. Every available vessel was filled with the oil. When there were no more vessels to be obtained, the supply ceased (2 Kings 4:6). The grace of God is practically inexhaustible; it is limited, not in itself, but by the capacity of the individual receiver. Copious as may be the rain-fall, a very limited quantity will suffice for the needs of a single flower. To a certain extent it may be true that the grace of God enlarges the vessel which it enriches with its blessings. The enjoyment of spiritual good increases the desire for more. V. That the reception of Divine grace furnishes the loftiest motives to an upright and useful life. “Go, sell the oil and pay thy debt, and live thou and thy children of the rest” (2 Kings 4:7). One of the first and simplest principles of true religion is honesty—it teaches a man to pay his debts. He is to do justly Some time ago the clothes of a gentleman were found on the seashore where he was accustomed to bathe, but no trace of his body was discovered. After due delay the amount for which his life was insured was paid. He swam out to a passing ship, assuming to be a political offender of whom the police were in search, and was taken on board. Under a new name, in the United States, he prospered; and, what was more, he became a subject of renewing grace. In a short time after he remitted to the insurance office a sum of money—principal and interest—of which it had been robbed under such false pretences. It brings religion into disgrace to neglect to pay just debts when fully able to do so. “For the grace of God was manifested, bringing salvation to all men, disciplining us, in order that, denying ungodliness and worldly lusts, we should live soberly, justly, and godly in the present world” (Titus 2:11-12).—Alford. Religion supplies the most powerful motives to live the highest life, and teaches us how to act in all our relationships and duties. LESSONS:— 1. The grace of God is universally needed. 2. Is boundless in generosity. 3. Has wrought marvellous changes in the condition and prospects of humanity. THE WIDOW’S POT OF OIL VERY abrupt and striking were the transitions in the life of Elisha. Yesterday he wrought a stupendous miracle which supplied the wants of a whole army, and was the means, more than the sword of Jehoram and Jehoshaphat, of subduing the rebellious kingdom of Moab; to-day he works a miracle for the relief of a poor and friendless widow, to save her sons from slavery and herself from starvation. In this respect Elisha is a type of the faithful Christian minister, who has to pass through scenes as chequered and transitions in their own way as sudden and remarkable, who, abstracted from common interests and habits, and lifted by his unworldly character and mission above all human precedences, is debtor alike to the rich and the poor. I. To this widow Elisha stood as the representative of the compassionate Saviour, before whom all the world’s glory pales, and whose presence alone can, without disturbance to the order of society, equalise all human ranks and level all their conventional distinctions in the dust. She was in circumstances that made her feel with peculiar painfulness the gradations of ranks and the vicissitudes of life. If we are to believe the voice of tradition as expressed by Josephus, she was one who had seen better days, being the widow of Obadiah, the lord high-chamberlain of Ahab. While her husband lived she breathed the atmosphere of a court, and was nourished in the lap of luxury. But when he died, she seems to have been reduced to the utmost poverty. On account of these trying circumstances, her case was one that peculiarly warranted the interposition of heaven. But she had another claim still, beside that of her wretchedness, upon the sympathy and help of Elisha. Her husband feared the Lord while he lived. He was the son of a prophet, and cherished the deepest regard for the person and the work of those who filled that sacred office. If he was indeed Obadiah, the steward of Ahab—and there seems no reason to doubt the Jewish tradition—then the sacred story informs us that during the fierce persecution of the prophets of Israel by Jezebel he took an hundred of these prophets, and, at the peril of his life, hid them by fifty in a cave, and fed them with bread and water during the whole continuance of the famine. He may have spent upon the prophets of the Lord what he meant for his own wife and children. Like Joseph in Pharaoh’s court, like Daniel in Babylon, the upright and pious chamberlain in the palace of Ahab did not take advantage of his opportunities of enriching himself, as the officers of Eastern monarchs have so often done. On the contrary, he spent his fortune in benefiting the needy, and died poor. On this ground his widow might well appeal to Elisha for assistance. II. Elisha willingly acknowledges the claim. He is filled with pity for the poor broken-hearted widow. Who knows what terrible privations she underwent without complaining while she had the company of her sons to cheer her? But when they were about to be taken from her, she could no more hide her suffering. She must get help, else she will die. Elisha’s first question to her evinced a wonderful knowledge of the human heart, and of the best mode of dealing with poverty and suffering. Instead of volunteering to give her aid at once, as most persons would have done, carried away by an overpowering impulse of compassion at the recital of the tale of sorrow, like a wise and judicious friend he enquires how far she herself has the power to avert the threatened calamity—“What hast thou in the house?” His assistance must be based upon her own assistance. He will help her to help herself. And this is the only true way to benefit the poor. By reckless and indiscriminate almsgiving, by wholesale gifts of money, we run the risk of pauperising the objects of our charity. Our assistance, therefore, should be of such a nature as to call forth the resources which they themselves possess, and to make the most of them. No help from without can benefit, unless there be a willingness of self-help within. Of course such a mode as this of administering charity is more troublesome, and requires a greater expenditure of time and self-denial, than the plan of throwing a dole to a beggar to get rid of his importunity. But putting him in the way of helping himself will be truer charity than any gift of money. III. The widow of Obadiah had nothing in the house save a pot of oil. Out of this last pot of oil—the sign of her utmost poverty—Elisha furnished the source of her comfort and happiness. Like Elijah, who made the handful of meal and the cruse of oil already existing an unwasting provision for each new day’s want; like a greater than Elijah, whose miracle of the multiplication of the loaves and fishes took its point of departure into the supernatural from the common barley loaves and fishes before Him; so Elisha, in the case of Obadiah’s widow, made the produce of nature and of man’s labour the basis of his wonderful act. In the fables of all nations we are told that a magician, by a mere wave of his wand, or by pronouncing a certain charm, produces at once wealth and luxuries that had no existence before. Aladdin rubs a ring, and immediately a genius appears, and at his command provides a rich feast for him out of nothing. He rubs an old lamp, and at once a gorgeous palace rises up before him in substantial reality created out of the formless ether around. By putting on Fortunatus’s wishing cap, the lucky possessors of it can get anything they want, and create things unknown before. But there is nothing like this in the miracles of the Bible. The prophets and godly men of old were no such magicians as these. Their most wonderful works are in beautiful accordance with the wise laws of labour and economy which pervade the ordinary arrangements of life. Even the miracles of Christ, which approached nearest to creations out of nothing, rested upon a fulcrum of existing materials, by means of which their supernatural leverage was exerted. In miracles, man must be a fellow-worker with God in subduing the earth, and in removing the limitations and disabilities of the curse. In these actions men prepared themselves by the miracle wrought within them—the triumph over natural unbelief and the objections of reason—to believe in and to benefit by the miracle about to be wrought without. They heated the iron, as it were, which the hammer of Omnipotence was about to strike and to mould for His purposes. IV. The widow of Obadiah might well be astonished at the command of Elisha. But, in spite of all the objections of reason and common sense, she hastened to obey the prophet. Her faith triumphed over all difficulties. It is a significant circumstance that he should have commanded her to shut the door upon herself and her sons. Reverence, stillness, and solitude are needed for the miracle, and therefore the door must be shut, and the unsympathetic world must be excluded. It is not in the crowd that God works His wonders in nature and grace; it is in the lonely place, to the solitary individual. Who is it that sees the grander revelations of nature, but he who turns his back upon the human multitude, and seeks communion with her alone in the sanctuary of her hills and desert places? But, besides being necessary to prepare the widow of Obadiah for receiving the benefits of the miracle, the solitude and secrecy which Elisha enjoined were significant of the mysterious character of the miracle itself. It was veiled in the same obscurity as all creative acts—as all beginnings. The seed germinates—or, in other words, multiplies itself—in darkness; animal life begins in the mysterious secrecy of the womb; formless matter crystallizes in the sunless caves of the earth into more than the glory of living flowers. Who catches the exact moment when the evening star first twinkles in the transparent blue? Who has noticed the unfolding of the full-blown rose from the bud? God’s arm wrought unseen for Israel in the bosom of the dark cloud which rested over the Red Sea all the night; and in the morning the dry path was revealed between the crystal walls of water. The veil of darkness concealed the falling of the manna from heaven; and the dawn only disclosed it as it whitened the tawny sand of the desert around the tents of Israel. Verily God hideth himself—shuts, as it were, the door upon all His origins and commencements, and leaves us baffled outside. Science and religion and all life bring us back to unfathomable mystery—a closed door, whose magic “sesame” no human being can utter. V. How great must have been the astonishment of the widow when, pouring into the first vessel a quantity of oil from her pot, the vessel filled immediately after the first few drops; and the same thing happened as she passed from vessel to vessel, each filling to the brim as soon as she poured a little from her own store into it; until at the end, pouring the last remaining drops into the last vessel, her own stock of oil and the supply from heaven failed together. The process by which the oil was multiplied we labour in vain to conceive. We cannot explain the phenomenon by the observation of any known laws; and yet, in truth, the miracle is not more strange, save in the rapidity with which it is effected, than that which is every day going forward in nature in those regions where the olive tree grows. You sow the seed of an olive tree; that seed contains a very small quantity of oil. It grows and becomes a tree and produces an immense quantity of fruit; so that from the little drop of oil in the small vessel of the seed, you have thousands of vessels in the shape of the berries, each filled with oil. The miracle teaches us that the natural process is not the result of an impersonal law or of a dead course of things, but the working of our Father in heaven; while the natural process in its turn shows to us that God in the miracle is working in the line of the ordinary events and dispensations of His providence. VI. Awestruck and filled with amazement, the widow went and told the Man of God what had happened. She asked for counsel in the strange and unexpected emergency. She needed assurance of the reality and permanence of this marvellous good fortune. The oil might vanish as mysteriously as it came. How calmly the prophet receives her! He knew what would happen. And does not this show a wonderful amount of faith and confidence in God on the part of Elisha? He told the widow to sell the miraculous oil and pay her debt with the price of it, and use what she could not sell as food for herself and her children. The miracle goes no further than is absolutely necessary. It blends with common life. It does not permanently enrich the poor; it provides only for the temporary necessity. How strikingly does this incident show that we must be fellow-workers with God throughout, from first to last, in our own deliverance and blessing? Thus, in a most interesting manner, was the bread cast upon the waters found after many days. The widow proved in her experience the truth of the Saviour’s words: “Blessed are the merciful, for they shall obtain mercy;” or, as the phrase should be translated literally, “Blessed are the olive givers, for olives shall be given to them.” Obadiah had poured the oil of his bounty into the afflicted heart of God’s servants; and God’s servant in return gave his widow the oil of joy for mourning, and the garment of praise for the spirit of heaviness. VII. We might make many practical uses of the widow’s pot of oil, for it is full of significance, but we prefer turning the incident into a parable, and using it as an encouragement to prayer. We are all in the condition of the poor widow; we are destitute of everything, and are ready to perish. But God is far more tender and considerate to us than Elisha was to the widow. If we have but the feeling of want, but the desire for God’s help, that very want or desire will be to us what the pot of oil was to the widow—the source of an abundant supply of all we need. If we come to God with the longing of our hearts for His salvation, He will come with the fulness of His Godhead, and supply all our needs according to the riches of His glory in Christ Jesus. If we provide vessels, God will furnish the oil with which to fill them. For our own little oil He will give us overflowing measure; for our feeble desire, He will do exceeding abundantly above all that we can ask or think. Let us, borrow, then, many vessels; let them be empty, nothing of self in them, and let us lay them before Christ, and He will fill them to the brim with the oil of His grace. Gethsemane, the place where He suffered the last agony, means a press for olive oil. From that oil-press of sorrow He will provide a sufficient supply of the oil of gladness for us.—Condensed from the Sunday Magazine for 1873). GERM NOTES ON THE VERSES2 Kings 4:1-7. The widow’s cruse. I. The widow’s difficulty. (1). The nature of it. A debt. One that she could not pay. Might not be much, but she was poor. (2). Had come upon her suddenly. Otherwise her husband would not have left her thus. Some provision would have been made. (3). Aggravations of the difficulty. Her sons, instead of being her stay and support in her widowhood, must now work for another. Instead of being prophets, they must be bondsmen. It does not necessarily follow that her creditor was hard-hearted. He may have been; he seems only to have wanted his own. He may have been poor. On the other hand, he may have rejoiced at breaking up such a home. II. The widow’s helper. God. (1). Agreeable to His nature, knows what we have need of. A just God. Would equally defend the right of the creditor, as well as the case of the widow. (2). In harmony with His Word. Widows and orphans are His special care. (3). In aiding her He employs the prophet. It may be that her husband’s connection with the prophets had brought her into this strait. If so, there was a fitness in the selection of her instrument of deliverance. Man the helper of man. Man blessed that he may become a blessing. (4). He aided in answer to prayer. She sought and found. She came first to Elisha. Trial of faith and reward of it. III. The widow’s deliverance. (1). Speedily effected. Not long years of hard service of her sons and herself. This prompt help shows the prophet’s sympathy and sense of justice too. (2). Strange method. Vessels borrowed. Great many. All her neighbours’. (3). The command. Close doors. No prying eyes of people who might misunderstand the whole case. “Pour out.” She does so, and her cruse fills all the vessels. Sells the oil and pays the debt. (4). The effect. Her character for honesty vindicated. Her sons saved to her and to their high vocation. She is saved from the need of hard and unaccustomed toil. The Divine friend of the helpless and poor is, by this history, commended to all widows. The story is one of many encouraging events that may lead widows, and such as are friendless, to trust in God. Many sad hearts, empty of comfort, have been filled with the oil of joy out of her cruse. LEARN:— 1. The best people are sometimes exposed to trial. 2. God is a present help in the time of need. 3. We should sympathize with the sad as Elisha with the widow. 4. Our little may go far, with God’s blessing.—The Class and Desk. 2 Kings 4:1. The griping tyranny of debt. I. May fasten upon those who do their best to avoid it. II. Is the more keenly felt in proportion to the desire to do everything in the fear of the Lord. III. Brings suffering and slavery upon the family. —How thick did the miseries of this poor afflicted woman light upon her! Her husband is lost, her estate clogged with debts, her children ready to be taken for slaves. Her husband was a religious and worthy man; he paid his debts to nature, he could not to his creditors. They are cruel, and rake in the scarce closed wound of her sorrow, passing an arrest worse than death upon her sons. Virtue and goodness can pay no debts. The holiest man may be deep in arrearages and break the bank, not through lavishness and riot of expense, but through either iniquity of times, or evil casualties. Ahab and Jezebel were lately on the throne; who can marvel that a prophet was in debt! It was well that any good man might have his breath free, though his estate were not. Wilfully to overlash our ability cannot stand with wisdom and good government; but no providence can guard us from crosses. Holiness is no more defence against debt than against death. Grace can keep us from unthriftiness, not from want.—Bp. Hall. 2 Kings 4:3-5. In temporal affairs experience must precede and faith follow; in spiritual affairs faith must precede, and then experience follows, for we do not find out the truth unless belief in God’s Word has preceded (John 7:17). Whatever a man does in the obedience of faith, whether it appears foolish or vain in the eyes of the world, is nevertheless blessed by God, and redounds to his soul’s health.—Cramer. 2 Kings 4:5. It was time to shut the door, saith a reverend man, when many greater vessels must be supplied from one little one. But why must the door be shut? 1. That she might be the more free to pray (Matthew 6:6). 2. That she might manifest her own faith, and not be hindered by the unbelief of others (Mark 6:5-6). 3. That it might not be thought that the oil was by anybody secretly conveyed into the house to them. —The secrecy of the Divine workings. I. Strengthens the convictions of their supernatural character. II. Demands a more implicit faith. III. Does not prevent their beneficent results being apparent to all. 2 Kings 4:6. Out of one small jar was poured out so much oil as by a miraculous multiplication filled all these empty casks. Scarce had that pot any bottom, at least the bottom that it had was to be measured by the brims of all those vessels: this was so deep as they were high; could they have held more this pot had not been empty. Even so the bounty of our God gives grace and glory according to the capacity of the receiver. When he ceases to infuse, it is for want of room in the heart to take it in. Could we hold more, O God, thou wouldst give more: if there be any defect, it is in our vessels, not in thy beneficence!—Bp. Hall. —This is a good emblem of the grace of God. While there is an empty, longing heart, there is a continual overflowing fountain of salvation. If we find in any place, or at any time, that the oil ceases to flow, it is because there are no empty vessels there, no souls hungering and thirsting for righteousness.—Clarke. 2 Kings 4:7. If means are given thee to satisfy thy creditor, let it be thy first duty to pay him before thou carest for thyself! He who can pay his debts but will not, takes what does not belong to him, and sins against the eighth commandment. When the Lord gives there is always something left over and above. He never merely takes away distress, He gives a blessing besides. He desires, however, that the obligation to our neighbour should first be satisfied before we begin to enjoy His blessing.—Lange. —Some of the ancient interpreters find in this widow an image of the Gentile church. The husband being dead signifies that she was no longer joined to her ancient idolatries. Her coming to Elisha and obeying his word is explained as a type of the eagerness with which the Gentiles sought salvation at the hands of Christ and His apostles; and the abundant supply of oil represents the bountiful provisions of the Gospel to deliver all nations from the bondage of sin. AND NOTES.— 2 Kings 4:8. Shunem, in the plain of Esdraelon, at the base of Little Hermon, now Sulam. 2 Kings 4:10. Chamber on the wall—Probably, as in 2 Samuel 18:33, a chamber in the oleah, or porch, usually appropriated to strangers; secluded and suitable for quiet retirement. 2 Kings 4:13. I dwell among mine own people—i.e., I do not need court notice, for my life is serenely simple, and I am satisfied with the esteem of my neighbours. 2 Kings 4:16. Thou shalt embrace a son—Thus experiencing the same proof of Divine favour as was given to Sarah in her old age (Genesis 18:10-15). OF 2 Kings 4:8-17GENUINE IS NEVER I. It is in the power of all classes to show kindness (2 Kings 4:8). Elisha was hospitably entertained by a “great woman”—great in moral goodness as well as in wealth. It is in the power of the rich to do much good with their riches. All honour to those who of their abundance take pleasure in ministering to the wants of the needy. It is in their power greatly to augment the happiness of the world. But alas! how many there are who, with ample means to do good to others, have not the disposition. The lack of the disposition is more sad, and, unfortunately, more common, than the lack of the ability. It is not, however, the exclusive privilege of the rich to show kindness to others. The poor may, and do, help the poor. There are many who, like the poor widow of Zarephath, are ready to share their last crust and their last cruse of oil. There are arts of kindness more precious than money. These it is in the power of all classes to show—rich or poor, great or insignificant. A generous spirit is governed more by the actual necessity of the case than by the expense. Great acts of kindness are not accomplished without cost (1 Chronicles 21:24). II. It is a special privilege to show kindness to a true servant of God (2 Kings 4:9-10). There was something about the mien and spirit of Elisha which impressed the women of Shunem that he was “an holy man of God.” He was so different from the prophets of Baal, or from many who pretended to a character of sanctity to which they had no claim. In a time of such widespread degeneracy, a good man was too rare not to be easily distinguished. In showing kindness to Elisha, she paid deference to the God whom he worshipped and whose truth he taught. The love of kindness should spring from the love of goodness. “Those that are truly pious and devout think their houses and their hands cannot be too open to the messengers of God, and are most glad to exchange their earthly commodities for the others spiritual. Superfluity should not fall within the care of a prophet, necessity must. He that could provide oil for the widow, could have provided all needful helps for himself. What room had there been for the charity and beneficence of others, if the prophet should have always maintained himself out of power?” A judicious use of kindness to the truly good is more fruitful of blessing than the most lavish generosity towards the undeserving. Indiscriminate charity does more to pauperise than to really help. III. A grateful heart knows how to appreciate genuine kindness (2 Kings 4:11; 2 Kings 4:13). The prophet was not unmindful of the thoughtfulness and liberality with which he was treated, and was anxious to bestow some substantial proof of his appreciation and gratitude. Kindness begets kindness. It is the curse of a selfish and covetous spirit to receive all and give nothing in return. The heart that cannot respond to repeated acts of kindness is past all feeling—it is petrified into stony hopelessness. Gratitude will manifest itself; it is restless to show its appreciation of kindness. “An ingenuous disposition cannot receive favours without thoughts of return. A wise debtor is desirous to retribute in such kind as may be most acceptable to his obligers. Without this discretion, we may offer such requitals as may seem goodly to us—to our friends, worthless.” IV. The reward of genuine kindness often comes in a form least expected (2 Kings 4:14-17). The kind hostess of the prophet did not look for any recompense. She had no difficulty in which Elisha’s influence with the king or the captain of the host would be of any service to her. She was not conscious of needing anything. The recompense came in a way wholly unexpected—all human probabilites seemed against her being thus honoured—she received the promise of a son. To an Israelitish wife childlessness was a reproach and disgrace (Genesis 30:23; Luke 1:25). In some way unexpected, but in a way that will bring much satisfaction and joy, kindness will meet with its reward. There is a special blessing connected with what we do for the servants of God (Matthew 10:40-42). LESSONS:— 1. The love of moral goodness begets a true generosity. 2. A generous spirit never lacks opportunity for its exercise. 3. Kindness shown to the servants of God is never lost. GERM NOTES ON THE VERSES2 Kings 4:8. There are always, among those whose lot it is to have wealth, some who do not attach their hearts to it, and do not trust in uncertain riches, but in the living God; who have not become satiated and indifferent in their hearts, but hunger and thirst alter righteousness, and have an earnest desire for the bread of life. The servants of the Word ought not to withdraw themselves from these, but advance to meet them in every way. God always gives to His children pious hearts, so that they open their houses and shelter strangers. Though the Gadarenes beg him to depart (Luke 8:37), though there are Samaritans who will not receive Christ (Luke 9:52), yet there is always a good soul which is glad to take the Lord Jesus and receive Him to itself. He who, like the Shunammite, honours and loves the Lord, and is anxious to lead a life in God, honours and loves also the servants of the Lord, and seeks their society. He does not seek them, however, as pleasant companions, or merely in order to claim their help in bodily need, but he seeks them as shepherds, as soul-physicians, as guardians of God’s mysteries, and as messengers in Christ’s stead.—Lange. 2 Kings 4:9-11. A true servant of God. I. Distinguished by purity of life and character. “A holy man is like a crystal glass with a clear lamp in the midst of it.” II. Exerts a beneficial influence on all with whom he comes in contact. III. Inspires generous purposes in the hearts of all lovers of goodness. IV. Sincerely appreciates acts of kindness done for his own or his Master’s sake. 2 Kings 4:12-17. The conversation of Elisha with the Shunammite. 1. The question of Elisha. A question inspired by gratitude, although the woman had far more reason to thank him than he her. A noble heart does not like to receive a favour and make no return, but recognizes its obligation to return it. It is also a test-question, to see if the Shunammite had received him in the name of a prophet, and not for the sake of a reward, or for any temporal gain. The question as to thy wishes is a question as to the disposition of thy heart. 2. The answer of the Shunammite. She seeks no recompense for the good she has done; she wishes to have nothing to do with the court of the king, and of the great ones of this world; she has no desire for high things—a sign of great humility and modesty. Although she lacked that which was essential to the honour and happiness of an Israelitish wife—a son—yet she was contented, and no word of complaint passed her lips—a sign of great contentment. The Lord, according to His grace and truth, remembers even the wishes that we cherish in silence and do not express before men, and He often gives to those who yield to His holy will without murmurs or complaints just that which they no longer dared to hope for. It makes a great difference whether we doubt of the Divine promises from unbelief, or from humility, or want of confidence in ourselves, because we consider the promises too great and glorious, and ourselves unworthy of them.—Lange. 2 Kings 4:13. It is good hearing that an Elisha is in such grace at the court that he can promise himself access to the king in a friend’s suit. It was not ever thus. The time was when his master heard, “Hast thou found me, O mine enemy?” Now the late miracle which Elisha wrought in gratifying the three kings with water and victory hath endeared him to the king of Israel. Bad as Jehoram was, yet he honoured the man of God. Not to his own advancement doth Elisha desire to improve the king’s favour, but to the behoof, to the relief of others. There cannot be a better office, nor more beseeming a prophet, than to speak in the cause of the dumb, to befriend the oppressed, to win greatness unto the protection of innocence.—Bp. Hall. —“I dwell among mine own people.” A spirit of contentment. I. Finds its happiness in its immediate surroundings. II. Is not allured by offers of greater worldly distinction. III. Is not involved in troubles requiring the interference of the great and powerful. IV. Does not show kindness to others with the design of securing any advantage, or receiving anything in return. —The good matron needs no shelter of the great. “I dwell among mine own people.” As if she said: The courtesy is not small in itself, but not useful to me. I live here quietly, in a contented obscurity, out of the reach either of the glories or cares of a court; free from wrongs, and free from envies. Not so high as to provoke an evil eye, not so low as to be trodden on. I have neither fears nor ambitions. My neighbours are my friends, my friends are my protectors; and, if I should be so unhappy as to be the subject of main injuries, would not stick to be mine advocates. This favour is for those that either affect greatness, or groan under oppression. I do neither, for “I live among my own people.” O Shunammite! thou shalt not escape envy. Who can hear of thy happy condition, and not say, why am I not thus? If the world afford any perfect contentment, it is in a middle estate, equally distant from penury, from excess. It is in a calm freedom, a secure tranquillity, a sweet fruition of ourselves, of ours. 2 Kings 4:16. How liberal is God by His prophet in giving beyond her requests. Not seldom doth His bounty overreach our thoughts, and meet us with those benefits which we thought too good for us to ask. We are never sure of what we desire. We are not more hard to believe than loath to distrust beneficial events. She well knew the prophet’s holinesscould not stand with wilful falsehood. Perhaps she might think it spoken by way of trial, not of serious affirmation—Bp. Hall. AND NOTES.— 2 Kings 4:22. That I may run to the man of God—Not waiting to inform her husband of the reason of her mission, lest he should dissuade her, not doubting the miraculous help she would gain from the man of God. 2 Kings 4:23. She said, It shall be well—Simply ωָׁ ?μεֹ ?ν, peace. With the one single word she likewise answers G hazi (2 Kings 4:26), the Eastern Salam! “it is well!” for she desired silence till she could tell all the truth to the servant of Jehovah. 2 Kings 4:27. Let her alone, for her soul is vexed within her—Gehazi thought her eager attitude an undue freedom, not sufficiently respectful towards his master. But fervid grief stays not at punctilios, “her soul is bitter.” 2 Kings 4:31. There was neither voice nor hearing—ΰֵ ?ιοχεֹ ?μπְ ?ΰֵ ?ιοχָ ?ωֶׁ ?α—i.e., the dead gave no sign of life, no response to the mere staff. The act was allowed to fail, in order to show that only through humble and dependent prayer could God’s power be entreated. 2 Kings 4:34. Lay upon the child—Following the method of his great predecessor, Elijah (1 Kings 17:21). Yet the effects differed, the resuscitation was by gradual and progressive stages. OF 2 Kings 4:18-37A GREAT TRIAL AND ITS JOYOUS ISSUE SORROW and joy, tears and laughter, lie close together in the ever-changing experience of human life. The source of greatest joy is often turned into a channel through which flows the bitterest anguish. The son of the Shunamite, whose advent brought gladness into the home, was also the means of bringing over it the darkest shadow of trouble. But as the star shines brightest in the night, so in the gloomiest moments of our distress are we most conscious of the radiance of the Divine presence, and are more impressed with the wisdom and glory of His works. I. Here we have the trial of a first bereavement (2 Kings 4:18-21). 1. It was the bereavement of an only son. It was not only the loss of a child, but of the only child, and that child the son and heir—a child sent as a special and unlooked-for gift of heaven, as of one “born out of due time.” The first and fondest affections of the parental heart had centred in this child, and his loss was the heaviest affliction his parent had ever known. Words cannot depict the keen and bitter pang of a first bereavement—the heart lies pierced and bleeding, writhing in voiceless and helpless agony. Happy is the sufferer who can find relief in tears! 2. The bereavement was sudden. One moment the lad is blithe and merry in his gambols in the harvest field—the pride of his father, who already sees in the abundance of his fields the means of blessing the future of his son; the next moment he is smitten by the fierce rays of the sun that had ripened his father’s wealth, and he is carried to his mother’s lap to die. The eyes that had watched with a mother’s rapture the nimble form of her darling boy as he bounded towards the fields in the golden light of that harvest morning, with his parting kiss fresh upon her lips, are now bent in tearless grief over his corpse. A few brief hours have brought the change from light to darkness, from life to death. Ah! how sudden are the great changes of life—how swift is the messenger of sorrow! We live a life-time in a moment, and the heart receives a scar that time will never efface. II. Here we have a trial of faith in the Almighty power of God (2 Kings 4:22-30). 1. Sorrow should not destroy, but intensify, our faith. As soon as the first shock of alarm had subsided, the faith of the Shunamite woman in the God of Elisha asserted its power. She believed her boy might be restored. So strong was this belief that, for the time being, she hid the fact of his death from her husband. She heroically bore the grief herself, strong in the confidence of Divine interference. The soul that has no faith in God is paralyzed and helpless in sorrow. The distress that drives the believer to God, drives the unbeliever to despair. “Faith is the best lever at a dead lift.” 2. Faith prompts to the use of all legitimate means to attain our most ardent desires. With all speed she sought an interview with the prophet, poured her grief into his ears, and passionately entreated his help; nor would she cease her supplications until she prevailed upon him to accompany her to the home where the dead child lay The chamber of the prophet was, for the first time, the chamber of death. Faith without works is dead. It is presumption to expect God to do what we can do for ourselves. Only when we have exhausted all human means may we patiently and believingly wait for the Divine interference. We cannot save ourselves; but we are directed to ask, seek, knock. III. Here we have the trial of a painful suspense (2 Kings 4:32-35). Elisha entered the chamber, shut the door, and was alone with the dead child and with God. Who can describe the agony of suspense that tortured that mother’s heart during the few hours of the prophet’s absence—how hope and fear alternated? Will the door never open again? Will the prayers of the holy man prevail? Will she clasp again her living son? And yet most of us are acquainted with such moments in life. How much has sometimes depended upon a single hour—upon a letter—upon a telegram! Such moments have been experienced at the rescue of a wrecked crew. Will the vessel hold together—will the line bear the strain—till the last man is saved? IV. Here we have the sorrow of death exchanged for the joy of a miraculous resurrection (2 Kings 4:36-37). The faith and prayer of the prophet triumph. The child is restored to life, and given back to his mother. Who can describe her rapture? “This my son was dead, and is alive again.” A symbol of the rapid and marvellous changes in life. After a storm, a calm. Trial, conflict, despair, give place to joyous deliverance. “Sorrow may endure for a night; but joy cometh in the morning.” LESSONS:— 1. There is no home into which death does not sooner or later enter. 2. The only refuge and relief in sorrow is in God. 3. The greatest trials lead to the realization of the greatest blessings. GERM NOTES ON THE VERSES2 Kings 4:18-37. The Shunammite’s son. I. A proud mother’s delight. (1). Her son. The pleasure she took in watching his childhood and growth, &c. He was her treasure. (2). He was her only son. This would increase her anxiety and also her delight in him Judges 11:34; Luke 9:38). (3). The child of promise (2 Kings 4:16-17). Hebrew wives anxious to have children—especially to have a son. This desire is natural, not confined to Hebrews. Her husband was well off, and here was a son to inherit the father’s property and name. (4). Harvest time. Her child sent out to play in the harvest field. She watches him depart, and thinks of the happy day he would have, and the meeting at night. II. A tender mother’s trial, (1). The child in the field. Youthful sports. Playing at harvesting. The father’s pleasure. The sunstroke. “My head! my head!” The father’s sorrow. “Carry him to his mother.” A mother the best nurse. (2). She sees her child returning, not running by the father’s side, but carried. Her anxiety. Her fears. (3). Nurses her child. The time drags on. The mother does not tire. The child dies. She has faith left. Faith a good companion in trouble. This child of promise could not be lost—should not die if she could help it. Carries the child into the prophet’s chamber. III. A good wife’s example. (1). Considers not her own feelings only, but her husband’s also. How great his grief on his return, and finding death in his house! (2). Resolves on immediate action. Will visit the man of God. Cannot do this without assistance. The distance is very great. Calculates the time can accomplish it before the day is over. (3). Hastens to the field—begs for one of the young men, &c. Does not tell her husband. Would not grieve him. A hint for those who unnecessarily burden other people with their troubles. IV. A happy mother’s reward. (1). She returns with the prophet. Who would bring a doctor to a dead child? Her faith. (2). The child’s wonderful restoration to life. (3). The first reward. Clasping the living child to her heart. (4). Second reward. The father’s return and greeting. Pleased to find that the child is well. Astonishment at learning the history of the day. Men at their occupations little think of the trials at home. Should commend their dear ones to God. (5). Her after rewards. The preservation and growth of this child. LEARN:— 1. To repay a mother’s love and anxious care. 2. Try to bear your trial nobly without making other people bear it. 3. Jesus will aise all children up at the Last Day.—Class and Desk. 2 Kings 4:18-19. His father grew young again with the pleasure of this sight, and more joyed in this spring of his hopes than in all the crops of his harvest. But what stability is there in earthly delights? The hot beams of the sun beat upon that head which much care had made tender and delicate. The child complains to his father of his pain. Oh, that grace would teach us, what nature teaches infants, in all our troubles to bemoan ourselves to our Heavenly Father! 2 Kings 4:18. A day in a mother’s life. There are times when everything goes on smoothly, and one day is like another. Again there are times when changes come, and whole years of joy or sorrow may be concentrated into a single day. So it was with the household at Shunem. It was a hallowed day when Elisha first entered the house (2 Kings 4:8). It was a joyous day when a man-child was born (2 Kings 4:17). But most memorable of all was that day when the only son was lost and found; was dead, and received back to life again (2 Kings 4:18-37). 1. Morning joys. It is the harvest time. “Man goeth forth unto his work and to his labour until the evening” (Psalms 104:22-23). First, we see mother and child at home. She is called “a great woman” (2 Kings 4:8). This implies not greatness in wealth, but in character (Proverbs 12:26; Proverbs 31:10-31). Doubtless she would show her “greatness” not only in her management of household affairs, but in her care of her child. How tenderly she would watch over him; with what gentle wisdom she would train him in the ways in which he should go! Day by day he grew before her in strength and comeliness. He was her joy and pride. His birth had taken away her reproach; his training had developed all the deepest feelings of her nature; his fellowship was her delight, and his future the dearest hope of her life. He should live and prosper. He would yet do worthily in Shunem, and be famous in Jezreel. Oh, happy mothers, “Who carry music in their heart;Plying the daily task with busier feetBecause their secret souls a holy strain repeat.”The next scene is in the harvest field. Here, too, all is joy. The father is glad at sight of his boy. His coming is not the result of command, but of his own choice. There is such love between him and his father as makes their meeting and intercourse a joy to both. They are happy together. See them watching the reapers, or walking hand in hand amidst the yellow corn. The father’s heart swells with gladness. His boy is more to him than all his fields. He is his only son, his heir, his treasure, the hope of his old age. He sees in him his mother’s love and image, and the stay of her heart when he himself is gone. How fervently he prays: “The God of Jacob bless the lad.” 2. Darkness at noon. How soon may the brightest sky be clouded. How quickly may the happiest home be darkened by sorrow and the shadow of death! “We know not what a day may bring forth.” The sun is high and hot in the heavens. Suddenly a cry of agony is heard—“My head, my head!” It is the cry of a child. How strange the association—childhood and pain! Surely here is a proof of the ravages of sin (Romans 5:14). We may hear many sermons, and give no heed; but hard and callous is the heart that can behold the sufferings of a child and yet not feel humbled and awed before God. It is a cry raised in the midst of innocent labour. The work going on is good, and not evil. It is in accordance with God’s ordinance. It is wholesome and pure. Old and young may join in it freely. Such, at least, it was in the olden time, when the simplicity of and purity of pastoral life was still known in the land (Rth 2:4). And yet here death comes. There is no place safe. There is no people or work with immunity from trouble. The cry brought woe to the father’s heart. His son’s voice was sweet to his ear. Many a time had he heard it and been glad. But now the words “my head” are like a sword. Well did he know the import of that, terrible cry. He is helpless. But he knows where comfort is to be found. “To his mother.” It was the instinct of his heart. It was what the boy himself would have said, could he have spoken. Where is there a comforter like a mother? It may be the child is hurt. Others may make light of it: not so his mother. It may be he is weary of learning. Others may be hard and impatient: not so his mother. It may be he has committed a fault. Others may be severe and unsympathizing: not so his mother. It may be he has been stricken by sickness. Others may not understand or take heed: not so his mother. Work is laid aside. Comforts are got. Books, pictures are bought. Everything must give way to the little in valid. “His mother.” Sure refuge for the weary; true resting-place for the sick and stricken child. Picture the sad home-coming. “Carry him.” The lad obeys. What a change! He came out full of life and frolic; he is borne back helpless as a clod. “His mother.” Perhaps on household business intent. Perhaps preparing for the return of father and child, and busy in heart shaping joyous things. Alas! how dreadful the awakening (2 Kings 4:20). Mark her gentleness. “On her knees”—where often she had dandled him with delight. Her patience and hope. Till noon. What suspense! What hoping against hope! Her terrible distress. “Died.” Seemed like as if the sun had gone down at noon. All was dark. In that moment what thoughts crowded upon her soul! What a trial to her faith! God seemed to have forsaken her. Thus with many— “Too common! Never morning woreTo evening, but some heart did break.”III. Light at evening time. All is not lost, since God liveth. This woman, like her countryman of Gospel times, was great in faith. Therefore, instead of giving way to despair, she strengthens her heart in God. Perhaps she said to herself, like David, “Why art thou cast down, my soul? Still hope in God.” Mark the preparation. What promptitude and decision! The long ride to Carmel. At other times might have admired the “glory of Carmel,” but now she is preoccupied—her heart is fixed. She is silent. The passionate appeal to the prophet (2 Kings 4:27-30). Nothing will satisfy her but Elisha. He is to her the man of God. He stands as the prophet of the Lord to her, in sorrow as in joy. She will not leave off till he yields. Such importunity pleads not in vain. The return and restoration (2 Kings 4:32-37). Hope has sprung up again in her breast. Nothing is too hard for the Lord. How strange and solemn the scenes in the chamber of death! How wonderful the revival! God is great. Oh, what joy when the mother clasps again to her breast her beloved boy! Nothing Diviner could she feel short of heaven. Think of the happy close of the day in that Hebrew home! Dearer than ever was the son that had been dead, and received back to life again. Stronger than ever was the faith of father and mother in the God of Jacob, who had proved their Refuge and Help in the time of trouble. With what quiet and assured peace would they kneel in prayer. With what joyful hearts would they sing praises to the God of Israel (Psalms 30:11-12). What lessons to young and old are here (Ecclesiastes 12:1; Proverbs 22:6; Ephesians 6:4). Trials will come. In the darkest hour God can help. Here the child cries to his father, the father sends to the mother, the mother appeals to the prophet, and the prophet casts himself on God. So let us cast ourselves on Christ, our God and Saviour (Isaiah 66:13; John 11:25).—The Study and Pulpit. 2 Kings 4:19. What an undivine inference was that of the Bishop of Hereford, in his sermon at Oxford upon this text, in the reign of Edward II., pursued at that time by his queen and son, that an aching and sick head of a kingdom was of necessity to be taken off, and no otherwise cured!—Trapp. 2 Kings 4:20. The death of a child. I. Lightly regarded by some. II. Is the first real sorrow to many. III. A proof of the prevalence and power of sin. IV. Gives a deeper interest to the bereaved in the better land. —The death of loved children comes often suddenly, like the lightning from a clear sky, and destroys our joy and our hopes. Therefore, we should possess these gifts as not possessing them. The Lord will not abandon, in days of adversity, him who trusts in Him in days of prosperity. He who in the latter has learned sobriety, and maintained his faith, will not be without wisdom and consolation in the former, but will be composed in all adversity.—Lange. 2 Kings 4:22-23. A prudent wife. I. Will control her own feelings for the sake of her husband. II. Will consult her husband on every needful occasion. III. Enjoys the respect and confidence of her husband in all things. —A pious woman does nothing without her husband’s knowledge, and does not willingly call his attention to anything by which he may be saddened.—Starke. 2 Kings 4:26-27. This scene is natural and very graphic. If you ask after a person whom you know to be sick, the reply at first will invariably be Well, thank God, even when the very next sentence is to inform you that he is dying. Then the falling down, clasping the feet, &c., are actions witnessed every day. I have had this done to me often before I could prevent it. So also the officious zeal of the wicked Gehazi, who would thrust the broken-hearted mother away, probably thinking her touch pollution, agrees perfectly with what we know of the man, and of the customs of the East.—Thomson. 2 Kings 4:26. “It is well.” The verdict of hope. I. May be uttered when the heart is full of sorrow. II. Indicates an unwavering faith in God. III. May be true in a higher sense when present circumstances do not warrant the verdict. —The highest Christian optimism. I. Teaches that all is well in its relation to the wisdom and love of God. II. In its present moral bearing on ourselves. III. In its relation to the compensation and glory of the future. 2 Kings 4:27. Do not make known at once to every one you meet that which distresses you, but keep it to yourself until you find one who understands you, and whose heart you have tested. Beware lest thou treat harshly sad souls who are overcome by grief, and who seek help and consolation, and lest thou thrust them away or judge them hastily. Do not cause still more grief to a bruised heart. 2 Kings 4:31. The powerlessness of some religious acts explained. I. Not because they are not done as commanded and with all due propriety and solemnity. II. But because there is a lack of earnest, acting, living faith. III. Because there are defects and inconsistencies of religious character. —Why was Gehazi’s mission with the staff a failure? First of all, we maintain that it is far from certain or evident that Elisha expected his staff and his servant would be effectual in raising the dead. On the contrary, it is very possible that he meant Gehazi’s mission should be a failure, in order to show that the miracle could not be wrought by any supposed magic of the staff, by any mere human agency whatever. But on the other supposition, certainly admissible, and even probable, that the prophet expected his staff to resuscitate the child, the failure is thus well explained by Kitto: “Elisha did not at first mean to go himself to Shunem, and for that reason sent his staff to supply the lack of his own presence. But after he had sent away the servant, his observation of the uneasiness of the mother, whom he had expected to have gone home satisfied, and her avowed determination not to leave him, induced him to alter his purpose, and, with the kindness natural to him, to forego his own engagements at Carmel, and to accompany her to her forlorn home. It was probably in consequence of this change of plan that no response was made to the first claim of faith by means of the staff. That appeal, in fact, was superseded the moment he resolved to go in person, the Lord thus reserving for the personal intercession of His prophet the honour of this marvellous deed.” But Gehazi’s supposed unfitness to work the miracle, and the woman’s lack of faith in him, are facts not to be overlooked. They may be a sufficient reason for the failure of Gehazi’s mission. For in the realm of the miraculous, Divine Power works not blindly nor arbitrarily, but according to sacred laws. To affirm that there must be a sympathetic union or spontaneous affiliation between the human agencies employed and those deeply concerned in a given miracle, is only to say what is abundantly suggested in the Scriptures. Nor is this to degrade a class of miracles to the low plane of animal magnetism, or explain them away on naturalistic principles; yet it need not be denied that the psychological basis of animal magnetism was a medium through which many miracles were performed, and without which some miracles could not have been wrought. When the disciples, after their failure to heal a lunatic child, asked Jesus why they could not work the miracle, He replied, “Because of your unbelief” (Matthew 17:20, comp. Matthew 13:58; Mark 6:56; Mark 9:23).—Whedon. —The staff of the prophet is of no use if the spirit and power of the prophet are wanting. Do not mistake the sign for the thing signified. It is God alone who can help, and His help is not dependent on external instruments and signs. 2 Kings 4:32-35. The power of prayer. 1. The best preparation for a great spiritual conflict. 2. Inspires an invincible faith. 3. Suggests the use of the best means for obtaining an answer. 4. Achieves great victories. 2 Kings 4:32-33.—Merit and importunity have drawn Elisha from Carmel to Shunem. He finds his lodging taken up by that pale corpse. He shuts the door and falls to prayer. This staff of his, whatever became of the other, was long enough, he knew, to reach up to heaven, to knock at these gates, yea, to wrench them open. Bishop Hall. 2 Kings 4:34. He knew what Elijah had done in a similar case (1 Kings 17:21), and followed his example; but doubtless both Elijah and Elisha used these natural means in accordance with some special revelation that was given them. This placing of his mouth, eyes, and hands, upon those of the child, bore the same relation to this miracle which the spittle and the washing in Siloam did to the miracle by which Jesus gave sight to the man blind from his birth (John 9:1-7). Divine power could have raised this child to life in answer to Elisha’s prayer without any other action on the part of the prophet, but Divine wisdom decreed otherwise. Christ opened one blind man’s eyes by a single command; but in the other case He adopted peculiar measures to work substantially the same miracle. We cannot tell why, but we accept the facts, and argue from them the depth of the riches both of the wisdom and knowledge of God (Romans 11:33). We do not presume to deny that our God might have adopted a different plan of redemption from the one we have, but we may well question the possibility of a wiser one, and though we cannot fathom all its mystery, we accept with joy the fact of “God manifest in the flesh;” and in the blessed incarnation of our Lord, to use the analogy of this miracle of Elisha, we see with wonder how the God-man stretches himself upon our cold, lifeless humanity that was dead in trespasses and sins, and even contracts himself to the narrow span of our infancy, childhood, manhood. His blessed mouth and eyes and hands come into contact with our own. He breathes upon us the Holy Ghost, and we are quickened and warmed into a new and eternal life. We are thus raised from spiritual death, and our ears hear, and our eyes see, and our hands handle the word of life.—Whedon. 2 Kings 4:35. Thus the work is done by degrees and with difficulty, mystically showing how hard it is to raise one dead in sins and trespasses, and to bring the work to any good effect. To comfort a wounded conscience is as great work, saith Luther, as to raise one from the dead.—Trapp. 2 Kings 4:36-37.—The mother is called in to receive a new life in her twice-given son. She comes in full of joy, full of wonder, bows herself to the ground, and falls down before those feet she had so boldly laid hold of in Carmel. Oh, strong faith of the Shunammite, that could not be discouraged with the seizure and continuance of death, raising up her heart still in an expectation of that life which to the eyes of nature had been impossible, irrevocable! Oh, infinite goodness of the Almighty, that would not suffer such faith to be frustrated, that would rather reverse the laws of nature, in returning a guest from heaven, and raising a corpse from death, than the confidence of a believing heart should be disappointed!—Bishop Hall. As might be expected, there have not been wanting rationalistic interpreters who have explained this miracle as a case of suspended animation, or fit of apoplexy, and Elisha’s efforts as the manipulations of animal magnetism, by which sensation was restored. Of course such expositors ignore or deny the plain statement that the child was dead, and so do not explain, but contradict and torture the word of Scripture.—Whedon. AND NOTES.— 2 Kings 4:38. Sons of the prophets were sitting before him—This means, not that they lived in common with Elisha, but sat as scholars before him for teaching. Seethe pottage—A kind of thick broth of rice or meal, vegetables, and meat. 2 Kings 4:40. There is death in the pot—Probably the “wild gourds” (2 Kings 4:39) were the fruit of the colocynth, exceedingly bitter, and causing severe cholic. Freely eaten, they might cause death. 2 Kings 4:42-44. Barley loaves, supernaturally multiplied—A foreshadowing of Christ’s greater miracle of feeding the thousands. This man from Baal-shalisha brought the first fruits (Deuteronomy 18:4, &c.) to Elisha as being “the man of God,” rather than to the false priests of Baal who overran the land, but were judged by this man to be less worthy to act as Jehovah’s representatives and receive his religious offering than the prophet.—W. H. J. OF 2 Kings 4:38-41THE POISON OF SIN AND ITS CURE THIS miracle of the healing of the poisonous pottage is a counterpart of that of the healing of the waters of Jericho (2 Kings 2:19-22). There the power of Elisha’s God works on the water; here on the food of the prophets. The chief value of both miracles lies in the rich typical lessons they suggest concerning the coming in of Divine grace and power into the domain of man’s most common life and wants, to leaven and heal with gracious influences all the disturbances and bitternesses of earthly experience. The incident related in this paragraph is illustrative of the poison of sin and its cure. Observe— I. That humanity is infected with the poison of sin. It penetrates all classes, and mingles with the ever-changing circumstances of human life. It is so subtle in its workings, and so deceptive in its appearance, as to escape detection till its effects are felt, as was the case with the wild gourds innocently gathered by a son of the prophets (2 Kings 4:39). It weakens everything it taints. It is a foe to all stability. It is said that when Nicephorus Phocas had built a strong wall about his palace for his own security, in the night time he heard a voice crying to him, “O Emperor! though thou build thy wall as high as the clouds, yet if sin be within, it will overthrow all.” It is the custom of hunters in Africa, when they have killed a poisonous snake, to cut off its head, and carefully bury it in the ground, well knowing that if a naked foot trod on one of these fangs it would be fatally wounded; the venom is as deadly after the snake is dead. But sin is a venomous snake which no human hunter can slay; it insinuates itself everywhere, and everywhere spreads its deadly virus. II. That the poison of sin is fatal in its effects. “There is death in the pot” (2 Kings 4:40). Sin when it is finished bringeth forth death (James 1:15). The almond tree blossoms before the foliage appears. The splendour of its ruby flowers lures the winged insects of the air, but as they sip its poisoned chalices they fall dead in myriads at its root. So sin is like that tree, attracting human souls to drink in pleasure from its luscious flowers until they fall, deluded, in toxicated, dead. “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12). III. That the poison of sin is neutralized by the gracious provisions of the Gospel (2 Kings 4:41). There was no virtue in the meal itself to dissipate the poison of the pottage; it was but the means by which the miraculous power wrought the cure. So in the restoration to moral health of sin-poisoned humanity, while means are used, and must be used, the healing, saving power is Divine. The gospel, divinely devised, divinely developed, and divinely applied, is the unfailing panacea for the world’s evil. LESSONS:— 1. Sin is the great source of all human misery. 2. The remedy for human misery is Divinely provided. 3. God is not indifferent to the common daily wants of human life. GERM NOTES ON THE VERSES2 Kings 4:38. The pursuit of truth. I. Is carried on by earnest souls in the midst of national distress. “There was a dearth in the land.” II. Brings men into the presence of the great and good. “The sons of the prophets were sitting before him.” III. Contented with a modest supply of physical needs. “Set on the great pot, and seethe pottage for the sons of the prophets.” —The prophets were poor, and glad of pottage. The saints are kept at hard commons, but have their keeping of free cost. The wicked have larger cakes, but pay sweetly.—Trapp. —The sons of the prophets had to struggle with want and distress, but no want could hinder them from entering the community, or could induce them to separate. Life in common, in faith, in prayer, in the praise of God, was dearer to them than pleasant days, and enjoying the pleasure of sin. Where unity of spirit and true love call people together to a common meal, there is no need of great preparations and expensive wishes; they are readily satisfied with the simplest food.—Lange. 2 Kings 4:39. Ignorance of simple things. I. Inexcusable, because within the reach of all. II. Yet, alas! too prevalent. III. May be the occasion of fatal consequences. 2 Kings 4:40. The deadly power of sin. I. Mingles itself with the sweetest experiences of life. II. Causes many to turn with loathing even from their necessary food. III. Beyond all human power to conquer. —It is often with spiritual good as it is with bodily good: it looks as if it were healthful and nourishing—i.e., the words are beautiful and attractive—and yet there is soul-poison in it, which is destructive, if we are not on our guard. 2 Kings 4:41. What was there in the meal to counter ct the bad properties of the gourds? Nothing, necessarily. The meal, like the salt cast into the foul waters of Jericho (2 Kings 2:21), and the tree at Marah (Exodus 15:25), was merely the suggestive symbol of the Divine powers of nourishment and healing which subsisted in Elisha’s God. It bore a similar relation to this miracle that Elisha’s stretching himself upon the body of the dead child did to the Divine power that raised the child to life. It was the earthly medium through which the spirit worked. All the bad properties of the pottage were miraculously taken away. So, say some of the older divines, the healthsome meal of sound Christian doctrine, entering into the mind and heart of the church, shall counteract and take away the poison of ill-born heresy. —Eminent goodness. I. Is not lifted above the commonest wants of life. II. Sympathizes with the needy and the suffering. III. Is the medium of timely relief. OF 2 Kings 4:42-44THE OF GOD I. Provides for the daily wants of man. “Give unto the people that they may eat” (2 Kings 4:42). How enormous are the thought and toil involved in supplying the daily wants of a simple city—e.g., London! How unremitting the care, how affluent the goodness, of that God who supplies the multifarious and incessant demands of the world! Vast as is the consumption, the supply never fails. “The eyes of all wait upon thee; and thou givest them their meat in due season. Thou openest Thy hand, and satisfiest the desire of every living thing” (Psalms 145:15-16). II. Difficult for the unbelieving to appreciate. “What, shall I set this before an hundred men?” (2 Kings 4:43). The selfish and unbelieving mind is blinded to the infinite resources of the Divine goodness: the limitation of the means is inadequate to the greatness of the need. But the eye only sees what it brings with it the power to see. The eye of faith sees what is invisible to the ordinary vision. True faith is undaunted, even when it sees only the last crust, and the last pot of oil. Necessity is a great test, and a great strengthener of faith. III. Multiplies the little to supply the needs of the many. “And they did eat and left thereof, according to the word of the Lord” (2 Kings 4:44). What seemed humanly insufficient, was so Divinely blessed as to be more than enough. A contented mind needs but little to ensure its happiness, while the abundance of the rich may fail to give satisfaction and peace. “Too much wealth is very frequently the occasion of poverty. He whom the wantonness of abundance has once softened, easily sinks into neglect of his affairs, and he that thinks he can afford to be negligent, is not far from being poor. He will soon be involved in perplexities which his inexperience will render insurmountable; he will fly for help to those whose interest it is that he should be more distressed, and will be at last torn to pieces by the vultures that always hover over fortunes in decay.” It is the blessing of heaven that makes the little more, and teaches man when be has enough. LESSONS:— 1. The goodness of God is most evident in times of need. 2. Should be unhesitatingly trusted. 3. Should be gratefully adored. GERM NOTES ON THE VERSES2 Kings 4:42-44. The grandeur and minuteness of Divine Providence. I. So blesses the earth that it provides for the wants of all. II. The scarcity of one locality is counterbalanced by the abundance of another. III. Does not overlook the commonest needs of man. IV. Makes a little go a great way. —Jehovah ordered it so that a strange man, uncalled and unexpected, should bring to the prophet in a time of famine the first fruits which belong to Jehovah according to law (Numbers 15:19-20; Deuteronomy 26:2); and He blessed this gift so that it sufficed to satisfy the entire community of the prophets. The Lord himself, at the feeding of the five thousand, makes reference, not to this narrative, but to the feeding of the people with manna in the wilderness, and He gives to His miracle an express object and significance (John 6:32) such as we cannot at all think of in this case. Besides that, the historical connection, the occasion, the persons, all are utterly different, and the asserted similarity is reduced simply to this, that through the Divine influence a little suffices for many—an altogether ordinary truth which pierces through many other incidents in the history of redemption which are entirely different from this one.—Lange. —From the miracle of the healing of the bitter pottage it is appropriate to pass immediately to one by which a few barley loaves and ears of corn are made to supply the wants of many. As the one suggests the power of Divine truth to counteract the evils of heresy, the other may represent that not only must heresy in the church be offset with truth, but, to keep out heresy, the church must be abundantly fed with the true bread from heaven, which giveth life unto the world.—Whedon. 2 Kings 4:43. A covetous spirit. I. Would withhold from others even the necessaries of life. II. Has no faith in an abundance it cannot see; or in the axiom—“There is that scattereth and yet increaseth.” III. Is often rebuked by acts of Divine generosity. 2 Kings 4:44. Here is a specimen of the work of Christ in apostolic churches, receiving the alms of the faithful at God’s altar, and seeking for true riches by bestowing those offerings, blessed by God with increase, to the benefit of His people.—Wordsworth. NAAMAN, THE SYRIAN AND NOTES.— 2 Kings 5:1. Naaman was a great man with his master—βִּ ?αּ ?εֹ ?ψηַ ?ιִ ?μ does not refer to mere physical force, but to the high esteem in which he was held at Court. Lord had given deliverances unto Syria—Not victories only, but national prestige, advantages, and prosperity. 2 Kings 5:2. By companies—Maranding bands. These went out on predatory incursions. 2 Kings 5:3. Would God—ΰַ ?ηֲ ?μַ ?ι should be (as in Psalms 119:5), “O! that,” an optative particle from ηָ ?μָ ?δ, which, in Piel, means to caress, to beseech. 2 Kings 5:4. And one went in—i.e., he, Naaman, went in. 2 Kings 5:5. Ten talents of silver, &c.—The silver would value £3,421; the gold is not definite, but doubtless very considerable. Changes of raiment—These Oriental “holiday garments”—ηֲ ?μִ ?ιτεֹ ?ϊαְּ ?βָ ?γִ ?ιν—are costly state dresses, worn on festal occasions. 2 Kings 5:7. King of Israel rent his clothes—Not from horror at the impiety of the thought; the unbelieving Jehoram was not likely to be so much troubled by the religious side of the case, as by the fear of a misunderstanding which might eventuate in war. And after the closing events of previous chapter, deserted as he then was, he had a barren outlook if war should arise. 2 Kings 5:11. Strike his hand over the place—δֵ ?πִ ?ισιָ ?γ—to wave the hand, or to stroke with it. 2 Kings 5:12. Abana and Pharpar—The former, Amana, coming from the hill Amana, and now called Barady; the latter, also a small stream flowing from the Antilibanus, probably now called Fyjeh. 2 Kings 5:13. My father—An address full of respect and regard. How much rather—as in 2 Samuel 4:11. 2 Kings 5:15. Take a blessing of thy servant—i.e., a gift—αְּ ?ψָ ?λָ ?δ—as in Genesis 33:10-11. 2 Kings 5:17. Shall there not then—Should read literally, “And Oh!” or, “And if not.” Two mules’ burden of earth—For an altar (see Exodus 20:24), under the idea that Jehovah would prefer the soil of His own land, on which sacrifices should be offered to Him by Naaman in Syria. 2 Kings 5:18. House of Rimmon—ψִ ?ξּ ?εֹ ?ο, either from ψρν, to be high; or ψִ ?ξּ ?εֹ ?ο, the pomegranate, the Oriental symbol of fruitfulness. 2 Kings 5:19. A little way—i.e., a length of country, as in Genesis 35:16 OF 2 Kings 5:1-19NAAMAN A PICTURE OF THE HEATHEN IN SEARCH OF SAVING TRUTH The story of Naaman is full of bewitching interest, and is one on which volumes have already been written. It is so suggestive of spiritual analogies that it reads like a page of New Testament doctrine inserted in the midst of Old Testament history. Though dealing with simple facts of history that occurred nearly three thousand years ago, we cannot resist the temptation to interpret it in the light of the Christian ideas of the nineteenth century. It is a testimony to the liberal and impartial spirit of Judaism that does not refuse help to a foreigner, a heathen, and he belonging to a people who were the enemies of Israel. It recognised the religious needs of humanity; it was the bigotry and unfaithfulness of its adherents that made Judaism exclusive and intolerant. There were many Israelitish lepers in Elisha’s time, but they were not cleansed, because they sought it not from the God of Elisha (Luke 4:27). Naaman, the heathen, manifests a faith not to be found in Israel, and is cleansed of his leprosy. He thus prefigured the gentiles of a later age, who earnestly sought and found the salvation of God from which many Jews were cut off because of their unbelief. The whole narrative is the scheme of salvation epitomised. It may be viewed as a picture of the heathen in search of saving truth. I. Like Naaman, the heathen enjoys many worldly advantages (2 Kings 5:1).—By his strength and bravery Naaman had won the esteem of his king; he was loaded with honours, and surrounded with affluence and luxury. So the heathen lives among the fairest scenes of earth, Whose every prospect pleases,And only man is vile.He is often raised to the highest dignities of earth, has unlimited command of wealth, and has the resources of commerce, science, art, and refinement ministering to his pleasure. Heathen is not always synonymous with barbarian. Some of the achievements of heathen genius have excelled the best productions of Western civilization. To be a heathen is not to be bereft of honour, of greatness, or of power. II. Like Naaman, the heathen is suffering from a deadly disease.—“But he was a leper” (2 Kings 5:1).—“Every man has some but or other in his character, something that blemishes and diminishes him, some alloy to his grandeur, some damp to his joy. He may be very happy, very good, yet in something or other not so good as he should be, nor so happy as he would be. Naaman was as great as the world could make him, and yet, as Bishop Hall quaintly remarks, the basest slave in Syria would not change skins with him.” The heathen is smitten with the leprosy of sin. This tarnishes every worldly honour, blights the loveliest scene, dims the brightest prospects, moderates every joy, poisons every cup. III. Like Naaman. the heathen hears, often through insignificant agencies, of the possibility of cure (2 Kings 5:2-4).—A little captive maid, strong in her simple faith in the God of Israel, was the means of directing the proud but afflicted Naaman to the Divine source of healing. “When she was borne away from her home and native land, it seemed very unlikely she would be instrumental in bringing the light of a higher truth to illumine the darkness of a heathen court. It has often happened in the history of nations that an obscure prisoner has been the means of acquainting his captors with the knowledge of the only true God; the vanquished has been crowned with a brighter glory than that of the conqueror. Numerous and extensive as are the various agencies of the Christian church in heathen lands, they are but feeble and limited compared with the greatness of the work to be done. “But God hath chosen the weak things of the world to confound the things that are mighty” (1 Corinthians 1:27-29). The simple words of a solitary missionary, the artless conduct of a child, the stray teaching of a voiceless tract, the impression caused by a passing incident, may be Divinely blessed in leading a soul to light and truth and rest. IV. Like Naaman, the heathen is intensely in earnest in seeking the means of deliverance (2 Kings 5:5-9). The interest of Naaman is roused, a ray of hope enters his breast, his prejudice is conquered, and, laden with rich presents and attended by an imposing retinue, he journies into the land of Israel, and stands at the door of the prophet. He is conscious of his malady, is distressed with its unsightly ravages, and, sustained with the prospect of recovery, he counts no toil too great, no sacrifice too costly, if he may but gain relief. So the heathen, when convinced of his deplorable condition, and catching a glimpse of the promised remedy, seeks, with all the greedy avidity of need and all the cheering buoyancy of hope, the help that brings deliverance. The cry of awakened and struggling heathendom enters the ear of a merciful and all-powerful Saviour. V. Like Naaman, the heathen is offended at the method prescribed for obtaining the needed cure (2 Kings 5:10-12). Naaman expected that Elisha would come out to him, and make certain mysterious passes and signs, after the manner of a professional thaumaturge, and that the leprosy would vanish. It was a severe blow to his pride to be asked to bathe his stately though leprous limbs in the turbid waters of the Jordan, rather than in the clear limpid rivers of his native Damascus. The offence of the cross has not yet ceased. Heathens and Christians alike are offended at the simple terms of salvation. If it were necessary to do some exploit that would afford opportunity for the display of personal prowess and skill, thousands more would be eager candidates for salvation. But to repent—to confess sin—to submit to self-humilation—to trust in the power and virtue of another, and the unseen and impalpable—this is too much for vain human nature, and stirs up a spirit of rebellion. VI. Like Naaman, the heathen, when complying with the prescribed conditions, is cured of his deadly malady (2 Kings 5:13-14). The rage of Naaman passed away, but his leprosy remained. In his cooler moments he began to reflect. The gentle persuasions of those around him prevailed. He obeyed the prophet’s directions, perhaps doubtfully, almost sullenly, but he did it. He dipped himself seven times in Jordan, and was healed. So when the heathen is persuaded to submit to the Divine terms, he obtains spiritual healing and renewal. Obedience is the pathway to clearer light, to the highest truths, and to the holiest experiences. VII. Like Naaman, the heathen gratefully acknowledges and adores the power and goodness of God (2 Kings 5:15-19). Who can describe the wonder and gladness of Naaman as he witnessed and felt the marvellous renovation! He hastens to the man of God to express his gratitude, to acknowledge the supremacy of Jehovah, and his determination henceforth to worship Him, to offer gifts, and to seek still further instruction. His ideas of Jehovah are still restricted. He is convinced of His superiority over all the gods of the Syrians, but he has not yet grasped the grand thought of the Divine presence being everywhere. “Now I know there is no god in all the earth but in Israel.” So the heathen, after witnessing the saving power of God, sees the vanity of the idols in which he had trusted, and renders homage to the only true God. With further instruction his idea of Jehovah are expanded, and his worship is the more fervent and reverent. LESSONS:— 1. Man everywhere is tainted with the moral leprosy of sin. 2. The remedy for human sin is universally available. 3. The eagerness of the heathen in search of saving truth is a significant rebuke to the apathy of multitudes in so-called Christian nations. GERM NOTES ON THE VERSES2 Kings 5:1-19. The Divine method of healing sin-smitten souls. I. Is not restricted in its operation to any one nation under heaven. II. Is often revealed by humble instrumentalities. III. Is offensive to human pride and consequence. IV. Is effectual only with the humble and obedient. V. Is an inexhaustible theme for universal gratitude and praise. LESSONS:— 1. Man would fain heal himself, but cannot. 2. Man’s only hope of recovery is in believing submission. 3. All the power and glory of human salvation belong alone to God. 2 Kings 5:1-14. Naaman the leper. 1. The captive maid. A prisoner in a strange land. Torn from home and friends. Carried with her both pity and piety. Had compassionate regard for the master who detained her in bondage, and a pious regard for the prophet of Israel. Did not harbour feelings of revenge. The fairest action of our human lifeIs scorning to revenge an injury;For who forgives without a further strife,His adversary’s heart to him doth tie.And ‘tis a firmer conquest, truly said,To win the heart than overthrow the head.Lady E. Carew.II. The proud general. A commander of armies, himself the slave of a foul disease, and, worse still, of a proud heart. Must receive instruction of a slave. His visit to Elisha. Ostentatious arrival. His expectation. God’s plans and human thoughts. Humble we must be, if to heaven we go;High is the roof there, but the gate is low:Whene’er thou speakest, look with lowly eye—Grace is increased by humility.Robert Herrick.III. The magnanimous prophet. Willing to be the servant of man. Elisha is also a servant of God, can therefore serve man only in God’s way. Is willing to bless Naaman, though an enemy of Israel. Though he knows the restored health of Naaman may be employed against his countrymen. Cures Naaman, but will receive nothing for the cure. Might have exacted conditions—promises of peace. The character and conduct of Elisha an illustration of the mercy of God in a wicked age and amongst rebels. The mercy so luminous in the Old Testament shines in New also. One God of the whole Bible. Would not have any, even rebels perish. LEARN:— 1. To forgive injuries. 2. To pity the unfortunate, even if your enemies. 3. To guard against pride. 4. Our cure is offered without money or price.—The Class and Desk. 2 Kings 5:1. The lights and shadows of life. I. There is always something to modify the pleasures of human life—something to mar the most brilliant success—the fly in the ointment—the skeleton in the closet. II. Shows the universal prevalence of sin. III. Teaches the necessity for moderation and humility at all times. IV. May lead to the attainment of the highest good. —Honour with degradation. I. Naaman’s honours were as varied as they well could be, of war and peace, in the camp and in the palace. He had the admiration of the soldiery and the approval of the king; was the trusted leader in battle and the favoured attendant in the house of Rimmon. Earthly honours may imply real dishonour before God, while real worthiness may involve a present degradation. According to the measure of our self-denial will ultimately be the measure of our honour. According to the excellence of our motives of self-denial will its worthiness be determined at the last; and the value of those motives depends always on and everywhere on the desire to serve and honour Jesus. Great and mainfold as were Naaman’s honours, he seems to have deserved them. 1. He was a mighty man in valour. Strong and brave the man seems to have been; and bodily strength, and even animal bravery, are not to be despised or lightly esteemed. To speak to young men and women of might and valour, of health and bravery, is a Christian duty; for ominous signs of the lack of both abound. Many ways of living and spending time nowadays are keeping back the young from the might and valour, from the strength of body and fortitude of spirit, that come from God. 2. As a mighty and valorous man Naaman had been God’s instrument in Syria’s rise and prominonce. In the front rank of honourable emotions is the love of country and of kin, honour to our race, and the sense of duty to our fatherland. The spirit of righteous patriotism is continually appealed to in the word of God, and sacrifice for the land of one’s birth has been crowned by poet’s praise and exalted by admiration. We may here notice the candour of the writer of this book and the breadth of his conception of the ways of the Lord, in that he ascribes Syria’s military success to God; and that, too, at a time when Syria and Israel were continually at war. Every true deliverance of a soul or of a nation is of God. 3. Out of these things came Naaman’s honours with his king and master. Peace as well as war brought him greatness, for he had the approval of him whom he served. Let us try to bring honour and give honour in all service, in the house or the warehouse, and be more than parts of a machine that works out its daily round and no more. There is room for honour everywhere, if one will give place to it; and, though lowlier than Naaman, we can each have his share of the honour that God gives to the valorous, the patriotic, and the faithful. II. But to this strong, valorous, honoured man’s life there was another side—of degradation and disappointment. “He was a leper;” and though this in Syria had not the same terrible social consequences as in Israel, yet it was a blight and a curse. 1. Most lives have some qualifying, if not vitiating, of earthly joy and human credit. It must be horribly troubling to stand in God’s beautiful world infirm and blemished when we would be strong, humiliated when we might have been exalted, and degraded with bodily weakness in a world where selfasserting strength succeeds. 2. Sometimes these “buts,” these humiliations of life, are self-made, coming out of the hotbed of our pride and love of consequence and attention. Morbid self-seeking will blight and embitter a life that might be happy and honourable. 3. But of more value is it to notice the sterling worth and bravery of Naaman, in that with the horrid degradation and disadvantage of leprosy he attained to glory and high esteem. To the young his name ought to stand as a bright light of encouragement, he being the man who, with a leper’s hand, plucked honour from the red grasp of war, and made it no shame for a king to lean on a leper’s shoulder. Think, in your humiliation, of Him who was “despised and rejected of men.” And if we see shame on man’s face, blemish on the body of his humiliation, and the degradation of death on his honour, can we not look up from disease and deformity and death, and see the most suffering and dishonoured—even Jesus—crowned with glory and honour?—Condensed from Christian World Pulpit. —“But he was a leper.” Not from his birth, nor yet to his death. Hence a learned writer compares the whole Church of Christ in all ages to this Naaman the leper. He was first pure and sound, and did many honourable acts, and thereby represented the Primitive Church, pure and clean, without spot or disease appearing; howbeit, there might be some secret seeds of diseases unperceived, which in continuance of time grew to a visible leprosy. In his middle time Naaman became leprous, diseased, and deformed, foully infected in himself, and infecting others; and thereby represented the latter Church of Rome. Afterwards, by the prophet’s direction, he was washed and cleansed from his leprosy, and his flesh restored to become pure and perfect, like the flesh of a young child; and thereby represented the Reformed Churches. And as Naaman in all these three estates was the same person, and not a new, diverse, or several man, so our Church is not a new Church, but the old Church reformed from errors and corruptions, and restored to her ancient purity and soundness.—Trapp. —Everywhere where there is, or seems to be, something great and fortunate, there is also a slight discordant but, which, like a false note in a melody, mars the perfectness of the good-fortune. A worm gnaws at everything pertaining to this world; and everything here below carries the germs of death in itself. We ought to consider all human suffering and misery worthy of consideration, whereever we find it. It is found everywhere; it dwells in the palace and in the hovel; it is interwoven with the life of prince and beggar, and it is inseparable from all worldly happiness. The poor and lowly have no reason to envy the rich and great. That which makes us happy in truth and for eternity does not depend upon rank or upon wealth.—Menken. 2 Kings 5:2-4.—The power of a child. 1. Unspeakably beneficent when religiously trained. 2. May excite a whole court with religious interest. 3. May be the means of great and lasting good. Naaman cured. God of Israel exalted. Undying interest of mankind in the incident. How much would the world have lost had the story of Naaman been unknown! “A small chink may serve to let in much light.” —The ministry of little voices. I. The little maid’s pity. It seems as though the shame and grief of Naaman found opportunity of expression at home. So acutely did the sense of his dishonour show itself in his house, that the little slave maid one day exclaimed, “Would God my lord were with the prophet that is in Samaria, for he would recover him of his leprosy!” Her “young-eyed” wonder saw what the strong and valorous soldier hid from all outside his home. Many a man’s children see a look on his face and signs of agony that the associates of daily life never think could belong to the strong and vigorous man, who, in their sight, fights the battle of life more manfully then they. There are known those who, honoured in public, in private wish themselves dead. As the joys that we can share with a child are the simplest and the purest, so those are the most blessed griefs that can touch the sympathy of a little maid. Let us try to bring our nature, our experience, our life, nearer the children. It may help us in sad days, if nothing else, just as this pity of the Hebrew girl led to the cure of Naaman’s leprosy, and the liberation of his soul. The soul that is in sympathy with children will live a truer life because of it; and the man whose grief is pitied by a strange child in his household has some gentleness in him. God teaches us by “little voices” oftener than we think, and ministers to us by little hands that we seldom associate with the almightiness of God. All our little children are His messengers, and out of their mouths He wishes to ordain strength. “Little voices” call us home, as well as “God’s all-animating voice,” or rather God calls us by them. Just as the man whose child was lost in a mist that came suddenly down on one of the American rivers heard the little one calling, “This way, Father!” was led at last to hear the dead child’s call as from heaven, whither, in that night of mist and sorrow, she had gone; so God leads many home by these angels in the clouds, these little ones, dead for awhile to us, but who are ever living unto God. II. Over against the little maid’s pity we have now to set what looks like her mistress’s neglect. The wife of Naaman let the word of the Hebrew girl go unheeded. Had the child more pity than the woman? Was the Hebrew slave more tender than the Syrian wife? Perhaps the child, from her Jewish training, had a pecular horror of leprosy and its shame, that the Syrian woman would not have. May we not, ought we not, to call one another’s hearts to attend to the misery of sin? When God has linked hearts in home life, shall we slightly regard impenitence and uncleanness? Shall the parent cease to hope and pray for the prodigal child, and the goodly child be careless over a father or mother unsaved? If we wonder at the seeming apathy of Naaman’s wife, what shall we say of many of ourselves, for neglecting the eternal welfare of each other’s souls? While we wonder at this woman we condemn ourselves. III. The wise listener. Naaman was doubly fortunate in having, not only a pitiful slave girl, but another servant who listened wisely to what the girl said. He was certain of this, that, true or not, it was worth telling. So he “went in and told his lord.” Our vitiated nature inclines us to speak of others only too readily when there is evil to be reported, too slowly when there is anything good. But here we have one ready to tell helpful news. Naaman must have been more fortunate in his servants and slaves than in his wife. IV. Now we come to the last link in the chain of influence and of persons that ultimately led to Naaman’s recovery, and this is the king of Syria, the wisely acting king, who, when he heard only the report of a captive girl, said at once, “Go,” and give a letter to the king of Israel. First there was the child, then the prudently listening servant, and then the wise king. Each was an agent of God in this matter; each was needed, and who shall say which was most necessary? Little hands have brought about great things, and feeble voices have often given its character to history. The boy dreamer Joseph telling his dreams is the occasion of four hundred years of lsraelitish history. The little hand of the child Samuel was lifted by God, and his little voice was charged by God to show to Eli the coming of an awful doom. We know not how delicate is the balance of human affairs; but we know that God in His purposes unites the strong and the weak, and that when He touches the faithful, though they may be feeble, they become mightier than the strong.—C. W. P. 2 Kings 5:2-3. The children’s service. The little lady’s maid.—Syria was a kingdom near to Canaan. For some time a little girl lived in Syria. She may not have been more than eight or ten years old. We wish to say seven things about her. 1. This little girl was a Jewess. Abraham was the first Jew. To him and his descendants God was exceedingly kind. How He spake to them, and what He gave them. This young person, as the text shows, was one of them. She belonged to the best land and the best people. What advantages she had. In this respect you are equal, yea, superior to her; Canaan and the Israelites then compared with England and the English now. A complete Bible and a Saviour who has come. To whomsoever much is given, of them much shall be required. 2. This little girl was a slave. The Syrians were the enemies of the Jews. Accustomed to go by companies to Canaan. Took away grain, cattle, and human beings. This girl was kidnapped on one occasion. Think on her sad condition, forced away from her land, home, friends, and parents. Many children have been in the same circumstances. Rome, Greece, America, some even in the present day—Madagascar and Africa. “Slaves cannot breathe in England.” Why? Education, government, above all, the gospel. Should you not believe it and love it? 3. This little girl worked as a slave in the house of Naaman. Naaman was the general of the Syrian army, and a great favourite with the king. He had plenty of money, and lived in a splendid house. He may have bought the little maid, or she may have been his share of the spoils of the war. At any rate, she was in his house, and waited on his wife. A lady’s maid. From this we learn that, though young, she was clever, and did all her work well. Imitate her in these things; never be careless about what you do. Try to read, write, and spell, &c., in the best way, so in after-life you will do these things easily and well. This will be a great comfort to yourselves and others. 4. This little girl was very kind. Naaman, her master, had an awful disease—leprosy. It was painful, loathsome, and incurable by man. But Naaman had captured the little girl, and made her a slave. Had she been like some people, she would have been glad because her master was a leper. Instead of that, she thought about his disease. It was to her a source of sorrow, and she was anxious that he should be delivered from it. Here was kindness to one who had not been kind to her. This was the spirit of Jesus. Hear Him and see Him on the cross. It should be your spirit. You cannot have it without a new heart, any more than there can be a stream without a fountain. Because the little maid had the one, she had also the other. He who gave her a new heart will give you one. Ask Him for it. 5. This little girl was exceedingly intelligent. She spoke with wisdom to her mistress about her master and the prophet in the land of Israel. The prophet had never cured a leper (Luke 4:27). How, then, did she believe that he would cure her master? Here we see her intelligence. She had heard of other wonderful things which the prophet had done. See the preceding chapter. This is how she reasoned:—Elisha, who, by the power of God, could raise a dead body to life, could also, if it pleased God, restore a diseased body to health. Wonderful reasoning for a little girl. Learn to put things together in your minds. Do this with your school lessons; when you are reading books, looking at persons, watching the birds flying and the ships sailing. You will then be not dull, but clever, and so be able to push your way through the world. 6. This little girl did a great amount of good. She moved her mistress, the wife her husband, the husband the Syrian king, the Syrian king the king of Israel, the king of Israel the prophet. Naaman was delivered from his leprosy, and likewise from his heathenism. Besides, the whole narrative has been used by thousands to illustrate the Gospel, by which multitudes have been saved from sin to holiness. Similar results have been produced by a single book, tract, action, or word. You can all do good; do it every day. 7. This little girl was highly honoured. By the attention she received from so many in Syria; by obtaining a place in the Bible; by having thousands speaking well of her, as we have been trying to do. Her case illustrates the text, “Them that honour Me, I will honour.” Go ye and do likewise. Speak for God like her. Speak for others, and especially the suffering like her. A. McAuslane, D. D.2 Kings 5:5-14. Danger in the simplicity of God’s ways. 1. A prophet in Israel. A kindly God in the earth, a healer of men abroad in all the lands, a loving presence with us in dark and troublesome days, a light lighting every man from his infant obscurity and slow ascent to the true vision of life, to the swift descent into the valley of the shadow of death. How few know and believe this! and how few of those who profess that they do can direct weary lives to it as they ought! And yet, if we cannot say more than this king, if we cannot enter into Elisha’s confidence both for diseased bodies and dead or leprous souls, how sad are we! If for our bodies, and all the more if for our souls, we know no other help than man, and can turn only to one another in our necessities, we are little better than the king who rent his clothes over Naaman’s leprosy, and knew not what to do. But there is a Divine healer in the earth now as then—a prophet and more than a prophet, who speaks to all human disease, and care, and helplessness. 2. The prophet’s confidence. Elisha had the conviction that through himself Naaman might be healed. What a dignifying confidence in God this is for God’s workers to have! for Elisha to know that God would cleanse by him, would save at his faithful word! We should have a confidence like Elisha’s, at least the spirit of it. For every calamity that befalls men Jesus has a word of love and hope and deliverance. 3. The leper’s expectation. It was just what we might look for from his success and honours and riches and power, and his ignorance. He evidently thought that Elisha would make much of him, since he had and could give so much. It was not so blameworthy in a Syrian heathen as it is now with many who seem to think that God, and the people of God, must make much of them if they come to God. We must not come with prejudices or fancies of our own knowledge and consequence to God and His word and people, for life and purity and health. God will not minister to any soul’s self-consequence and self-deceiving pride. 4. The process of cure was different from what Naaman expected. It was so absolutely simple, and because it was so simple it was so authoritative. “Go and wash in Jordan seven times.” A child could understand it, a child could do it. So simple was it that only a proud, and therefore a foolish, man would resent it. God never makes His way hard, difficult, obscure, or involved. His simplicity is our salvation. 5. The leper’s pride. There is much danger made by ourselves in the simplicity of God’s ways, and many, like Naaman, stagger at the promise of God through unbelief, their unbelief rising because the way is so light and plain. In this we are exposed to a two-fold danger: that of the love of pleasure in religion, by which anything will pass for religiousness that excites or soothes our emotions enjoyably, and that of mingling our prejudices with our search for purity, and so clouding and hurting our sight of Jesus. These were practically Naaman’s self-made dangers in the way of his leprosy being cleansed, and they are the old but ever new miseries of seeking after signs and wisdom, when all that God wants is the acceptance of His way and the use of His means of saving grace in our blessed Lord. 6. But Naaman was saved from utter folly by the servant’s good sense and his own true-heartedness. The servant’s word showed Naaman that the pride of a soldier was at the bottom of his refusal and rage. “If the prophet had bid thee do some great thing, wouldst thou not have done it? That gives the explanation of his passion; there was too much of God in the plan of cure, and too little of self to make it attractive; there was too great a call on unobjecting obedience, and too little of self-pleasing to make it alluring. The same thing holds good of most of us. Do not let the simplicity of God’s way become a hurt to your soul. By loving obedience end the uncleanness of sin for ever. 7. Following upon his trusting obedience came Naaman’s cure. He was fresh and pure; with new life and new strength, pure life and pure strength. That was the end of his faith, as it will be of ours. Childlike and pure for ever is to be the soul’s everlasting portion.—(C. W. P.) 2 Kings 5:5-7. The ignorance and imbecility of man. 1. Man is slow to apprehend the nature and cause of human suffering (2 Kings 5:5). 2. Believes that money and diplomacy can accomplish anything (2 Kings 5:5-6). 3. Compelled to acknowledge his own powerlessness in dealing with human misery (2 Kings 5:7). 4. Sees more his own danger than the divine teaching in the significant events of life (2 Kings 5:7). 2 Kings 5:8. The counsel of a good man.— 1. Valuable to king and court in times of difficulty. 2. Based on a profound faith in the power and goodness of God. 3. Prompted by gracious intentions towards the suffering and needy. 4. Tends to augment the reputation of true piety. 2 Kings 5:9-14. The haughty suppliant. God made the prophet, not the king, the medium of His blessings to Naaman. God selects His own workmen, and His selections sometimes chasten our pride. “His ways are not as our ways; neither are His thoughts as our thoughts.” “It is neither by might nor by power.” “He chooses the weak things to confound the wise.” Up to this point Elisha lived unappreciated, subsisting upon the hospitality of the Shunammite. And how often do God’s nobility live and die unrecognized? They are men of whom the world is not worthy. They are unknown. And it is the obscure good which is the world’s foundation, the salt of the earth. But by force of circumstances they become recognised. There are crises when we call for the good we have despised. God has many uncrowned kings—heirs of immortality in flesh. He cometh to make up His jewels, and they shall come from many an obscure place. “They shall come from the East and the West.” “The last shall be first, and the first last.” Many a Lazarus shall find his home in God’s bosom, while the pampered beast shall become worm-food and fire-fuel. There is much modern application in these Old Testament circumstances. There is so much humaneness in the Bible, which makes it always a new book. Principles know nothing of years. Truth is not hampered by time. The Scriptures are as old as eternity, and yet as new as every morning. The Gospel in the narrative may thus be developed. 1. The gospel appeals to the man, not his accidents. The prophet’s message was to the leper, not to the courtier. Naaman came with his horses and with his pageantry. He came in a lordly air, but the prophet did not even meet him. The true man is never moved by glitter. Some of us would have bowed as sycophants; it would have been the reddest-letter day of our lives, if the premier of Syria had stood at our doors. Even if a trinket, or a book, be given to us by a royal hand, we transmit it as an heirloom. When will all this mammon-worship and man-homage, fawning, and cringing end? When will men remember that there is a higher kingliness—that instead of virtue cringing to vice, she should stand in her God-like form erect? There is a nobility of office, but there is a higher nobility of character. There is a kingliness of name, but there is also a kingliness of nature. We should not judge by appearance, but judge by righteous judgment. The prophet saw through all the haughtiness of Naaman, a leprous man. God sees through all life’s accidents—all our intelligence, parade, wealth, and respectability—a heart of corruption and sorrow. He sees that the “imagination of the thoughts of man are evil continually.” The message is to man, not to his circumstances. It speaks to us as sinners. It speaks, not to contingencies, but to the human nature that is in us all. It was man that fell, and to man the message is sent. “He came to seek and to save that which was lost.” 2. The gospel message and conditions are always simple. It speaks in a language all can understand. It speaks to the heart, and the heart has but one language the wide world over. The tongue speaks many a vernacular, and the lips chatter many dialects, but the heart’s voice never varies. The great universal heart beats in us all. The gospel sees us fallen, and it sends forth the common message and a universal welcome, “Come unto me all ye that labour and are heavy laden.” The message is one, but its emphasis is varied according to our deafness, and its strokes to our hardness. The stone is hard, and the sculptor’s mallet must be heavy and his chisels sharp. The wound is deep, and the corrosive must burn, and the instrument probe deeply. The jewel is encased in adamant, and the lapidary must select his instruments accordingly. Our prejudices are great, our hearts are haughty, and the conditions are adapted. Christianity is to us what we are. Loving in disposition, it speaks in a still small voice. Impenitent in heart, it speaks in thunder tones. Some are so deaf that they can only hear thunder, others are so divinely sensitive they can hear angels’ whispers and God’s steps on the wind. According to our heart-life, God is either a father, or a consuming fire. A revengeful God is the creation of a wicked life. The Gospel speaks to the heart, and of necessity must temper its voice to its disposition and difficulties. It is a message so simple that a child can understand it, and yet its inexhaustibleness challenges the highest minds. So plain, that the wayfaring man need not stumble, and yet its sublimity creates a sensation new in angel bosom. Its simplicity reveals its wonders, as its stoop manifests its height. 3. The gospel conditions are repulsive to human prejudices. We might swear that it is night when the sun shines, but the light would only prove our insanity. We may curse the book, but its truth is inviolable. We may blaspheme the Gospel, but the loudness of our voice may only reveal the perfectness of our idiocy. How presumptuous is man! “Man, proud man, dressed in a little brief authority,Plays such fantastic tricks before high heaven,As make the angels weep.”1. How we presume on God’s ways! “I thought he would surely come out to me,” &c. 2. How we presume on God’s means! “Are not Abana and Pharpar … better than all the waters of Israel?” 3. How we presume on God’s patience! “And he turned away in a rage.” 4. How we presume on self-sufficiency! “Some great thing, would thou not have done it?” The conditions of the Gospel may arouse our resentment, but to resist is to be blind to our best interests. The prophet said: “Wash and be clean,” and Naaman turned away in a rage. Christ says, “Sell all thou hast and give to the poor;” and the young man went away sorrowing. The Gospel says, “Believe on the Lord Jesus Christ, and thou shalt be saved;” and we are disgusted with the conditions. The answer to all our prejudices is—that it is God’s appointed way. There is no royal road. The conditions are, believe and live; and the authority is, “he that believeth shall be saved, and he that believeth not shall be damned.” Our prejudices may recoil, and we may turn away in wrath; but we turn our face from the sun only to see our shadow.—W. MINCHER in the Study and Pulpit. 2 Kings 5:9-12. Pride. 1. Fond of splendid ostentation. 2. Indulges lofty expectations of notice and deference. 3. Is keenly sensitive to the sting of insult, whether intended or not. 4. Blinds the soul to its best interests. 5. Must be humbled before the soul can be blessed. 2 Kings 5:9-10. The cure of Naaman. I. Illustrative of the influence of humble instrumentality. II. Of the obstructive power of pride. III. Of the value of faithful counsel. IV. Of the blessedness of obedience. 1. Naaman’s obedience led to his obtaining a perfect cure. 2. Naaman’s cure wrought in him true humility. 3. Naaman’s cure led him to God. 4. Naaman’s cure filled his heart with gratitude.—E. Workman. 2 Kings 5:10-12. Naaman, an example of barriers to religious decision. I. The barrier was his own disposition. II. His choosing the means. III. His wanting to do something. IV. His not applying the remedy.—H. Bone. 2 Kings 5:11-12. We, knowing much better than Naaman did, the character and claims of Elisha, are apt to be amazed at the petulance and pride of Faaman. Yet, in fact, there are few of us—are there any?—who have not manifested many times in the course of our career, as much or more resistance to the demands upon our faith, and to the exigencies appointed by God for the humiliation of the proud mind of the flesh, than ever Naaman did, and often with far less reason. Let us rather admit that the demand upon the faith of Naaman, and the extent to which he was required to bend down his natural reason, formed somewhat of a severe exertion from one so raw and inexperienced in the things of God. Yet it is the common course of the Lord’s dealings with those whom He brings under the operation of His healing grace. The course is paternal. As a father deals with his children, so He deals with us. He demands obedience, exacts submission. He requires faith; and then, the mind being brought into the right state, He teaches, He leads, He heals.—Kitto. 2 Kings 5:12. Is there not another way? I. Sinners dislike the plan of the Gospel. 1. Self-abandonment. 2. Salvation by faith. II. They dislike its object. 1. Salvation from sin. 2. The renewal of the heart. III. They dislike the means to be used. 1. Self-denial. 2. Humility. 3. Earnestness. 4. Publicity. 2 Kings 5:13-14. The soul’s desire and submission.—I. A desire is frequently shown to do some great thing to obtain salvation. Illustrate from heathen pilgrims, Fakirs; devotees who used to cast themselves under wheels of Jaggernaut, also Roman Catholic austerities, self-flagellations, crusades, &c. Both (1) condemn and (2) approve. The form in which such zeal shows itself superstitious. The motive wrong. But earnest self-sacrificing spirit prompted by love to Christ very admirable. What is not permissible is seeking to do something as procuring cause of salvation. First receive as a free gift, and then give and do as much as the heart will prompt. II. The simplicity of what has to be done, and consequently urgent reason we should do it. (a) Because no act of ours could be allowed to atone for sin—(b) the work of Christ complete, needs no addition—(c) a free salvation comes within reach of all. Who could say, if otherwise, but that even in our great things, there might be some coming short, and multitudes would be excluded from hope? All the more, then, rejoice that the command is “Believe and live,” yet, remember, there is wide scope afterwards, especially a daily life of patient piety and godliness, often more difficult than a single act of self-devotion. In this fulfil the desire and glorify God. III. The wisdom and blessedness of obedience. Picture the scene. So when humbled, anxious, submissive, a sinner adopts the means of mercy, there is (1) a Divine, (2) an instantaneous, (3) a lasting effect. From darkness to, light unregeneracy to renewal. How wise the obedience! The only chance of recovery. How blessed! It must have been sweet to feel the past cancelled, heart set right. Men have fabled there is a fountain of youth. Plunge in its waters and the wrinkles fade out of the brow. But it is true we may be made young and happy again in spirit—children of God.—Hom. Quarterly. 2 Kings 5:13. The art of persuasion.—I. Knows when to select the right moment to speak. II. Knows how to subdue the most violent temper. III. Appeals to the strongest motive in man. IV. Should be used in turning men from sin to virtue. 2 Kings 5:14. It was not the water either of Jordan or of Abana which could heal, it was the obedience of this haughty general to a mandate which seemed to him frivolous and absurd. In the Gospels faith is the first requisite in similar cases of healing, and so it was here also—faith and obedience. Naaman came with his mind all made up as to how he was to be healed, and he turned away in anger and disgust from the course which the prophet prescribed. Yet, when he turned back even with a lame and half-doubting faith and a half-unwilling obedience, he was healed. This is the permanent truth which is involved in the story. Naaman was a type of the rationalist whose philosophy provides him with a priori dogmas by which he measures everything which is proposed to his faith. He turns away in contempt where faith would heal him. That is the truth which the story serves to enforce.—Editor of Lange. Not the unjust fury and tetchiness of the patient shall cross the cure; lest while God is severe the prophet should be discredited. Long enough might Naaman have washed there in vain, if Elisha had not sent him. Many a leper hath bathed in that stream, and hath come forth no less impure. It is the word, the ordinance of the Almighty, which puts efficacy into those means which of themselves are both impotent and improbable. What can our font do to the washing away of sin? If God’s institution shall put virtue into our Jordan, it shall scour off the spiritual leprosies of our hearts, and shall more cure the soul than cleanse the face.—Bp. Hall. God’s plan of salvation. We take the narrative as illustrative of the great truth, the necessity of conforming with God’s plan to secure salvation. I. That God’s plan is contrary to the expectations of man. So it was here that Naaman had been thinking within himself how the prophet would act. He merely sent a messenger commanding him to wash in the Jordan. How simple, and so he thought, how foolish! The very simplicity bewildered him and kindled his wrath. But if his own plan would have been sufficient, he might have cured himself without going to the prophet at all. So the salvation which is in Christ Jesus has always been a stumbling block to men on account of its simplicity, and many have dogged the simple Gospel with innumerable ceremonies of men’s devising, painting the pure lily, and bringing their own faint rush-light to increase the splendour of the noonday sun. Men would cross ocean and wander in far-off lands in search of wisdom; they would survey the heavens, and descend to the lowermost parts of the earth; but God’s word of life is nigh unto us, in our mouth and in our heart. “O, how unlike the complex works of manHeaven’s easy, artless, unencumbered plan!From ostentation as from weakness free,It stands like the cerulean arch we see,Majestic in its own simplicity;Legible only by the light they giveStand the soul-quickening words, believe and live.COWPER.II. That God’s plan tends to humble the pride of man. Naaman thought there was some royal cure for a royal patient, and an honourable way to deal with such an honourable man. How indignant he felt when the prophet only sent a messenger to him, and the remedy prescribed being so humiliating too. He could not understand going to wash himself in the river Jordan, the river of despised Israel; whilst if it was necessary to apply the waters of any river, could he not have washed himself in the proverbial crystal streams of Damascus? “So he turned and went away in a rage.” So God’s plan of salvation is mortifying to the pride of the sinful heart. The Pharisees were offended at the Saviour for making no distinction between them and the sinners. They were entangled in the snares and pride of life. Their plan was to glorify self and humble others; but to enter the kingdom of Jesus Christ, the first step required is for a man to deny himself. Faith consists in leaving our own frail vessel and taking our passage on board the ark of God, to deem ourselves nothing and God all in all. We find Peter, having received the consent of the Master, walking on the sea; but the moment he began to trust himself, and feel safe in the power of his own strength, the boisterous winds and the treacherous waves frightened him, and, conscious of his weakness, he with gladness entered the ship and was “safe in the arms of Jesus.” The gate is strait and the road is narrow, but he who is humble and obedient is led at last to safety and bliss. 3. That he who truly feels his need will accept God’s plan. Though Naaman was at first most seriously disappointed, and turned away in a rage, yet on the counsel of his servants, strengthened by his own need and his inward conviction, he complied with the directions given by the prophet. A sense of need is a propelling power that will work wonders, and, in conjunction with faith, will send the mountain to the sea, and chain the lion that is on the way. This feeling impelled that poor woman to force her way through the crowd and touch the hem of the Saviour’s garment; and, urged by the same motive, the blind man willingly went to the lake of Siloam. When the sinner really feels sin a burden, and believes that the meek and lowly Jesus is powerful to remove it, he will not quarrel with the method of salvation, but will come at once and cast his burden down; and when he truly feels his guilt he will come to the fountain opened for sin and for uncleanness. When a man is bent upon becoming rich, or learned, or great in the estimation of the world, he is willing to comply with the world’s terms, be they ever so hard. Is it wonderful that the sinner, with his broken heart and contrite spirit, closes in with the overtures of the gospel, and accepts the salvation which is in Christ? IV. That conformity to God’s plan will secure a man’s salvation. Naaman obeyed, and he was accordingly cured. 1. Some means are generally used. The miracles of the Old and New Testaments are similar in this, that means were used in bringing about such wonderful deeds. It would have been all the same to God to cure Naaman with a word, but Naaman himself would have lost the valuable lessons he received, and the necessary training he went through. 2. The means were not sufficient in themselves apart from the blessing of God to cure his leprosy, but as it was God’s plan it effected its purpose. The ark was rendered safe from the waters of the Deluge, as it was constructed according to the directions given by God. The waters of Marah lost their bitterness by a tree being thrown into them, because that was the means appointed by the Lord. To encompass the walls of Jericho with rams’ horns might have seemed very foolish and useless to some, but it was of Divine appointment, and so it succeeded. Men are thus taught to do their duty, and then to wait for the Divine blessing. Naaman could wash himself in the Jordan, though he could not cure himself. We arc to come to the Saviour to be healed, we are to look upon Him, to stretch out our hands, withered as they are, to Him. 3. Naaman’s cure was instantaneous. What a happy moment for him when he discovered that the cause of his anxiety, trouble, and humiliation was removed! So the man who believes on the Lord Jesus Christ, and flees to Him for refuge, is from that moment free from condemnation. 4. His cure was complete. His flesh was made like the flesh of a little child. He possessed a thoroughly renovated. body. No taint of the malady to east its dark shadow over the future. So he who accepts God’s plan is wholly renewed, created anew in Christ Jesus. True, he retains the marks of the leprosy of sin whilst in this world. As Mr. Joseph Cook remarks, although the particles of the body have been changed many times, still the sears made when the fingers were too young to be trusted with edged tools continue through the years, and are absolutely unchangeable in the changing flesh, so the scars of sin continue after years of reformation; but, thanks be to God, day by day the nature becomes sanctified, and at last the ransomed soul will take its flight to the realms of purity and bliss. The Church will be at last a “glorious Church, not having spot or wrinkle, or any such thing; holy, and without blemish.”—Hom. Quarterly. 2 Kings 5:15-19. Gratitude to God and earthly policy. Naaman, instead of going straight away to Syria, turned back to Samaria, not this time to the king, but with the same retinue and wealth of gifts he came back to Elisha’s door. In this act he takes his place with that one Samaritan leper of the New Testament who turned back to Jesus and blessed Him for His mercy in freeing him from the same horrible curse, while nine others went away healed, but ungrateful. I. Naaman’s journey back was a grateful return to Elisha and an honourable but only dutiful acknowledgment of God. It was an owning of the God of Israel because of Elisha’s work. This deduction of spiritual truths from bodily blessings shows health of soul and soundness of mind. Naaman recognized God by His mercies, and acknowledged the God of Elisha in the work that Elisha had done. Mercy is the great mark of our God; it is that by which He may be most easily recognized; and works of mercy are the signs of the true and most eminent servants of His pleasure. God is ready to let His claim on our loving recognition be determined by what every heart can easily discover of His merciful kindness. His message and work among us are still the same; His servants and workers now are all, if they are true to Him, workers of mercy, messengers of love and peace and healing. II. Elisha’s refusal of health. In this, like Abraham with the King of Sodom, and like Paul with the Corinthians, Elisha kept the mercy of God as God intended it to be, “without money and without price.” The true gift in return for God’s mercy is the offering of ourselves in Christ, and when that is made the silver and the gold will find their proper place. It was noble in Naaman to make the offer; and it would have been wrong in Elisha to have taken the gift. The greatest blessings cost, at first, the least. No one can be paid, no one can pay, for the mercy of God, or for the conferring of spiritual blessings. God gives us His mercy, and He wants ourselves as His right and due. III. Ignorant devotion to the true God. Only a little while ago, in rage and pride, Naaman had sneered at the waters of Israel; but now the soil of the land of the Lord was sacred to him, and he wanted an altar of it in his Syrian home. Nor for this is he to be condemned, as we should be justified in condemning the like spirit when it is foisted upon the purity of Christianity or associated with the faith once committed to the saints. Christianity knows nothing of exclusively holy places and days and services and classes; for now all places and times may be sacramental and holy to the Lord. IV. There was, however, in Naaman’s case a worse thing than his excusable superstition, and that was—an attempt to mingle the claims of God with the advantages of earthly policy. It is not for us or any to press heavily on the conscience of a man in such a position. The only thing that gives us a right to judge the case at all, for our own caution and guidance, is the evidence that Naaman himself felt that bowing down with his master in the house of Rimmon might be inconsistent with his proposed devotion to the God of Israel. From Naaman’s easily understood mistake let us learn to hate laxity of principle in ourselves, and to judge gently the weakness and fall of others. V. From Elisha’s tenderness to a weak convert, learn the more to trust the greater tenderness that Jesus has for our frailties and dangers. Do not think that Jesus does not see the wretchedness of your temptations and the hazard of your position when all things seem to beckon you to sin, and sin hides its vile image under a mask of attractiveness and interest and prosperity. Then learn to scorn the praise of men,And learn to lose with God;For Jesus won the world through shame,And beckons thee His road,C. W. P.I. Gratitude. The mighty Naaman, who had doubtless often bathed without benefit in the waters of Damascus, tried the river Jordan, and was immediately cleansed. He returns to Elisha to thank him. How different now is Naaman, old things passed away! He acknowledges the supreme God as the only God. Does this publicly in the presence of all his company. Would make an acknowledgment to Elisha, not as a recompense, but as a gift of gratitude. II. Generosity. Elisha by no means a man of great wealth. Dependent on the bounty of Providence. Followed no regular calling. Lived in an age when the servants of God, as such, were ill-rewarded. Yet would not receive a gift at the hands of Naaman. His desire to lay Naaman and the king of Syria his master under an obligation to Israel. This is to preserve peace. Especially he desired to impress them with the greatness and goodness of God; to remind them of those higher blessings which God would freely give. Hence, for the sake of God’s honour, and his country’s welfare, he would take no reward. III. Superstition. Although thus grateful, and making his confession of the true God, Naaman is not fully enlightened. Still regards God as a local deity. The mightiest God in the world, but limited to Israelitish soil. He would therefore like to carry back with him some of that soil. He thought to worship in any spot on that soil would secure the favour of God. Elisha makes no reply to this request. Certainly cannot approve this course. Sends Noaman back with his blessing. Naaman felt that to worship Rimmon was wrong, but hoped to be forgiven by him on whose consecaated soil he stood. LEARN:— 1. To cultivate gratitude. 2. To do good without the hope of any return. 3. Guard against all forms of superstition. The Class and Desk. 2 Kings 5:16. The unselfishness of goodness. I. Cannot be bribed into showing kindness. II. Refuses legitimate offerings when the cause of religion would suffer by accepting them. III. Falls back upon God for all needful supplies. 2 Kings 5:17-18. Imperfect religious ideas. I. Not uncommon at the early stage of religious life. II. Leads to imperfect religious practice III. Attaches too much importance to the externals of worship. IV. Hinders a thorough reformation and forsaking of the old life. 2 Kings 5:17. As Naaman was the type of the converted heathen world, and he carried the soil of Palestine to Aram, so did the heathen carry over into their own lands, together with Christianity, the doctrine, life, disposition, and spirit, which had flourished in the Holy Land, and thereby they established themselves a new home. When we hear, here and there in Christian lands, the names Bethany, Bethlehem, Zion, what are they but holy places transferred, in their spirit, from their original location, into our life, and thought, and feeling? In their religious observances, the main point is not the correctness and truth of thy knowledge, or of the doctrine which thou professest, but the truth and purity of thine own character. What one may do under his circumstances without violating his conscience, the conscience of another, under other circumstances, will forbid him to do. We have no right to judge him: to the Lord each one stands or falls (Romans 14:1-7).—Cassel. —Well did this Syrian find that the man of God had given a supernatural virtue to the water of Israel, and therefore supposed he might give the like to his earth. Doubtless it was devotion that moved this suit. The Syrian saw God had a propriety in Israel, and imagines He will be best pleased with his own. On the sudden was Naaman half a proselyte; still here was a weak knowledge with strong intentions.—Bp. Hall. 2 Kings 5:18. The compromises of life. The significant but in the social position of Naaman is to find its counterpart in his religious character. A great man, but a leper; a believer pleading for an inconsistency. Conversion and compromise. When he has found God beyond the sign of water, and come back to the prophet with the confession of his new faith, you expect a complete change in his exterior life, that he will go among his heathen countrymen a full-orbed religious man; but he counts the cost, or perhaps is in some mental perplexity. At least he will put the difficulty to the prophet, and be guided by his decision. We are startled to hear the answer “Go in peace.” Here was an opportunity to rebuke cowardice, to chastise the poor selfishness that, having received so much from God, asks, “And how little need I pay back?” An opportunity to discuss an interesting question of casuistry and to decide upon the comparative forces of conscience and necessity. But Elisha accepts his convert, with this exception, whether in the passive non-aggressiveness of that old Hebrew religion, or in the conviction that the man would do his best under the circumstances, we cannot tell. Set Naaman in the light flung back by the cross, and we can soon pronounce judgment. We know our Lord deals with these human “buts.” “Let the dead bury their dead,” &c. “If a man love father and mother more than me, he is not worthy of me.” But the judgment would be unjust. Men are always more or less in subjection to the ideas that govern the age in which they live. It is only the few who draw themselves apart, and press forward to a grand isolation. The Church has ten thousand Naamans where it has one Paul. The very uncertainty in which, spite of Elisha’s benediction, the incident is left, suggests some remarks on the compromises of life. I. Religious decision, as it is affected by earthly relationships. This man was a servant, and the conditions of his servitude were not simple, but complex. He was in command of the army, and while this conferred on him a large authority, it imposed a large trust. These had opened to him wide opportunities for loyalty, bravery, and patriotism. It was part of his service to go with his master into the house of Rimmon. Refusal would take on it an ugly air of ingratitude. The king had made him the man he was, and a feeling of indebtedness and obligation may enter very acutely into questions of conscience and right. This to a noble mind would be a far greater difficulty than the loss of position and the imminent death that might result from the wrath of an absolute monarch, unaccustomed and unable to enter into nice questions of religious casuistry; indeed, the line of duty between the obligations imposed by earthly relationships, and our services to God, is not always so distinct as men think. Many at least who, with loud protestations, scorn all compromise, have never found that line. Clear is the right, at all sacrifice, if king or master exact the positive crime; ask me to disown Christ, to give up prayer, to outrage any distinct conscientious conviction, but along this line is a very borderland of mist in which the traveller is often brought to a stand, asking after the right way. It is enough to instance questions of polygamy, of slavery, with which the early Church had to deal. Of course it may be said, if a heathen, having two or more wives, became a convert, he must put away all but one. Which one? What if each were the mother of children? The Christian master must manumit his slaves. Cornelius, says the Peace Advocate, should forsake the Roman service, and take no longer the heathen’s pay. But these, and a multitude of similar questions, are not decided by inspired authority at all, or are decided in their special instances against the ruling principle. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ AND NOTES.— 2 Kings 5:21. He lighted down from the chariot—Not merely dismounted, but quickly did so sprang out of the chariot, πָ ?τμ, to cast oneself, to throw oneself, to rush. It indicates Naaman’s anxiety. 2 Kings 5:24. Came to the tower—δֲ ?ςֹ ?τֶ ?μ—the hill, i.e., a hill well understood in the locality of Elisha’s house. 2 Kings 5:26. Went not mine heart—In contrast with Gehazi’s words, “Thy servant went no whither.” “My heart”—μִּ ?αִּ ?ι—i.e., in spirit, discerning the entire transaction. Is it a time to receive money, &c.—i.e., in any other case rather than this thou mightest have gratified thine avarice, but now, with so many hypocritical prophets abroad, this is no time for bringing the true prophetic office into disrepute by an act which seems to imply that the servant of the High God is only intent on selfish aggrandisement in his sacred and supernatural work.—W. H. J. OF 2 Kings 5:20-27THE CURSE OF AVARICE I. That a spirit of avarice loses no opportunity to gratify its greed. Gehazi was the Judas Iscariot of the Old Testament. Covetousness was his besetment. He was doubtless in many ways valuable to Elisha, and perhaps was at first a sincere enquirer after truth. But the spirit of avarice gained the mastery over what was good in him, and ultimately wrought his ruin. The wealth of Naaman was too great a temptation to him, and he could not forego the prospect of benefiting by the lavish generosity of the grateful Syrian. “As the Lord liveth, I will run after him and take somewhat of him” (2 Kings 5:20). Gehazi acts under the guise of religion while disregarding its teaching of disinterestedness, which it was particularly needful to make evident in those days of worldliness and time-serving among the national priesthood—the sycophantic Baalites. He showed contempt for the judgment of his master in the matter of receiving gifts, end cared not how far he disparaged the prophet in the eyes of his new convert. He mainly misrepresented Elisha by making him ask for what Naaman had just heard him most positively refuse. Avarice knows no scruples; is reckless of results; it sees only what is to be gained, and cannot relinquish the slightest hope of securing it. II. That a spirit of avarice hesitates not to employ falsehood in attaining its purpose. Covetousness and lyiug go together; they are twin-vices. The burning desire for gain suggested to Gehazi the fabrication of a plausible story which would easily deceive the unsuspecting and generous Naaman (2 Kings 5:21-23). “What a round tale hath the craft of Gehazi devised of the number, the place, the quality, the age, of his master’s guests, that he might set a fair colour upon that pretended request, so proportioning the value of his demand as might both enrich himself, and yet well stand with the moderation of his master! Love of money can never keep good quarter with honesty, with innocence. Covetousness never lodged in the heart alone; if it find not, it will breed wickedness. What a mint of fraud there is in a worldly breast! How readily can it coin subtle falsehood for an advantage!” To find out the covetous, go round with a subscription book. It is perfectly appalling what lies you will hear told to evade giving. III. That a spirit of avarice finds its pleasure in secretly storing its gains (2 Kings 5:24). Gehazi carefully stowed away the goods with which the liberality of Naaman had supplied him, and began already to indulge in dreams of increased possessions and of the pleasures his wealth might purchase. The miser wastes his best powers in the fond idolatry of his money, and gloats in secret over the piles of treasure which he counts with trembling joy. Avarice, says Channing, is a passion full of paradox, a madness full of method; for although the miser is the most mercenary of all beings, yet he serves the worst master more faithfully than some Christians do the best, and will take nothing for it. He falls down and worships the God of this world, but will have neither its pomps, vanities, nor its pleasures for his trouble He begins to accumulate treasure as a means to happiness, and by a common but morbid association he continues to accumulate it as an end. He lives poor to die rich, and is the mere jailer of his house and the turnkey of his wealth. Impoverished by his gold, he slaves harder to imprison it in his chest, than his brother slave to liberate it from the mine. The avarice of the miser may be termed the grand sepulchre of all his other passions, as they successively decay. But, unlike other tombs, it is enlarged by repletion and strengthened by age. IV. That a spirit of avarice is unexpectedly exposed and faithfully warned (2 Kings 5:25-26). Little did Gehazi think that the whole transaction which had been carried out with such consummate craft and privacy was already known to his Master. He seeks still further to hide his duplicity by further lying. “He who tells a lie,” says Pope, “is not sensible how great a task he undertakes; for he must be forced to invent twenty more to maintain one.” The wickedness of his servant was discovered by the prophetic insight of Elisha, and, to the utter confusion of the culprit, he is addressed in words of severe and faithful remonstrance—“Is it a time to receive money, &c?” Miserable Gehazi! how didst thou stand pale and trembling before the dreadful tribunal of thy severe master, looking for the woful sentence of some grievous judgment for so heinous an offence!” It is well when the money-loving worldling has a faithful monitor at hand to warn him of his danger and reprove him for his sin: it is better still when warning and reproof lead to reformation. V. That a spirit of avarice is cursed with a terrible doom (2 Kings 5:27). Swift upon the heels of the transgression came the punishment, and that a punishment most loathsome and abhorrent: it was like a living death!—“He went out from his presence a leper as white as snow.” O heavy talents of Gehazi! O the horror of this one unchangeable suit which shall never be but loathsomely white, noisomely unclean! How much better had been a light purse and a homely coat with a sound body, a clear soul! Too late doth that wretched man now find that he hath loaded himself with a curse, that he hath clad himself with shame. His sin shall be read ever in his face, in his seed. All passengers, all posterities, shall now say—Behold the characters of Gehazi’s covetousness, fraud, sacrilege!—Bp. Hall. Perhaps the punishment cured the sin, and led to repentance. Gehazi the leper had more hope of salvation than Gehazi the miser. Gain got by a lie will burn your fingers, burn in your purses, rot your estates, and root out your posterity. LESSONS:— 1. The love of money is the root of all evil. 2. The avaricious spirit is ever ready to take advantage of the generous. 3. Covet earnestly the best gifts. OF GOD’S WORK BY MEN (2 Kings 5:20-24) It is saddening to know that some of the best works, nd some of God’s most eminent workers, have been defamed and lowered, if their influence has not been actually counteracted and nullified, by inferior workers and by unworthy men. This defiling of God’s work has generally come from one source, and is the result of one vile lust or passion—covetousness. As illustrating this, read the repulsive histories of Balaam, of Achan, of David’s impious numbering of Israel, the story of Gehazi now before us, and the dark atrocity of the life and death of Judas Iscariot. I. The action and duplicity of Gehazi are of singular unworthiness. Like so many other histories, they show that intercourse with good men and association with God-like work may become only the occasion of more vileness in a man. To the influence of his noble-minded master, to the refining and elevating power of such a character as Elisha, to the special needs of his fatherland and day, Gehazi seems to have been insensible, or, if not insensible, yet, which is worse, inclined to undervalue them, and to use the privileges and opportunities of his position for the gain of money. Nor is Gehazi lonely in this. On every side evidence of the like iniquity accumulates when we look into Scripture or other history. Few followers of great men have any of their real greatness, though they may share their honour. Few imitators of great teachers catch sight of anything but their own false exaggeration of their master’s position, and the opportunities thereby given of personal advance. The followers of Luther were seldom worthy of him. The followers of Calvin have not been true to their master. The adherents of the hallowed Wesleys did not take their sacred work only. The converts of Paul almost broke his heart. And the followers and servants of Jesus—where is there one of us who is worthy of his master? Do not many of us come to Christ with selfish feelings and serve our God for hire? We may find it helpful against this danger ever to remember that God’s gift of salvation was both undeserved and unsolicited. Being with the good and great will not necessarily make us similar; otherwise Gehazi would have been a better man, and it would not have been Christ’s sorrowful experience that “he who had eaten bread with Him lifted up his heel against Him.” II. Gehazi’s covetousness was of a gross material kind—the love of money; and the miserable influence of it upon him is seen in this—that it produced inability to appreciate Elisha’s spiritual motives. Ali that Gehazi let himself see was that with the departing Naaman so much money went away too. As with Gehazi, so generally the covetous and unprincipled man lowers himself to a level on which he is unable, in daily life and business, to appreciate other motives than those of getting gain, or measure anything in life’s movements and enterprises by any other gauge than that of the money that can be gained or must be lost. Gehazi could not feel the power of Elisha’s spiritual motives in sparing Naaman and letting him go free of payment. Elisha’s noble determination that the mercy of his God should, in Naaman’s case, be had literally for the asking; his resolve that the goodness of God should be then, as we say now, of grace, and not of buying or selling—this, to such a soul as Gehazi’s, was useless, fanciful, intangible. He was, evidently, a practical vigorous man, who had not much room for fancies, whether religious or any other. Covetous men in the world, and Gehazis in the Church, are too many and too influential. Too many of us have this coarse grain in us, and when there is ever any beauty or tenderness of feeling in us, we get into the habit of hiding it from what we think would be the rude looks and unappreciating touch of others. III. In several other ways Gehazi’s covetousness involved him in sin, and further defiled the good work that had been wrought by Elisha. These are no lonely, single sins. Sin needs sin to help it along, to buttress it, to back it, and give it success. One deception leads to another, and needs it, and each becomes a pledge of worse. Gehazi had to lie to Naaman; and it speaks of the power of greed and covetousness, to see this man telling the lie so plainly and confidently, misrepresenting his master, and dishonoring God’s work as done by his master. All the food and fame of this grand world are not worth one little lie. Let us he careful not to want anything beyond the reach of honesty, nor to go where we need lies and double-dealing for advancement. To be simple-minded, with Christ, is better than all the successes of duplicity. Gezahi’s lie deceived a trusting man, and made the liar take still greater and more ungenerous advantage of Naaman’s goodness, in doubling the amount of silver. The covetous liar has no room for generosity. IV. The success of the lie. The falsehood has thriven; to deceive has been found to be the short road to wealth; to insult God, to defame his work, to misrepresent Elisha, and to plunder Naaman. These things have “paid,” as men say. It is this kind of thing that is enough to shake a feeble faith, to see the wicked in great power. Gehazi had gotten his wealth, but what could he do with it? He hid it, hoarded it up for a few hours, and then the judgment came. He got his money like Achan, he hid it like Achan, and God troubled him as he troubled Achan. This is the life of those who are greedy of gain. It is like sowing the barren sea. We can only hoard earth’s gain, or hide it away, or spend it on the world that passes away, for a few hours, and then God must come, and judgment must begin.—C. W. P.ONE MAN’S ANOTHER MAN’S CURSE (2 Kings 5:25-27) Gehazi has to face that from which a liar never escaped, and a false tongue never was delivered—even detection, exposure, shame, and everlasting contempt. The whole transaction had been decided on so quickly, and carried out so easily, that the probabilities were all in his favour, and warranted his hope that having gained his wealth by a bold stroke he would be able to keep it by effrontery. I. Lying and false ways of earthly prosperity always leave out God. Liars and deceivers ignore God’s interest in their life, God’s knowledge of their plans and schemes, and the execution of them. And in their apparently untroubled doing without God these men and their actions become most hurtful stumbling-blocks to many tender souls. Oh, guard in your daily actions against this perilous thought, this most hurtful habit of ignoring God, and his knowledge of your ways! Let us take the word of God as a “wholesome” blame to ourselves, and as a wise correction of many shameful things in our daily life. Let us really and solemnly believe in God’s omnisicence, not as a theological article only, but as a matter for daily life and care; and let us try to cultivate the ever-present sense that God knows all our ways, and understands our hearts with their pitiful vileness. Yea, let not this beget terror and horror, like that of the prisoner in his cell, who, having been condemned to have some one day and night watching him through a hole in the prison door, became haunted and horrified by the eye that was ever looking at him; but, rather, let us gladly believe that “the Lord has searched us, and known us;” that He “understands our thoughts afar off;” and let us bare and open ourselves to the Infinite Searcher of hearts. II. They who will not do this, will have to prove the experience of Gehazi, that one sin, one lie, makes others easier and worse. Gehazi presumed that Elisha was ignorant of his doings, and when he went in and was asked, “Whence comest thou?” he had his answer ready, “Thy servant went nowhither.” The lie came from him easily and readily, for he had prepared himself beforehand; and the lie he had told to Naaman trained him to insult, by deceiving, his master. The way to perdition is downhill, on a slippery way, with a descent that is ever quickening. The first step down gives us impetus, and every after step is easier to the soul that is going down away from the light. One act of lying or deceiving needs another, and begets its own kind until the liar deceives himself, imagining himself to be secure, when he is on, the edge of perdition, and thinking his schemes are all doing well, when “He that sitteth in the heavens laughs at them, and the Lord has them in derision.” In thus leading to a vile, false security of self-deception, lying becomes its own enemy and judgment. Though others may be hoodwinked, and conscience may be blindfolded, so that right and wrong are not clearly discernible, yet deception must end somewhere. Somewhere, and with some one, a lie must be of no use, be wasted breath and ruinous sin. It is of no use with God; it stops at the throne of God; there it must stand revealed; and we have yet to see whether the boldness of earth’s deceptions will be continued there. Who shall be bold in the day of God? Certainly not the false man. III. Gehazi’s exposure and shame come now before us. How soon the scheme came to an end, and such an end! How soon the bubble burst! Gehazi had deceived Naaman and had gotten his money, but he had misled himself much more. For Elisha’s spirit had been with him, and it is notable that Elisha says, that from the moment in which Gehazi began to deceive Naaman, he knew the whole. It is not a light thing to God when we allow ourselves to glide into an iniquity, but it must be and is before God a much viler thing when, in addition to wronging our own souls, we hurt and sin against others. Sin has been vile enough when, in cases that have come before our law courts, men have lied, and forged, and perjured themselves; the outrage on truth has been bad, but when widows and orphans and others have been ruined by trusting their money to such men, has there not risen a cry to God, a cry clamorous as that of Abel’s unexpiated blood? Samuel Rutherford spoke tenderly yet terribly when he said, “I find it would be no art, as I see now, to make hypocrisy a goodly web, and to go through the market as a saint among men, and yet steal quietly to hell without observation, so easy it is to deceive men. Men see but as men, but to be approved of God (may I add in business?) is no ordinary mercy.” Gehazi got Naaman’s money; would that we all in our trading and toil had the spirit that would lay all gains before God, saying, Lord, whose money have I? IV. Elisha’s patriotism cried out against Gehazi’s sin. “Is it a time to receive money and garments and oliveyards, and vineyards and sheep, and oxen, and menservants, and maidservants?” This protest is based not only on Elisha’s desire that Naaman’s cure should be from beginning to end the evident work of the free grace and mercy of the God of Israel, but rises also from the condition of Israel as a nation at that time. It was a time of strife and care, of war and rumour of war, in which everyone ought to have been ready for the call of self-sacrifice, and for the encouragement of self-denying motives for the sake of the time and the fatherland. During all the period of war and siege and famine of which you may read in the next chapter, Elisha was the leader of the patriotic and no-surrender party in Samaria. He it was who encouraged the people to resist even to the uttermost; and even when the city was so reduced that women ate their own children, and the king sent a man to strike off Elisha’s head as the leader of the resisting party, Elisha still kept the gates of the city shut against a surrender. Knowing the vigorous patriotism of this man of God, his readiness for self-devotion, we may well and easily understand Elisha’s detestation of Gehazi’s conduct when all that he seemed to wish for was the increase of his money and the accumulation of hoarded wealth. It was not a time to receive money, and pander by false ways to the lust for gain, though there are men who, in any crisis of a nation or society or religion, will put the claims of self-interest in the foreground, and judge only under the impulse of insatiable appetite for wealth. The patriot as well as the prophet speaks to us here, and his word declares that a man is required by the condition of his country and the state of the times in which he lives to forbid himself any gain, to deny himself any advance, that may involve him in meanness and sinfulness. With broader meaning also, out of which all other special applications come, we must learn from this that the Christian man is required to govern all his life by such a feeling as this of Elisha, that time on earth is to be passed in the actual subordination of earthly gains of money, or rich dress, or property, or social status. The present time is a time for honest toil and labour in the fear of God and the love of Jesus; but not for aiming at the miscalled “goods” of this world. V. Now, coming to the last of this history, we see Gehazi pierced through with many sorrows. He had sought his good here, but with Naaman’s money he got his leprosy too. The blessing of the Syrian became the curse of the servant of the man of God. Let us get this matter close to ourselves. The day of God, we may fear, will show many who have blighted themselves, marked themselves with a curse by their part in connection with God’s word; many who have helped to do good, but therein doomed themselves by the spirit that they have allowed to grow on the work. It is not a light thing to assume leadership in the Lord, or eldership in His work, for if we are hurtful in these things, who shall heal the hurt? “For what shall heal, when holy service banes?Or who may guideO’er desert plainsThy lov’d, yet sinful people wandering wide,If Aaron’s hand, unshrinking, mouldAn idol form of earthly gold?”What shall save when being an instrument of good is made its own curse by any soul? This doom of Gehazi is prophetic of all uncleansed sin and its miserable end. Any unrepented wrong against man or God must come back to the wrongdoer. Sin that we will not let Christ wash away must “find us out,” for it is our sin, our own ghastly belonging for ever and ever. We are its author, owner, and home for ever. We raise a demon that we cannot lay but by taking it home to ourselves. Unpardoned—that is, unrepented—sin is as the unclean spirit of which the Lord spake: it has no end till it returns whence it set out. We began with honour and degradation in Naaman; and it all ends in this dishonour and degradation in Gehazi. “He went out a leper”—the curse of God had fallen on him by the word of the gentle master whose work he had defiled. Elisha’s kindliness gave place to the word of vengeance. Oh, remember that there is such a thing as “the wrath of the Lamb,” and that when the gentleness of God, the Lamb in the midst of the throne, gives way to judgment, there shall be found no place for the liar, the covetous, or any impenitent. In the free grace and love by which Naaman was washed and purified we have our hope; and in the outraged love by which Gehazi was blighted we have our warning. Take both the hope and the warning.—C. W. P. GERM NOTES ON THE VERSES2 Kings 5:20-24. A sordid spirit. I. Remains unchanged, though in daily intercourse with the most unselfish nobleness. II. Cannot appreciate the motive that relinquishes a single opportunity of getting gain. III. Deludes itself in assuming a religious guise for its basest acts (2 Kings 5:20). IV. Displays unseemly haste in getting possession of coveted treasure (2 Kings 5:21). V. Is facile in manufacturing falsehood (2 Kings 5:22). VI. Does not scruple to take every advantage of the generosity of others (2 Kings 5:23). VII. Is careful to conceal the extent of its hoardings (2 Kings 5:24). 2 Kings 5:20. How mighty are the evil inborn lusts of the human heart! Even in the case of those who have for years enjoyed the society of the noblest and most pious men, who have heard and read the Word of God daily, and who have had the example of holy conduct daily before their eyes, lusts arise, take possession of them, and carry them captive (James 1:13-15). 2 Kings 5:23. He who himself thinketh no evil, and is sincere, does not suspect cunning and deceit in others. Good-hearted, noble men, to whom it is moro lessed to give than to receive, are easily deceived, and they follow the inclination of their hearts instead of examining carefully to whom they are giving their benefactions. 2 Kings 5:24. That which we must conceal brings no blessing. 2 Kings 5:25-27. The audacity of a liar. I. Stands unabashed in the holiest presence. II. Under the necessity of adding lie to lie. III. Unexpectedly exposed. IV. Does not escape signal punishment. 2 Kings 5:25 compared with 2 Kings 5:27. “But he went in and stood before his master. And he went out from his presence a leper as white as snow.” A never-to-be forgotten interview. I. He went in guilty, yet little dreaming of detection; he came out baffled, exposed, humbled. II. He went in hardened, impenitent, and prepared with excuses; he came out smitten with a punishment as little expected as it was terrible. III. A single interview may wither the happiness of a lifetime; judgment, though unanticipated, is swift and sure. IV. The way in which we shall come out of the last judgment will depend upon the character with which we go in. 2 Kings 5:26. It is folly to presume upon sin in hopes of secrecy. When thou goest aside into any bye-path, does not thy own conscience go with thee? Does not the eye of God go with thee? —Giving is kind, and taking is courteous, and both may at times and in some cases be done without sin. There is much use of godly discretion, doubtless, in directing us when to open, when to shut our hands.—Trapp. 2 Kings 5:27. It is a woful exchange that Gehazi hath made with Naaman; Naaman came a leper, returned a disciple. Gehazi came a disciple, returned a leper. Naaman left behind both his disease and his money; Gehazi takes up both his money and his disease. Now shall Gehazi neverlook upon himself but he shall think of Naaman, whose skin is transferred upon him with those talents, and shall wear out the rest of his days in shame, in pain, and sorrow. His tears may wash off the guilt of his sin, but shall not, like another Jordan, wash off his leprosy; that shall ever remain as a hereditary monument of Divine severity. Happy was it for him if, while his skin was snow white with leprosy, his humbled soul was washed white as snow with the water of true repentance.—Bp. Hall. —The leprosy of riches. Gold is tainted. Strength required to use it aright. A curse cleaves to it when it is ill-gotten or ill-used. This curse crops out most frequently in the children. A father absorbed in the pursuit of wealth, and mother absorbed in fashion, will bring up corrupt and neglected children. Parents who love gold, fashion, and display, train their children to hold these the chief things in life. —As Naaman was a living monument of the saving might and grace of Jehovah, so Gehazi was a monument of the retributive justice of the Holy One in Israel; a living warning and threat for the entire people. By his conversion Naaman was taken up into God’s community of redemption in Israel; by his unfaithfulness and denial of this God, Gehazi brings down upon himself the punishment which excludes him from the society of the prophet-disciples and of the entire covenant people. As Naaman’s cure and conversion was a physical prophecy that God will have pity upon the heathen also, and will receive him into His covenant of grace, so Gehazi’s leprosy prophesied the rejection of the people of Israel who should abandon the covenant of grace and persevere in apostasy (Matthew 8:11-12; Matthew 21:43).—Lange. —Let not the punishment of Gehazi be thought too severe. Important principles were involved in his conduct, for it was a time when the representatives of the sacred office needed to observe the greatest caution against the spirit of worldliness. Gehazi’s acts on this occasion were a complication of wickedness. He showed contempt for the judgment of his master in the matter of receiving gifts; he meanly misrepresented the prophet by making him ask for what Naaman had just heard him most positively refuse; he invented a false story to blind the eyes of Naaman; and, finally, told a miserable lie in the hope of escaping detection from Elisha. Add to all this the foul spirit of covetousness that actuated him through all this evil course, and his curse will not appear too great. The extending of his curse to his children after him is but another exhibition of the terrible consequences of human sinfulness. Gehazi’s posterity, innocent of their father’s sins, but, like many others, they were compelled to bear the consequences of ancestral crimes. That thousands of innocents are subjected to suffering because of the sins of others is a fact which none can deny. Why this is permitted under the government of an all-wise God is a question which He has not seen fit fully to answer.—Whedon. ELISHA AND THE SYRIAN AND NOTES.— 2 Kings 6:2. Take thence every man a beam—The wooded banks of the Jordan would furnish timber readily; probably Bethel or Jericho. Although, evidently, the students of Elisha were of a humble character, and he offered them but few indulgences and delicacies, yet their number grew so as to need a larger home, or a more commodious lecture-hall. 2 Kings 6:8-9. In such a place shall be my camp, i.e., shall ye hide yourselves—Probably the word here is from the same root as in 2 Kings 6:9, where it is rendered, For thither the Syrians are come down, i.e., there the Syrians hide themselves; or the two words may have as their roots respectively ηָ ?πַ ?δ and πָ ?ηַ ?ϊ; but the word in 2 Kings 6:8 occurs only there in that form throughout the Bible. OF 2 Kings 6:1-7THE DIVINE FOR LITTLE SORROWS The miracle recorded in this paragraph presents a striking contrast to that which was wrought on behalf of Naaman. In the case of the great Syrian captain his cure was a public display of Divine power and mercy, and served to extol the God of Israel among the nations. It was a great work, wrought upon a great personage, and would become the talk and marvel of a great and populous nation. The miracle we are now considering was of a humbler character, and taught a different lesson. An obscure and nameless prophet of Jericho is the subject of Divine compassion, and the Divine power is put forth in connection with the humblest and most insignificant affairs of human life and toil. The omnipotence which startles a world with its wonders is also available, in the most modest and unobtrusive form, for the relief of genuine distress. Of this class of Elisha’s wonderful works, this is the last one recorded, and makes a fitting conplement to his other miracles of blessing. The healing of the waters of Jericho, the increase of the widow’s oil, the raising of the Shunammite’s son, the healing of the poisoned pottage, the multiplying of the loaves, and the healing of Naaman, all had more direct reference to the wants of families or societies, and did not so much enter into the particular anguish of one single heart as did this. This receiving of a comparatively little loss and that of a single individual, give assurance that Divine providence will work for the comfort of one suffering heart as well as for the interests of societies or families; and shows that sorrows which we may think of little moment receive great attention from Him who numbers the hairs of our head. It presents a touching and suggestive picture of the Divine sympathy for little sorrows. Note— I. That the Divine sympathy is interested in the temporal comfort of the good (2 Kings 6:1-4). The school of the prophets had outgrown its accommodation, and Elisha was consulted as to a more commodious dwelling. The disciples, not content with simply gaining the consent of their revered teacher to the undertaking, prevailed upon him to accompany them. Elisha represented the Divine interest and intention in the work. God is not indifferent to the temporal welfare and happiness of His people. He looks down sympathizingly on a good man, struggling with straitened circumstances, or upon a church making efforts for extension in the midst of poverty and persecution. He ensures the comfort of the good irrespective of external surroundings. Riches and poverty are more in the heart than in the hand; he is wealthy who is contented, while the disconted millionnaire is poor indeed. The Lord bestows upon His people the unpurchasable blessing of contentment which fills up all the chinks of desire as the molten metal fills up the minutest cavity in the mould. II. That the Divine sympathy does not overlook the individual in the many (2 Kings 6:5). There was a number of workers in the forest, all engaged in the same occupation—felling timber for the house of the prophets; but there was one only of the number who specially arrested the Divine notice, and called forth the Divine power, and he was unfortunate and distressed. Man often loses sight of the individual in the multitude, but Jehovah never. It is easy for us to sympathize with a nation, and shed tears over its sufferings and sorrows, while we have no particular interest in any one member of the nation. Jehovah cares for the whole human race, by caring for every individual member of it. And if there is one who more quickly than another attracts the Divine sympathy, it is the unfortunate and suffering. The tramp and bustle of the crowd could not deafen the ear of Jesus to the cry of blind Bartimeus. The unseen touch by trembling, but believing fingers, of the fringe of his robe, awoke a sympathetic response in the Saviour’s heart, and the sufferer for years was in a moment healed. Amid the thousands of warlike Syrians who surrounded the city of Dothan (2 Kings 6:14), the Lord did not forget the solitary Elisha, but provided for his rescue and safety. It is with significant emphasis the psalmist declares a truth which is being constantly exemplified: “This poor man cried, and the Lord heard him, and saved him out of all his troubles” (Psalms 34:6). III. That the Divine sympathy does not hesitate to exert miraculous power to alleviate what may seem the little sorrows of life (2 Kings 6:6-7). It might appear a trifling matter to lose the iron head of an axe, but to this poor prophet it was a real and serious loss. It was not only that he was prevented taking his share in helping his fellow-workers, but it was the loss of borrowed property which he had no possible means of replacing. This to a conscientious mind would be torture enough, and would exalt what might seem a small trouble into a great one. But with our God these are no little things. What we regard as the little cares and sorrows of the poor may have a magnitude in God’s eye as great as the cares of empire and the afflictions of princes. The loss of the axe was to the hapless borrower a calamity greater than would have been to Naaman the loss of all the treasures he had brought from Damascus. The sorrow was not too insignificant to evoke the Divine sympathy, and the exertion, through the prophet Elisha, of miraculous power for its assuagement. The greatness of God appears in the minute attention and finish that he gives to little things. The tiniest flower, the smoothly-rounded pebble, the geometrically-shaped snowflake, the delicately-tinted ocean-shell, each bears witness to the infinite care and artistic touch of the Divine hand. The smallest troubles of humanity are not unnoticed. The tear quickly dashed away, the half-suppressed sigh, the silent hidden anguish of the heart, bring down the helping arm of God to the soul that appeals to Him—the arm which is as gentle in its soothing ministrations as it is mighty in its terrible vengeance. LESSONS:— 1. There is nothing too insignificant for the Divine notice. 2. What may seem little sorrows to others are great enough to the sufferer. 3. We should carry every trouble, however minute, to God. GERM NOTES ON THE VERSES2 Kings 6:1-7. The prosperity of the Church. 1. Advances, notwithstanding abounding wickedness and persecution. 2. Often results from the earnestness and diligence of one good man. 3. Demands harmonious co-operation among all Christian workers. 4. Receives the divine sanction and blessing. 2 Kings 6:1. There was no loss of Gehazi; when he was gone the prophets increased. An ill man in the Church is but like some shrubby tree in a garden, whose shape keeps better plants from growing. The kings of Israel had succeeded in idolatry and hate of sincere religion, yet the prophets multiply. Persecution enlarges the bounds of the Church. These tempestuous showers bring up flowers in abundance. The Church, like the palm tree, the more it is pressed with weight, the more it fructifies; like camomile, it flourishes when most trodden; like the lily, it grows by its own tears. 2 Kings 6:5-7. The borrowed axe. I. The loan. 1. Kindly lent to men in need; probably with many promises on the one side, and many injunctions on the other. 2. A very valuable loan at that time. Manufacture of metals imperfectly understood then; manufactured articles were, therefore, more expensive, and more difficult to obtain, 3. A willingness to lend shows a kind heart; sympathy with the object and purposes of the borrower should not, therefore, be abused. A willingness to lend, but never to borrow, which is the proud boast of some, is a pitiful spirit. Sometimes to give one the opportunity of lending, is to do him good by exercising his benevolence and goodwill. II. The loss. 1. Accidental. Not altogether void of thoughtlessness. Should have taken care that the head was more firmly united to the haft, or that the blow was delivered in another direction. 2. Serious. Could not be easily replaced. Axe heads scarce and expensive, and the borrower poor; but the most serious part of the loss was the moral effect of it. The non-return of loans makes lenders chary of assisting those who need such help. People who are remiss in returning, in due time and undamaged, borrowed property, little think what injury they do to benevolent and neighbourly feeling, or what damage they inflict upon others. III. The recovery. 1. He who had lost it did not treat the matter as of no importance. His concern a good sign. Would there were more of it in the world. 2. He noticed where it fell, looked anxiously at the water, probably sounded it, found it deep and turbid. Could not find or recover it. He went in dismay to the prophet. 3. Elisha comprehended the situation at once. The axe must be recovered for monetary, and, above all, moral reasons. He was not the man to work miracles on every pretext. This was no slight matter; no one should have reason to regret he had aided, even by a loan, in the building of the prophets’ college. Confidence in the prophets should not be damaged by the loss of the axe. LEARN:— 1. To be conscientious in the matter of borrowing and lending. 2. To be more anxious concerning the safety of borrowed articles than even of our own.—The Class and Desk. 2 Kings 6:5. Genuine honesty. 1 An evidence of true religion. 2. Is found among the poorest. 3. Is scrupulous in caring for and returning that which is borrowed. 4. Is deeply distressed in losing what belongs to another. 5. Will use all possible means to restore what is lost. 2 Kings 6:6. O God! how easy it is for thee, when this hard and heavy heart of mine is sunk down into the mud of the world, to fetch it up again by thy mighty word, and cause it to float upon the streams of life, and to see the face of heaven again.—Bishop Hall. 2 Kings 6:7. God’s might and goodness are revealed in the smallest detail, as well as in the greatest combination. He helps in what are, apparently, the smallest interests of the individual, as well as in the greatest affairs of entire nations; and He rules with His grace especially over those who keep His covenant, and turn to Him in all the necessities of life. That is the great truth which this little story proclaims, and, just for the sake of this truth, it was thought worthy to be inserted in the history of the theocracy. The restoration of the axe, whereby aid was given to the prophet-disciple in his need, strengthened all the others in the faith that the God in whose honour they were erecting the building was with them, and would accompany their work with his blessing. They worked now the more zealously and gladly.—Lange. —It often happens that the Lord takes from us some possession, or appears to do so, only with the purpose of returning it after a longer or shorter time in some unexpected way, that it may thus come to us as a gift of Divine love, and a pledge of His grace.—Krummacher. AND NOTES.— 2 Kings 6:12. Elisha … telleth … the words thou speakest in thy bedchamber—Elisha apprised king Jehoram of the designs of the Syrian king, who thereby was enabled to anticipate and defeat his guerilla attacks. 2 Kings 6:13. Behold he is in Dothan—In a narrow pass through mountains, on the caravan road from Gilead to Egypt, twelve miles north of Samaria, in the Esdraelon plain. 2 Kings 6:17. The mountain was full of horses and chariots of fire—For in this case, and in contrast with the mere “horses and chariots” (2 Kings 6:15) of the Syrian army, this was fiery host, àֵ ?ùׁ, denoting their supernatural and divine origin, for it is the symbol of Deity. OF 2 Kings 6:8-17THE OF PRAYER We have seen the power of Elisha in the working of miracles in the realm of private life, and, for the most part, on behalf of the individual. Now we are to witness the beneficent power of the prophet as it operates in the wider sphere of public and national life. He appears as the seer, the man of supernatural insight, the prophet who is in habitual and prayerful communion with God, the adviser and friend of a perplexed sovereign and a harassed nation. In him is a combination of great gentleness with great power. The character in which the history now reveals him, as a man of prayer, may explain the source of his enormous power, and the vast range of his influence. The incidents here described illustrate the triumphs of prayer. I. Seen in giving extraordinary insight into the plottings of the enemy (2 Kings 6:8-12). Elisha had power to read the secret counsels of the invading Syrian, and thus enabled the king of Israel to disconcert the plans of Benhadad, and to escape his ambuscades. Prayer intensifies the sensibilities of the soul, and makes it more keenly alive to the movements of the wicked one; it can see sights and hear sounds unperceived by others. After Elijah had wrestled with God in prayer, on Mount Carmel, he heard “a sound of abundance of rain,” though others heard it not. The sky was cloudless and hard as steel, the earth seamed and cracked, vegetation withered, the cattle were perishing, and the gaunt figure of famine, which had been tightening its grasp upon the land for two years and a half, was as pitiless and inflexible as ever. The soul that is quick to perceive coming good, is also quick to detect coming evil. The man of prayer is more than a match for the subtlest adversary. 2 Kings 6:2. Seen in inspiring a fearless courage in the midst of threatened danger (2 Kings 6:13-16). The glittering spears and chariots surrounding the city, which filled the servant of Elisha with so much alarm, struck no fear in the breast of his undaunted master. With what unutterable confidence he whispers those reassuring words: “Fear not; for they that be with us are more than they that be with them.” The praying spirit is ever brave and strong in great emergencies. It was prayer that sustained Moses when at Rephidim he was surrounded by the mutinous host clamouring for water, and threatening to stone him to death (Exodus 17:1-4). Before Luther went to the Diet of Worms, where he expected the worst, and before Knox was tried for high treason, which threatened his own life and the ruin of the Reformation movement in Scotland, they both found relief in prayer. When a steamer went down in the Bay of Biscay a short time ago, what enabled the minister and his wife to speak with such calmness and hope to their fellow-passengers and the crew assembled in the already flooded cabin, when they expected the next lurch of the vessel would be the last? It was prayer. The solitary praying prophet felt far more confidence and courage than did Benhadad with all his warlike hosts. III. Seen in giving the soul sublime visions of the nearness and all-sufficiency of heavenly help (2 Kings 6:17). The horses and chariots of fire were there before; but they were not seen by the young man, though they were seen by Elisha. Both had the ordinary common sense by which external objects are apprehended; but in Elisha’s case there was superadded the God-given sense of supernatural vision. Our common sense, however sound and accurate, is limited in its scope. When the comet of 1858 appeared, an observer declared that its luminous tail was just four feet long, while to the educated scientific sense it was known to extend for millions of miles. So the glories of the heavenly firmament are diminished or altogether hidden to the ordinary sense, and are revealed only to the eye of faith. Prayer intensifies the spiritual vision, and the soul beholds around it the shining hosts of heavenly ministrants ready to do the bidding of the all-powerful Jehovah. IV. Seen in giving power to baffle and defeat the foe (2 Kings 6:18-20). Through the prayer of Elisha the Syrian host is smitten with blindness, so that they could not recognise him, nor the way in which he led them. What was their astonishment when, the blindness being removed at the instance of the man of prayer, they beheld themselves in the midst of Samaria, at the mercy of the soldiers of Jehoram. The soul has to contend with enemies, fierce and form dable. When Napoleon at Waterloo watched the tremendous charge of the Scots Greys, and witnessed the havoc wrought among the French columns, he exclaimed “How terrible are these Greys!” But more terrible still are the enemies with which we have to fight. Prayer only can give the skill and power to conquer. Gideon prayed, and though his army was reduced from 32,000 to 300, he inflicted upon the Midianites a most disastrous defeat (Judges 6:7). Samson prayed, and with restored strength he pulled down the Philistian temple, and destroyed more of his own and the Lord’s enemies in his death than he had done in his lifetime. V. Seen in treating a conquered and distressed enemy with clemency and kindness (2 Kings 6:20-23). The king of Israel, seeing the Syrians thus brought into his power, was anxious at once to despatch them. Perhaps he remembered Ahab’s great mistake in not slaying the Syrian king when in his power, and for which mistake he was sternly rebuked by one of the prophets (1 Kings 20:35-43). But the man of prayer interposed between the fury of the king and his captives; instead of being slaughtered, they were hospitably entertained and then released, refreshed and unscathed. There are enemies of the soul to whom no mercy should be shown; no opportunity to crush them should be missed. There are enemies, again, who, when their wrong is exposed and acknowledged, we may generously forgive. Prayer fills the soul with sympathy and mercy, and expands it with magnanimity. Abraham prayed for Abimelech, and he and his house were healed. Moses prayed, and Miriam, who was punished because she had joined in the sedition against her brother, was cured of her leprosy. VI. Seen in giving rest and security to a harrassed nation. “So the bands of Syria came no more into the land of Israel” (2 Kings 6:23). The prayers and wisdom of one man relieved the troubles of the court and of the people. The nation is often unspeakably indebted to the prayers of a faithful few. Hezekiah prayed when Rabshekah thundered at the gates of Jerusalem, and the Assyrians were smitten with death (2 Kings 19:14-36). Ezra’s prayer led to national reform and prosperity (Ezekiel 9:10). More solid good is wrought in a nation by prayer than by diplomacy or arms. LESSONS:— 1. Prayer is essential to building up a great and influential moral character. 2. Prayer intensifies the perceptive and realizing power of faith. 3. Prayer is an all-potent agency in conquering spiritual adversaries. THE VISION TO ELISHA’S SERVANT AS OF THE TRUE FAITH OF THE SOUL (2 Kings 6:17) The chariots and horses are not here, as in the account of the ascent of Elijah a few chapters before, vehicles for a glorious passage to the skies, but simply symbols of the Divine power and protection; but in both passages the highest intelligences are represented as taking shapes, like the forms in Ezekiel, which imply that their true nobility is always service. The immaterial spirits become cognizable by the servant of Elisha under forms best calculated to reassure his fainting faith. Fire is a symbol of the Godhead, because fire is the most ethereal of the earthly elements. The gift of Pentecost sat as tongues of fire on the heads of the apostles. God is said by His prophet and His apostle to be “a consuming fire.” “The seraph is properly the burning spirit.” The horses and chariots mean, therefore, warlike force. Still, what the servant sees is not a material, it is a spiritual reality, taking a form which assures him of God’s sure protection, through the agencies of these ministers of His who do His pleasure, and at a time when all was death to the eye of flesh. I. Now, here we see, as if through a microscope, the act or process of faith in the human soul. Faith, first of all, is not an act of the natural imagination. It is necessary to say this, because a great many persons constantly allude to faith in terms which imply that it is. They speak of a person of great faith, meaning that he is a very imaginative person, that he has quite an unusual share of that privileged, that versatile faculty which does indeed achieve so much in society, so much for literature, which is the very wellspring of poetry, which is the soul, the genius of constructive art, but which is less welcome in the sphere of religious truth, because its highest efforts result in surrounding us with the unreal, while investing it with the attributes of reality. When men speak of faith as a vivid and energetic form of imagination, they mean to imply this, without stating in terms that they do so; they mean to imply that just as the poet Virgil projected a picture of the nether world out of the immense wealth of his fancy, so evangelists and apostles have traced their own beautiful pictures of heaven, and their awful descriptions of hell and of judgment, on the pages of our testaments, by the aid of an extraordinary variety of the religious imagination. The evangelists and apostles, whatever else they were—I say it with reverence—were not poets, they were eminently prosaic; and the remarks of Rousseau that the inventor of the gospel history must have been not less wonderful than its hero if he were entirely unassisted from above, is at least a satisfactory reply to this theory of faith doing the work of pure imagination. In the case before us Elisha’s servant did not create, by an act of imagination, a splendid picture in the air, after the manner of a Milton or a Rubens, a picture of fiery beings circling round the form of his beloved, of his imperilled master. The thing is psychologically impossible. He had his eye upon the hard and menacing fact before him, upon the lines of the Syrian troops who were sent to capture the prophet his master. He could, for the time, see nothing beyond the sphere of sense. His new power of seeing the chariots and horses of fire sweeping around Elisha did not create these spiritual forms and beings; there they were, whether he and other men saw them or not, just as the more remote planets were certainly revolving in their orbits during the centuries when our science had not yet reached them by her reckonings and telescopes. Elisha had been just as much encompassed by the spirit-world the moment before his servant saw that this was the case, as he was the moment afterwards. The man’s new sight could not create, as his blindness could not have destroyed, the supernatural reality. II. Nor is faith only the conclusion, the final act, of a process of natural reasoning. If this were the case, if faith were merely the conclusion of a syllogism, it would necessarily follow that all people with good undertandings must necessarily be believers in Christianity. We know, my brethren, that this is not the case. We know, alas! that many persons of great natural abilities, such as was Voltaire, are and have been unbelievers; and this alone would seem to show that something besides intelligence is implied in an act of faith. No man whose mind was not impaired could go through a proposition of Euclid and refuse to assent to a conclusion; but many people do read “Paley’s Evidences,” or, what is more to the purpose, what St. Paul himself says about the resurrection, and yet do not admit Paley’s and St. Paul’s conclusion that Christianity comes from God. If believing in Christianity were simply an affair of the natural understanding, this could not be. It would be just as inevitable to believe St. Paul as it is intellectually to believe Euclid. The affections and the will have a great deal to say to every pure act of faith. The understanding cannot compel faith. The evidence at the disposal of the understanding is always less than absolutely mathematical; it does not convince unless the moral nature is in such a condition that it is possible for it to be convincing. What is it which makes the desire, the heart on the one side, and the evidence at the disposal of the understanding on the other side, result in the complex, in the perfect act of faith? What is it which strikes the sacred spark which thus combines the action of the understanding and the yearnings of the heart into the single act which supersedes while it combines them? III. Faith is, in the last resort, the fire which is lighted up in the soul by a ray from Heaven, by a ray of grace. It is a gift from God. It is a fresh gift, which nature can neither rival nor anticipate. Elisha might have insisted upon many considerations which ought in reason to have satisfied his servant that God and His holy ones were now, as of old, near at hand, that the near presence of the Syrians did not amount to a real reason of despair. Elisha did not argue. There are times when it is worse than useless. Elisha prayed; he prayed that the Lord would open the eyes of the young man to see things, not as they appear to sense, but as they are; to see, not merely the world of sense, but the world of spirit; and his prayer was granted. Reason can do very much for faith. Reason stands to faith just as did the Baptist to Christ our Lord. She is the messenger which goes before the face of faith to make ready its path within the soul. Reason can explain, she can infer, she can combine, she can reduce difficulties to their true proportions, she can make the most of considerations which show what, upon the whole, is to be expected; but here she must stop. She cannot do the work of God’s grace; she cannot transfigure the moral nature so as to enable it to correspond to the conclusions of the illuminated intellect; she cannot open the eyes of the young man and make him see. If this last triumph is to be achieved, it must be by grace given in answer to prayer. IV. Let us see in this history a remedy against despondency, such as good Christians often feel on contemplating the state of the world at particular periods. All seems to be going against the cause of right, of truth, of God. Intellectual assailants, political adversaries, all the passions, all the prejudices, all the misapprehensions of an unregenerate humanity come down and besiege the prophet in Dothan. All might seem to be lost again and again, if it were not that again and again the eyes of the spirit are opened to perceive that they which are with as are more than they which are with them. Courage; the unseen is greater than the seen, the eternal will surely outlive the things of time. An act of faith may cross the threshold of the door which separates us from that world which is beyond the senses, and may at once correct the apparent preponderance of evil by a vision of the throne, and the resources of the All-good. V. And see, too, in this history, our true pattern of nobility. It has been a common saying, quoted again and again of late, to explain and justify changes on the Continent that have taken place within the last ten years, that it is better to be the citizens of a great state than the citizens of a small one. It is better for many reasons; for this among the rest, there is an inspiration for good, which comes from the sense of wide and noble fellowship, of high and distinguished associates and guardians, which is denied to those who are members of a small society that have it not. And in His kingdom God has provided us with this. All the races of the world furnish their contributions to the universal church. But the frontier of sense is not the frontier of the church of Christ. It embraces both worlds, the unseen world as well as the visible. The church is a mixed as well as a world-embracing society, consisting, here of the faithful, there of the blessed angels and of the spirits of the dead, united in the bonds of one indissoluble communion, and all ranged beneath the throne of thrones, the throne of God, the throne of Jesus. The Syrian host may press us hard; the host of temptations and bad thoughts and bad acquaintances; of haunting memories; but when, at the voice of prayer, our eyes open upon the realities around and above us, we must remember that we have a destiny before us, and means at hand to prepare for it. VI. Lastly, we see here the secret of real effective prayer. Why is prayer, public prayer especially, in so many cases nothing better than the coldest of cold, heartless forms? For two reasons especially. They enter on it without having any true knowledge of themselves whatever; of their sins and wants, as well as of their hopes and fears; of their real state before God, as well as of their reputed character in the eyes of men; in a word, they have no true knowledge of that for which prayer wins something like a remedy, and thus they have no personal interest of their own which they can import into and identify with the public language of the Church. This is the first reason. But there is a second. Prayer is so cold and heartless a thing in numbers of instances, because men see nothing of Him to whom prayer is addressed, nothing of God, nothing of Jesus, nothing of the spirit-world around the throne, nothing of the majesty, the beauty, the glory which encircles God, such as is possible, really possible, to our finite and purbliud gaze—nothing of the everlasting worship which surrounds Him, nothing of the ministers of His that do His pleasure. There are, believe it, few better prayers on entering a church than Elisha’s, “Lord, open mine eyes, that I may see.” “I do not wish to mock Thee by lip service, I do not wish to pile up my ordinary business thoughts, or my thoughts of pleasure, on the very steps of Thy throne; open mine eyes, then, that I may see in Thy beauty, and in Thy glorious presence may lose all relish which belongs only to the things of time.” It is when the soul struggles thus in an honest spiritual agony that it is really emanicipated from the tyranny of sense, and, like the young man in this history, or rather like the dying martyr of the gospel times, see the heavens opened, sees Jesus standing at the right hand of God.—Canon Liddon, condensed from Hom. Quarterly. GERM NOTES ON THE VERSES2 Kings 6:8-17. Hints of the course of things in Zion. 1. The revealed plot. 2. The military expedition against one man. 3. The peaceful abode. 4. The cry of alarm. 5. The unveiled protection from above.—Krummacher. 2 Kings 6:8-12. The mischief maker. 1. Consults with kindred spirits who are most likely to carry out his designs. 2. Delights in plotting evil against the weak and inoffensive. 3. Fondly dreams his schemes are too cunningly devised for discovery. 4. Is intensely mortified when his plans prove abortive. 5. Is first to suspect his accomplices of treachery. 6. Cannot tolerate a superior. 2 Kings 6:9. It is no treason to bring crafty and malicious plots to the light. It is a sacred duty (Acts 23:16). Beware of going into places where thou wilt be in jeopardy of soul and body. Be on thy guard when the enemy advances.—Osiander. 2 Kings 6:11. When God brings to naught the plots of the crafty, they become enraged, and, instead of recognizing the hand of God and humbling themselves, they lay the blame upon other men, and become more malicious and obstinate. He who does not understand the ways of God thinks that he sees human treason in what is really God’s dispensation. Woe to the ruler who cannot trust his nearest attendants.—Starke. 2 Kings 6:12. God-given Wisdom 1. Bestowed on men eminent for prayer and obedience. 2. Enables man to discern the unsuspected secrets of others. 3. Is more than a match for the most consummate subtlety of the wicked. 4. Should be used in warning and delivering the innocent. —Tremble with fear, ye obstinate sinners, because all is bared and discovered before His eyes, and shudder at the thought that the veil behind which ye carry on your works does not exist for Him! All which ye plot in your secret corners to-day, ye will find to-morrow inscribed upon His book; and however secretly and cunningly ye spin your web, not a single thread of it shall escape His eye!—Krumm. 2 Kings 6:13-16. Moral courage. 1. Is gained by communion with God. 2. Is a tower of strength to man in whatever locality he may dwell. 3. Is not intimidated by the most formidable host. 4. Inspires confidence in the timid and fearful. 5. Is conscious of being backed by superior force. 2 Kings 6:17. The vision of the supernatural. 1. Hidden from the most highly educated natural powers. 2. Granted by a special operation of the Divine Spirit on the human mind. 3. A dazzling revelation of heavenly power and beauty. 4. Inspires invincible bravery in times of peril. —In answer to Elisha’s prayer, God opened his spiritual eyes, unveiled his inner sense, and lifted him for a moment to the high plane of Elisha’s supernatural vision, whence he obtained a view of the mighty creations of the spiritual world around him. This sight into the spiritual world was not an instance of hallucination, but a miracle of grace; an instance of that Divine ecstacy or trance in which the holy scers were enabled to behold the visions of the supersensual world, and which consists essentially in this, that the human spirit is seized and compassed by the Divine spirit with such force and energy, that, being lifted from its natural state, it becomes altogether a seeing eye, a hearing ear, a perceiving sense, that takes most vivid cognizance of things in either heaven, earth, or hell.—Whedon. —Invisible armies guard the servants of God while they seem most forsaken of earthly aid, most exposed to certain dangers. If the eyes of our faith be as open as those of our sense, to see angels as well as Syrians, we cannot be appalled with the most unequal terms of hostility. Those blessed spirits are ready either to rescue our bodies, or to carry up our souls to blessedness.—Bp. Hall. 2 Kings 6:18-23. The Divine treatment of sin. 1. Sin blinds the soul so that it does not justly apprehend the true character of what it sees. 2. Sin causes the soul to wander in darkness and error. 3. The wicked are always eager to take advantage of the mistakes of their opponents. 4. God spares the sinner, though he is completely in His power. 5. Divine mercy has made every provision for the present and future welfare of the sinner. 6. The Divine clemency should disarm hostility, and promote amity and peace among men. 2 Kings 6:18. The Lord smites with blindness those who fight against Him, not in order that they may remain blind, but in order that they may truly see, after they shall have observed how far they have strayed, and shall have recognized the error of their way. 2 Kings 6:23. The king of Israel has done by his feast what he could not have done by his sword. The bands of Syria will no more come by way of ambush or incursion into the bounds of Israel. Never did a charitable act go away without the retribution of a blessing. In doing some good to our enemies, we do most good to ourselves. God cannot but love in us this imitation of His mercy, who bids His sun shine, and His rain fall, where He is most provoked; and that love is never fruitless. AND NOTES.— 2 Kings 6:19. I will bring you to the man whom ye seek—This was an evasion for a good purpose, and not an untruth, for Elisha did bring them to him, vanquished and grateful; in the sense of having won them to him, capturing them in the meshes of kindness, instead of their capturing him in hatred and vengeance. 2 Kings 6:25. A great famine in Samaria—The high prices of revolting articles of food is given to show the extremes of distress to which the people were driven. An ass’s head—Regarded as unclean food, yet sold for £5 5s. A cab of doves’ dung—A cab was the smallest Hebrew dry measure, about half-pint, and its price was 12s. 6d. Doves’ dung is probably the name for a kind of pea or seed, which was contemptuously so called. Josephus, however, relates that in the siege of Jerusalem by Titus, the sewage even of the city was drained, and the excrements eaten! 2 Kings 6:27. If the Lord do not help thee—Rather, Nay! Jehovah help thee! 2 Kings 6:29. So we boiled my son—Misery had culminated in so abhorrent a deed! The other woman had hid her son, not to consume it, but to shield it from such a fate. 2 Kings 6:30. Sackcloth within upon his flesh—Visible under his torn outer garments he wears the penitential robe of sackcloth. But in his case it showed no humiliation of spirit before God; it was but as the phylacteries of the Pharisees. His imprecation on Elisha shows his evil disposition to be unsubdued. He blamed not himself, but the prophet, as Ahab did Elijah (1 Kings 18:17). 2 Kings 6:32. Son of a murderer—By descent, the son of Ahab; and in disposition like him (1 Kings 21:19). Hold him fast at the door—Keep him off with the door, i.e., by pressing against it. Is not the sound of his master’s feet behind him?—i.e., of the king’s feet, who would impetuously follow on the heels of his messenger. Elisha urges the elders not to let the king’s executioners enter at once, but detain him till the king himself arrives. 2 Kings 6:33. The messenger came down—For “messenger,” Ewald and Grätz read “king,” and the sense requires this. Doubtless he would be admitted to the prophet’s presence; and as he meets Elisha he utters a cry full of despair, in which he confesses that the Lord’s hand is against him, and that he sees now no hope of deliverance from the prevailing distress; yet in his cry of despair there is a tremulous suggestion of possible help from the Lord he had incensed.—W. H. J. OF 2 Kings 6:24-33THE HORRORS OF FAMINE I. Famine is the dread companion of war (2 Kings 6:24-25). Benhadad soon forgot the clemency with which his soldiers were treated when in the power of the king of Israel (2 Kings 6:21-23). Perhaps he was chagrined with the failure of his previous attempts with detached bands of warriors, and determined to invade Israel with a vast army. The Syrians poured into the ill-fated country in overwhelming numbers, and so thoroughly invested Samaria, that in a short time the city was reduced to a state of abject famine. The horrors of war and of famine are always in ghastly association. “Loud the shrieks of battle roar,Streaming down the hollow wind;War and slaughter go before,Want and death are left behind.”When David had a choice of three punishments for his sin in numbering the people—famine, war, or pestilence—he was in a strait which to select, and in his bewilderment threw himself upon the mercy of God (2 Samuel 24:14) The four lepers who brought the intelligence of the flight of the Syrians evidently concluded there was nothing to choose between famine and the sword (2 Kings 7:4). The pathway of war is streaked with blood, and strewn with the bones of the famished. In the extremity of hunger the most nauseous articles are seized for food. The history of besieged cities reveals the loathsome dishes on which the most delicate were compelled to dine. II. That famine blunts and demoralises the tenderest feelings of human nature (2 Kings 6:26-29). A mother’s love for her offspring is the strongest passion in the human heart. It is the last foul stroke of famine when this love is shattered; when all delicacy and refinement, all sense of right and wrong, all fond endearment and deep-seated love are so thoroughly extinguished that a mother can share a meal with a neighbour on the boiled body of her own child, then the horrors of famine have reached their climax! And yet this was among the woes that Moses foretold would come to pass with this people in case of disobedience (Deuteronomy 28:53). Kitto furnishes a number of particulars concerning a terrible famine in Egypt, in the year 1200, when the people, after resorting to the most unclean and abominable tood in the extremity of their hunger, began to feed on young children: and it was not uncommon to surprise parties with children half boiled or roasted. At first this was treated by the authorities as a horrible crime; but by-and-bye the horror entirely subsided, and every one spoke of it, and heard it spoken of, as an indifferent and ordinary matter. It is very humbling to man to discover the overwhelming power of the lower passions in extremity. There seems but a brittle barrier between civilized man and the savage. The restraints of Divine grace, direct and indirect, are more potent upon society thau the artificial laws imposed by “use and wont.” III. That famine is the source of great distress to the humane ruler (2 Kings 6:30). The first duty of a king is to provide for the immediate physical needs of his subjects. This much is recognised among the wildest tribes. It is, therefore, a cause of unspeakable suffering to a considerate monarch when he is unable to supply his own and his people’s wants. This was the condition of the king of Israel at this time. The barn-floor was swept, and the winepress empty. The staple articles of food were consumed, and king and people were involved in a common suffering. No wonder Jehoram wore the sackcloth of humiliation, and rent his clothes in despair. Kings have their troubles. Great honour means great responsibility. In famine, the king is as powerless as the beggar. IV. That the innocent are often unjustly blamed and threatened as the cause of famine (2 Kings 6:31-32). There was evidently more sorrow in the king of Israel than repentance. He was not yet brought to see that all this suffering was in consequence of sin. He blames Elisha, and, in his despair and fury, determines to take away the prophet’s life. And yet what had he done? If Elisha foretold and warned them of the famine, did not their sins deserve it? If the prophet might have averted the calamity by his prayer, did not their impenitence restrain him? If he advised the king to hold out the siege, did he not foresee the remarkable deliverance that was at hand, and that only by suffering would both king and people be prepared to acknowledge the hand of God? “All Israel did not afford a head so guiltless as this that was destined to slaughter. This is the fashion of the world; the lewd blame the innocent, and will revenge their sin upon others’ uprightness.” If the soul is innocent of the sins which the vileness of others attributes to it, it can afford to wait for the Divine vindication. The character of His servants is safe in the hands of God. V. That famine is here acknowledged as a Divine judgment. “Behold, this evil is of the Lord” (2 Kings 6:33). We are to suppose the king had, on reflection repented of his rash command to murder Elisha, and immediately hurried after the messenger to stay the execution. He is convinced the famine is a Divine judgment on the nation for his sins. Having reached this state of mind, he enquires, in a spirit of more genuine repentance than he has before displayed, “Why should I wait for the Lord any longer?” He prays for a removal of the famine. “The passage may be thus paraphrased:—I acknowledge that this evil is a punishment for my sins; the Lord thus chastens me sorely; but now when all this people are brought to such an extremity of woe, why should I wait longer for the Lord to interpose and deliver this people from their sufferings?” It is hard to acknowledge the hand of God in our distresses; it is pleasanter to trace that hand in our gifts and prosperities. Jehovah punishes with reluctance, and of the manifold instrumentalities of punishment at His call, the one to be dreaded is famine. It is well when suffering operates in bringing the soul to God. LESSONS:— 1. War is a fruitful source of suffering and ruin. 2. National apostasy from God is punished with national calamities. 3. Famine reveals the helplessness of man, and his absolute dependence on God. GERM NOTES ON THE VERSES2 Kings 6:24. Evil men wax worse and worse. As Benhadad accomplished nothing by his raids, he made an attack with his entire force. A perverse and stubborn man cannot endure to be frustrated, and when he is, instead of leading him to submissiveness, as it ought, it only hurts his pride and makes him more irritated.—Lange. 2 Kings 6:25. The value and worthlessness of money. 1. Money is valuable only as a medium of exchange for the absolute necessaries of life. 2. Is freely parted with under the pressure of starvation. 3. Is powerless to avert death. —The famine within the walls was more terrible than the sword without. Their worst enemy was shut within, and could not be dislodged of their own bowels. Whither hath the idolatry of Israel brought them? Before they had been scourged with war, with drought, with dearth, as with a single cord; they remain incorrigible, and now God twists two of these bloody lashes together and galls them even to death. There needs no other executioners than their own maws. Those things which in their own nature were not edible, at least to an Israelite, were now both dear and dainty.—Bp. Hall. —Of all the judgments of God in this world, none is more terrible than famine. It is a scourge which draws blood. It often happens that God takes this scourge in hand when, in spite of manifold warnings, His name is forgotten in the land, and apostacy, rebellion, and unbelief are prevalent.—Krummacher. 2 Kings 6:26-29. The horrible in humanity. 1. Revealed in its most revolting aspects in extremity. 2. Seen in the triumph of sheer animalism over the keenest instincts of natural affection. 3. Beyond the power of king or council to obviate. 4. Is controlled only by the restraints of Divine grace. —Necessity leads to prayer whenever there is a spark of the fear of God remaining; but where that fear is wanting, “Necessity knows no law,” becomes the watchword. The crime of the two women is a proof that where men fall away from God they may sink down among the ravenous beasts. Separate sores which form upon the body are signs that the body is diseased and the blood poisoned. Shocking crimes of individuals are proofs that the community is morally rotten.—Lange. 2 Kings 6:30-33. A desperate monarch. 1. Humbled and bewildered by the Sufferings and extremities of his people (2 Kings 6:30). 2. Vows vengeance on the innocent (2 Kings 6:31). 3. Repents his rash decision, and hastens to prevent its execution (2 Kings 6:32). 4. Is constrained to acknowledge the national suffering as a punishment for sin, and to seek Divine help in its removal (2 Kings 6:33). 2 Kings 6:30-31. See here a faithful picture of the wrongheadedness of man in misfortune. In the first place, we half make up our minds to repent in the hope of deliverance; but if this is not obtained at once and in the wished-for way, we burst out in rage either against our fellow-men, or against God Himself. Observe, moreover, the great ingratitude of men. Jehoram had already several times experienced the marvellous interference of God; once it fails, however, and he is enraged. The garments of penitence upon the body is of no avail, if an impenitent heart beats beneath it. Anger and rage, and plots of murder, cannot spring from the heart that is truly penitent. It is the most dangerous superstition to imagine that we can make satisfaction for our sins, can become reconciled to God and turn aside His wrath, by external performances, the wearing of sackcloth, fasting, self-chastisement, or the repetition of prayers. The world is horrified at the results of sin, but not at sin itself. Instead of confessing. “We have sinned,” Jehoram swears the man of God shall die.—Lange. 2 Kings 6:31. This imprecation, which the king wishes immediately to execute, proves that his distress of mind was no wholesome fruit of the recognition of his own guilt, such as the law coming to his view must have produced, but only a consequence of his contemplating the heart-rending misery that now for the first time stands before his eyes in all its fright-fulness, for which he wished to wreak his vengeance on the prophet whom he held to be the prime cause of the appalling necessity, probably because he had given the advice not to surrender the city on any condition, with the promise that God would deliver them if they humbled themselves before Him in sincere repentance and implored His aid. By putting on a garment of hair, the king believed he had done his part; and since, notwithstanding this, the expected help did not come, he fell into a rage which was to be expended on the prophet. This rage arose, indeed, only from a momentary ebullition of anger, and soon gave way to the better voice of conscience. The king hastened after the messenger whom he had sent to behead Elisha, in order himself to prevent the execution of the death order which he had given in the haste of his burning rage; but it proves that true repentance, which springs from the recognition of the necessity as a judgment imposed by the Lord, was still wanting in the king. The act of desperation to which his violent passion had hurried him would have taken place had not the Lord protected His prophet and revealed to him the design of the king, so that he could take measures to prevent it.—Keil. 2 Kings 6:32. He that foresaw his own peril provides for his safety. “Shut the door, and hold him fast at the door.” No man is bound to tender his throat to an unjust stroke. The same eye that saw the executioner coming to smite him, saw also the king hastening after him to stay the blow. The prophet had been no other than guilty of his own blood if he had not reserved himself awhile for the rescue of authority. O, the inconstancy of carnal hearts! It was not long since Jehoram could say to Elisha, “My father, shall I smite them?” Now he is ready to smite him as an enemy whom he honoured as a father. Yet again, his lips had no sooner given sentence of death against the prophet, than his feet stir to recall it.—Bp. Hall. —“Is not the sound of his master’s feet behind him?”—Repentance. 1. Is a commendable feeling when it is the reversal of a cruel and unjust policy. 2. Loses no time in seeking to undo the evil that was threatened. 3. Leads to the removal of suffering that human rage is impotent to cure. 2 Kings 6:33. “Behold, this evil is of the Lord.” These are the words of a despairing man, in whose soul, however, a trace of faith is still concealed. For in the very fact that the king shows this frame of mind before the prophet, he lets it be understood that he still cherishes a feeble glimmer of hope and confidence in the Lord, and wishes to be directed and encouraged by the prophet. This encouragement is accordingly imparted to him.—Keil. THE FLIGHT OF THE AND NOTES.— 2 Kings 7:1. A measure of fine flour—This seah would probably contain about three gallons of flour. In the gate of Samaria—i.e., the market. Agricultural and garden produce from the country were brought to the gates of cities for sale. 2 Kings 7:2. Then a lord, on whose hand the king, &c.—This ωָ ?μִ ?ιωׁ may be described as a knight or chariot-warrior; the plural word is rendered in 1 Kings 9:20, “rulers of his chariot” (see Note in loc.) The king, when on foot abroad, would usually be attended by his highest courtier, resting his hand on his arm. Behold, if the Lord would make windows in heaven—Omit if. The Lord will, &c.—δִ ?βֵּ ?δ is δֵ ?ο, demonstrative: “Lo! behold, the Lord will.” Strong irony; scoffing incredulity. 2 Kings 7:3. Four leprous men—Perhaps living in some lazar-house outside the gate (see Numbers 5:3-4). 2 Kings 7:5. In the twilight—This “twilight”—αַ ?πָּ ?ωֶׁ ?σ—was not the early dawn, but the evening twilight, as is evident from 2 Kings 7:9. and also from the king’s prompt action, which was “in the night” (2 Kings 7:12). 2 Kings 7:6. Hear a noise—χεֹ ?μ. This sound as of the march of two hostile armies was evidently a supernatural illusion; and it is an unimportant question whether the illusion was objective or subjective. God created it for His own purpose. Kings of the Hittites … kings of Egypt—General phrases for the northern and southern kings. 2 Kings 7:9. Some mischief will come upon us—Guilt, or punishment of guilt. 2 Kings 7:10. Horses tied, asses tied, and the tents—In Eastern encampments, the tents are placed central, and the cattle picketted around outside as a defence. Hence the lepers first come to the “horses and asses,” then to the “tents.” 2 Kings 7:11. And he called the porters—Being the soldier on guard, he could not leave his post, so called to other soldiers within the gate, who carried the news to the palace guards. 2 Kings 7:13. One of the servants answered, &c.—His advice to the king, who suspects a stratagem, is given in confused words, but means—Send out five scouts; if they perish, then their fate will be only as the fate of “the multitude of Israel” is sure to be if no Divine deliverance arises. 2 Kings 7:14. Took two chariot horses—ωְׁ ?πֵ ?ιψλαρεּ ?ριν, two pairs of horses. After the host of the Syrians—lit., after the camp. 2 Kings 7:16. And the people went out—The news that the enemy had fled in a panic sped through the city, and the crowds poured out in a rush to seize the stores and spoil of the Syrian camp. Such plenty was found that food was sold at nominal prices to the famished people. 2 Kings 7:17. Charge of the gate—Thus the king placed his “knight,” who the day before had derided Elisha’s prophecy, in the very position for the predicted fate to overtake him. By such blunders, knowing not what they do, men unwittingly work out God’s fore-ordained plans.—W. H. J. OF 2 Kings 7:1-20THE OF THE DIVINE WORD In this chapter we have an illustration of how the Scripture narrative subordinates everything to the setting forth of the Divine word and purpose. To the historian there is ample material for the most graphic picture-writing: the beleagured city wasting in famine—the lepers: their desperate decision, their struggle with the spirit of covetousness in the midst of plenty; their generous recognition of the claims of a common brotherhood—the alarm and rout of the Syrians—the mad stampede of the famished citizens when the news of the flight was confirmed, and the wild avidity with which the provisions and treasures of the Syrians were seized—all this is told with the utmost simplicity, and would not be told at all, but to point out the fulfilment of a promise and a threat (compare 2 Kings 7:1-2, with 2 Kings 7:18-20). Jehovah interposes to arrest a national calamity at the last moment, and the people are taught to respect His prophet, and to receive His word for their warning and instruction. They are again taught the utter worthlessness of their heathen deities in extremity. Observe— I. That the Divine word is uttered at a time when it seems very unlikely that its promises or threatenings will ever be fulfilled. 1. The natural obstacles to its fulfilment seem insuperable. Samaria was closely invested by a powerful and numerous army. Within was famine; without was the sword. Every passing moment was in favour of the besieging host; starvation would soon bring the victory denied to their arms. It seemed very improbable that flour and barley, that had become almost a forgotten luxury to the besieged, should be both abundant and cheap on the morrow. How often are the Divine utterances environed with mystery and improbability: e.g., the promise to Abram of a numerous posterity; the threat of the deluge; the prophecies concerning Messiah; the gifts and operations of the Holy Ghost; the call and salvation of the Gentiles. What appears impossible to us is the normal order with God. Human faith is tested; Divine power is vindicated. 2. The Divine word is ridiculed by the unbelieving. “If the Lord would make windows in Heaven might this thing be.” Such was the sneer of a Jewish peer, probably the prime minister of Jehoram. We can almost hear his scornful laugh, as he pictures Jehovah opening heaven, and showering down meal and grain like rain. Would it arrest his mockery to hear his doom so promptly threatened that he should see it, but not partake of it? Unbelief is highly offensive to God; it is the parent of the grossest sins, and deprives man of the richest blessings. The discontented Hebrews saw the promised land; but their unbelief prevented them entering into its possession. It is an evidence of the blindness and audacity of sin, that it questions the word of infinite Goodness and Justice. II. That the Divine word is fulfilled by unexpected agencies. “The Lord made the host to hear a noise” (2 Kings 7:6). This may have been the noise of the same host whose movements David was once permitted to hear in the tops of the trees, and which led him on to the conquest of the Philistines (2 Samuel 5:24). Or the noise may have had no objective reality, but may have been a mere delusion produced in the minds of the Syrians. In either case it was caused by the Lord, and the Syrians were led to imagine that Jehoram had hired against them the armies of other nations. The sight of horses and chariots encouraged the servant of Elisha (2 Kings 6:17). The noise of horses and chariots terrified the Syrians. The Lord can make the ordinary senses and faculties of the human mind the means of blessing or of punishment. The Syrians fled in dismay, and in such headlong haste as to leave their provisions and baggage behind them. Samaria was delivered and knew it not, and might have remained in ignorance for several days. But the word of the Lord must be fulfilled, and the lepers—beings from whom every one shrank with disgust—are used as messengers of joyful tidings. Not till the lepers were surfeited with spoil, did they listen to the dictates of a common humanity; but the night is deepening, and the word of the Lord must be fulfilled on the morrow. The news of the leprous messengers is received with suspicion, and the cautious king is unwilling to act; but the morn is breaking, and the word of the Lord must be fulfilled. The counsel of the king’s servants prevails, two chariots are timidly sent forth, the news is confirmed, and the camp that threatened death a few hours before, furnishes in abundance the necessaries of life. Thus, by the most unlikely agencies, and in the most unexpected way, the Divine purpose is accomplished. III. That the Divine word is fulfilled with unfailing certainty. “And it came to pass as the man of God had spoken” (2 Kings 7:18). The spoil of the deserted Syrian camp fulfilled the promise of cheap food; and the death of the unbelieving nobleman, who was crushed by the overwhelming crowd of famished citizens, in their wild eagerness to press through the gate, fulfilled the threat, “Thou shalt see with thine eyes, but shalt not eat thereof.” With what gratitude and with what awe should we regard the word of God! With gratitude, because its promises are so rich and sure; with awe, because its threatenings will be inevitably fulfilled. As certain as the moving glacier, impelled by an irresistible law, bears down all obstruction, and buries in ruin whatever lies in its course, so certainly will the word of God, impelled not by blind, unthinking force, but by the loftiest intelligence and irreproachable justice, bring to pass its threatenings against the impenitent and disobedient. That people is hopelessly sunk that is not moved and instructed by either promise or threatening. LESSONS:— 1. It is a solemn responsibility to declare or listen to the word of God. 2. The most formidable nation cannot prevent the fulfilment of the Divine word. 3. The word of God should be reverently feared, and implicitly trusted. GERM NOTES ON THE VERSES2 Kings 7:1-2. The Divine method of relief. 1. Is seen in the moment of human extremity. 2. Makes demands upon our faith. 3. Is inexplicable to the unbelieving. 4. Magnifies the Divine power and generosity. 2 Kings 7:2. The children of this world consider their unbelief to be wisdom and enlightenment, and they seek to put that which is a consolation and an object of reverence to others in a ridiculous light. The Lord will not leave such wickedness unpunished. It is only too often the case that high-born and apparently well-bred men at Court take pleasure in mockeries of the word of God and of its declarations, without reflecting that they thereby bear testimony to their own inner rudeness, vulgarity, and want of breeding. It is a bad sign of the character of a prince, where scoffers form the most intimate circle of his retinue. Unbelief is folly, because it robs itself of the blessing which is the portion of faith.—Lange. Prophecies before they be fulfilled are riddles; no spirit can read them but that by which they are delivered. It is a foolish and injurious infidelity to question a possibility, where we know the message is God’s. How easy it is for that Omnipotent hand to effect those things which surpass all the reach of human conceit! H God intended a miraculous multiplication, was it not as easy for Him to increase the corn or meal of Samaria as the widow’s oil? Was it not as easy for him to give plenty of victuals without opening the windows of Heaven, us to give plenty of water without wind or rain? The Almighty hates to be distrusted.—Bp. Hall. 2 Kings 7:3; 2 Kings 7:10. The conduct of the lepers illustrative of varying phases in human experience. 1. Desperate in extremity (2 Kings 7:3-4). Death threatened-them at every point. To enter the city was to starve—to remain inactive was to die—they could be no worse if they threw themselves upon the mercy of the enemy. A drowning man will snatch at a passing straw. The dread of death drives many to the most desperate measures. 2. Forgetful and selfish in sudden prosperity (2 Kings 7:8). They were intoxicated with the sight of such abundant spoil, and not content with allaying the pangs of hunger, they were carried away with the spirit of greed, and hid the treasure they had so suddenly acquired. Their captivity rendered them forgetful of the starving city. The chief butler, when restored to his wealth and dignity, forgot the imprisoned Joseph (Genesis 11:23). Sudden prosperity brings its special perils. 3. The subjects of reflection and of humane and generous impulses (2 Kings 7:9-10). Their consciences smote them—they thought of their starving brethren—they could no longer delay to carry the tidings of deliverance and plenty. The grosser demands of their animal nature were satisfied, and the Instincts of their higher nature began to assert themselves. Hunger, and the excitement of sudden plenty, had demoralized their better feelings; but when the famine fiend was expelled, they felt again the generous pulse of a common brotherhood. And yet how few who are blessed with abundance are remarkable for generosity! 2 Kings 7:3-4. How often we meet with a similar disposition. Instead of a joyful and believing look up to Heaven, a faithless looking for help from human hands; instead of submission to God, a dull discontent—a despair which quarrels with the eternal. And what language is this—“If they kill us, we shall only die?”—as if the grave was the end of men, and the great beyond were only a dream; or as if it were a matter of course that the pain of death atones for the sins of a wasted life, and most rightfully purchases their pardon and a reception into heavenly blessedness. Our life lies in the hand of God, who sets its limit which we may not anticipate. Circumstances may indeed arise in which a man wishes for death. It makes a great difference, however, whether this wish comes from weariness of life, or whether we have, with Paul, “a desire to depart and to be with Christ.” Only when Christ has become our life, is death a gain.—Krummacher. 2 Kings 7:6. It is only necessary that in the darkness a wind should blow, or that water should splash in free course, or that an echo should resound from the mountains, or that the wind should rustle the dry leaves, to terrify the godless, so that they flee as if pursued by a sword, and fall, though no one pursues them. It happens to the unconverted man as it did here to the Syrians. God causes him to hear the rumbling of His anger, the roaring of the death floods, the thunder of His law, and the trumpet sounds of the judgment day. Then he flees from the doomed camp in which he has dwelt hitherto, and hurls away the dead weight of his own wisdom, justice, and strength.—Lange. 2 Kings 7:8-9. Many a one gets chances to acquire property dishonestly, to enjoy luxury and debauchery, to gratify fleshly lusts, and to commit other sins; and, if he is secure from human eye, he does not trouble himself about the all-seeing eye of God; but his crime is discovered at last in his own conscience, and, by God’s judgment, it is revealed and punished. Conscience can, indeed, be benumbed for a time, but it will not rest for ever; it awakes at last, and stings all the more the longer it has been still. He who conceals what he has found is not better than a thief.—Wurt. Summary. 2 Kings 7:9. Glad tidings. 1. When they offer life to the perishing. 2. May be borne by the afflicted and despised. 3. May be wickedly suppressed. 4. Should be eagerly proclaimed by all who have benefited by them. —How far self-love carries us in all our actions, even to the neglect of the public! Not till their own bellies and hands and eyes were filled did these lepers think of imparting this news to Israel. At last, when they themselves are glutted, they begin to remember the hunger of their brethren, and now they find room for remorse. Nature teaches us that it is an injury to engross blessings, and so to mind the private as if we had no relation to a community. We are worthy to be shut out of the city gates for lepers, if the respects to the public good do not oversway us in all our desires, in all our demeanour; and well may we, with these covetous lepers, fear a mischief upon ourselves if we shall wilfully conceal blessings from others.—Bp. Hall. (2 Kings 7:9).—The moral and spiritual claims of London. The lepers revelled for some hours, forgetful of the many of their countrymen who were starving with hunger, and after they had done all for themselves that they could, then they thought of their brethren. We may apply the circumstances of this narrative to the conduct of the citizens of London. Observe—I. That we are in possession of a blessing peculiarly adapted to benefit our fellow-countrymen. The gospel contains glad tidings to all people, and is adapted to benefit man in four senses. 1. As conscious of guilt. All men know that they are transgressors, and in a city like this, who has not to look upon himself as guilty and unholy? The gospel reveals the remedy; and this message it is in the power of the humblest to communicate. It is not necessary he should ascend the pulpit or the hustings; he may do it by his life and by his visits. 2. As exposed to temptation. Great cities are ever the focus of vice. Such was Ninevah, such was Rome, such is Paris, such is London. 3. As liable to suffering. Sorrow is the portion to which flesh is heir; and as a city these are generally concentrated. Think of the want of labour, the high price of provisions, the ravages of disease, the frauds of the designing, the failure of credit, &c. 4. As subject to death. It is the law of nature and the sentence of God that all must die; and oh! what a mass does this city present to death! II. That we have been guilty of a culpable omission in neglecting to communicate those things. 1. Because the melancholy circumstances of our fellow-citizens have not been realized by us. Had these four lepers thought of the extent of actual misery among their fellow-citizens, they would have hastened to them as soon as they had satisfied their first cravings. So it is with us; we do not think of our fellow-men around us. 2. Because the relative importance of our fellow citizens has not been by us regarded. London, as it is the seat of royalty, the head of legislation, the residence of nobility and gentry, the mart of commerce, is the resort of all classes. We forget that we dwell in a vortex, which draws from many a league around, and draws many into ruin. That grain of gunpowder, yonder, if ignited, will explode, but will do little mi chief, because it is alone. But let it be one of a vast magazine, and where shall the mischief end? 3. Because our own necessities have been exaggerated. The lepers would say they had not had a meal for a month, that they were so naked they wanted clothing, so poor they wanted treasure, so sick they wanted medicine. True, he is to blame who does not keep his own vineyard; but there is reason to fear that a spirit of selfishness has hitherto prevented the citizens of London doing the good they might. 4. Because the design of the Divine goodness has been overlooked. Yon are blessed that you may bless. You are lights, and your lights should shine. We overlook the design of God in doing us good, if we suppose it for ourselves alone. III. We should experience the most powerful emotions at the remembrance of our past indifference. 1. An emotion of shame for our criminal neglect. While we have thought of the distant village, and the distant heathen, we have forgotten those who breathe the same air, and reside in the same city. 2. An emotion of sorrow for inseparable mischief. While the lepers were eating almost to surfeit, and loading themselves with treasures almost to faintness, another and another in the city fainted and died. 3. An emotion of alarm for threatening evil. We are conscious of the anti-social and demoralizing effect of infidelity. Could it be diffused, it would do infinite mischief. 4. An emotion of pity for present destitution. Think of the claims of the metropolis. We ask your pity for those by whom you got your wealth. We must feel for those who are perishing, as He who felt beheld a devoted city, and wept over it.—The Pulpit. —The day of good things. I. The text describes the times in which we live. “This day is a day of good tidings.” 1. Because Jesus Christ has obtained a complete conquest over all our enemies. 2. Because He has procured an ample provision for all our necessities. 3. Because He has made many of us participate in the provisions of His love. 4. Because He has opened channels for the publication of these good tidings to others. II. The text reproves our indifference to the miseries of others. “We do not well; this day is a day of good tidings.” 1. While this disposition exists in our minds, we dishonour our character. 2. We disobey Christ’s commands. III. Consider our punishment if we delay to send help to those who need it. “If we tarry till the morning light, some mischief will come upon us.” 1. If we delay in the work, our eyes shall see the destruction of our kindred. Our souls shall want the joys of God’s salvation. 3. Our conduct will receive the condemnation of Christ. IV. The text suggests the course of conduct you ought to adopt under the present circumstances. “Let us go and tell the king’s household.” We should carry the Gospel to our poor brothers and sisters. 1. Because they are perishing for lack of knowledge. 2. Because success is certain. 3. Because opportunities are vanishing. 2 Kings 7:10. Outcast and despised men were destined, according to God’s providence, to announce to the threatened city in the crisis of its danger the great and wonderful act of God. God is wont to use slight and contemptible instruments for His great works, that He may, by the foolish things of the world confound the wise. Fishermen and publicans brought to a lost world the best good news—the Gospel, which is a power to make all blessed who believe in it. 2 Kings 7:12-16. Hunger v. Suspicion. I. Suspicion, the fruit of unbelief—readily gives up the hope of Divine deliverance. II. Suspicion regards the tidings of relief as a ruse of the enemy—the lack of truth and righteousness leaves the mind a prey to endless questionings. III. Hunger catches at the faintest shadow of relief—is prepared for great risks—the enemy without cannot be more formidable than starvation within. IV. The exigencies of hunger overcome the scruples of suspicion. The wary king is persuaded to despatch two chariots to reconnoitre, so that if one is seized, the other may escape. The news brought by the lepers is confirmed. The risks of hunger are rewarded with the much-needed provision. 2 Kings 7:12. By such a stratagem as here mentioned, Tomyris, the Scythian queen, circumvented and destroyed Cyrus and his Persians. So when the Christians besieged Ptolemais, and were themselves at the same time besieged by Saladin, they were so hard bested for victuals that they were forced to beg and buy it of their enemies. This, when Saladin perceived he pretended to go his way, leaving his camp full fraught with plenty of all things; and when the hunger-starved Christians fell upon the spoil in a confused way, he, turning short again, slew them.—Trapp. 2 Kings 7:17. The perils of a crowd. In this incident, God speaks to us by showing us— 1. What a terrible thing is a crowd. 2. What a terrible thing is thoughtlessness. 3. How terrible it is to break God’s laws, natural and moral. 4. That it is safest to do always that which is right. 5. That we should prepare to meet our God.—Spence. —The judgment of the king’s officers proclaims aloud, “Be not deceived, God is not mocked.” His corpse became a bloody seal upon the words of Jehovah and of His prophet. In the last days, also, when the abundance of the Divine grace shall be poured out like a stream, in the midst of the greatest misery, many despisers of the glorious promises of God will see the beginning thereof, but will not attain to the enjoyment of it; they will be thrust aside by marvellous judgments.—Lange. —Whether he had been an oppressor of the people, and was therefore justly trodden to death by them, is uncertain; but that he had shamefully trodden under foot the honour of God’s power is upon record, wherefore he was worthily trampled on by the hungry people who would not be kept in by his authority. The belly hath no ears; and hunger breaketh through stone walls. Such a like death Constantius Paleologus, the last Greek emperor, suffered in the gate of Constantinople when the Turkish army pressed into that city and took it, A.D. 1453.—Trapp. 2 Kings 7:18-20. Unbelief. 1. Is rebuked by the faithful fulfilment of the Divine word. 2. Is signally punished. 3. Is a universal danger to man. 4. Should be prayerfully guarded against. 2 Kings 7:20. Extreme hunger has no respect to greatness. Not their rudeness, but his own unbelief, hath trampled him under foot. He that abased the power of God by his distrust, is abased worthily to the heels of the multitude. Faith exalts a man above his own sphere; infidelity presses him into the dust.” “He that believes not, is condemned already.”—Bp. Hall. ELISHA IN AND NOTES.— 2 Kings 8:1. Then spoke Elisha—The pluperfect tense: Now Elisha had spoken. This section dates prior to chapters 5 and 6, but is given here as an introduction to the narrative which follows. 2 Kings 8:4. And the king talked—Was (that moment) talking. Note the coincidence. While talking; at that very moment “beheld the woman!” (2 Kings 8:5). God times incidents with precision; “things work together”, interweave (Romans 8:28). 2 Kings 8:6. King appointed a certain officer—ρָ ?ψִ ?ιρ. Its primary meaning is a eunuch; its secondary, a court minister. All the fruits of the field since, &c.—The word ϊְּ ?αεּ ?ΰָ ?δ is better rendered “fruits” or produce, than rent; yet it has also the meaning, gain, profits (Proverbs 3:14). OF 2 Kings 8:1-6THE POTENT OF A GOOD MAN I. His counsel is valuable, and gratefully acted upon. The Shunammite had good reason to respect the word of Elisha. She had evidence of the sympathy and power of the prophet in the restoration of her dead son. When, therefore, he warned her of the coming famine, and advised emigration, she and her son promptly obeyed. The result showed the wisdom of the advice, and justified their confidence in the prophet; they were preserved during the years of famine, and received again the property they had relinquished. Here we see how the kindness shown by the Shunammite receives still further reward. There is nothing so fruitful in blessing as kindness. In the great dilemmas of life we seek counsel, not from the frivolous and wicked, but from the wise and good. A good man has the destiny of many lives in his hands; a word from him has great weight. With what profound reverence and loving obedience should we accept the words of Him who bringeth the counsel of the heathen to nought! who maketh the devices of the people of none effect, and whose counsel standeth for ever, the thoughts of His heart to all generations (Psalms 33:10-11). II. His beneficent acts are the theme of popular conversation. “The king talked with Gehazi, saying, Tell me, I pray thee, all the great things that Elisha hath done” (2 Kings 8:4). A good action cannot be hid. Sooner or later it will emerge from the obscurity in which it was first done, and become the talk of a nation, until it reaches even royal ears. All good actions do not attain such distinguished popularity. There were many good things that Elisha said and did of which history takes no notice. A good act may be remembered and applauded for generations, while the name of the actor is unknown. Who can tell how much bloodshed was spared, in the already too bloody battle of the military at Nanci, during the French revolution of 1790, by the bold, heroic woman who screamed to the wild, unmanageable mutincers not to fire the second cannon, and who made her screams effectual by flinging a pail of water on the dangerous engine. Her name is unknown, but history immortalises the deed. The more a good man is known and appreciated, the greater interest is taken in all the details of his life. Indeed, there is danger in magnifying the most ordinary sayings and doings into undue significance and importance. The nation that can sing of the exploits of its heroes “in the brave days of old” should also be forward in extolling the noble efforts of good men in modern times. If the age of chivalry is past, the spirit of chivalry lives and burns in the breasts of not a few in our day. III. His holy and unselfish life is a testimony for Jehovah in the midst of national apostasy. The life of Elisha, if less bold, fierce, and meteorlike in its manifestations than that of Elijah, was more profoundly impressive in its influence for good. The idolatrous Jehoram was smitten with admiration for the gentle-mannered prophet, and must be convinced of the superiority of Elisha’s God. But the better feelings of the king were transient; he was too closely wedded to his idolatry to thoroughly break away from it, and, with constant calls and warnings to return to his allegiance to Jehovah, he drifted towards the doom in which all his house was to be involved. As every star in the firmament declares the glory of God, as every flower of earth reveals some feature of the Divine beauty, so every holy life testifies of the character of God. Human goodness is but a reflection of the Divine. In the darkest night of national apostasy, Israel was favoured with an Elisha, whose divinely-illumined life threw a bright stream of light across the gloom. How deplorable the condition of that nation from which all moral worth is excluded! The modern doctrine of Nihilism aims at this. A zealous propagandist of this rank materialism lately defined their teaching thus:—“Take heaven and earth, state and church, kings and God, and spit upon them; that’s our doctrine!” This is plain enough. And what would they substitute for God, the soul, and moral law? A wild, conscienceless demagogy, without belief or scruple, giving the rein to brute humanity, keeping open house for every appetite and lust. Such would be the condition of the nation bereft of living witnesses for God and truth. IV. His reputation is the means of promoting the ends of justice (2 Kings 8:5-6). There was surely a Divine providence at work that brought the suppliant Shunammite into the presence of the king at the very moment when Gehazi was rehearsing the great works of Elisha. During her absence of seven years her estate was occupied by others, and ordinarily it would be a most difficult proceeding to dislodge the occupants. She wisely went direct to the highest authority, and while the influence of Elisha’s reputation was fresh upon the mind of the king, for his sake the prayer of the Shunammite was immediately granted. Justice triumphed; her land and all its produce for the seven years were restored to her. It requires power to enforce the claims of justice, and the highest kind of power is goodness. The arrangements of justice are more likely to be permanent when brought about by the influence of righteous principles, than when compelled by physical force. The presence of a holy character in society is a powerful check upon injustice and wrong. LESSONS:— 1. Goodness is not inherited, but divinely bestowed. 2. A good man is not always himself conscious of the value and extent of his influence. 3. It is an unspeakable blessing to a nation to possess men of eminent goodness. GERM NOTES ON THE VERSES2 Kings 8:1-3. Famine, pest, war, and all other forms of calamity, form an army which is subject to the command of God; which comes and goes at His command; which is ready to attack, or ready to retire, as He may order; and which can assail no one without command. They are sometimes commissioned to punish and to be the agents of the Divine justice, sometimes to arouse and to bring back the intoxicated to sobriety, sometimes to embitter the world to sinners and push them to the throne of grace, and sometimes to try the saints and light the purifying fires about them. So no man has to do simply with the sufferings which fall upon him, but, before all, with Him who inflicted them—Krummacher. 2 Kings 8:1. Lessons taught by famine. I. That God has entire control over the productive powers of nature. 2. That God may permit famine as a judgment on account of national sins. 3. That a time of famine should induce national humiliation and repentance. 4. That the extremity of human suffering is the opportunity for magnifying the Divine power and goodness. —It is a long famine that shall afflict Israel. He upon whom the spirit of Elijah was doubled, doubled the punishment inflicted by his master. Three years and a-half did Israel gasp under the drought of Elijah; seven years’ dearth shall it suffer under Elisha. The trials of God are many times more grievous for their sharpness than for their continuance. This scarcity shall not come alone; God shall call for it. Whatever be the second cause, He is the first. How often, how earnestly, are we called to repentance, and stir not! The messengers of God fly forth at the least beck, and fulfil the will of His revenge upon those whose obedience would not fulfil the will of His command.—Bp. Hall. 2 Kings 8:2. No nation was more opposite to Israel than the Philistine, none more worthily odious; yet there does the Shunammite seek and find shelter. Even the shade of these trees that are unwholesome may keep us from a storm. Everywhere will God find room for His own. The fields of the Philistines flourish, while the soil of Israel yields nothing but weeds and barrenness. Not that Israel was more sinful, but that the sin of Israel was more intolerable. The offers of grace are so many aggravations of wickedness. No pestilence is so contagious as that which hath taken the purest air. 2 Kings 8:3. She that found harbour among Philistines finds oppression and violence among Israelites; those of her kindred, taking advantage of her absence, had shared her possessions. How often does it fall out that the worst enemies of a man are those of his own house! Both our fears and our hopes do not seldom disappoint us. It is safe trusting to that stay which can never fail us, who can easily provide us both of friendship in Palestine and justice in Israel. We may not judge of religion by particular action; the very Philistine may be merciful when an Israelite is unjust; the person may be faulty when the profession is holy.—Bp. Hall. 2 Kings 8:4-6. What is here told us by king Jehoram presents him to us from his better side. His desire to learn all of Elisha’s acts, still more the way in which he was ready to help the distressed Shunammite to the recovery of her property, testify to a receptivity for elevated impressions and to a disposition to yield to them. By the fact that he recognised all that was extraordinary in the person of the prophet, and yet that he did not desist from his false line of conduct, he showed that, in the main point, the relation of himself and of his people to Jehovah, nothing good could any longer be expected of him. His better feelings were transitory and ineffectual. He continued to be a reed swayed hither and thither by the wind, easily moved, but undecided and unreliable, so that, finally, when all the warnings and exhortations of the prophet had produced no effect, he fell under the just and inevitable judgment of God.—Lange. 2 Kings 8:5. How happily does God contrive all events for the good of His own! This suppliant shall fall upon that instant for her suit when the king shall be talking with Gehazi, when Gehazi shall be talking of her to the king: the words of Gehazi, the thoughts of the king, the desires of the Shunammite. shall be all drawn together by the wise providence of God into the centre of one moment, that his oppressed servant might receive a speedy justice. Oh, the infinite wisdom, power, mercy of our God, that insensibly orders all our ways, as to His own holy purposes, so to our best advantage!—Bp. Hall. 2 Kings 8:6. The word of God often extorts from an unconverted man a good and noble action, which, however, if it only proceeds from a sudden emotion, and stands alone, resembles a flower which blooms in the morning and in the evening fades and dies True servants of God, like Elisha, are often fountains of great blessing, without their own immediate participation or knowledge. —The widow may thank Elisha for this. His miracle wrought still, and puts this new life in her dead estate: his absence did that for the preservation of life which his presence did for restoring it from death. She who was so ready to expostulate with the man of God upon the loss of her son might, perhaps, have been as ready to impute the loss of her estate to his advice. Now that for his sake she is enriched with her own, how does she bless God for so happy a guest! When we have forgotten our own good turns, God remembers and crowns them. Let us do good to all while we have time, but especially to the household of faith. —The true spirit of obedience. I. Seen in a ready belief in the Divine word. II. Seen in the willingness to abandon home and property at the Divine call. III. Puts the soul and all earthly things under the Divine care. IV. Has restored more than was abandoned. AND NOTES.— 2 Kings 8:7. And Elisha came to Damascus—Elijah, his master, had been divinely commissioned to this (1 Kings 19:15), and now Elisha. “by the instigation of the Spirit” (Thenius), sets out to the task he inherited to perform. Benhadad, king of Syria, was sick—He. hearing of Elish is arrival, sent to enquire if he should recover; his messenger bearing propitiatory gifts for the prophet. 2 Kings 8:9. Took a present with him, even of, &c.—lit., present in his hand, and of every good thing of Damascus. Forty camels’ burden—A camel’s burden is some six hundred pounds; but it was customary to give only a small burden to each, in order that the presentation, being borne by many, might have a more imposing effect, and express greater respect. 2 Kings 8:10. Go, say onto him, thou mayst certainly recover—A sentence which, like Delphic oracles, has two possible meanings, each the contradiction of the other. The words are, ΰֱ ?ξψμֹ ?ΰηָ ?ιδϊִ ?ηְ ?ιֶ ?δ. The second word, written μֹ ?ΰ, is in sound the same as μεֹ. The keri retains the form given in our text, μֹ ?ΰ, to him, “Say to him, thou wilt live.” The kethibh adopts the form μεֹ, not—“Say, thou wilt not live.” The sentence spoken would convey either meaning, and each form has equal authority. Doubtless the eager king would seize the hopeful meaning of the words, while Hazael would reserve in his own thoughts the doom which the words held. It should, however, be noted that Hazael reports the prophet’s words without uttering either the μֹ ?ΰ or μεֹ. 2 Kings 8:11. He settled his countenance steadfastly—Elisha’s fixed gaze, followed by his weeping, must have convinced Hazael that his guilty purpose to usurp the throne of Benhadad was known to him. 2 Kings 8:13. But what, is thy servant a dog, &c.—But surely dogs are less capable of guilty craft and horrid atrocities than base men are! The more brutal Hazael should not have maligned the nobler brute, by suggesting that any creature except man was capable of such villany. λֶּ ?μֶ ?α, dog, is an Eastern term for a servile and despicable man (see 1 Samuel 17:43, &c.) 2 Kings 8:15. Spread it over his face—The bed coverlet, a quilt of thick cotton or wool. This, steeped in water, would effectually suffocate. It is, however, suggested that in warm countries guaze nets wetted, to keep off flies and gnats, or in cases of fever, are spread over a sleeper’s face. Bet it is superfluous to evade Hazael’s murderous design, for a wetted guaze would not prevent respiration. The coverlet is properly described as “a thick cloth,” ξַ ?λְ ?αֵּ ?ψ (comp. Judges 4:18), a mantle, and it killed the king—which Hazael desired. OF 2 Kings 8:7-15THE LUST OF I. That the lust of ambition makes man keenly alive to every opportunity of accomplishing its aims. Benhadad, the king of Syria, was sick. The dream of Hazael, cherished, perhaps, for years, was coming nearer to its realization. Death may come any hour; then the sceptre, the crown, boundless pomp and power are his. With what sinister eagerness would he watch every changing phase of the sick king’s affliction! with what facility would his busy brain lay down the plans of future enterprises! A crown has a dangerous fascination for some minds. Gibbon describes, in his vivid and stately style, the heroic manner in which Septimus Severus became emperor of Rome, an ambition he had cherished for years. He waited his opportunity, his keen glance took in the bearing of every revolutionary change in the imperial city, and when the crowning disgrace was reached of offering the empire by auction to the highest bidder, he saw the time for action was come. Though opposed by two formidable rivals, his promptness and vigour conquered all difficulties. He ascended the imperial throne, which he found, as others have done before and since, was more difficult to sustain than to acquire. The ambitious man lives an anxious, restless life: he is ready to seize on every favouring circumstance. II. That the lust of ambition may be cherished under the guise of devotion to its victim. Hazael readily complies with the wish of the sick monarch, and, with all the oriental display of profuse generosity, and the oriental mingling of pomp and humility, he enquires of the man of God as to the recovery of his master. It would seem as though none was more concerned than he, and yet the while plotting the most effectual way of removing the only obstacle to his aspiring designs. An unholy ambition generates falseness and unreality: the man’s outer life gives the lie to his true character. The great dramatist has depicted this in the double-faced, hesitating conduct of the great regicide—Macbeth— To beguile the time,Look like the time: bear welcome in your eye,Your hand, your tongue: look like the innocent flower,But be the serpent under it.Away, and mock the time with fairest show:Fake face must hide what the false heart doth know.III. That the lust of ambition blinds man as to the atrocities it may urge him to commit. When Elisha, looking with prophetic insight in the mirror of the future, detailed to this man the horrible crimes he foresaw he would commit, Hazael stood aghast at the bare possibility of sinking down into such a monster of iniquity; and yet, doubtless, all these cruelties were perpetrated in the wars which this usurper carried on in Israel. Hazael reigned more than forty years, and during that time greatly harassed and oppressed the Israelites (see 2 Kings 8:28-29; 2 Kings 10:32-33; 2 Kings 12:17-18; 2 Kings 13:3-7; 2 Kings 13:22; 2 Chronicles 24:23-24). A man who is under the spell of an unholy ambition is hurried on to sins and excesses of which he little dreamed, and from which in earlier days his better nature stoutly recoiled. He is spurred on by the— Vaulting ambition which o’erleaps itself.IV. That the lust of ambition is unscrupulous as to the methods by which it attains its ends. 1. It will employ falsehood (2 Kings 8:14). Hazael assures the king that Elisha prophesied his recovery—the exact opposite of what the prophet had said. He purposely deceived Benhadad, intending to put him off his guard. But he who meditated a darker crime, and in whose heart Elisha’s words had roused a boundless ambition, was not too good to lie. Truth or falsehood is of small concern to one who grasps at power. The ambition must be sated, though truth is trampled on at every advancing step. 2. It shrinks not from murder (2 Kings 8:15). The man who shrank with indignant horror at the simple enumeration of the outrages he might commit, heartlessly smothered his royal master on the following day—a method of assassination that would leave no marks of violence on the dead body, and give colour to the suspicion of suicide rather than murder. There was but one obstacle now between Hazael and his long-coveted prize—a royal life—and that is sacrificed without compunction. O, infatuate, short-sighted mortal! The sceptre rashly seized with the red hand of the murderer will change into a cross of trial, the crown into one of thorns, the throne into a bed of torture! LESSONS:— 1. Ambition dissociated from sound moral principle is full of peril. 2. There is no act of wickedness of which unholy ambition is incapable. 3. The most commendable ambition is to get and do the most good. THE OF UPON HUMAN (2 Kings 8:13) Hazael came to the prophet to inquire whether his master would recover from his sickness. The answer is ambiguous. So far as the disease itself was concerned, he might recover. Yet his days were numbered; and the purpose to kill him was already being formed in the heart of his hitherto faithful servant. The prophet saw before him not only the king’s enemy, but also the man who would one day inflict dire evils upon Israel. The thought of the horrors about to come to his people made the man of God weep. Hazael asks the cause of his sorrow. Elisha tells him frankly, and in the plainest terms, what was in the not very distant future. Hazael starts back with horror, when he sees in this prophetic mirror the image of his own baseness. “Is thy servant a dog?” The prophet seems to evade the question; and yet, in his reply, we have the full and complete explanation, if not to Hazael, at least to us, of all that occurred. “The Lord hath showed me that thou shalt be king over Syria.” Is this man, then, a base and guilty hypocrite? Is he a man who hides under the cloak of pretended affection for his master, and reverence for humanity, his fiendish designs? How are we to account for the fact that he actually did all that Elisha foretold, if he was not a hypocrite? If we take humanity as it is, not as it has been described in poetry, and sometimes in what was intended to be prose, we shall have no difficulty in accepting both statements—that of Elisha regarding the atrocities of Hazael, and that of Hazael regarding his horror and amazement at the very mention of the crimes. Hazael simply failed to take into account the influence of circumstances upon human character. I. There is a doctrine of circumstances utterly at variance, not only with the teachings of Scripture, but also with the experience and deepest convictions of mankind—a doctrine which asserts, or appears to assert, that circumstances make men, and that the only difference between the noblest saint and the basest criminal is a difference simply in the structure of the brain, and the character of the surroundings. Some men teach this, but no man believes it, or acts upon it, either in his feelings respecting his own deeds, or his judgments of the moral character of the actions of his friend. But we must, while rejecting a doctrine so monstrous, yet remember that, in a very real sense, circumstances have a power over character and life. Hazael’s error is one of the commonest among ourselves. How many promises are made in early life that cannot afterwards be kept without doing moral wrong to ourselves and others! When the public mind is filled with horrors of some tragedy, or when men see one who has been universally trusted and respected, convicted of some base crime, the tendency is to deny to the criminal the common feelings of humanity, and to attribute to a momentary impulse of an insane mind, what has been the outcome of long-formed habits of thought and settled purposes. Life grows not by sudden freaks of this sort; but, like the plant or tree, derives its nourishment from its surroundings, and, year by year, though it may be imperceptible, assimilates these to itself. In order to form its present and its future, God ever requires its past, which men may forget or ignore. We may here learn a lesson from, and see some analogy in, the teachings of geology regarding the formation of the solid earth on which we tread. Go to the rock, and learn from its formation that once it was loose sand-dust, blown about by every wind! Behold in that rock, now fossilised, the print of the tiny foot, the ripple mark left by the wave on the falling leaf, even the march of the rain-drop as it fell there ages before. Now all is solid, it is true; but once it was far otherwise. So do we find character and life daily forming itself, and being formed, by the slow action of outward circumstances. They are to the mind as food is to the physical frame. The babe grows under the influence of nourishing food, pure air, and healthy exercise. So does our mental and moral nature grow up to a large extent by means of what is supplied in the surroundings. II. Circumstances bring men into new temptations never felt before. Hazael king of Syria, or even with the throne within his reach, would be a very different person from Hazael the honoured servant of his master. The very thought passing through his mind, the very possibility of attaining such a position, would give a shock to the moral nature of a man who had been wont to regulate his life by expediency. Circumstances not only suggest new temptations, but also give an intensity to those already felt. As we pass from youth to manhood and womanhood, we enter into a new world, peopled with inhabitants whom we may have seen before, but only as trees walking, not in distinct and definite outline. Now they become actual powers in life. They speak to us in a language we can understand, and inspire us with new ideas. So when we enter into new relationships in life we extend the area of our pleasures, it may be, but we also make new desires and wants possible, and expose our moral nature to new dangers. It is a mere commonplace to say that city life, to those who have been brought up in the quiet of the country, will awaken new cravings. A few years amid these surroundings will be sufficient to change the old ways of thought and habits of life. It is not so much that the promises before made, and the views of life entertained, betokened any unreality or hypocrisy, but that they were the outcome of ignorance and inexperience of life. From this point of view, and in their bearing on this subject, nothing can be more instructive than the examples recorded for our guidance in the Holy Scriptures, “profitable indeed for correction and discipline in righteousness.” Had Cain been told that one day he would lift up his hand against Abel his brother, he would, and not without feeling, have said, “Am I a dog?” Joseph’s brethren could hardly have sold their brother into slavery had they not first fitted themselves for this by envy, malice, and hatred. Nor did Potiphar’s wife persecute Joseph altogether from pure hatred, but because her conduct made this necessary, in order that she might appear righteous in the eyes of his master. Suppose we apply the same principles to the crimes associated with Christ’s death. Pilate was not a dog, yet he did “great things.” He simply gave way to popular clamour, in order to gain popular favour (a vice by no means confined to Roman governers), and out of this weakness, or time-serving policy, came all his guilt and crime. If we judge the traitor Judas by the same standard, we shall, perhaps, stand more in awe of that which leads men to awful crimes. His terrible end shows that he did not realise where his avarice and his greed were leading him. Step by step, instead of resisting the tempter, he yielded to circumstances, and at last found himself completely under the powers of darkness. “And it was night,” says the Evangelist. III. If we could, in one sentence, point the moral lesson of the history of crime in all ages, and in all countries, it would be this for us all: “Is thy servant a dog?” No, thy servant is no dog. He is a man—has in him two natures struggling for the mastery. He is not without his good impulses. Perhaps he often resolves to give himself up to their sway, but he yields too readily to the passions that war against the soul; he gives way to the circumstances that surround him, and that appeal to him. Visit our great convict prisons. Who are their immates? No doubt many of the so-called criminal classes are men and women who come from the lowest ranks of the community. Yes, but they are not all such; yea, these very names may blind us to the origin, progress, and end of wicked deeds. The “criminal classes” are what they are because of the power or circumstances over human nature; because “man is also flesh,” and when once he gives way to the baser passions, tends ever to sink lower and lower in the scale of being, to hand down his very vices to his children. But you will find many in these crowds to whom all life’s pleasures are now denied, who have belonged to the higher classes of society. They yielded to the lie, they gave way to passion, they yielded themselves up to the pleasures of sin. Now they stand aghast at the position in which they have placed themselves, and the depth to which they have fallen. Had you told them of this terrible fall years before, they would have been amazed and incredulous. “Therefore, let him that thinketh he standeth, take heed lest he fall.” IV. My text seems to suggest that much of what passes for virtue amongst us may simply be vice not manifested by circumstances. How much do women who are sometimes boastful owe to the fact that the world is harder in its judgments on their sins, than in the case of the other sex! How much to the fact they are more protected by circumstances! The rich man knows nothing of the temptations of the man hard pressed by circumstances, and hence his hard and unjust censures. The poor man, protected by his very poverty, knows not the temptation of those nursed in the lap of wealth; hence, when he hears of the sins of the other, he flatters himself on his superiority. He owes it not to his moral heroism, but to his surroundings. We have spoken much of the power of circumstances. Let not man think he is the creature of his surroundings. By God’s grace he may rise above them, and triumph over them, making his very passions minister to his success, and making his enemies his benefactors. There is for man, frail, weak, temptable as he is, and surrounded by everything that can minister to his weakness, one, and only one safe path. It is the way of holiness. It is the path of humility and obedience to the Divine word. These examples are given us as beacon lights to warn of danger, and to point to the one and only way of safety. He only is perfectly safe who commits his way to the Lord, who yields himself to the guidance of the word, who is conscious of weakness, and who, ceasing from man, looks above him to the strong Son of God, who can succour him when tempted. He only is safe who has been delivered from himself, and who is being “kept by the power of God through faith unto salvation.”—C. W. P. GERM NOTES ON THE VERSES2 Kings 8:7-15. Hazael discovered. 1. Unconscious wickedness Hazael had a heart that was capable of planning and executing great wickedness, yet knew it not. Would not believe it when told. If we could have the wickedness of our hearts disclosed to us, how appalled we should be. We judge ourselves by the past. That is bad enough But we think we shall and can do nothing worse than that. We forget that the things of the past furnish only a hint of the direction of the future, and may be excelled in the future. More evil in each of us, even the best, than we suppose. We should fear ourselves, distrust ourselves, and only trust God. What might we do under severe temptation. No safeguard against sin but in the help of God. 2. Anxious enquiry. Benhadad a wicked and idolatrous king. Very ill and full of anxious concern. Has no one to enquire of but the prophet Elisha, whose God he denied. In life many deride those ministers of religion whom they send for in sickness, and disobey that God whose pardon they need in sickness as the only source of comfort. If we love and serve God, we shall not be anxious to know whether we shall live or die. 3. The prediction accomplished. Elisha looked in Hazael’s face and read his character and history there. Wept at that sad sight. Hazael was indignant, yet did the crime predicted of him. Had he thoroughly believed it to be possible, and been right-hearted, how he would have prayed. Let us believe the possibility of future sin, and pray earnestly for delivering grace. If we stand, let us take heed est we fall. Many strong men have fallen; let us not be too self-reliant. Huzael might recall the prophet’s words when too late. So may we. Let us seek Divine grace betimes. LEARN:— 1. To trust in the Lord at all times. 2. To put no confidence in the flesh. 3. Not to judge of the future by our present feelings. 4. Seek Divine forgiveness of the past, and Divine guidance for the future.—Class and Desk. 2 Kings 8:7-10. The power of a holy character. 1. Is recognised everywhere, even by the enemies of God: “The man of God is come hither” (2 Kings 8:7). 2. Inspires the hope of succour in affliction: “Enquire of the Lord by him, saying, Shall I recover of this disease?” (2 Kings 8:8). 3. Commands the deference of the rich and powerful (2 Kings 8:9). 4. Gives the deepest significance to words spoken at a critical moment (2 Kings 8:10). —The subduing power of suffering. 1. Bears down, the strongest and proudest warrior 2. Convinces the idolater of the helplessness and vanity of his own deities. 3. Renders the sufferer ready and eager to receive help from any quarter. Benhadad humbly seeks assistance from the man whose life he had threatened (2 Kings 6:13). In the days of his health and prosperity he had not heeded the lesson of Naaman’s cure, but in the hour of sickness he consults the same wonderful physician. 2 Kings 8:7-8. Benhadad upon the sick bed. 1. The rebellious, haughty and mighty king, the arch-enemy of Israel, who had never troubled himself about the living God, lies in wretchedness; he has lost courage, and now he seeks the prophet, whom he once wished to capture, just as a servant seeks his master. The Lord can with his hammer, which breaketh in pieces even the flinty rock, also make tender the hearts of men. Those who are the most self-willed in prosperity are often the most despairing in misfortune. Not until the end approaches do they seek God; but He cannot help in death those who have never thought of Him. 2. He does not send to ask the prophet, What shall I, a poor sinner, do that I may find grace and be saved? but only whether he shall recover his health. The children of this world are only anxious for bodily welfare; about eternal welfare they are indifferent. It should be our first care in severe illness to set our house in order and to surrender ourselves to the will of God. The time and the hour of death are concealed from men, and it is vain to enquire about them. 2 Kings 8:7. The man of God is come! That was the cry in the heathen city of Damascus, and the news penetrated even to the king, who rejoiced to hear it. This did not occur to Elisha in any city of Israel. Blessed is the city and the country where there is rejoicing that a Man of God is come!—Lange. —Whether for the idolatries, or for the famine of Israel, the prophet is gone into Syria, no doubt Naaman welcomed him thither, and now would force upon him thanks for his cure, which the man of God would not receive at home. How famous is he now grown who was taken from the team! His name is not confined to his own nation; foreign countries take notice of it, and kings are glad to listen to him, and woo him with presents. The king of Syria, whose counsels he had detected, rejoiced to hear of his presence; and now, as having forgotten, he had sent a whole host to beseige the prophet in Dothan, sends an honourable messenger to him, laden with the burden of forty camels.—Bp. Hall. 2 Kings 8:9. What will not princes part with for their life and health? “Wherefore should I die, being so rich?” said Cardinal Beauford, Chancellor of England in the reign of Henry VI. “If the whole realm would save my life, I am able either by policy to get it, or by riches to buy it. Fie! will not death be hired? Will money do nothing?” 2 Kings 8:11-13. The possibilities of human character detected and exposed. I. That some men are especially gifted in reading the tendencies of human character. Elisha had supernatural discernment. He saw in the eyes of Hazael, as in a mirror, the reflection of his true character, and had the courage to tell him of it. Much of the real man is imaged in the face, though it is possible to cherish the foulest villany under a misleading exterior. II. That the vision of prospective wickedness fill a tender heart with profound grief. Elisha beheld, as in a panorama, the enormities Hazael would perpetrate, and the prophet wept not only because of the obduracy and cruelty of character he foresaw in Hazael, but also because of the sufferings he saw coming on his own nation on account of their sins. How much grief is spared to some parents that they cannot see the crimes their children afterwards commit! They have grief enough when they dis over the undoubted facts, without the torture of anticipation. III. That man indignantly spurns the imputation of great crimes of which he is unconscious. “What is thy servant—a dog—that he should do this great thing?” The career of Hazael illustrates a humiliating truth, that, though unconscious of it, there is in human nature the possibility of the greatest crimes. 2 Kings 8:11-12. He who has a good conscience is never disturbed or embarrassed if anyone looks him directly in the eye; but a bad conscience cannot endure an open, firm look, and trembles with terror at every rustling leaf. Elisha weeps. These were not tears of sentiment, but of the deepest pain, worthy of a man of God, who knows of no greater evil than the apostacy of his people from the living God, the determined contempt for the Divine Word, and the rejection of the Divine Grace. Where are the men who nowadays weep such tears? They were also tears of the most faithful love, which is not easily provoked, thinketh no evil, vaunteth not itself, and is not puffed up. So our Lord wept once over Jerusalem (Luke 19:41), and Paul over Israel (Romans 9:1-3).—Lange. 2 Kings 8:11. Heart reading. We believe the man lives not, and never did live, who could stand such inspection without quailing before it. Is there one who can affirm that he could stand with unblanched cheek before the man whom he believed to be viewing his naked soul, divested of all the purple and fine linen which cover its littleness—its foulness—its deformities—its soreness from the outer world? Is there one who could endure, without confusion of face—without a quivering frame—the keen dissection of his character, his conduct, his spirit, by even the most friendly hand in the world? Would he be content that any human eye should trace the tortuous meanderings of feeling in regard to any one matter in which he has ever been engaged—the unholy thought—the ungenerous imputation—the low suspicion—the doubt—the dislike—the covetousness—the hate—the contention—the lust of the flesh—the lust of the eye—the pride of life—that more or less enter into, and defile with, the prints of villanous hoofs the fairest garden of life? In this we show how much more fear we have of man than of God. To us it is of infinitely less concernment, both for this world and the world to come, what man thinks of us, than what God thinks—what man knows than what God knows. Yet, while we shrink with such instinctive dread from the too near survey of fellow-sinners, we manage to get on very quietly, with small trouble of mind, in the perfect knowledge that One who cannot be mistaken has a sleepless eye fixed with unceasing vigilance upon our hearts. This keen susceptibility to the inspection and good opinion of man, and this comparative indifference to the constant survey of God, is a familiar thing, and strikes us little because it is familiar; but it is nevertheless one of the strangest anomalies of our nature, and is beheld with astonishment and grief by the angels of God. In their view it is an inversion of the whole order of life and being. To them God is all—His inspection is all; and that different state of things which gives more practical importance to the survey of a sinful fellow-creature like ourselves, must present a greater mystery than any of those deep problems in material or spiritual nature which men have vainly laboured for a thousand years to solve. To us it is plainer. Evil is, alas! more intelligible to man than to angels; and the good and the true is more intelligible to them than to us. It is sin which has cast a veil between our souls and God—a veil transparent to Him, but opaque to us. He sees us as clearly in our deformity as He did in our beauty; but we have ceased to see Him as He is. We do not realise the unseen. We live by sight, and not by faith. How different would be our conversation and our walk if we lived and moved in the ever-present consciousness that the Unseen Eye was upon us, and that the opinion of us hereafter to be pronounced in the presence of the assembled universe is a matter of inconceivably more importance to us than all that the world can think or say. Let us believe that to walk and act from day to day with this as a vital consciousness about us—without any supreme anxiety but to walk so as to please God—is a most pleasant life—is the very antepast of Heaven. There is no bondage in it. It is perfect freedom; and is happiness as complete as this world allows.—Kitto. 2 Kings 8:13. Wicked men are carried into those heights of impiety which they could not in their good mood have possibly believed. Nature is subject to favourable opinions of herself, and will rather mistrust a prophet of God than her own good disposition. How many, from honest beginnings, have risen to incredible licentiousness, whose lives are now such that it were as hard for a man to believe they had ever been good, as to have pursuaded them once they should prove so desperately ill!—Bp. Hall. —Subserviency before men is always joined with falseness and hypocrisy. Therefore, trust no one who is more than humble and modest. Hazael called himself a dog, while he plotted in his heart to become king of a great people. It is the way with all hypocrites that they bend and cringe, humble themselves and conceal their tricks, until they perceive their opportunity and have found the key of the situation. There is scarcely anything more discordant and disgusting than the dialect of self-abasement when it bears upon its face the stamp of affectation and falsehood. 2 Kings 8:11; 2 Kings 8:15. The regicide. 1. Does not scruple to tell a lie. 2. Seeks to commit his great crime in such a way as to create least suspicion. 3. Is spuired on by an ungovernable ambition. 4. Nevers reaps the advantage for which he has sacrificed everything. —It is the curse which rests upon him who has sold himself to sin, that all which ought to awaken his conscience and terrify and shock him out of his security, only makes him more obstinate, and pushes him on to carry out his evil designs. 2 Kings 8:15. Buchanan tells of Natholicus, the thirty-first king of the Scots, that, having usurped the crown, he sent a trusty friend to a famous witch, to know what success he should have in his kingdom, and how long he should live. The witch answered that he should shortly be murdered, not by an enemy, but by his friend. The messenger instantly enquired, by what friend? “By thyself,” said the witch. The messenger at first abhorred the thought of any such villany; but afterwards, conceiving that it was not safe to reveal the witch’s answer, and yet that it could not be concealed, he resolved rather to kill the king to the content of many, than to hazard the loss of his own head. Thereupon, at his return, being in secret with the king to declare to him the witch’s answer, he suddenly slew him.—Trapp. —At heart proud, haughty, and imperious, Hazael affects humility and submissiveness. Towards his master, who had entrusted him with the most important commission, he is false and treacherous. He shrinks from no means to attain his object. He lies and deceives, but, at the same time, he is cunning and crafty, and knows how to conceal his traitorous purposes. When, alarmed and exposed by the words of the prophet, he can no longer keep them secret, he marches on to the crime; although he seeks to execute it in such a way that he may not appear to be guilty. With all this he combines energy, courage, cruelty, and a blind hatred against Israel, as the sequel shows. On account of these qualities he is well fitted to be, in the hand of God, a rod of anger, and a staff of indignation. The Lord makes the vessels of wrath serviceable for the purposes of His government; and here we have again, as often in the history of redemption, an example of wickedness punished by wickedness, and of godless men made, without their will or knowledge, instruments of holiness and justice.—Lange. —O! Hazael; thou shalt not thus easily stop the mouth of thine own conscience. That shall call thee traitor, even in thy chair of state, and shall check all thy royal triumphs with, “Thou hast founded thy throne in blood!” I am deceived if this wet cloth shall not wipe thy lips in thy jolliest feasts, and make thy best morsels unsavoury. Sovereignty is painful upon the fairest terms; but upon treachery and murder, tormenting. Woeful is the case of that man whose public cares are aggravated with private guiltiness; and happy is he that can enjoy a little with the peace of an honest heart.—Bishop Hall. AND NOTES.— 2 Kings 8:16. Joram the son of Ahab—See Notes on chap. 2 Kings 3:1. 2 Kings 8:18. The daughter of Ahab—Attaliah. It was through her influence the king introduced the worship of Baal into Judah (2 Chronicles 21 :). 2 Kings 8:19. To give him alway a light, and to his children—i.e., “even in his children,” that his kingdom should be kept from becoming extinct. 2 Kings 8:21. Zair—Vulgate says Seir; other authorities suggest Zoar.The people fled to their tents—i.e., the men of Judah. 2 Kings 8:22. Yet Edom revolted—So Edom revolted, thus fulfilling Genesis 27:40, for though the Edomites were subjugated for a brief period (chap. 2 Kings 14:7; 2 Kings 14:22), they were never again vanquished.—W. H. J. OF 2 Kings 8:16-29THE WOEFUL OF AN UNHOLY In this paragraph we detect traces of the baneful influence of the iniquitous Jezebel. The brief histories of Jehoram and Ahaziah present a terrible example of the way in which one bad woman can radically corrupt entire dynasties and kingdoms, and of the curse that rests upon matrimonial connections which are only formed in order to attain political objects. The kingdom of Judah became tainted with the idolatry that had degraded and enfeebled Israel, and there was danger that the social morality of Jerusalem would sink to the low, black level of Samaria. The dynasty of Omri was the most disastrous in the annals of Israel, and is stained with the darkest crimes. Such a succession of weak and wicked rulers could not continue for ever. The doom of the dynasty is declared. The darkening clouds of vengeance are closing round. The victims and the avenger are being prepared. The hour to strike is at hand. We have here an indication of the woeful disasters that befell Judah because of its unhappy connections with Israel, and how the wrong-doers were ripening for punishment. I. That an unholy alliance may be unwisely sanctioned by good and holy parents. Jehoshaphat, the father of Jehoram, was one of the noblest kings of Judah. Influenced by genuine piety, he effected important reforms in his kingdom. He abolished idolatry; he raised a formidable army, and strongly fortified the frontiers; he promoted a flourishing commerce; he administered justice with strict impartiality; he maintained and encouraged the worship of Jehovah; he was beloved by his people, and his fame spread in every direction. It was a serious mistake when he first entered into confederacy with the profane court of Israel. His connection with Ahab in war (chap. 3), and with Ahaziah in commerce (2 Chronicles 20:35), both ended disastrously. But the greatest wrong, and what became a fruitful source of evil, was his sanctioning the marriage of his son with a daughter of the house of Ahab. If he was induced to it by the prospect of advantage, he was utterly disappointed. Not only did he suffer himself, but many calamities happened to his descendants in consequence of this affinity. Parents cannot be too careful in advising their children as to matrimonial alliances; and children should respect the counsel and riper judgment of parents on so delicate and important a subject. Mere sentiment and passion should not be allowed to blind the sense of what is just and wise and holy. The best of parents in other respects may be weak in this. And yet, if a mistake is made, it is made for life, and many other lives are involved in the suffering. II. That an unholy alliance often leads to a career of unexampled wickedness (2 Kings 8:18). Though Jehoram reigned during the life-time of Jehoshaphat, he did not follow the good example of his father, but chose Ahab for his pattern, if he did not exceed him in vileness and cruelty. He murdered his six brothers, as it would appear, for no other reason than to become possessed of the treasures which his father bequeathed to them (2 Chronicles 21), not from any jealousy that they would interfere with the succession to the throne. A king who did not shrink from fratricide may be easily conceived capable of any crime. Jehoram grew into a monster of impurity and wickedness, and, after a brief reign of eight years, he died of a horrible desease, unhonoured, and unregretted. It is some consolation to society that the career of its most debauched and brutalised members is brief. Outraged nature retaliates with suffering and premature death. A bad wife may drive her husband to the vilest excesses; there is no escape from her baleful influence but in the grave. How different would have been the history and career of some men if they had married differently! III. That an unholy alliance corrupts and demoralises the national life. (2 Kings 8:20-22). Edom and Libnah revolted. They despise a king who was both weak and wicked. Jehoram made some attempt to put down the rebellion, and though he was successful in a night engagement against the Edomites, his soldiers gave up the battle and ran away to their homes. Edom, which had been tributary to Judah from the days of David, was thus lost to Jehoram. The national life was demoralised, and the people were heedless as to what became of the national power and prestige. Jehoram had the memorable distinction of being the first to introduce the abominations of Baal worship to Judah, and the result was soon evident in the lowering of the moral tone of the national character. In the rulership of Judah, it was a great drop from Jehoshaphat to Jehoram; but in the moral life of the people it was a greater drop from Jehovah to Baal! IV. That an unholy alliance infects posterity with its evils (2 Kings 8:25-29). The bad influence of Jehoram did not die with him. It survived in Ahaziah, who inherited and practised the worst features of his father’s example. The history, brief as it is, is careful to point out his relationship to the worst dynasty that darkens the history of the Jewish kings, and to show the predominating tendency of his life to be evil. “He did evil in the sight of the Lord, as did the house of Ahab.” Sin hardens the heart and produces obstinacy of disposition. The practice of sin becomes an infatuation, until the sinner becomes incorrigible. So that “You may as wellForbid the sea for to obey the moon,As by oath remove, or counsel shake,The fabric of his folly.”—Shakspeare.But the network of retribution is being drawn tighter round its victims. It is not without design that Joram, Ahaziah, and Jezebel are brought together in Jezreel. The avenger is at hand, and the three chief representatives of the house of Ahab must be the first to fall. V. That the worse sins of an unholy alliance cannot revoke the Divine promise. “Yet the Lord would not destroy Judah for David His servant’s sake, as He promised him to give him alway a light and to his children” (2 Kings 8:19 comp. with 1 Kings 11:36). By the formal adoption of idolatry Judah had revolted from Jehovah and became as bad as Israel, and, but for the Divine promise, the royal family of Judah would have been as thoroughly extirpated as that of Israel. O, the infinite patience of God! The basest ingratitude, the most outrageous sins, cannot invalidate the fidelity of God. David was assured that he should not lack a successor on the throne of Israel, so that his name should be as a light continually kept burning by a constant supply of oil, until the Messiah came, in whose glorious advent the greatest earthly luminary should be quenched. The pledge, though in abeyance for many long, weary years, was fully redeemed. And now, “while wicked men from generation to generation perish in their sins, the son of David, the light of His church, ever liveth to protect; bless, and comfort His people.” LESSONS:— 1. Great care should be taken in forming the friendships and alliances of life. 2. Unutterable mischief has resulted from an ill-assorted marriage. 3. No union should be entered into that is not based on the mutual love of God. GERM NOTES ON THE VERSES2 Kings 8:16-29. The spirit of the house of Ahab. I. Perversion of all divine and human ordinances. “Wicked and corrupt women set the tone and ruled over their weak husbands. II. Immorality, licentiousness, murder, and tyranny. III. Contempt, on the one hand, for the richness of God’s long-suffering and goodness; and, on the other, for the warnings of God’s judgments and chastisements. What a different spirit animated the household of a Cornelius (Acts 10:2), of a Crispus (Acts 18:8), cf a jailer at Philippi (Acts 16:34). —The importance of family relationships. I. The great influence which they exert. They necessarily bring about relationship in spirit and feeling. They work gradually, but mightily. One member of the connection draws another with him either to good or to evil. In spite of their pious father and grandfather, Jehoram and Ahaziah were tainted by the apostasy of the house of Ahab. How many are not able to resist the evil influences of these connections, and therefore make shipwreck of their faith, and are either drawn into open sin and godlessness, or are transformed into a superficial, thoughtless, and worldly character. II. The duty which therefore devolves upon us. The calamities which even the pious Jehoshaphat brought upon his house, nay, even upon his country, arose from the fact that he gave the daughter of Ahab and Jezebel to his son, as a wife, and did not bear in mind that relationships which do not rest upon the word and cammandment of God bring discontent and ruin. Therefore beware of entering into relationships which lack the bond of faith and unity of spirit, however grand or advantageous externally they may seem to be. Do not, by such connections, transplant the Ahab and Jezebel spirit into your house, for it eats like a cancer, and corrupts and destroys to the very heart.—Lange. 2 Kings 8:18. An indiscreet marriage. I. May be mistakenly promoted by the best of parents. II. Makes the beginning of married life morally perilous. III. Leads on gradually to the commission of great sins. IV. Involves many in disgrace and suffering. 2 Kings 8:19. Behold the faithfulness of God, who, for the sake of the fidelity of the father, chastises indeed the son, but yet will not utterly destroy him. God will sustain His kingdom to the end of the world, in order that a holy leaven may remain, no matter how many may be found who scoff at His promise to sustain His church.—Cramer. —The Divine faithfulness.— 1. Is not rendered inefficacious by human sin. 2. Guarantees the fulfilment of every Divine promise. 3. May well inspire the unbeliever with alarm. 4. Provides the light of hope in the darkest period of human history. 2 Kings 8:20-24. A demoralised monarch. 1. Weakens government. 2. Is powerless to suppress rebellion. 3. Loses the respect and attachment of his subjects. 4. Dies without being regretted, and is buried without sorrow. 2 Kings 8:27. The influence of a bad example. 1. Is felt by succeeding generations. 2. Is difficult to counteract when emanating from a near relative. 3. When deliberately followed tends to shorten life, and leads to misery and ruin. 2 Kings 8:28-29. Confederates in a false religion. 1. Are capable of strong personal attachments. 2. Share with one another the risks and fortunes of war. 3. Not devoid of sympathy in affliction. 2 Kings 8:29. As he so gladly joined himself to Ahab’s family, and was so fond of spending his time with them, there it was, by the ordering of Divine providence, that he met his end. Those who, by their hostility to the Lord, belong together, must come together, that they may perish together. Jehoram was so anxious to be healed of the bodily wound which the Syrians had given him, that he left the army, and returned to Jezreel; but the wounds of his soul, which he had inflicted upon himself, caused him no trouble, and did not lead him back, as they should have done, to Him who promised, “I will restore health unto thee, and I will heal thee of thy wounds” (Jeremiah 30:17). The children of this world visit one another when they are ill. They do it, however, not in order to console the sick one with the word of life, and to advance God’s purpose in afflicting him, but from natural love, from relationship, or other external reasons. Their visits cannot, therefore, be regarded as Christian work.—Calwer Bib. THE FALL OF THE OMRIAN AND NOTES.— 2 Kings 9:1. Elisha called one of the children of the prophets—A prophet-disciple, occupying towards Elisha the same relation he himself once stood in towards Elijah. The rabbis suggest it was Jonah. This anointing of Jehu was a further heritage of duty bequeathed by Elijah to Elisha (comp. 1 Kings 19:17; see Notes on 2 Kings 8:7). Box of oil—Flask or vial, τַּ ?κְ from τָ ?λָ ?δ to trickle down. Ramoth-Gilead—A city of peculiar importance to Judah and Israel, as affording a strong defence, east of Jordan, against the Syrians. 2 Kings 9:2. Jehu—Doubtless Joram’s ablest general, and entrusted, so Josephus states, with supreme command of the Israelitish army at Ramoth-Gilead by Joram on his being wounded (2 Kings 8:29). Make him rise up from among, &c.—Do it privately, for sake of thine own safety, and that none may interrupt thine act of anointing him. 2 Kings 9:4. Even the young man the prophet—Or, even the prophet’s young man; or, himself a prophet (see Note on 2 Kings 5:1, supra). 2 Kings 9:8. I will cut off, &c.—Vide Critical Notes on 1 Kings 14:10. The phrase “Shut up and left” stands for those who are of age and those who are minors. 2 Kings 9:10. In the portion of Jezreel—It was formerly Naboth’s vineyard (1 Kings 21:15 sq., and 1 Kings 21:23). The “portion”—ηֵ ?μֶ ?χ—in its wider sense, refers to the strip of country outside the city’s wall, hence a place for foul deposits, and thus suggests Jezebel’s degradation that upon it her body should be cast. 2 Kings 9:11. This mad fellow—δַ ?ξְּ ?ωֻׁ ?βָּ ?ς—Wild rhapsodist. Soldiers would regard the grotesque appearance and mysterious conduct of this young man as indicating that he was crazy. Prophets were not infrequently regarded as “mad”; the divine fervour in them, and their asceticism, being viewed as proof (Jeremiah 29:26; Acts 26:26). Ye know the man and his communication—Jehu half suspects that they had plotted to hoax him by this man’s action, in order to incite him to revolt, and intimates that they knew more than they appeared to know. Hence their reply, “False!” (2 Kings 5:14). They deny the insinuation. 2 Kings 9:13. Then they hasted … Jehu is king—Their prompt acquiescence in Joram’s overthrow, and their proclamation of Jehu, proves that the army had no respect for Joram, who seems to have quitted the scenes of war on receiving wounds from the Syrians (2 Kings 8:29), but whose wounds were not so serious as to prevent his riding out (2 Kings 9:21), albeit it is said in 2 Kings 5:16, perhaps satirically, that “Joram lay there.” Yet, although able to ride out to meet Jehu, he was much too sick to go back to the scene of war! Such conduct of indulgence or indifference would make his captains contemptuous, which prepared them to welcome Jehu, who was evidently popular with the army, as king. Took every man his garment, and put it under him—Spreading it on the floor for a carpet, as sign of homage (Matthew 21:7). OF 2 Kings 9:1-14THE OF DIVINE IT was a dark day for Israel when Omri became its king. He imposed idolatry upon the people by the strong hand of law. He was the author of those celebrated “statutes”—celebrated for their infamy—which “made Israel a desolation” (Micah 6:16). Ahab and Jezebel maintained and improved upon this idolatrous policy. Israel became utterly corrupt, and, as an evidence of the vigour and influence of the rule of Ahab, Judah was being infected with the same moral poison. Had this rule continued much longer, there was danger that the Jewish people would be lost in heathenism, and the grand purpose of their being chosen and trained—the maintenance and spread of the religion of Jehovah—would have been frustrated. In furtherance of the Divine designs and in the interest of the world, the dynasty of Omri, after a career of more than forty years, must come to an end. All warnings were disregarded, and every attempt at reformation had failed. Judgment can be no longer delayed, and the minister of Divine vengeance is ready to enter upon his work. It is terrible, sanguinary work that has to be done, and the man who undertakes it must be above all effeminate qualms. He must be a man of iron, of iron will, of iron hand, of iron heart. I. That the minister of Divine vengeance may be for years unconsciously preparing for his work. More than twenty years before, the Lord revealed to Elijah the agencies by which the wicked house of Ahab should be destroyed, and among them was Jehu the son of Nimshi (1 Kings 19:16-17). This man was familiar with the fearful prediction of Elijah against Ahab when he went to take possession of Naboth’s vineyard, and though fifteen years had rolled away since then, those terrible words of doom were vividly remembered (1 Kings 21:17-24; comp. with 2 Kings 9:25). Jehu little dreamed that he was to be the selected instrument of vengeance, and yet circumstances were preparing him for the office. His warlike training developed the qualities necessary for his stern and sanguinary work. In the court of Ahab was being prepared, all unconsciously to himself, the agent who was to destroy, with unrelenting pitilessness, the whole house of Ahab. Wrong cannot triumph for ever. It generates the power which by-and-bye works its destruction. The very means by which evil gains its ends are used for its punishment. Napoleon, the dictator of Europe, won his power by war, and by war he was defeated and humbled. In the neighbourhood of the bane there grows the antidote. II. That the minister of Divine vengeance is elevated to a position of power and authority by which he may accomplish his mission. 1. Jehu is solemnly anointed king. It was not customary to anoint kings, except on the disturbance of the succession, as in the case of Solomon; or on the interruption of it, as in the case of Joash (chap. 2 Kings 11:12); or on the transfer of the government to another family, as in this case of Jehu. It seems singular that a man like Elisha should lend himself to conspiracy and rebellion; but the prophet was acting not from any factious spirit, but according to Divine direction. The time to act was come, and the man who had so much to do—so much that ordinary men would shrink from—must be shown by the solemn and significant act of anointing that he is fully called and commissioned. The greater the work man is called to do, the more important is it he should be powerfully impressed he is empowered to do it. 2. His authority is speedily and publicly recognised by those who are ready to help him in his mission (2 Kings 9:13). The validity of Jehu’s appointment to the kinship is at once acknowledged by his companions in arms, and proclamation is made with trumpets and shouting. The army is with him; his authority is unquestioned; his power is supreme; he has the means of carrying out his terrible work of vergeance. The readiness with which the soldiery acquiesce in the new order of things indicates how feeble was their attachment to the house of Ahab, and the power that Jehu must have gained over them. Perhaps the impression was deepening on the popular mind that the doom of the house of Ahab was at hand, and could no longer be delayed. When God arises to judgment, He can make all the powers of heaven and earth contribute to the accomplishment of His vengeful purposes. III. That the minister of Divine vengeance is clearly informed as to the character of the work he is called to do. 1. It is a work of complete and terrible vengeance (2 Kings 9:7-10). The whole house of Ahab is to be cut off; none are excepted. “When wickedness is ripe in the field, God will not let it shed to grow again, but cutteth it up by a just and seasonable vengeance.” A weak man would have quailed and trembled before such bloody work as now lay before Jehu. He could not complain of ambiguity; he clearly understood what was expected of him. He was braced up for the occasion. His impetuous and callous nature would lead him to do, without the least symptoms of compunction, what other men would have sickened even to contemplate. He was reminded by the reference to the fate of Jeroboam and Baasha (2 Kings 9:9) what would be his own fate if he failed to carry out the Divine commands. 2. The reason for the vengeance is also set forth: “That I may avenge the blood of my servants of the prophets, and the blood of all the servants of the Lord” (2 Kings 9:7). God does not forget the sufferings and wrongs of His people. Injury done to them is done to Himself, and His justice will render the recompence. Jezebel has hunted down and destroyed the worshippers of Jehovah, wherever found, until she thought they were extinct, and that the abominations of the Baal-worship were universally adopted. It was a savage disappointment to her that she could not crush Elijah and Elisha. But the day of reckoning has come; the cry of innocent blood is heard; the murdered prophets shall be avenged. It is an addition to the punishment of the punished when they clearly understand the reason of it. Long-forgotten sins are brought back vividly to the memory, and the suffering is increased by the consciousness of its justice. Yet it may be that neither executioner nor victim fully comprehend all the reasons for retribution. LESSONS:— 1. It is utterly futile to oppose God. 2. Though the patience of God delays the blow, iniquity shall not go unpunished. 3. The ministers of Divine vengeance are ever within call. ELISHA AND JEHU (2 Kings 9:1-3) The phrase, “children of the prophets,” in this passage, indicates men who were taught by a prophet or prophets, and who might hope in due time to fulfil the office themselves. The notion of a class of men under this kind of education is very puzzling to some modern readers. “Was not the prophet,” they ask emphatically, “the inspired man? Were not his words false if they did not proceed directly from the mouth of the Lord? How could he be trained or disciplined to utter such words?” The subject is a very important one. Elijah was, in a remarkable sense, the solitary man. “I alone,” he said, “am the prophet of the Lord, while the prophets of Baal are four hundred and fifty. I alone am left, and they seek my life.” On the contrary, his suceessor, Elisha, is nearly always surrounded by companions, disciples, or servants. Every passage of his history makes us understand how great the influence of the previous teacher had been; how true it was that there were numbers who had not bowed the knee to Baal during his stay upon earth; how soon, according to what seems the general law in such cases, they discovered themselves after he had left it. In the particular instance of which the text speaks, a young man out of the schools goes by the direct command of Elisha to execute an errand, which involved nothing else than the overthrow of a dynasty, and a revolution of two kingdoms. I. If the main work of the prophet was to declare that such an event would, or would not, come to pass, or if he was a mere Ζolian harp from which a chance breeze drew forth certain wild and irregular, however beautiful, notes, the idea of preparation involves an absurdity, or something worse than an absurdity. On that supposition it must mean, if it means anything, an initiation of the scholar into certain tricks by which his predecessors had been wont to impose upon the vulgar, or the communication to him of certain facts and principles known to them by which he might acquire a reputation for sudden insight and discovery. No doubt such an education as this was not unknown in the old world, as it is not unknown in the modern. It is the ordinary discipline of adepts and conjurors, of those who practise on men’s fears or upon their curiosity, of those who appeal to their conscience by religious deceptions, or to their sense of mysterious powers in the natural world by philosophical deceptions. But the Jewish prophet was not primarily or characteristically a foreteller. The essence of his office did not lie in what he announced respecting the future. His sole power of declaring that which should be, arose from his knowledge of that which had been and which was. He meditated in the law of the Lord, and in that law did he exercise himself day and night. In this exercise he learnt what was in conformity with the law, what was contrary to it. In this exercise he learnt to believe in a Divine Teacher, and to commune with Him, to believe in Him as a permanent and continual Teacher, as the Guide of his own heart, to believe that all other men’s hearts were right so long as they were under the same guidance, and wrong when they were breaking loose from it. The fruits of revolt, the inward monitor enabled him to foresee and predict. The prediction might take a general form and point to a distant issue, or a number of issues; it might speak of that which was definite and immediate. There would be the same proof in both cases that the word came from a hidden source, and from a moral being; a proof addressed to the conscience of the hearer, seeing that the prediction would always come forth with some warning respecting his actual conduct, some denunciation of an idolatrous or unrighteous act. Everything, then, that was sudden in these utterances, bore witness to previous trains of thought and habits of reflection. So far from wishing to deny the existence of these, as if they interfered with the genuineness of his inspiration, the prophet would be grieved if his hearer did not give him credit for them. The knowledge of passing events, too, would be sought for, not declined, by the true prophet. He had no need to bandage his eyes that the spectator might be sure he derived his insight from some other source than actual observation. All facts were to him signs of a Divine purpose, solemn indications of truths which they could not themselves make known, but which nevertheless lay in the heart of them, and which God could discover to the patient and faithful seeker. Nor can I suppose that the knowledge which the wise king is said to have possessed of trees and plants, from the cedar of Lebanon to the hyssop upon the wall, so far as the means of obtaining it lay within their reach, would have been scorned or scouted by these men of God. They might not have had much of it—probably much less than the soothsayers and magicians of Egypt or Assyria—less, perhaps, of traditional information on such matters than the Ph�nician priests of Jezebel’s court. But what they had they would make use of, looking rather to the secret powers of things than to their outward mechanism; referring the former in all cases to the government of a Personal Being; believing that in many, perhaps in most, cases they were subject to man as His vicegerent. II. Supposing the habitual belief and work of the prophet to have been of this kind, it does not seem very strange that he should have been an educator of others, or that one main object of his education should have been to fit them for the exercise of functions like his own. It would have been the most glaring contradiction to all his professions if he had regarded the prophetical power as something bestowed for his honour, a gift to separate him from the rest of the people. In a prophet of Baal such an opinion would have been most natural; in a prophet of the Lord God of Israel it would have been most detestable. God had given His law to the whole nation; all were under it; therefore all might study it and delight themselves in it. It was a law which imported a government over the inner man. The conscience and heart and will of every man might be awakened to know the nature of this government, to receive light from the source of light. And since light is given that it may be communicated, since it shines into a mind that it may shine forth from that mind, there was no reason why any one of the Lord’s people should not be prophets. The training of the prophet would teach the king the ground of his authority, his relations to those whom he governed, his responsibility for the government of them. It would teach the elders of the city that they were not to obey the commands of an evil woman when she told them to charge an innocent man with blaspheming God and the king, that she might get possession of his inheritance. It would teach the priests that they were not to pollute the sacrifices of God, or offer them to devils and not to Him. It would teach the owners of the land that the land was held by them of Him who had committed it to them in trust for the good of his whole people. It would teach the seller the sin of having the false measure and the bag of deceitful weights. It would teach the master the sin of oppressing the hireling in his wages. It would teach all that they were the members of one commonwealth, over which a higher than Ahab or Jehoram was ruling, and would set aside their rule to assert his own. III. The sons of the prophets, then, were a continual witness to the Israelites against certain errors into which they were apt to fall respecting the prophetical office. The man of God might have been looked upon as a mere separate being, cut off by the awfulness of his character and dignity from the rest of his countrymen, an object of distant admiration or dread, not an example of what they ought to be. These men, taken from among themselves and associated with him, declared that he was only withdrawn from their communion that he might the better claim privileges for them which they were in hazard of losing; that he was only chosen out by the Lord God of Israel that he might the more clearly understand their national calling. If he did any strange acts, or put forth any marvellous powers, the people would see that they were exercised not in his own name, but in the name of the Lord God; not for his sake, but for theirs, since some very humble person, scarcely distinguished by a name, known only as one of an order, could perform some of the most important and perilous tasks which were committed to his master. If the sons of the prophets were entrusted with messages like that which one of them bore to Jehu, a proof would be given that the prophet was merely declaring and carrying out a purpose which must be accomplished; he did not go himself to plot against an existing order, or to earn the favour of some particular chieftain. The repeated allusions to these sons of the prophets in the story of Elisha are specially worthy of note, because there are more passages in that story which favour the notion that the man of God is a worker of prodigies and portents, than in all the rest of the Bible. Not that there is any great number of those stories. Open at hazard the life of almost any comspicuous saint in the middle ages, and you will find five miracles attributed to him for one that is given to Elisha. The more strong one’s apprehension is of the degradation of the Israelitish people at that time, of their low sensual idolatry, of their reverence for evil powers, the more one feels how acts of this kind must have been needed to counteract their materialism, to undermine their religion of fraud and hatred, to establish, as no words or arguments could, the proof of an actual and a gracious ruler. IV. Retribution is the main subject of the Scripture narrative. Elijah had told Ahab that the blood of Naboth would be required of his house. His humiliation had delayed the sentence. His enemy, who had found him out, seems henceforth to have left him alone. Perhaps the great prophet passed the remainder of his own days in peace. But there were other prophets to torment Ahab, and a still greater number, freshly brought, perhaps, by Jezebel from her own land, to deceive him. The lying spirit in their mouths drove him to Ramoth-Gilead, and Israel was left, as Micah had foretold, without a shepherd. His son Joram finds Elisha almost as terrible as his master had been to Ahab. Yet their relations were different. Joram is less of a Baal worshipper than his father. He consults Elisha; is asked by him why he does not go to the prophets of his father and mother; still is promised deliverance and victory in a war which he has undertaken with the Moabites, and is saved not once or twice by the prophet’s knowledge from the Syrians. These enemies of Israel look upon the prophet with especial dread. Once he is surrounded by them; but his servant is permitted to see invisible hosts which are on his side. These visions, Elisha’s acts of power, his words of wisdom, the ruin which threatened the land from the Syrians, its unexpected rescue, are all signs that the God who had made a covenant with their fathers was with the king and the people then. Trust was then, as always, what the prophets demanded of them. They could not trust too boldly or unreservedly. To trust, would have been to repent of the calf worship, to rise out of the brutal habits which it had engendered, to begin a new life as men. But the custom of idolatry had destroyed trust in their hearts. They could only worship and tremble. The sin of the father descended upon the son with the weakness and cowardice, which were the fruits of it, increased tenfold. At the appointed day and hour the vengeance came, by just such an instrument as would seem likeliest to carry it out. Jehu the son of Nimshi had been declared to Elijah as the joint successor with Elisha in the work he had left unperformed. No two men in Israel could have been more unlike. One cried to have a double portion of his master’s spirit, the other was known only as a man who drove furiously. Yet Jehu had the kind of faith which might be expected in a soldier, somewhat reckless, but with his sense of right not quenched by religious falsehood. He had heard the burden which Elijah had pronounced on Ahab as he sat with him on his chariot when they entered the plot of ground that had been Naboth’s. He felt that there was an everlasting truth in the sentence, and that it must come to pass. Who should execute it he did not know then. When the anointing oil of Elisha’s messenger had been poured on his head, and his comrades had cried, “Jehu is king,” all the savage impulses of the soldier became quickened and elevated by the feeling that he was commissioned to punish evildoers, and assert justice. Esteeming himself a scourge of God, and rejoicing in the office, he gives full play to all his bloody instincts. V. It causes great scandal to many amiable and worthy people, that the Scripture does not stop to comment on the atrocities of Jehu, but appears to commend his zeal, and to rejoice that what he began he accomplished. A true portrait can never be a mischievous one, and this is essentially true. Nothing is said to gloss over the ferocity of Jehu; it is exhibited broadly, nakedly. You do not want words to tell you that you must hate it. Your impulse—and it is a right one—is to do so; but there may be in the most ruffianly and brutal characters, not merely strength, not merely a clear distinct purpose, and a steadiness in following it out, but, along with these, an intense hatred of hypocrisy, a determination to put it down, not for selfish ends, but because it is hateful, which determination is good, and inspired by God. We do not meet with these characters in the world—characters with something devilish, going close beside something which is really divine; and, though the devilish is the obtrusive, and may become the pervading, part of the man’s soul, you cannot help feeling that the other is in the very depth of it, and marks out what he is meant to be, and can be. Honour it; confess that it is not of earthly origin; that it does not spring from any dark root in the selfish nature. Say boldly, “that honesty, that zeal, is from above; it has the sign of a celestial parentage; just so far as that governs him, he will be a servant of his kind; aftertimes will bless him.” But it is also true that the grovelling elements of his character, if they are not destroyed by this nobler fire, will only glare the more fiercely for the light which it sheds upon them, and that soon, when the fire begins to burn low, you will see, instead of that glare, nothing but dull, smouldering ashes. “Jehu took no heed to walk in the law of the Lord.” It is in the quiet time that a man is tested; then we find out not only what he can do, but what he is; whether his zeal for righteousness means that he will obey it; whether his hatred for what is false implies an adherence to the true. The test in this case failed. Jehu destroyed Baal-worship, for that was foreign. He clave to the calf-worship, for that was the tradition of his fathers; and, therefore, the people went on in the downward course. They sought after evil powers. They could not trust God. VI. Elisha, the son of Shaphat, and Jehu, the son of Nimshi, did then carry out together the words of the prophet. For these words depended upon no mortal agency. They were the expressions of an eternal law which, in some way or other, would fulfil itself. This is the great lesson which the Bible teaches in every page. The righteous Will moves on steadily and irresistibly towards its own end. The unrighteous will struggles with it, seems to prevail, is broken in pieces; but, seeing that it is Will, and not a blind necessity, which rules in the armies of Heaven and among the inhabitants of men, it is all-important whether those who execute its decrees work in cheerful submission to it, or, in blindness, with base and private designs. This was the great question for the ministers of God’s purpose, whether they were prophets or soldiers, to consider then. It is the great question for us now. Zeal is so precious a gift, is so much wanted for the service of mankind, it is so rare, that the evil spirit is certain to assault those who possess it; and, seeing that, there are a multitude of kindly, compromising men, who represent all energetic indignation against wrong as unnecessary, disturbing, unphilosophical, unchristian, and those who believe that no form of falsehood is to be tolerated, but to be abhorred, are stirred up by the indifference which others exhibit and boast of, to a kind of savageness and fury. They must, if they can, hasten on the purpose of God, and themselves execute part of His wrath. Alas! what are they striving for? “It is the driving of Jehu, for he driveth furiously.” This is the best memorial that will remain of him who has let his zeal become his master, when it was meant to be his servant, and who has counted it a pleasure, instead of a hard necessity, to destroy. “O my father, the chariot of Israel, and the horses thereof!” These are the words which a king of Israel, of Jehu’s house, spoke to Elisha as he lay sick and dying. He felt that a power was passing out of the world which was greater than his and than that of all the kings who had been before him, because it was a power that had, in the main, been consecrated to God, had been used in conformity with His mind, and, therefore, had spread health and peace around it. Was it better to kill the seventy sons of Ahab, or to bring up sons of the prophets? To be the executor of God’s vengeance on the land, or to show that He was the healer of its sicknesses? To make clear that death is the certain wages of sin, or to affirm by acts and words that there is one who raiseth the dead? Which mission was the nobler in the old time? Which must be nobler for those that believe that God gave His only begotten Son, not to condemn the world, but that the world through Him might be saved?—Condensed from F. D. Maurice. GERM NOTES ON THE VERSES2 Kings 9:1-14. Years had rolled away since Jehu’s meeting with Elijah in the vineyard of Naboth. He was now high in the favour of Ahab’s son, as captain of the host in the Syrian war. In that war of chariots and horses he had acquired an art little practised by the infantry of the ancient Israelites. He was known through the whole army and country for driving his horses like one out of his mind. The army which he commanded was at Ramoth-Gilead. That was still the point round which the interest of the Syrian war revolved. The king himself had been present at the siege, had been in personal danger, and had returned home to Jezreel to be cured of his wounds from the arrows of the Syrian archers. It was in his absence that a young man—said by tradition to be the futurer pophet Jonah, son of the widow of Zarephath—arrived at the camp with a small flask in his hand. His garments were girt round him as of one travelling in haste, and his appearance was wild and excited as of a madman. From the midst of the captains he singled out Jehu. Once more there was a consecrated king of Israel. The oil of inauguration had been poured on the head of Jehu. He was to go forth “the anointed of the Lord” to exterminate the house of Ahab. It was as if a spark had been set to a train long prepared. There was not a moment’s hesitation. The officers tore off their military cloaks and spread them under his feet where he stood on the top of the stairs leading down into the court. As he stood on this extempore throne, with no seat but the steps covered by the carpeting of the square pieces of cloth, they blew the well-known blast of the ram’s horn which always accompanied the inauguration of a king of Israel. From this moment the course of Jehu is fixed. The destiny long brooding over him—the design perhaps raised in his own mind from the day when he had first met Elijah—is to be accomplished.—Stanley’s Jewish Church. 2 Kings 9:1-10. The service of God and the young. I. The service of God is the highest service to which youth can be consecrated. II. The service of God teaches the young to reverence and obey the aged good. III. The service of God familiarises the youthful mind with the procedures of Divine justice and equity. IV. The service of God employs youth in enterprises involving great risk and difficulty. V. The service of God teaches youth to act with discretion, rapidity, and decision. 2 Kings 9:1. Old Elisha hath neither cottage nor foot of land, yet, sitting in an obscure corner, he gives orders for kingdoms, not by way of authority—this usurpation had been no less proud than unjust—but by way of message from the God of kings. Even a mean herald may go on a great errand. The prophets of the gospel have nothing to do but with spiritual kingdoms, to beat down the kingdoms of sin and Satan, to translate souls to the kingdom of heaven. He that renewed the life of the Shunammite’s son must stoop to age: that block lies in his way to Jehu. The aged prophet employs a speedier messenger, who must also gird up his loins for haste. No common pace will serve us when we go on God’s message; the loss of minutes may be unrecoverable. He is prodigal of his success that is slow in his execution. 2 Kings 9:3. How is it that of all the kings of the ten tribes none was ever anointed but Jehu? Is it that the God who would not countenance the erection of that usurped throne would countenance the alteration? Or is it that by this visible testimony of Divine ordination the courage of the Israelitish captains might be raised up to second the high and bold attempt of him whom they saw destined from heaven to rule?—Bp. Hall. 2 Kings 9:4-10. The prophet disciple. I. His mission. He is one of the humblest in Samaria, a poor insignificant boy, and he carries a kingdom to Ramoth! How great the Lord appears in this incident, but also with what cutting irony He meets all the arrogance of the self-made gods of earth! II. His obedience. He raises no objections, though the task is hard for him. He is to go into a besieged city, to go before the generals of the army, to put his life and liberty at stake. Yet he goes with no sword at his side; without a companion he ventures into the army of the king to anoint another to be king. All human scruples and fears disappear before the duty of obedience. In obedience he does not fear, and lets not danger terrify him. III. His fidelity. He does no more and no less than he is demanded. He has a great commission entrusted to him, but he does not boast. He keeps the secret, and departs as he came. He does not care what may be thought of him, or what people may say, whether they think him a mad fellow or not. So the apostles also carried the secrets of God out into the wide world, and had no other interest than that they might be found true.—Lange. 2 Kings 9:5. The Divine message of mercy. I. Is entrusted to the earnest and faithful, notwithstanding their youth. II. Is often delivered under circumstances of difficulty and peril. III. Is suited to all classes of society. IV. Is personal and direct in its application: “To thee, O captain!” 2 Kings 9:7-10. Oh, the sure, though the patient justice of the Almighty! Not only Ahab and Jezebel had been bloody and idolatrous, but Israel was drawn into the partnership of their crimes: all these shall share in the judgment. Elijah’s complaint in the cave now receives this late answer. Hazeal shall plague Israel, Jehu shall plague the house of Ahab and Jezebel. Elisha’s servant thus seconds Elisha’s master. Ahab’s drooping under the threat hath put off the judgment from his own days; now it comes and sweeps away his wife, his issue, and falls heavy upon his subjects. Please yourselves, O ye vain sinners! in the slow pace of vengeance; it will be neither less certain nor more easy for the delay; rather it were to pay for that leisure in the extremity.—Bp. Hall. —The world of to-day will not hear that “the Lord will take vengeance on His adversaries,” and declares that this is only an Old Testament notion, and that the Gospel knows only one God, who is a God of love. It is true that God does not seek revenge, but he is a holy, and therefore a just God. who requites men as they have deserved, and repays each according to his conduct (Job 34, 2; Romans 2:6). A God without vengeance, who cannot and will not punish, is no God, but a divinity fashioned from one’s thoughts. The same gospel that teaches that God is love, says also, “It is a fearful thing to fall into the hands of the living God,” and “Our God is a consuming fire.” The same law which says that God is an avenging God towards His enemies, also says that “He is merciful and gracious, long-suffering, and abundant in goodness and truth.” 2 Kings 9:7. The Divine concern for the martyrs. I. Sustains them in times of trial and suffering. II. Elevates them to sublime examples of heroism and devotion. III. Punishes their tormentors with terrible retribution. —“The blood of thy servants.” Listen! He has indeed permitted them to lay violent hands upon His servants, but He has not overlooked or forgotten it. Nothing cleaves more irresistibly up through the clouds than the voice of the blood of persecuted saints. Nothing is better adapted to pour oil upon the flames of the Divine wrath against the godless than the sighs which their cruelty forces from a child of God. The blood of the saints has often cried from earth to heaven, and what judgments it has called down! Let the persecutors of all centuries appear and bear witness. Nebuchadnezzer, Belshazzar, Herod, Agrippa, Nero, Inquisitors of Spain, the Louises of France, Charles IX.—bear witness all what a dangerous thing it is to lay hands upon the saints of the Most High! This is not the only instance where God has raised the destroying axe over a dynasty which was morally rotten. He often makes use of royal families which have fallen into moral decay for the discipline of nations, but the time never fails to come when He passes sentence of destruction upon them, and brings speedy ruin upon the condemned. A family tree does not stand firm in gilded parchments and registers: only when it is planted by the waters which flow from the sanctuary of God will it continue to flourish vigorously.—Krumm. 2 Kings 9:10. Work for God. 1. Should be entered upon with due preparation. 2. Should be done expeditiously. 3. Should be left to work its own results. 2 Kings 9:11. “Wherefore came this mad fellow to thee?” Religious zeal. I. Obtains its purest inspirations from the love of God and of His service. II. Often leads the messenger of God to adopt methods which are misunderstood by the world. III. Is regarded by the unbelieving and unspiritual as a species of insanity. —So God’s prophets were ever counted and called by the mad world, always beside itself in point of salvation (Jeremiah 29:26; Hosea 9:7; Acts 26:24; 2 Corinthians 5:13). These profane ruffians could not name such a one without a flout, because the prophets declaimed against their wickedness, and contemned the world’s vanities which they so much esteemed. But though their tongues thus spake after the wicked guise of it, miscalling the prophet’s innocency, yet their desire to know what he said and did, did abundantly show what credit they gave him secretly; and after, they made him king whom that fellow had anointed, to the hazard of their own lives. God giveth a secret authority to His despised servants, so as they which hate their persons, yet reverence their truth; even very scorners cannot but believe them.—Trapp. 2 Kings 9:12. If the generals, when they heard that God had anointed Jehu to be king, hastened, spread out their garments, and shouted, “Jehu is king,” how much more should all shout Hosanna to Him whom God hath anointed with the Holy Ghost, and has seated Him at His right hand in heaven, who will rule until He has subdued all enemies under his feet. 2 Kings 9:13. Their readiness in throwing off their allegiance to Jehoram is something remarkable. But it was known that the house of Ahab was in the present generation doomed to extinction. This was a thing people were not likely to forget. It was known that Elisha, who had sent this man, was a commissioned prophet, authorised to declare the will of the Lord, who had reserved the right of appointing whom he saw fit to the kingdom. And it is probable that the military were dissatisfied with the rule of a house so completely under the influence of one bad woman, and the errors and crimes of which had first and last brought so much discredit upon the nation. Add to this, that in the absence of a fixed succession to a throne which so many aspiring adventurers have already won, loyalty sits but lightly upon the soldiery; and they are very prone to vote a popular commander into the throne when it becomes vacant, or even to make it vacant for him.—Kitto. 2 Kings 9:14. There are few persons in the sacred history who have been so variously judged as Jehu. To some he is a stirrer up of rebellion and a bloody despot; others see in him a pure and unimpeachable servant of the Lord. Both equally err, for both depart alike from what the sacred record declares, and all depends, especially in the case of Jehu, on allowing ourselves to be led simply by the record. If we restrict ourselves to what is said in this chapter, this much is certain, that he did not make himself king. There is not a word to justify the suspicion that he plotted and conspired before he was anointed king; on the contrary, the story shows clearly that the prophetical calling to be king surprised and astonished him, and also that his fellow-commanders knew nothing of it. He ought not, therefore, to be put in the same category with Baasha, Zimri, Shallum, Menakem, Pekah, and Hoshea, who, instigated by ambition, without authority and in self-will, took the royal power into their hands. He was called to be king by the prophet, by the name of Jehovah. The explanation of the selection of just this man as the instrument for the destruction of the house of Ahab, and for the uprooting of idolatry, is found in the fact that at that time there was scarcely a man who united, as he did, all the necessary qualifications. In the first place, Jehu was a decided opponent of idolatry, and of the abuses which were connected with it (2 Kings 9:22). He was a man of the greatest energy. Pushing onward with boldness and enterprise, decided and pitiless, he shrank back before no difficulty (2 Kings 9:20; 2 Kings 9:24; 2 Kings 9:32). Moreover, he did not lack prudence or wisdom (2 Kings 9:11; 2 Kings 9:15; 2 Kings 9:18). Finally, he stood high in the popular esteem as a military leader. We see from the joy with which his fellow-commanders caught up his nomination and anointment, and from the readiness with which they obeyed his commands, that he enjoyed their fullest confidence (2 Kings 9:14-16). It is true that his subsequent conduct is fierce and soldier-like; that was the natural product of his character, calling, and education.—Lange. —So much credit hath that mad fellow with these gallants of Israel, that upon his word they will presently adventure their lives and change the crown. God gives a secret authority to His despised servants, so as they which hate their person, yet reverence their truth; even very scorners cannot but believe them. If, when the prophets of the Gospel tell us of a spiritual kingdom, they be distrusted of those which profess to observe them, how shameful is the disproportion—how just shall their judgment be!—Bp. Hall. —If we see here, and in the succeeding chapters, the horrors of revolution on the one hand, none the less do we see when and how revolution becomes a terrible necessity. All authority is a means, not an end. It is established, recognised, and obeyed because it serves those ends. Its rights and privileges are correlative with duties, obligations, and responsibilities, viz., to accomplish the objects for which it was created. Its claims to obedience stand and fall with its fidelity in fulfilling its trust. If it fails in this, if it goes farther, and in the pursuit of its selfish aims and the gratification of its own self-will, threatens to crush and ruin the very interests it was created to serve, the time comes when obedience ceases to be a virtue, and becomes complicity in a crime. In the absence of prophetical authority to fix the time and designate the leaders for renouncing allegiance, it is difficult to see who is to judge of these, save the nation whose interests are at stake.—Editor of Lange. AND NOTES.— 2 Kings 9:21. Each in his chariot went out against Jehu—Rather, to meet Jehu. They would not have ridden out in royal equipages for a hostile attack on him. This self-indulgent king, who had been idling in his summer palace with Ahaziah, now found himself well enough to exert himself. 2 Kings 9:22. Is it peace, Jehu?—Anxiety in the enquiry; fear of bad tidings as to the war, or of conspiracy against himself. What peace, so long as, &c.—Such a rebuke from a subject would at once convey to Joram Jehu’s revolt. Her witchcrafts are so many—Her many witchcrafts continue πְ ?λεπִ ?ιν, spiritual whoredom, idolatry, and λְּ ?ωׁ ?τַ ?ιν magical incantations, witchcrafts in general. 2 Kings 9:25. Remember how … the Lord laid this burden upon him—Or “took up this oracle concerning him.” A divine sentence against a person or place is commonly called “a burden” (Isaiah 13:1, &c.) ξωָׂ ?ΰ means burden; something uttered, a sentence; and πָ ?ωָׂ ?ΰ means to take up, lift up; hence βָ ?ωָׂ ?ΰξַ ?ωָּׂ ?ΰΰַ ?μ took up a sentence or oracle. Jehu and his lieutenant were together in Ahab’s retinue, and overheard the prophet’s sentence. 2 Kings 9:27. Smite him also in the chariot—After these words there is an omission in the MS., which is, however, naturally supplied by inserting the verb of execution, εַ ?ιַּ ?λֻּ ?δεּ. 2 Kings 9:30. Jezebel painted her face and tired her head—i.e., decorated herself royally, brightening her eyes, or darkening her eyelids with antimony or lead-ore powder, and building up her head adornments, or put on her crown. Her object was surely less to captivate Jehu than to overawe him with her majesty as queen. 2 Kings 9:31. Had Zimri peace—Warning Jehu of a like fate (1 Kings 16:10-18).—W. H. J. OF 2 Kings 9:15-37THE WORK OF REVENGE I. Is entered upon with prudence and decision. 1. The avenger secures a powerful following. “If it be your minds, let none tell it in Jezreel” (2 Kings 9:15). This politic appeal to the army gained its purpose. The brother-officers of Jehu were fully committed to the new order of things, and there was no drawing back. With the army devoted to his cause, Jehu was prepared to carry out his work of vengeance without faltering. It is folly to attempt any enterprise involving risk and difficulty without the most careful and judicious preparation. 2. The avenger acts with promptness and energy (2 Kings 9:16-19). Jehu mounts his chariot and drives towards Jezreel, determined to be the first to confront the deposed king. The messengers sent out by Joram are detained prisoners. Still uncertain of the purpose of Jehu, the two kings drive out of the city to meet him, little dreaming of the fate that awaited them; and there is surely something specially ominous in the fact, mentioned in the narrative with such severe and artless simplicity, that they “meet him in the portion of Naboth the Jezreelite” (2 Kings 9:21). The rapidity and decisiveness of Jehu’s movements gave no opportunity to his victims to protect themselves. They were at once placed in his power. The man of promptness and decision has the advantage in every enterprise. II. Is committed to one who is every way fitted to carry it out. “The driving is the driving of Jehu, for he driveth furiously” (2 Kings 9:20). In this one reference we have the key to Jehu’s character, a man who having once made up his mind to a certain course, will pursue it with a wild, reckless, madcap energy, utterly indifferent to all sentiment and feeling. It was horrible work that Jehu had to do. An ordinary man would have recoiled from it with fear and loathing. Jehu was cautious, crafty, and perhaps slow in committing himself to a certain course of action; but having done so, he prosecuted it with a hot, hasty, and unrelenting energy, unmoved either by pity or fear. “He did not shrink from difficulties, did not hesitate at harsh means of accomplishing his purpose, did not feel pity in striking down those who stood in his way, did not leave behind him anything that might, at a later time, rise up to mar or overthrow his work. His is not a lovely character. It does not present the amiable virtues—patience, pity, mercy, kindness. It is not a character to be imitated in modern civilised life; neither ought it to be measured or judged by the standards of a society trained to peace and order, fearful of revolution and encased in law. In the providence of God suchmen are often raised up for great crises in church and state. The man is swallowed up in the movement. His personal virtues and faults are lost sight of in the stormy, tumultuous crises in which he lived. He was needed and was called; he responded and accomplished his calling well. That is his place in the history, and that is the judgment on his career.” III. Falls upon the leading representatives of the wickedness to be punished (2 Kings 9:22-35). Joram, Ahaziah, Jezebel—a royal trio—representatives of the idolatrous curse that had blighted both Israel and Judah, and brought down the judgment of heaven. Jezebel, whose end was so ignominious, and which is described with such dramatic vigour, was at the roof of the nation’s apostasy, and her crimes hastened the catastrophe. Joram, though taking his part in war, as his wound testified, appears in general “in the light of an oriental monarch, indolent, careless, luxurious, fond of ease. His death fulfilled a malediction upon his father. Ahaziah seems to have been one of those weak men who float on in the direction which their education and family traditions have given them. He followed the family traditions down to the family ruin. The two kings appear to be to a great extent the victims of the sins of their ancestors; and as Jezebel had controlled Ahab, we are led back to her as the origin of all this individual, family, and national calamity. She was one of those strong, bold, wicked women who have played such important roles in history. By Ahab’s marriage with this woman, the licentiousness of the worship of Baal and Astarte, the freedom of manners of the Ph�nician court, the luxury and sensuality of the heathen nations, were imported into Israel. It became her aim to override and destroy all that was peculiar and national in Israel, but in so doing she was contravening all that belonged to and sustained God’s plan for Israel in human history. She braved the conflict, and re-asserted it in her last hour; and she and her descendants went down in the catastrophe” (Editor of Lange). The stroke of God’s vengeance never misses its object, and never mistakes its victim. The leaders of iniquity are sure to be smitten. IV. Fulfils the Divine word with significant exactitude (2 Kings 9:36-37). Fifteen years had passed away since Elijah prophesied—“The dogs shall eat Jezebel by the wall of Jezreel” (1 Kings 21:23); and now the Divine word is fulfilled with such precision that the body of the proud, luxurious Jezebel is not recognizable—not a vestige is left but a few bones. “Though so great a woman by her birth, connexions, and alliances, she has not the honour of a tomb. There was not even a solitary stone to say, Here lies Jezebel! not even a mound of earth to designate the place of her sepulture! Judgment is God’s strange work; but when he contends, how terrible are His judgments!” Thrones totter and fall, but the word of the Lord abideth for ever. LESSONS:— 1. The triumph of iniquity is short-lived. 2. Jehovah is slow to punish, but when he does so it is with terrible severity. 3. The threatenings of God should lead to repentance and reformation; if disregarded and defied, ruin is inevitable. GERM NOTES ON THE VERSES2 Kings 9:15. Jehu is no less subtle than valiant. He knew that the notice of this unexpected change might work a busy and dangerous resistance. He therefore gives order that no messenger of the news may anticipate his personal execution, that so he might surprise Jehoram in his palace of Jezreel, whether tending his late wounds, or securely feasting his friends, and dreaming of nothing less than danger. Secresy is the safest guard of any design. Disclosed projects are either frustrated, or made needlessly difficult.—Bp. Hall. 2 Kings 9:17-20.—The minister of God’s word, a watchman. 1. He occupies an elevated and conspicuous position. 2. He keeps a vigilant lookout. 3. He is quick to discern the signs of the times. 4. He is faithful in reporting what is good, and in warning of coming danger. 5. He has keen insight into character, and the tendency of human conduct. 2 Kings 9:17. There was usually in ancient times a watch-tower over the royal residence, where a man was always stationed, night and day, to keep a good look-out in all directions from which any sort of tidings might be expected. What he beheld that he deemed of any consequence, he declared below in the courts of the palace. The Agamemnon of Ζschylus opens with the soliloquy of such a watchman— For ever thus? O keep me not, ye gods,For ever thus, fixed in the lonely towerOf Atreus’ Palace, from whose height I gaze O’er-watched and weary, like a night-dog stillFixed to my post; meanwhile the rolling yearMoves on, and I my wakeful vigils keepBy the cold star-light sheen of spangled skies.In the present case, the frequency of reports from the seat of war, and the king’s desire for intelligence, naturally kept the attention of the watchman much in that direction.—Kitto. 2 Kings 9:20. Reckless drivers. “Like the driving of Jehu, for he driveth furiously.” By the flash of that one sentence, we discover Jehu’s character. He came with such speed, not merely because he had an erraud to do, but because he was urged on by a headlong disposition, which had won him the name of a reckless driver, even among the watchmen. The chariot plunges until you almost expect the wheels to crash under it, or some of the princely party to be thrown out, or the horses to become utterly unmanageable. But he always goes so; and he becomes a type of that class of persons to be found in all the communities, who in worldly and religious affairs may be styled reckless drivers. I. To this class belong all those who conduct their worldly affairs in a headlong way, without any regard to prudence or righteousness. Many a man sits in his pew on Sunday night, and sings Rock of Ages, and rolls up his eyes very piously, who, on coming out at the close of the service, shuts the pew-door and says, “Good-bye religion, I will be back next Sunday!” A religion that does not work all the week, as well as on Sunday, is no religion at all. There are to-day in our midst, many of our best citizens who have come from affluence into straightened circumstances, because there was a partner in their firm, or a cashier in their bank, or an agent representing their house, or one of the largest creditors, who, like Jehu, the son of Nimshi, was a furious driver. Once in a while a swindler is arrested, and if the case be too notoriously flagrant, the culprit is condemned, but the officials having him in charge must take the express train, and get to Sing Sing in briefest time, or the governor’s pardon gets there before him. We have feet of lightning when we get on the track of a woman who has stolen a paper of pins, or a freezing man who has abstracted a scuttle of coals; but when we go out in pursuit of some man who has struck down the interests of a hundred, and goes up along the Hudson to build his mansion, the whole city hangs on our skirts, crying, “Don’t you hurt him!” If a teamster, passing down the street, dashes heedlessly along and runs down a child, the authorities catch him; but for the reckless commercial drivers, who stop not for the rights of others, and who dash on to make their fortunes over the heads of innocence, virtue, and religion—no chastisements. When I see in the community men with largo incomes, but larger outgoes, rushing into wildest undertakings, their pockets filled with circulars about gold in Canada, and lead in Missouri, and fortunes everywhere, launching out in expenditures to be met by the thousands they expect to make, with derision dashing across the path of sober men, depending upon their industry and honour for success, I say, “Here he comes, the son of Nimshi, driving furiously.” II. Now you may, in worldly affairs, be cautious, true, honourable, and exemplary; but all those who are speeding towards eternity without preparation—flying with the years, and the months, and the weeks, and the days, and the moments, and the seconds, towards an unalterable destiny, yet uncertain as to where they speed, are reckless drivers. What would you think of a stage-driver with six horses and twenty passengers, in the midnight, when it is so dark that you cannot see your hand before your face, dashing at full run over bridges, and along by dangerous precipices? Such a man is prudent, compared with one who, amid the perils of this life, dashes on towards an unknown eternity, not knowing where he goes. If, in driving, you come to the forks of a road, and one goes to the right, and the other to the left, you stop and make enquiry as to which road you ought to take. Tonight, you have come to the forks of a road. One leads to heaven, and the other to hell. Which road will you take? I see multitudes of people who do not even stop at the forks to make enquiry. The coursers behind which they go are panting with the speed, nostrils distended, foam dropping from the bit and whitening the flanks, but still urged on with lash, and shout, and laughter; the reins undrawn, the embankments unwatched, the speed unnoticed. Alas, for the reckless drivers! They may after awhile see the peril and seize the reins, and lay back with all their might, and put on the brakes, and cry for help until the hands are numb, and their eyes start from their sockets, and the breath stops, and the heart chills, as over the rocks they plunge, courser and chariot and horsemen tumbling in long resounding crash of ruin. III. Some are drawn along by sinful pleasures—a wild team that ran away with all who have persisted in riding behind them. Once fully under way, no sawing of the bit can stop them. They start at every sudden sight or sound, and where it needs a slow step and great care, they go with bound terrific. Their eyes are a flame with terrors, and their hoofs red with the blood of men whose life they have dashed out, and, what is worse, the drivers scourge them into more furious speed. We come out and tell them of dangers ahead, but with jeer they pass on. The wild team smoke with the speed, and their flying feet strike fire, and the rumbling of swift wheels over rotten bridges that span awful chasms is answered by the rumbling of the heavens, “Because I called and ye refused, and stretched out my hands and no man regarded, therefore I will laugh at your calamity, and mock when your fear cometh!” When this world gets full power over a man, he might as well be dead—he is dead! When Sisera came into the house of Jael, she gave him something to drink, and got him asleep on the floor. Then she took a peg from the side of her tent, and a mallet, and drove the peg through the brain of Jael into the floor. So the world feeds a man, and when it has him sound asleep, strikes his life out. Perhaps there are some who say, “Would God I could stop my bad practices! But I cannot stop. I know that I am on the wrong road, and that I have been a reckless driver; but I try to rein in my swift appetites, yet they will not heed.” I tell such that there is an Almighty hand which can pull back these wild racers. He whose beck the stars answer, and at whose mandate the chariots of heaven come and go, is more than a master for these temptations. Helpless yourself, and unable to guide these wild coursers, give Jesus Christ the reins; mighty to save unto the uttermost. Better stop now. Some years ago near Princetown, New Jersey, some young men were skating on a pond around an air-hole, and the ice began to break in. Some of them stopped, but a young man said, “I am not afraid, give us one round more!” He swung nearly round, when the ice broke, and not until next day was his lifeless body found.—Talmage. —Impetuosity of disposition. 1. A valuable power when used in a good cause. 2. Should be under control without being utterly crushed. 3. Absolutely necessary to accomplish certain results. 4. May hurry one into dangerous excesses. —Dilatory and careless people do not accomplish anything. Only diligent and energetic persons succeed. Test thyself to see what spirit moves thee. The right motive power is the Holy Spirit, which never guides to folly. One may conduct spiritual affairs and manage the concerns of the kingdom of God with folly, want of judgment, and heat (Romans 10:2). Those only are children of God who are moved by the spirit of God (Romans 8:14).—Osiander. 2 Kings 9:21-37. A terrible day of judgment. 1. It comes with awful suddenness. 2. It brings destruction to three notable monarchs when they little expected. 3. It is irresistible, and leaves no possible way of escape. 4. It fulfils and confirms the Divine threatenings. 2 Kings 9:22-23. Wicked tyrant! What speakest thou of peace with men, when thou hast thus long waged war with the Almighty? That cursed mother of thine hath nursed thee with blood and trained thee up in abominable idolatries. Thou art not more hers than her sin is thine; thou art polluted with her spiritual whoredoms and enchanted with her hellish witchcrafts. Now that just God, whom thou and thy parents have so heinously despised, sends thee by me this last message of His vengeance, which, while he spake, his hand is drawing up that deadly arrow which shall cure the former wounds with a worse. Too late now doth wretched Jehoram turn his chariot and flee and cry, Treason, O Ahaziah! There was treason before, O Jehoram! Thy treason against the majesty of God is now revenged by the treason of Jehu against thee.—Bp. Hall. 2 Kings 9:22. “Is it peace?” So it is to-day also: a false peace is demanded of those who are sent to make known the stern truth, in order that hoary evils may not be exposed. Those who have not true peace, generally want an external, shameful peace at any price (Ezekiel 13:16). Ask thyself first of all, “Is there peace in thy heart?” and seek peace from Him who is our peace (Ephesians 2:14). There can be no lasting peace where there is apostasy from the living God and His word; there licentiousness, injustice, tyranny, strife, and war, with all their attendant miseries and horrors, must come. Though His sword rests for a time, yet it does not rest in its scabbard.—Lange. 2 Kings 9:23-29. The death of the kings of Israel and Judah. It was sudden, unforeseen, and fell upon them in their security and blindness. The proverb applies to Ahaziah: “Hunt with the fox, and you will be hung with him.” Refrain from bad companions, if thou wouldst not be punished with them. The one is thrown upon Naboth’s field, and left without a grave; the other is brought indeed to the sepulchre of his fathers, but what is the use of a royal sepulchre to him who has lost his soul?—Wurt. Summ. 2 Kings 9:25-26. The inflexible exactitude of retribution. 1. Is not affected by the changes of time. 2. Is the operation of a Divine law which is startlingly minute in its application. 3. Makes the place of the sin the place of the punishment. “I will requite thee in this plat.” 4. Should lead the evil-doer to pause and think. —How just are the judgments of God! It was in the field of Naboth wherein Jehoram met with Jehu; that very ground called to him for blood. And now this new avenger remembers that prophecy which he heard out of the mouth of Elijah in that very place, following the heels of Ahab, and is careful to perform it. Little did Jehu think, when he heard that message of Elijah, that his hands should act it. Now, as zealous of accomplishing the word of a prophet, he gives charge to Bidkar his captain that the bleeding carcase of Jehoram should be cast upon that very plat of Naboth. O Naboth’s blood well paid for! Ahab’s blood is licked by dogs in the very place where those dogs licked Naboth’s.—Bp. Hall. 2 Kings 9:25. Jehu remembers, and in substance repeats, the word of the Lord by Elijah (1 Kings 21:19; 1 Kings 21:29), and, conscious that he himself is the minister of judgment, he fulfils the word of the Lord. “This,” says Kitto, “completes the first act of this awful tragedy, which reads like the old Greek dramas—but far less old than this—of accomplished fate. The appointed executer of the doom was himself the witness of its being imposed. All is complete.” 2 Kings 9:27. The danger of evil associations. 1. Begets a distaste to that which is good. 2. Leads to apostasy from God, and to excesses of wickedness at one time indignantly deemed impossible. 3. Results in suffering and premature death. 2 Kings 9:30-37. What does the frightful end of Jezebel teach? 1. The transitoriness and nothingness of human might and glory. Jezebel relies upon her might. Before her the people tremble. She controlled and directed three kings. She raged against all who did not submit unconditionally to her will. Now she lies, thrown down from her height, like dung upon the field, so that no one could say, “That is the great and mighty queen Jezebel.” 2. The certainty of Divine retribution. Jezebel was an enemy of the living God and of His word. She seduced old and young to apostasy. She persecuted all who still held firmly to Jehovah. Her terrible end proves that such a temper is certainly punished. Her end has no parallel in Israelitish history. It calls aloud to all unto this day, “Woe unto him that buildeth his house by unrighteousness” (Jeremiah 22:13), and it is a pledge of the truth of this assertion, “Only with thine eyes shalt thou behold and see the reward of the wicked Psalms 91:8).—Lange. 2 Kings 9:30-35. Jezebel: the ignominious fall of pride and beauty. 1. The proud queen, defiant to the last, decks herself with ornaments, not hoping to captivate the impetuous Jehu with the charms of her beauty, but to awe him into submission by her imperious assumption of royal state and authority. 2. Her untamed, undaunted spirit is evident in the stinging reproof she uttered to Jehu as soon as he came within earshot, and which she seemed almost to hiss between her clenched teeth—“Had Zimri peace, who slew his master?” This is her last glory, to remind her enemy of the fate of one who had, like him, usurped the royal power, and killed his king, and, as Kitto says, “to cast one bitter burning word upon the head of the destroyer, such as should haunt and scorch him all his life.” But Jehu was not the man to be intimidated by words, though such fierce expressive words, and from the lips of such a woman. 3. She is instantly deserted and betrayed by those she considered her obsequious and obedient slaves. At the word of command, which they saw it was dangerous to disobey, her decked and painted body is ignominiously flung out of the window, dashed to the ground, and the last spark of life crushed out of it by the horses and chariot of the furious driver, the blood of the royal victim splashing against the wall, and sprinkling the horses. “This is one of the most terribly vivid and fearful pictures in all the annals of tragedy.” 4. Her body is left to be devoured by the pariah dogs, is denied even common sepulture, and, in a short time—quicker than it takes the king to banquet—a few bones are all that is left of the once imperious, queenly, but cruel and idolatrous Jezebel. —The tidings of the revolution under Jehu, and of the death of Joram, spread with the greatest rapidity throughout Jezreel, and quickly reached the ears of the haughty Jezebel. One would suppose that, on hearing it, she would have trembled with terror, and gone to hide herself in some dark recess of the palace; but her fierce, masculine, vindictive spirit asserts its pre-eminence to the very last, and if she has to perish with the rest of Ahab’s house, she resolves to die the regal mistress she had lived.—Whedon. 2 Kings 9:30. How accurately this description fits many of her sex. The highest occupation they can conceive of is to adorn themselves, to conquer, and produce effects. Thou fool! If God demands thy soul of thee to-day, what shall all paint and powder upon the face avail before Him who tries the heart and the reins? Can velvet and silk cover thine inner stains (Isaiah 3:16)? There could be no sterner reproof of vanity, pride, and coquetry, and no more severe warning to take to heart the apostle’s words (1 Peter 3:3) than the fate of Jezebel. Lange. —Who would not have looked that Jezebel, hearing of this bloody end of her son and pursuit of her ally, and the fearful proceedings of this prosperous conspiracy, should have put herself into sackcloth and ashes; and now, finding no means either of defence or escape, should have cast herself into such a posture of humiliation as might have moved the compassion of Jehu? Her proud heart could not suddenly learn to stoop; rather she recollects her high spirits, and, instead of humbling her soul by repentance, and addressing herself for an imminent death, she paints her face, and, as one that vainly hopes to daunt the courage of an usurper by the sudden beams of majesty, she looks out and thinks to fright him with the challenge of a traitor, whose either mercy or justice could not be avoided. Extremity finds us such as our peace leaves us. Our last thoughts are spent upon that we most care for. Those that have regarded their face more than their soul, in their latter end are more taken up with desire of seeming fair than being happy. It is no marvel if a heart, obdured by the custom of sin, shut up gracelessly. Counterfeit beauty agrees well with inward uncleanness:—Bp. Hall. 2 Kings 9:31. Who can be more perverse and pitiful than a man who boasts and puts on airs in the very face of death, and passes out of the world with abuse and insults against God, instead of begging for pity, and crying, “God be merciful to me a sinner!” Jezebel, who murdered the prophets, and Naboth, who revolted against the Lord of heaven and earth, calls Jehu a murderer and a rebel. The blind and stubborn human heart always finds in others just those sins of which it is itself guilty in a far higher degree.—Lange. 2 Kings 9:34. This scene of hilarity and cheer in the midst of such fearful bloodshed makes one shudder. But the minister of doom to Ahab’s guilty house must needs be such a one as Jehu. Tenderness and sympathy would unfit the avenger of blood for his work of death. Not till after his feast does Jehu reflect that so much royalty and greatness have fallen. He had left the mangled corpse of the once mighty Jezebel on the mounds of offal outside the gate, a prey to the dogs which in the East ever prowl about such spots.—Whedon. 2 Kings 9:35. The vanity of human greatness. I. Its external splendours fade. II. Its wicked and ambitious schemes are overthrown. III. Its boasted and bewitching beauty is represented at last by a few revolting fragments. —In illustration of this shocking end of the corpse of Jezebel, it remains to remark that the more than half-wild street dogs of the East, living upon their own resources, and without owners, soon make a rapid clearance of the flesh of dead bodies left exposed, whether of human creatures or beasts. An Eastern traveller, describing the remains of some human bodies that had been devoured by dogs, says: “The only portion of the several corpses I noticed that remained entire and untouched, were the bottoms of the feet, and the insides of the hands; a proof of the rooted antipathy the dog has to prey upon the human hands and feet.” Dr. Thomson supposes that the dogs under Jezebel’s palace may have been taught to devour the wretched victims of her cruelty, in which case the retribution would be remarkably striking. —The dogs have anticipated Jehu in his purpose, and have given Jezebel a living tomb, more ignoble than the worst of the earth. Only the skull, hands, and feet remain—the skull, which was the roof of all her wicked devices; the hands and feet, which were the executioners—these shall remain as the monuments of those shameful exequies, that future times, seeing these fragments of a body, might say: “The dogs were worthy of the rest.” Thus Jezebel is turned to dung and dog’s meat, Elijah is verified, Naboth is revenged, Jezreel is purged, Jehu is zealous. and, in all, God is just.—Bp. Hall. 2 Kings 9:36-37. The infallibility of the Divine word. 1. Seen in the precision with which its threatenings are fulfilled. 2. Is acknowledged and declared by those who are called to carry out its threats. 3. Is as precise and full in the fulfilment of its promises of blessing. —The story of the end of Jezebel is given with particular detail, because therein the prophet’s threat was fulfilled with especial frightfulness. As the sin of the house, Ahab was represented to the fullest extent in Jezebel, the originator and patroness of idolatry, so her terrible end forms the crisis of the Divine punishment. Ahaziah is fatally wounded, and dies in a strange place. Joram falls dead, pierced through the heart; but is thrown upon the field of Naboth, and not buried. Jezebel is thrown down from the window by her own attendants; as she lies weltering in her own blood, she is trodden under foot by horses, and the corpse lies unburied, “like dung upon the fields.” She appears here, in her last moments, such as she had ever been—proud and impudent—arrogant and domineering—defiant and insolent. She places herself at the window, painted and grandly dressed, and presumes upon her assumed majesty. Instead of recognising in the judgment which is failing upon her house the just recompense for her misdeeds, instead of sucing for grace, she, who had shed so much innocent blood, and had exalted herself against the God of Israel, insults the instrument of the Divine vengeance as a murderer and a traitor, demands that he shall submit to her, and threatens him, relying upon her imagined power, with destruction if he persists. Just here, judgment overtakes her; her nearest attendants forsake the hated queen, and hurl her down from her position. She does not reach the rest of the grave, and remains, even in death, marked with infamy for all time—a proof of the truth of the words: “It is a fearful thing to fall into the hands of the living God.”—Lange. THE FALL OF AND NOTES.— 2 Kings 10:1. Seventy sons—i.e., descendants, sons grandsons, &c. The rulers of Jezreel—“Jezreel” has no authoritative place in the text. The LXX. suggests “Samaria,” and the Vulgate supplies civitatis; other translators have changed ιִ ?εְ ?ψְ ?ςָ ?ΰμ (Jezreel) into ιִ ?ωְׂ ?ψָ ?ΰַ ?μ (Israel). Keil suggests that “the rulers of Jezreel” mean “the supreme court officials of the royal house of Ahab.” Them that brought up Ahab’s children—These δָ ?ΰֹ ?ξִ ?πִ ?ιν are the guardians and educators of the royal princes of Ahab. 2 Kings 10:2. This letter—It is full of satire. Jehu is so sure he is possessor of the throne that he tantalizes those he addresses by urging them to select a rival! 2 Kings 10:2. Your master’s sons, &c.—This “master” meant Joram. 2 Kings 10:5. He that was over the house—ΰֲ ?ωֶׁ ?ψ, perfect. 2 Kings 10:11. So Jehu slew all—How remarkable this honest record in God’s book! The cunning dissembler wished to impress “all the people” (2 Kings 10:9) with the idea that the chief men in charge of Ahab’s house had conspired to murder these seventy descendants of Ahab, and then had hypocrisy enough to quote Elijah’s prophecy as being fulfilled in the extirpation of Ahab’s house. But neither his dissembling nor his religious cant hinders the plain record that “Jehu slew all.” 2 Kings 10:13. Brethren of Ahaziah—Rather, blood relations—step-brothers, nephews, cousins—for Jehoram died when he was forty years old, and it is incredible that he could have forty-two sons. To salute the children of the king—i.e., as they in their ignorance of Jehu’s conspiracy and murders supposed, Joram; and the queen meant the queen-mother, Jezebel. 2 Kings 10:16. My zeal for the Lord—Ambitious blood-thirstiness rather; but a villain knows how to use religious phrases, as the devil did (Matthew 4:6). OF 2 Kings 10:1-17ZEAL IN DIVINE I. Is not deficient in resources for accomplishing its purpose (2 Kings 10:1-11). Joram, Ahaziah, and Jezebel have fallen, but the Divine vengeance, which had so long and patiently slumbered, will not have finished its work of retribution till every member of Ahab’s guilty house is brought to judgment. Jezreel was in the power of Jehu, and with his characteristic promptitude, he seeks to get Samaria in his grasp, and wreak his vengeance on the children of Ahab there. His artifice in writing to the rulers in Samaria to set up a child of Ahab’s as king, and fight for him, is full of both irony and menace—of irony because he knew how unlikely it was that they would champion the cause of a fallen house, known to be doomed of God, and of menace, as it seemed to involve a demand, either to surrender, or else prepare for the worst. Bδhr paraphrases it thus:—“I am king, but if ye, who have in your possession the chariots and horses and arms, are desirous of placing a prince of the house of Ahab on the throne, you thereby begin a war with me.” They submitted; and it is a melancholy evidence of the utter demoralisation caused by the prevailing idolatry, that the guardians, without the least show of defence, coolly massacred the seventy sons of Ahab, many of them young and tender, who had been committed to their care, and sent their heads to the blood-thirsty Jehu. By this stratagem it would seem that the slaughter of these descendants of Ahab was charged upon the rulers of Samaria, and that Jehu gained his object without the odium of the guilt. Not so. Jehu takes the full responsibility, and regards it as a fulfilment of the Divine word (2 Kings 10:9-11). The man fired with zeal to do a work which is so congenial to his own taste and aims, knows how to make the best of his power and opportunities. II. May excite a love of slaughter which tempts it to exceed the limits of its original commission (2 Kings 10:12-14). Jehu moves on to Samaria to take possession of the capital of his newly-acquired kingdom, and every stage of his progress is marked with blood. When the thirst for blood is once aroused, it is not readily slaked. “On the way he met a gay and gallant party of princes from Judah, proceeding on a visit to the court of Israel, whom the tidings of the revolution had not reached, so rapid had been Jehu’s movements. These, in his still unslaked-thirst for blood, he ordered to be slain on the spot; and it is quite possible that, like the early Moslem conquerors, he sincerely thought that, while performing these and other atrocities, which were greatly beyond his commission, though under cover of it, he was doing God service, and that he suffered not himself to perceive that he was following to a greater extent the ferocious instincts of his nature, or that sanguinary excitement under which he laboured, combined with an undercurrent of selfish policy, which taught him that, after such a beginning as he had made, the more complete the riddance he accomplished of all the adherents of the house of Ahab—whether from sympathy of principle, or from alliance of blood—the more thoroughly the power of future reaction would be weakened. Jezebel’s question—“Had Zimri peace when he slew his master?” rang constantly in his ears; and he was answering it after his hard fashion, which seemed to say: “Zimri had no peace, because he slew only his master; I slay more that I may have peace.”—(Kitto). The intoxication of slaughter is a dangerous symptom in any nature, and will soon hurry one beyond the bounds of duty and justice. III. Finds sympathy and encouragement in those who fully believe in the righteousness of the judgment (2 Kings 10:15-16). Here Jehu comes across a figure who might have reminded him of Elijah himself. It was Jehonadab, the son of Rechab—that is, the son of the “Rider,” an Arab chief of the Kenite tribe, who was the founder, or second founder, of one of those Nazarite communities which had grown up in the kingdom of Israel, and which, in this instance, combined a kind of monastic discipline with the manners of the Bedouin race, from whom they were descended. It seems that he and Jehu were already known to each other. The king knew the stern tenacity of purpose that distinguished Jehonadab and his tribe. The hand was grasped in a clasp which was not afterwards parted. The king lifted him up to the edge of the chariot, apparently to whisper into his ear the first indication of the religious revolution which he had determined to make with the political revolution already accomplished. Side by side with the king, the austere hermit sat in the royal chariot as he entered the capital of Samaria, the warrior in his coat of mail, the ascetic in his haircloth (Stanley).Jehonadab had probably mourned over the prevailing idolatry, and hearing of what Jehu had done and said, he recognised in him a minister of Jehovah, to execute judgment on the wicked house of Ahab, and went forth to meet him, and declare that his heart was with him in this ministry of judgment. To have the sympathy and approval of such a man would be no small advantage to Jehu; and one does not know how far Jehonabab restrained him from excesses into which his impulsive nature might have driven him. It is an unspeakable benefit to any cause when zeal is at once encouraged and controlled. Even the fierce minister of Divine judgment is relieved when the terrible responsibility of his action is shared by a congenial and sympathizing companion. IV. Persists in fully carrying out the Divine command (2 Kings 10:17). Jehu was commissioned to destroy the whole house of Ahab, and he rested not till he had done in Samaria what he had done in Jezreel—put to death all the members of the doomed house. It was customary in the East, from the earliest times, for the founder of a new dynasty to put to death, not only the deposed monarch, but also his descendants and relatives—especially all the males—and we have several examples of this in these books of Kings (1 Kings 15:29; 1 Kings 16:11; 2 Kings 25:7). Jehu, therefore, did not commit an unheard of crime, but followed, in this respect, the example of other founders of new dynasties, though there was in his case the solemn charge and warrant from Jehovah. A zealous nature is restless until the work committed to it is finished, and finished with all fidelity of detail. The marvel is that such strong, fiery spirits do not oftener exceed their commission and plunge into deeper crimes. Naturalists tell us that, among birds and butterflies, the swiftest, strongest flyers approach man much nearer than those with weaker wings, feeling confident that they can dart away from any threatened danger; and this misplaced confidence brings them into the net of the collector. How often has a confidence similarly inspired, and similarly misplaced, brought a strong ardent nature to the very brink of some terrible excess. How few can do just as much, and no more, than he is authorised to do! LESSONS:— 1. It is no enviable office to be the executioner of Divine vengeance. 2. There are natures to whom the work of slaughter is congenial. 3. If so much seal is shown in carrying out the Divine judgments, with how much eagerness should the Divine mercy be proclaimed!GERM NOTES ON THE VERSES2 Kings 10:1-7. Idolatry: its emasculating and degrading tendency. I. It has not the courage to defend the interests of its best patron but trembles with fear before the ambiguous threat of a usurper (2 Kings 10:1-4). II. It makes a cowardly and humiliating submission (2 Kings 10:5). III. Without even a remonstrance it surrenders its guardianship over lives it had pledged itself to protect and educate (2 Kings 10:6). IV. It does not hesitate to commit the cruellest and most infamous crimes (2 Kings 10:7). —Moral decline among the highest ranks of a nation generally proceeds from a corrupt court which sets the fashion. As is the master, so is the servant. He who has the power in his hands always finds instruments among the great and those of high rank who shrink back from no demand which is made upon them, however much it may conflict with honour and duty. Those who no longer fear God, must fear men. Fear of men may become the cause of the greatest crimes.—Lange2 Kings 10:1. The plentiful issue of princes is no small assurance to the people. Ahab had sons enough to furnish the thrones of all the neighbouring nations—to maintain the hopes of succession to all times. How secure did he think the perpetuation of his posterity when he saw seventy sons from his own loins. Neither was this royal issue trusted either to weak walls or to one roof; but to the strong bulwarks of Samaria, and there in to the several guards of the chief peers. It was the wise care of their parents not to have them obnoxious to the danger of a common miscarriage, but to order their separation, so as one may rescue the other from the peril of assault. Had Ahab and Jezebel been as wise for their souls as they were for their seed, both had prospered.—Bp. Hall. —Though a large family of children is a blessing of God, yet we must not rely upon them, or be self-willed on that account, as if the family could not die out; but we must fear God, must not stain ourselves with sin against our consciences, and must bring up children in the fear of God, else He will take them away, and destroy the entire family. 2 Kings 10:5. Unconditional submission. I. Unjustifiable when it involves a greater wrong than continued resistance. II. Should not be made till every other expedient is first exhausted. III. Evidence of a weak and cowardly spirit. IV. May involve irreparable disgrace and ruin. V. Is always legitimate when made to the King of Heaven. —Well may Jehu think—These men which are thus disloyal to their charge cannot be faithful to me; it is their fear that draws them to this observation. Were they not cowards, they would not be traitors to their princes, subjects to me. I may use their hands, but I will not trust them. It is a thankless obedience that is grounded upon fear. There can be no true fidelity without love and reverence. Neither is it other betwixt God and us. If, out of a dread of hell, we be officious, who shall thank us for these respects to ourselves?—Bp. Hall. 2 Kings 10:6-7. Here we have an example of unfaithful tutors, governors, and friends, who look in their actions not to the interests of the orphans, but to their own advantage, and let the orphans and their cause be ruined. As Jehu nevertheless destroyed them all, so will the just God also bring upon the heads of false friends and trustees all the unfaithfulness which they inflict upon orphans; therefore let such be warned against all violation of their trust. How they probably promised with all zeal to guard the life, the honour, and the rights of these princes. Now they themselves become their murderers. Let no man trust the golden words of him who fears man more than he fears God. Unfaithfulness ruins those who practise it. Though the crime which these men perpetrated against their wards could hardly occur in our day, yet instructors and guardians are not wanting who become murderers of the souls of their pupils, in that they mislead them by example and precept into apostasy from the living God, and disbelief in His holy word, instead of educating them in the fear and admonition of the Lord. What is the worth of all the friendship, favour, and trust of this World? It is like a tree in soft, loose ground, which, so long as thou holdest it aright, covers thee pleasantly with its shadow; but which, when the storm roars through its top, and it is overthrown, no longer takes account of thee, but crushes thee in its fall.—Lange. 2 Kings 10:7. No doubt among so many sons of Ahab some had so demeaned themselves that they had won zealous professions of love from their guardians. What tears, what entreaties, what conjurations must here needs have been! What have we done, O ye peers of Israel, that we deserve this bloody measure! We are the sons of Ahab, therefore have ye hither to professed to observe us. What change is this? Why should that which hath hitherto kept you loyal now make you cruel? Is this the reward of the long peaceable government of our father? Are these the trophies of Ahab’s victories against Benhadad, Jehoram’s against Hazael? If we may not reign, yet at least let us live; or, if we must die, why will your hands be imbrued in that blood which ye had wont to term royal and sacred? Why will ye of tutors turn murderers? All pleas are in vain that are deafened with their own fears. Perhaps these expostulations might have fetched some dews of pity from the eyes, and kisses from the lips of these unfaithful tutors, but cannot prevent the stroke of death. These crocodiles weep upon those whom they must kill; and if their own sons had been in the place of Ahab’s, doubtless they had been sacrificed to the will of a usurper, to the parents’ safety. It is ill relying upon timorous natures: upon every occasion those crazy reeds will break and run into our hands. How worthy were Ahab and Jezebel of such friends! They had been ever false to God; how should men be true to them? They had sold themselves to work wickedness, and now they are requited with a mercenary fidelity. For a few lines have these men sold all the heads of Ahab’s posterity. Could ever the policy of Jezebel have reached so far as to suspect the possibility of extirpation of so ample an issue, in one night, by the hands of her trustiest subjects?—Bp. Hall. 2 Kings 10:8. This cutting off of heads in collective masses, and making them into heaps, is and has been frightfully common in the East, and an Oriental familiar with blood and beheading from his cradle would read this portion of Scripture with little, if any, of the disgust and horror, and certainly with none of the surprise, with which it inspires us. After a battle, or a massacre, or the rout of a band of robbers, the heads are, as in the present instance, heaped up pyramidally, face outward, on each side the palace gates; and the builder of this horrid pile, if a man of taste and fancy, usually reserves a picturesque head, such as one with a fine long beard, to form the crown of his handiwork. Indeed, we have it on credible authority, that these men make little scruple of taking off the head of a bystander for the purpose, if they find not one in their stock equally becoming for the apex of the pile. Nothing in the East so much shocks a European as the frightful cheapness of human life, and with it of human heads. In Persia, the king has not seldom been known to express his displeasure at a town or village by demanding from it a pyramid of heads of given dimensions.—Kitto. 2 Kings 10:9. “Who slew all these?” The terrible havoc of sin. I. The fruitful source of suffering and misery. II. The instigator of anarchy and confusion in the family, the court, the nation, the universe. III. Provides the ghastly harvests of death. 2 Kings 10:9-10. He wished the people to understand that in this work of blood, there were other ministers of Divine judgment besides himself. Most commentators explain these words as the language of sarcasm or irony, and suppose that Jehu either intended to involve them in the odium and guilt of this slaughter, or at least to keep them in ignorance of the fact that he had himself given orders for their slaughter. But this is altogether unnecessary and unauthorised by anything that appears in the text. Doubtless what Jehu had done towards this massacre was well known to all the people of Jezreel. He had, indeed, in a certain sense, ordered it, but yet in such a way as to involve the nobles, elders, and guardians in the guilt as much as himself. Their ready and prompt obedience in beheading these seventy persons was, perhaps, hardly expected by Jehu; and when he saw it, he at once began to feel that he was comparatively guiltless of their blood. Jehu wishes them to understand that these massacres are no works of private revenge, but a most signal fulfilling of Jehovah’s word by the prophet Elijah (1 King 2 Kings 21:19-26). Strange that the man who so clearly. recognised his mission as a minister of Divine judgment, utterly failed to see that, by cleaving to the sins of Jeroboam, he exposed himself to the same judgment, and that sooner or later Divine righteousness would “avenge the blood of Jezreel upon the house of Jehu.”—Whedon. 2 Kings 10:10. The righteous judgments of God. 1. May be wrought out by the basest villanies of man. 2. Are brought about by persistence in disobedience and sin. 3. Impress the most obdurate with awe. 4. Should lead to humiliation and repentance. 2 Kings 10:12-14. A thirst for slaughter. 1. A dangerous appetite to indulge. 2. May impel to unnecessary cruelty. 3. Is indifferent to the number of its victims. 4. May be used as an instrument for inflicting deserved punishment. 2 Kings 10:15. The right state of the heart. Whatever professions of kindness and friendship we receive from men, their whole value depends on their agreement with the sentiment of the heart. We admit this so uniformly, that there is nothing so detestable as insincerity. The most friendly smiles, the most engaging attentions, become the objects of aversion when seen to be separated from the heart. When the base tinsel, which had given currency to the counterfeit coin, is worn off, we cast the piece away, notwithstanding the correctness of Cζsar’s image and superscription impressed on it, and hold its utterer as a deceiver and cheat. Nothing is so thoroughly contemptible as hypocrisy, when once the mask falls off. If we exact this sincerity from each other—and this is what Jehu required from Jehonadab—how much more strictly may we not expect that it should be required from us by the all-seeing God! He claims the heart in all its principles and feelings. “He searches the heart, and tries the reins.” He regulates his present proceedings towards us by the state of our heart, and by this will He judge us at the last day. I. If the state of our hearts be right, then they will be right with God. The greatest idea that can be presented to our mind is that of God. He is not a distant being, unconnected with us, unrelated to us; and the state of our hearts towards Him must always be either right or wrong. Every sentiment we cherish contains in it, as to Him, some positive good or evil. 1. A heart truly right with God implies that we venerate him. How little of this is expressed, or even felt, on earth! Yet in Heaven, where all hearts are right, the seraphim veil their faces, and all living beings fall prostrate before His throne. When, therefore, we are conscious of His presence, when we walk as under His inspection, fear His displeasure more than the frowns of the world, and, bowing before His Majesty with lowliness of mind, give unto Him the honour due unto His name, then only are our hearts right with him. 2. A heart truly right with God implies that we entirely submit ourselves to him. The very word “God,” is a name of dominion, and never be it forgotten that He to whom it belongs has a supreme will concerning us. There cannot be a sadder spectacle than a heart wrestling with its Maker’s will; but when we recognise His will as our only rule, when we keep this before us as our supreme law, regarding it as the light and guide of our conduct, when we acknowledge His sovereignty in providence, take our place in society as He appoints, submit to His dispensations, and, even in the greatest afflictions, even when nature agonizes, meekly bow, like Him in the garden, and say: “Not my will, but thine be done,” then is our heart right with God. 3. A heart truly right with God implies that, by the cultivation of a devotional spirit, we maintain a sacred intercourse with Him. Prayer and praise are the great instruments of the fellowship of our spirits with God, and illapses of light, and love, and moral power, are the returns which the condescension of God makes to them. Ever since created intelligences existed, to desire good from God, to receive supplies of it from Himself, to be devoutly grateful, and to express their love—so far as it can be expressed—in praises, has been the Heaven of happy spirits. It is the Heaven even of earth, the only one to be enjoyed, and which all may enjoy. How dead the heart which has no intercourse with Heaven! True joy is a stranger there, and all is darkness and sin. Barren and unwatered, it bears no fruit of either righteousness or peace. II. If our hearts be right, they are right with Christ. Till this be the case, the heart cannot even be right with God. Some have attempted, indeed, to produce a state of mind, reverential, submissive, and devotional, without respect to Christ; but the attempt has been vain. That our heart be right with Christ is the foundation of all religion. 1. It is so when it accepts His sacrifice as the only ground on which to claim the remission of sins. How many are there that are not, in this respect, right with Christ! One depends on his own virtues, another on his benevolence and charities; and more still (for the heart will rest its hopes somewhere) upon some undefined, unscriptural views of God’s mercy. Others, more enlightened, it is true, but still egregiously wrong, repose a general trust in the merits of Christ; forgetting that this trust is the personal specific act of a broken and contrite heart, which not only flees to that atoning sacrifice, but, despairing of all other help, eagerly embraces this. A heart right with Christ in this respect has gone through the process of awakening, of arousing fears, of conviction of utter helplessness, and then surrenders its whole case to Christ, trusting solely in the merit of his death, and the power of his intercession; looking through them alone, and looking now, for the mercy of God into eternal life. 2. The heart is not right with Christ unless it loves him. Considered abstractedly, all would pronounce it a thing monstrous, and almost a diabolical act, not to love the Saviour, and yet, sad as is this state of the heart, what can be more common? He stands before us arrayed in the perfection of virtue and holiness, and yet his character possesses no interest for us, as though it had no form or comeliness that men should desire Him as their example. He exhibits the tenderest benevolence, but what heart is moved by it, or shows forth its praise? Men are under an infinite obligation to Him, for He died to save them, but this excites no gratitude. He holds out to them the blessings purchased by His blood, and they spurn them for every trifle. What a state of the heart is this? You see that it is wrong, awfully wrong. Yes, and it never can be right till it loves Christ supremely. 3. When the heart is right with Christ, there is an habitual confidence in His intercession. That is what is called the life of faith, or living by faith, and it is by this that the real is distinguished from the nominal believer. Faith is not one single act, but a constant reliance on the Saviour’s mediation, as that which alone stands between the extreme of justice and ourselves, and by which we are looking for all good, for the supply of every want. Thus when the heart is right with Him it rests not in acknowledging His merit, but draws its virtue from heaven. It is not satisfied with acknowledging a fulness of spiritual blessings to be in Him, but derives them from Him through its specific and habitual exercises. III. If our hearts be right, they are right with the church of Christ. 1. When the heart is in a right state, the church is avowed. There is the church and the world—the one is renounced, the other embraced. Baptism is not of itself a sufficient avowal. We shall unite ourselves to some portion of the visible church, and so place ourselves under its discipline. Where this is not the case the heart is not right. That which keeps us in the world is some bad principle which we will not renounce, some guilty shame which we will not cast off, some sinful association which we will not break, some evil practice which we will not amend. 2. Its members are loved. A new sentiment is now awakened, and cherished in obedience to the commandment of Scripture, “Love one another.” And this is holy charity. There would be some peculiarities in the opinions and practices of Jehonadab; yet Jehu says to him, “Is thine heart right, as my heart is with thy heart? If it be, give me thine hand.” 3. When our heart is right with the church, we feel we are identified with it. We grieve at its failures. In its successes we rejoice. We say, with the psalmist, If I forget thee, O Jerusalem, may my right hand forget its cunning.” We pray for its prosperity, and say, “Peace be within thy walls.” We are willing to labour in any part which the providence of God may assign to us, if we may but promote its interests. IV. If the heart be right, it will be right with itself. There are strange oppositions and divisions in the heart, and this cannot be a right state of it. There is opposition between conviction and choice. Many know the good, who choose it not, who make no effort for its attainment. There is opposition between will and power. To will is indeed present with them, but how to perform they find not. There is the struggle between the flesh and the spirit; the counteraction of graces by opposite evils. There is the stunted growth. The seed is at least so far choked, that there is no fruit unto perfection. When it is thus with us, the heart is manifestly wrong. When it is right, it exerts an enlightened sway over the whole man. All its powers are in obedient order, all its graces fruitful and abundant. 1. Perhaps our heart is wrong. Let us be thankful that we perceive this; but be patient and persevering. Go to the very depths of its error and wrong. Heal not the wound slightly. The case may be hard; but it is not a hopeless one. 2. Perhaps it is in part right. For this be thankful; but rest not here. Many evils have already given way. I see you laden with the spoils of some conquered enemies, more are nearly overthrown. O pursue the fugitives; seek them in their caves, and dens, and hiding-places. Be determined on their final, their utter extirpation. 3. Know and use the means by which this may be accomplished. Exercise faith in the Saviour, live in habitual watchfulness and self-denial, “keeping the heart with all diligence, for out of it are the issues of life.” O lovely sight, not only to men and angels, but to God also, even a heart renewed, stamped with the Divine image, warmed with the Divine life, and sanctified by the Holy Spirit. It is the temple of God, the glorious workmanship of Christ; and He shall exhibit it at the last day as the fruit of his passion, and the monuments of his all-subduing all-restoring grace.—R. Watson. —Jehonadab and Jehu: a symbol 1. Of war and peace. 2. Of the man of action and the man of contemplation. 3. Of zeal and prudence. 4. Of the union of various gifts and graces in the common service of God. —Jehonadab is a type of faithful adherence to the faith and the customs of the fathers in the midst of an apostate, wavering people. Decided and firm faith, combined with a strict and earnest life, compels respect even from those who themselves follow another course. Where there is agreement in the highest and most important interests, there one may find a speedy and easy basis of intercourse, whatever may be the difference of rank or nationality. Jesus says to me and thee, what Jehu said to Jehonadab—If thine heart is right with mine, as mine with thine, then come to me upon my throne (Revelation 3:21).—Lange. 2 Kings 10:16. Zeal for God. I. A laudable and desirable impulse. II. Should be used in exposing and punishing wrong, and in promoting that which is good. III. Should be under the control of a heart right with God. —Why should Jehu so desire that his zeal should be noted and noticed? Hypocrisy is very ostentatious. Drones make more noise than bees, though they make neither honey nor wax. It is reported of John Fox that as he was going along London streets, a woman of his acquaintance met with him, and as they discoursed together she pulled out a Bible, telling him she was going to hear a sermon; whereupon he said to her, If you will be advised by me, go home again. But said she, when shall I then go? To whom he answered, When you tell nobody of it.—Trapp. —Zeal for the Lord is a great and rare thing when it is pure. It forfeits its reward, however, when it aims to be seen. How many a one deceives himself with his zeal for the Lord and for His kingdom, when at the bottom he is zealous only for himself, for his own honour and fame, his own interest and advantage.—Lange. —Some have thought that this was all pretended zeal and showy hyprocrisy, but in 2 Kings 10:30 the Lord commends Jehu for having done well, and declares that his bloody work was right in His eyes and according to the feelings of His own heart. In other things Jehu sinned, and it is not pretended that all his measures and motives in his work of doom had the approval of God; but in executing judgment on Ahab’s house his zeal was praised, though it was not without a selfish ambition, and perhaps other elements of wickedness. But we need not call Jehu a heartless boaster and a murderous hypocrite. Shall he be blamed as murderous and cruel who obeys to the very letter Jehovah’s positive command? If the fall of the tower in Siloam were really a Divine judgment on the eighteen hapless victims whom it ground to powder (Luke 13:4), need we charge the tower with blood-guiltiness and cruelty? Sometimes, indeed, God uses wicked hands to execute His counsels, and holds them guilty for their deeds (Acts 2:23); but never does He blame a minister of vengeance for doing what His own word has positively commanded him to do. Let us beware how we curse and blame what God has not blamed. There are in our times too many shallow and unbiblical attempts to ignore the awful severities of Divine justice, as revealed in God’s word.—Whedon. AND NOTES.— 2 Kings 10:19. But Jehu did it in subtilty—His subterfuge for the destruction of Baal’s priests and votaries must not be regarded as proof of Jehu’s attachment and loyalty to Jehovah, but because he knew these priests and prophets were adherents to Ahab’s dynasty, and would be unfriendly to his own. He used religion for his own guilty ends, as 2 Kings 10:29 proves. 2 Kings 10:22. Vestments for all the worshippers of Baal—These priestly vestments were white robes, and kept within the temple by the master of the wardrobe; as, indeed, the holy garments of the priests of Israel were kept in the temple at Jerusalem. 2 Kings 10:26. Images out of the house of Baal—See Note on 1 Kings 14:23. 2 Kings 10:27. A draught-house—A sink or filth-closet, in order to cover the scene with infamy and detestation. OF 2 Kings 10:18-28THE OF JEHU’S thirst for blood is not yet satiated. There remains one more power that menaces his peaceful and safe possession of the throne. The Baal-idolatry was so closely interwoven with the fortunes and prestige of the dynasty of Ahab, that Jehu must feel his crown insecure while that cultus was allowed to predominate. He rapidly matures a scheme by which the priests and worshippers of Baal shall be utterly exterminated, and the very name of the great Phœnician deity degraded and made an abomination for ever. It was a horrible conception. But Jehu was in the temper of mind, in the fever-flush of slaughter, when such conceptions had nothing revolting in them. He had shed too much blood already to shrink for a moment from shedding more. He was the more confirmed in his resolution, as he had the countenance and co-operation of the God-fearing Jehonadab, who saw in this subtle plan the necessary and deserved punishment of idolatry. I. That the punishment of idolatry is in harmony with Divine law. Judged in the light of Mosaic ethics, the destruction of idolaters was a righteous and laudable work. The law commanded that the devotees of idolatry should be punished with death (Deuteronomy 13:1-15; Deuteronomy 17:2-4; Deuteronomy 18:20). There is nothing clearer in the history before us than this—that all the calamities that fell upon Ahab were in consequence of his idolatry. Two of the grandest prophets of Old Testament times were sent to instruct and warn him and his people. Their counsels and miracles were unheeded, and the chosen people of God were in danger of being irredeemably lost in idolatry, and His gracious purpose concerning the race of being frustrated or indefinitely postponed. As a just punishment for disobedience and rejection of Jehovah, and in the widen interests of the nation and of the world, the Baal-worship must be utterly destroyed. In this respect Jehu was the instrument of just and righteous vengeance. II. That the punishment of idolatry may be accomplished by false and unjustifiable methods. Here we cannot but blame Jehu, and here the Old Testament morality rebukes him. He interposed the cunning and plotting of the military stategist into the carrying out of a righteous work. His Divine commission doubtless authorised him to cut off the worshippers of Baal, but not by guile. God praised his zeal in rooting out idolatry, but not his subtlety. His craft and guile on this occasion were in fearfulness equal to the duplicity and baseness which prepared the way for the massacre of St. Bartholomew. Truth never requires a lie. The end does not justify the means. It is unjustifiable to do a right thing in a wrong way. And yet what a large class of people there is in the world who do this! There is an evil that is damaging society; the more licence it has, the more it grows; it must be put down; let all possible force be put into operation to crush it; irrespective of the rights and feelings and opinions of others, root it out. It is the right thing to do; but in the majority of instances it is done in the wrong way. There’s a friend yonder going wrong; he has no longer the humility and zeal and power he used to have; he must be remonstrated with. It is the right thing to do; but in nine cases out of ten it is done in the wrong way, and more harm is done than good. A rude, impulsive, unsympathetic spirit hurried Jehu into acts of unnecessary severity and cruelty while he was seeking to do what was right, and he has many imitators in that respect in modern times. III. That the punishment of idolatry should nevertheless be thorough and final. “Jehu destroyed Baal out of Israel” (2 Kings 10:28). In slaying the priests and worshippers of Baal, the sword of Jehu completed the work which Elijah began at the brook Kishon (1 Kings 18:40). The deep corruption into which this idolatry had sunk the nation is evident in the fact that there was not one man with spirit and bravery enough to dispute the usurpation of Jehu, and in the cowardice and cruelty with which men of the highest rank assisted in the murder of the king’s sons. It was time that a system that could produce such utter moral degradation as this should be extinguished. Jehu was at home in such work; it was everyway congenial to his instincts. The images of Baal are shattered, the sacred citadel of Baal himself is invaded, his colossal figure is broken in pieces, the massive temple is pulled down in ruins, and the very site made a place of filth—a degradation which would cover the name of Baal with everlasting infamy and reproach. Such must be the fate of all that seeks to oppose and substitute itself for God. Every age of shams and unrealities has its Iconoclast who will shatter them in pieces. The world should be wiser and better as it reads the history and fate of all false systems. LESSONS:— 1. Jehovah cannot tolerate a rival. 2. All idolatries must perish. 3. In the midst of the deepest degeneracy God is preparing the instrument of its punishment. GERM NOTES ON THE VERSES2 Kings 10:18-28. Idolatry a national curse. I. Demoralizes the people. II. Is hateful to Jehovah. III. Not to be abolished by deceitful and unjust methods. IV. Witnesses in its destruction no greater enormities than it generates itself. V. Its complete uprooting essential to national growth and prosperity. —In an objective light the slaying of the servants of Baal was quite in harmony with the law, and quite legitimate on theocratic grounds; but the subjective motive which, irrespective of the artifice, influenced Jehu was thoroughly selfish. As the priests and prophets of Baal in the land of Israel, with all their interests and their whole existence, were bound up with the dynasty of Ahab, they might be dangerous to Jehu, if he did not, from political considerations, earnestly promote their objects; whereas by their extermination he might hope to bring to his side the whole of the certainly very numerous party of the earlier legally constituted worship of Jehovah in Israel, and thereby give stability to his throne. But that Jehu used religion only as a means to an end is proved by the circumstance that he continued the worship of the calves.—Keil. —A work which is in itself pure and holy loses its value when it is accomplished by falsehood and dissimulation. One cannot battle for the truth with the weapons of falsehood. What things one may do by outward acts, and yet be internally a hypocrite! Jehu dissimulated in order to circumvent the hypocrites and idolaters in himself. Jehu destroys the worship of false gods by the sword, and by external violence. He had full justification for this in the law, for under the old covenant idolatry was the worm at the root of the Israelitish nationality; it was high treason to the Israelitish state. Under the new covenant, it is not permitted to make use of fire and sword against heresy and superstition. No other weapon may here be used than that of the Spirit—i.e., the word of God. Christianity is not bound to any people; as it was not brought into the world by violence, so it cannot be extended and nourished by the sword. Even now, every evil power has the right and the duty to proceed to extreme measures against a cultus like that of Baal, which is interwoven with licentiousness and abominations.—Lange. 2 Kings 10:18-21. What a dead paleness was there now in the faces of those few true-hearted Israelites that looked for a happy restoration of the religion of God! How could they choose but think—Alas! how are we fallen from our hopes! Is this the change we looked for? Was it only ambition that hath set this edge upon the sword of Jehu? It was not the person of Ahab that we disliked, but the sins; if those must still succeed, what have we gained? Woe be to us, if only the author of our misery be changed, not the condition, not the cause of our misery. On the other side, what triumphs sounded everywhere of the joyful Baalites! What glorying of the truth of their profession, because of their success! What scorn of their dejected opposites! What promises to themselves of a perpetuity of Baalism! How did the dispersed priests of Baal now flock together, and applaud each other’s happiness, and magnify the devotion of their new sovereign? Never had that idol so glorious a day as this, for the pomp of his service. Before, he was adored singly in corners; now solemn sacrifices shall be offered to him by all his clients, in the great temple of the mother city of Israel. I can commend the zeal of Jehu; I cannot commend the fraud of Jehu. We may come to our end even by crooked ways. He that bade him to smite for Him, did not bid him to lie for Him. Falsehood, though it be but tentative, is neither needful nor approved by the God of truth. If policy have allowed officious untruths, religion never.—Bp. Hall. 2 Kings 10:18-19. Duplicity. 1. Should be beneath the dignity of a king. 2. Not allowable, even in the execution of a righteous punishment. 3. All the more detestable when under the mask of religious zeal. 2 Kings 10:19. That it was possible for a large number of persons to be imposed upon by this pretence, after what Jehu had done, painfully evinces the extent of religious corruption in Israel. Something may, however, be allowed for the still imperfect knowledge of the transactions at Jezreel. News travelled but slowly in those days; and the men who had come over with the king to Samaria—his personal followers and guards—had perhaps been instructed not yet to disclose the full particulars of the great tragedy at Jezreel.—Kitto. 2 Kings 10:20-22. The popularity of religion no proof of its genuineness. I. The court set the fashion in religion, and the people followed. II. Whatever pleases the outer senses—in ceremony or vestments—is sure to be popular. III. A national holiday soon gathers a crowd. IV. A crowd is little aware of the peril with which it is sometimes threatened. 2 Kings 10:23. Sincerity in worship. I. Should be encouraged by self-scrutiny. II. Essential to spiritual profit. III. Demanded by an all-seeing God. 2 Kings 10:25. How is the tune now changed! What shrieking was here! What outcries! What running from one sword to the edge of another! What scrambling up the walls and pillars! What climbing into the windows! What vain endeavours to escape that death which would not be shunned! Whether running, or kneeling, or prostrate, they must die. The first part of the sacrifice was Baal’s, the latter is God’s; the blood of beasts was offered in the one, of men in the other. The shedding of this was so much the more acceptable to God, by how much these men were more beasts than those they sacrificed. Bp. Hall. 2 Kings 10:26-28. The glory of Baal 1. Discovered to be empty and deceptive. 2. Powerless to resist the fury of righteous retribution. 3. Dragged down to the most loathsome degradation. 2 Kings 10:28. So ended this great revolution. The national worship of Baal was thus in the northern kingdom forever suppressed. For a short time, through the very circumstances which had destroyed it in Samaria, it shot up afresh in Jerusalem. But in Israel the whole kingdom and church returned to the condition in which it was before the accession of the house of Omri. The calf-worship of Jeroboam was once more revived, and in that imperfect form the true religion once more became established.—Stanley. —If we attempt with all this light given to us by the text to estimate Jehu’s personal feeling in regard to this revolution, we shall reach the following conclusion—Jehu was a military man to whom the crown presented itself as an object of earthly ambition worth some effort. Supposing him to have been by conviction an adherent of the religion of Jehovah, the call to him to put himself at the head of a reaction in favour of the Jehovah-religion, and the anointment to the royal office by a prophet of Jehovah, might move him to make the attempt. The adherence of the army determined him. When he had won his victory, he carried out faithfully the policy to which he was bound as leader of the Jehovah-party. He put an end to the worship of Baal. The crown, however, was his reward. It was a political reward, and he took political means to secure it. He slew all the possible pretenders to the crown from the house of Ahab, according to the oriental custom in such cases, as a means of securing himself on the throne. He stopped short with his religious reforms, and did not destroy the golden calves. He left them for the same political reasons for which Jeroboam erected them—that the northern kingdom might have its own religious centres outside of Jerusalem. He saw in the revolution principally a gratification of his own ambition. He was willing to be the instrument of the overthrow of a wicked dynasty and a corrupt religion, and he stopped just where his personal interests were in danger of being impaired. It is not strange that his contemporaries rejoiced so much at the rescue of their ancestral religion that they were indifferent to the excesses by which Jehu tried to establish his royal power, nor that later and calmer judges, on the contrary, raised his bloodshed into prominence in judging of his career.—Editor of Lange. AND NOTES.— 2 Kings 10:29. The golden calves that were in Bethel—Political reasons led to the origin of calf-worship (1 Kings 12:28), and doubtless for political reasons Jehu continued it. 2 Kings 10:32. To cut Israel short—Instead of μְ ?χַ ?φּ ?εֹ ?ϊ, to cut off from, the Targum and others read μִ ?χְ ?φεֹ ?σ, to be enraged, wrath. In all the coasts of Israel—i.e., along the entire frontier, the land beyond Jordan belonging to the tribes of Reuben, Gad, and Manasseh.—W. H. J. OF 2 Kings 10:29-36THE OF A GREAT WORK THE fearless and energetic efforts of Jehu at the beginning of his reign, while they filled many with dismay, excited in others the highest hopes. There were the hidden ones, the secret worshippers of Jehovah, who mourned over the degeneracy of the times, and sighed and prayed for a brighter day to dawn. It seemed as if their prayers were heard, and they recognised in the man who had dealt such fierce and summary justice to the adherents of Baal, one who would again establish the worship of Jehovah, and thus save the nation from the whirlpool of ruin into which it was rapidly sinking. It was therefore a bitter disappointment to all lovers of the truth when Jehu stayed his reforming hand, and gave his public sanction to the calf-worship of Jeroboam, putting back the nation to where it was ninety years before. The paragraph suggests the imperfections of a great reforming work. I. That reform is imperfect when it does not thoroughly root out the evil against which it is directed (2 Kings 10:29). If the worship of the golden calves was not so gross as that of Baal, still it was idolatry, and as such should have been abolished. It was a standing insult to Jehovah, a violation of the Divine law, and a source of moral enfeeblement to the people, weighing upon them like chains of habit which are generally too small to be felt till they are too strong to be broken. It was an opportunity for Jehu to rid the nation once and for ever of the terrible curse. The hand that struck down Baal could also crush the calves of Dan and Bethel It was here the reformer failed; his work was ineffectual because it lacked thoroughness. Half reforms are always unsatisfactory. An admitted evil can be cured only by complete eradication. II. That reform is commendable as far as it goes (2 Kings 10:30). 1. It has the Divine approval. “The Lord said unto Jehu, thou hast done well in executing that which is right in mine eyes.” Every attempt at reformation is encouraged by the Divine favour. It is this that sustains the courage of the reformer in the midst of formidable difficulties. We may well hesitate to touch any work of reformation that has not the Divine sanction, and on which we cannot ask the Divine blessing. Jehu was an instrument of Divine vengeance on the house of Ahab, and was commended so far as he carried out his commission. 2. It has the Divine reward. “Thy children of the fourth generation shall sit on the throne of Israel.” This was a favour not vouchsafed to any other king of Israel since the division of the kingdom. Lange supposes that the succession is limited to the fourth generation because Jehu still retained the calf worship; but we prefer the prima facie teaching of the text, which clearly indicates a promise of reward, rather than a threat of limitation. God will not be indebted to any man, nor shall those who do or suffer aught for Him complain of a hard bargain. The final reward of the Christian victor will be to share the throne and honours of his Lord (Revelation 3:21). III. That reform is imperfect when it is not personal and sincere (2 Kings 10:31). “Jehu took no heed to walk in the law of the Lord God of Israel with all his heart.” It was not with him so much a question of religion as of politics. He was not anxious first to have his own heart right with God, and to render sincere obedience to His law, as he was to secure a firm footing as king, and to compel obedience to his authority. Jehu, as Kitto justly remarks, “was one of those decisive, terrible, ambitious yet prudent, calculating, passionless men whom God from time to time raises up to change the fate of empires, and to execute His judgments on the earth. He boasted of his zeal—Come and see my zeal for the Lord—but at the bottom, it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.” All true and permanent reformation begins with the individual. If the heart be renewed, the whole man is reformed: the heart right with God is the motive-force that effects all necessary outward reformation. IV. That reform is imperfect when it is not national and general (2 Kings 10:32-33). Had the nation been wholly delivered from idolatry, neither Hazael nor any other enemy would have been permitted to invade the kingdom and harass the people. The national spirit was broken, its prestige dimmed, even the love of fatherland was not strong enough to bind all the people together to resist and repel invasion. In the latter part of Jehu’s reign, Israel began to suffer those fearful punishments of invasion and conquest from the North and North East, which finally ended in the total captivity of the land. Jehu’s name occurs on the Assyrian monuments among others who paid tribute to the king of Assyria, and Rawlinson inclines to the opinion that from this date both the Jewish and the Israelitish kings held their crowns as fiefs, dependent on the will of the Assyrian monarch, with whom it formally lay to confirm each new prince in his kingdom (chap. 2 Kings 14:5). Partial and incomplete reforms always leave elements of weakness and discord behind them. When a nation is united in acknowledging and serving God, it is invincible; it is respected and feared by its enemies. V. That reform is imperfect when it is employed for selfish ends (2 Kings 10:34-36). Jehu carried on the revolution, and wrought out reforms with an Iron hand, to serve his own purposes—that he might reign securely and peacefully—might acquire fame and power—might establish his throne for years, and be able to leave his own son in unquestioned and undisturbed possession of the kingdom. He reigned longer than any of his predecessors, and his successors reigned seventy-six years. If his zeal and ambition were expended in founding a royal dynasty, he gained his end; but that was all he did gain. The nation was not permanently benefited, nor was it long arrested in its downfall. It destroys the dignity and efficacy of reform when it is carried on from selfish motives; and yet God can work out His just retribution upon evil-doers through the violence and selfishness of human passions. LESSONS:— 1. It is a solemn responsibility to be a public reformer. 2. It is disappointing and disastrous when reform is not radical. 3. Every step of reform in the right direction is pleasing to God, and shall not go unrewarded. GERM NOTES ON THE VERSES2 Kings 10:29-33. Jehu is a type of those who show great zeal in tearing down and destroying superstition and false worship, but do nothing to build up the faith, because they themselves have no living faith, and do not walk before God with all their hearts. Jehu did indeed destroy idolatry, but he did not touch the chief sin of Israel, because he considered it the chief support of his own authority. So many a one renounces gross, external sins, but will not think of denying himself, of sacrificing his own interests, and of turning his heart to the living God. He who remains standing half-way goes backward in spite of himself. Jehu would not desist from the sins of Jeroboam because he thought it would cost him his crown, but on that very account he lost one province after another.—Lange. 2 Kings 10:29. The exigencies of government. 1. Cannot ignore the influence of religion upon a people. 2. Will sanction an imperfect religion rather than lose power. 3. In danger of placing politics and dynastic interests above religious reformation. 2 Kings 10:30. Zachariah, of the fourth generation, was slain by Shallum, and thus was this word of the Lord fulfilled (compare chap. 2 Kings 15:12); and thus, too, according to the prophecy of Hosea (2 Kings 1:4), did the Lord “avenge the blood of Jezreel upon the house of Jehu.” For when the minister of Divine judgment himself turned to idolatry, the very blood of his guilty victims might well call for vengeance on him for doing the same things for which he had executed the Divine judgment on them (Romans 2:1).—Whedon. —The strict impartiality of Divine Justice. 1. Recognises and commends what is good in the worst characters. 2. Apportions to every action its exact measure of reward. 3. Does not interfere with the exercise of individual freedom. —Jehu first receives praise for the work which he has done, and afterwards is denounced, in his posterity at least, for the same action (compare 2 Kings 10:30 and Hosea 1:4). The first of these two points throws much light upon the second. The defection of Jehu showed that he had other ends in view than the pleasing of God Personal ambition had been at the bottom of his heart, and he had destroyed that form of idolatry which was identified with the house of Ahab. But having achieved his end, he took no heed to walk in the law of the Lord. The vengeance which had fallen upon Ahab’s house had been the righteous retribution upon Ahab’s sins; but the executioner gloated over and rejoiced in his work. He had his reward in the establishment of his dynasty for four generations. What was righteous in his spirit—his steadiness of purpose and hatred of injustice—all this God blessed. But the brutal ferocity, the remorseless indifference to agony and bloodshed, these evil elements prevailed over the better, and when the fire against Baal had burnt itself out for want of fuel, nought was left but dull ashes. His zeal for righteousness did not turn inwards and burn up his own sins. When there was nothing left to destroy, his occupation was gone. The same thirst for blood which had marked him, passed down, a ghastly bequeathment, to his children, and brought the Divine curse upon them.—The Bible Educator. 2 Kings 10:31. The seductive power of unbelief. 1. Arrests and paralyzes the efforts of the most zealous reformers. 2. Creates indifference to the most sublime revelations of God’s word. 3. Unfits the soul for the highest spiritual experiences. 4. Leads to the practice of the basest idolatry. —It is an entire goodness that God cares for. Perhaps, such is the bounty of our God, a partial obedience may be rewarded with a temporal blessing, as Jehu’s severity to Ahab shall carry the crown to his seed for four generations; but we can never have any comfortable assurance of an eternal retribution if our hearts and ways be not perfect with God. Woe be to us, O God, if we be not all thine! We cannot but everlastingly depart from Thee, if we depart not from every sin. Thou hast purged our hearts from the Baal of our gross idolatries. O clear us from the golden calves of our petty corruptions, also that Thou mayst take pleasure in our uprightness, and we may reap the sweet comforts of Thy glorious remuneration!—Bp. Hall. 2 Kings 10:32-33. National apostacy from God. 1. Will be Divinely punished. 2. Leaves the nation a prey to violent enemies. 3. Brings national loss and degradation. —The reign of Jehu closed in disaster. The Syrian invasion, from combating which he had hastened on becoming king, had been vigorously pushed forward by Hazael, and was now successful. The whole country east of Jordan, comprising half of the kingdom of Israel, was wrested away. And this had been done with the accompaniment of horrible cruelty on the part of Hazael (2 Kings 8:12-13). The reign of Jehu, therefore, was one of misery and calamity. He was the first Israelite king, too, who is recorded to have paid tribute to the king of Assyria. But one feature of his reign we must not forget. While he stands before us the one figure in the picture, red-handed and remorseless, we might, at first sight, take him as the embodiment of the whole monarchy and people. But he is not so. There was another emissary of God at work in the kingdom, though his name does not appear, his hand doubtless busy with healing and binding up the broken places. Elisha, the son of Shaphan, was he. Many years afterwards he lay dying, and Jehu’s grandson came to bid him farewell. “My father,” cried the king, “the chariots of Israel and the horsemen thereof;” that is, the defence and protection of the kingdom art thou, and thou art passing away. Joash was hereby confessing the truth that deeds of violence and oppression like Jehu’s have no power, and leave no advantage, but the Lord’s delight is in them that fear Him and put their trust in His mercy.—The Bible Educator. —The character of Jehu is not difficult to understand, if we take it as a whole, and consider the general impression left us by the Biblical account. He is exactly one of those men whom we are compelled to recognize, not for what is good or great in themselves, but as instruments for destroying evil and preparing the way for good; such as Augustus Cζsar at Rome, Sultan Mahmond II. in Turkey, or one closer at hand in the revolutions of our own time and neighbourhood. A destiny, long kept in view by himself or others—inscrutable secresy and reserve in carrying out his plans—a union of cold, remorseless tenacity, with occasional bursts of furious, wayward, almost fanatical zeal; this is Jehu, as he is set before us in the historical narrative, the worst type of a son of Jacob, the “supplanter,” as he is called, without the noble and princely qualities of Israel—the most unlovely and the most coldly commended of all the heroes of his country. It is a striking instance of the gradually increasing light, even in the Jewish dispensation, that in the wider and more evangelical revelations of the later prophets the commendation on Jehu’s acts is repealed. It is declared through the voice of Hosea, that for the blood even of Jezebel and Ahaziah an account must be rendered; “I will avenge the blood of Jezreel upon the house of Jehu” (Hosea 1:4). Their blood, like the blood which has been shed again and again in the convulsions of nations and churches, was a righteous retribution, is at last exacted by the just judgment which punishes the wrong-doer, not only of one party in the church or state but of both. And the accursed spot of the ancient dynasty, the very title and site of Jezreel, seemed to draw down upon itself a kind of Divine compassion. The innocent child of the prophet was to bear the name of Jezreel, and “the vow” of Jehu’s house “was to be broken.… in the great “day of Jezreel” (Hosea 1:4-5; Hosea 1:11). It is the same touching thought of life growing out of death which has so often forced itself on those who have seen the rich harvest springing up out of a battlefield, that out of that time and place of humiliation the name is to go back to its original signification as derived from the beauty and fertility of the rich plain, and to become a pledge of the revived beauty and richness of Israel. “I will hear and answer the heavens, and they will hear and answer the earth, and the earth shall hear and answer, and the wine and the oil of that fruitful plain, and they shall hear and answer Jezreel (that is, the seed of God), and I will sow her unto me in the earth.” And from this time the image seems to have been continued as a prophetical expression for sowing the blessings of God, and the people of Israel, as it were broadcast, as though the whole of Palestine and the world were to become, in a spiritual sense, one rich plain of Jezreel.—Stanley. THE OF IN AND NOTES.— 2 Kings 11:1. Athaliah destroyed all the seed royal—She herself usurped the throne; and, to ensure her hold, slew all rival claimants. Jehu had already destroyed “forty-two” brethren or relations of Ahaziah (2 Kings 10:13). 2 Kings 11:2. Jehosheba, &c.—Her father was king Jehoram, but her mother was not the queen Athaliah; she and her sister Ahaziah were daughters by another wife of Jehoram. Took Joash and hid him in the bedchamber—i.e., not the sleeping apartment, but the storeroom in which bedding was kept, for so αַּ ?ηֲ ?γַ ?ψδַ ?ξִּ ?θּ ?εֹ ?ϊ means. No one would be supposed to occupy that storeroom. 2 Kings 11:3. Hid in the house of the Lord—After a temporary hiding in the storeroom, he was removed into one of the temple chambers, and thus placed in greatest security under Jehoiada, the high priest’s care. OF 2 Kings 11:1-3THE OF REVENGE I. Is mingled with an ungovernable ambition.—As soon as Athaliah heard of the death of her son Ahaziah, and of the sanguinary policy pursued by Jehu, she determined to be revenged, and she set about the work with all the ferocity and unrelenting hardihood that characterised her mother Jezebel. Her imperious Zidonian nature and love of power were gratified, as well as her thirst for revenge. Through the path of vengeance she saw her way to a throne. A savage nature is always a suspicious one, and Athaliah saw that to make her power secure, her work of revenge must be thorough and complete. Revenge is a mean, paltry feeling, and cannot be cherished long, except in connection with selfish and ambitious schemes. II. Hesitates not to adopt the cruellest measures to attain its object.—“She arose and destroyed all the seed-royal (2 Kings 11:1). This insatiable ogress, this she-vampire, was so utterly insensible to all natural affection, or had become so consummate a mistress in the art of dissembling and stifling emotion, that, without a tear or a sob, she massacred her own grandchildren. She revelled in bloodshed, and rejoiced to “wade through slaughter to a throne.” It was an evidence of her great capabilities and domineering influence, or of the utter moral degeneracy of Judah, that she, a foreigner and an idolater, should be allowed to reach supreme authority, and by such unnaturally cruel methods. Ambition, rendered desperate by revenge, is reckless as to the means used to achieve its purpose. III. Is unconsciously frustrated when its plans seem most completely carried out (2 Kings 11:2). Joash, the infant son of Ahaziah, was snatched from the general massacre, and hid in a room used for stowing away beds. Little did Athaliah dream that that helpless infant was to be the instrument of her fall. Revenge is ever a mistaken policy. The ancient poet tells us that Nemesis was transformed by Jupiter into a goose, to point out the folly of revenge. “Suppose a mad dog bites me,” argues Feltham in his Resolves, “shall I be mad, and bite that dog again? If I kill him, it is not so much to help myself, as to keep others from harm. My interest is to seek a present remedy, while, pursuing the cur, I may at once both lose my wit and my cure. If a wasp sting me, I pursue not the winged insect through the air, but straight apply to draw the venom forth.” The right of vengeance belongs to God alone. To take the matter into our own hands we usurp His authority and insult His righteous Majesty. In seeking to rectify a wrong, we inflict a greater, and bring ruin and confusion upon ourselves. “While we throw a petty vengeance on the head of our offending brother, we boldly pull the Almighty’s on our own.” IV. Cannot give permanency to its triumphs. “He was hid six years. And Athaliah did reign over the land” (2 Kings 11:3). Only six years, and then—the swift-footed Nemesis—“the bitterest of the immortals”—overtook the imperial murderess. Six years of tyrannising power, of regal display, of cringing adulation on the part of her professed supporters, and then—a sudden and ignominious downfall. Six years of patient waiting, of vigilant watching, of careful preparation on the part of those who had to redress the wrong, and then—the blow fell with crushing and decisive effect. Was it worth while to commit such horrible crimes for such brief, illusive, and equivocal results? It does not pay to sin. The triumph snatched by the red hand of crime withered in the grasp. The sceptre is transformed into an avenging sword, the crown into a wreath of torture, and the throne into a tomb. LESSONS:— 1. An ambitious spirit has great temptations to do wrong. 2. Revenge is blind to the consequences of its Acts 3. It is God-like to forgive rather than retaliate, to suffer wrong than resent it. GERM NOTES ON THE VERSES2 Kings 11:1-3. Queen Athaliah. 1. Her wicked plans. Idolatrous and fond of power, like her mother Jezebel, she takesthe royal authority into her own hands, in self-will and contrary to right, and murders all the male seed, in order to put an end for ever to the house of David. We see here whither ambition and love of rule may lead men. 2. The frustration of her plans. No one can tread down him whom God sustains. Thus, Pharaoh would have been glad to destroy Israel; Saul would have slain David; Herod the child Jesus. They could not accomplish it. They only injured themselves and perished, as Athaliah did.—Wurt. Summ.—We have reached the eve of a great revolution and counter revolution, which alone of all the events in the history of the kingdom of Judah possesses the dramatic interest belonging to so many other parts of the sacred story, and which is told with a vividness of detail, implying its lasting significance, and contrasting remarkably with the scanty outlines of the earlier reigns. The friendly policy of the two royal houses had culminated in the marriage of Jehoram, the son of Jehoshaphat, with Athaliah, the daughter of Ahab. In her, the fierce determined energy which ran through the Ph�nician princes and princesses of that generation—Jezebel, Dido, Pygmalion—was fully developed. Already in her husband’s reign the worship of Baal was restored; and when the tidings reached Jerusalem of the overthrow of her father’s house, of the dreadful end of her mother, and of the fall of her ancestral religion in Samaria, instead of daunting her resolute spirit, it moved her to a still grander effort. It was a critical moment for the house of David. Once from a struggle within the royal household itself, a second time from an invasion of Arabs, a third time from the revolution in the massacres of Jehu’s accession, the dynasty had been thinned and thinned till all the outlying branches of those vast polygamous households had been reduced to the single family of Ahaziah. Ahaziah himself had perished with his uncle on the plain of Esdraelon, and now, when Athaliah saw that Ahaziah was dead, she arose and destroyed all the seed royal. The whole race of David seemed to be swept away. In the general massacre of the princes one boy, still a babe in arms, had been rescued by Jehosheba. He was known as “the king’s son.” The light of David was burnt down to its socket, but there it still flickered. The stem of Jesse was cut down to the very roots; one tender shoot was all that remained On him rested the whole hope of carrying on the lineage of David.—Stanley. 2 Kings 11:1. When the corpse of her son was brought to Jerusalem—when she heard how horribly her mother and how treacherously her brother had been slain—that her son’s kindred had been cut off at the pit of the shearing house, and that the worshippers of Baal had been immolated in Samaria—Athaliah caught the strong contagion of blood-thirstiness from the report of these doings. She saw herself a stranger in a strange land, an alien by birth and by religion, without common sympathies between herself and the people among whom she occupied so high a place, and without support from the remaining members of the family to which she had become allied. All the strong ones were gone. What hindered that she should herself seize the dropped reigns of government, and guide the fierce steeds of ruin which threatened to whirl her to destruction? What had she to expect from the spirit which had gone abroad, and from the ulterior designs of Jehu, unless she entered upon a bold course of reaction which might insure both her safety and her greatness! There have been those who deemed themselves compelled to leap into a throne to save themselves from utter ruin; and we would fain believe this was the case with Athaliah.—Kitto. —Such another imperious woman was Semiramis, Queen of Assyria; Irene, empress of Constantinople and mother of Constantinus Copronymus, whose eyes she put out to make him incapable of the empire, that she might reign alone (vide “Gibbon’s Roman Empire,” ch. 47); and Brumchildis, queen of France, who is said to have been the death of ten princes of the blood, and was herself afterwards put to a cruel death. But the likest in cruelty to Athaliah was Laodice, the wife of Ariarathes, king of Cappadocia, who, her husband being dead, seized upon the government, raged cruelly against both nobility and commons, whom she caused to be murdered; poisoned six of her own sons that she might keep the kingdom more securely; only one little one escaped her fury, whom the people at last advanced to the crown, and slew her.—Trapp. —Jehoshaphat’s marriage of his son with a daughter of the house of Ahab, although he brought it about in a good intention, produced the result that Athaliah ruled over Judah, and brought the dynasty of David to the brink of ruin. So many a quiet, humble, God-fearing family has been brought into calamities, affecting both body and soul, by a thoughtless marriage. The hope that those who are brought up by godless parents will themselves reform and turn to the fear of God has very slight foundation.—Lange. 2 Kings 11:2-3. Stolen from death. Grandmothers are more lenient with their children’s children than they were with their own. At forty years of age, if discipline be necessary, chastisement is used; but at seventy, the grandmother, looking upon the misbehaviour of the grandchild, is apologetic, and disposed to substitute confectionary for whip. There is nothing more beautiful than this mellowing of old age toward childhood. But here, we have a contrast. It is old Athaliah, the queenly murderess. She ought to have been honourable. Her father was a king; her husband was a king; her son was a king. And yet we find her plotting for the extermination of the entire royal family, including her own grandchildren. But while the ivory floors of the palace run with carnage, and the whole land is under the shadow of a great horror, a fleet-footed woman, a clergyman’s wife, Jehosheba by name, stealthily approaches the imperial nursery, seizes upon the grandchild that had somehow as yet escaped massacre, wraps it up tenderly but in haste flies down the palace stairs, her heart in her throat lest she be discovered in this Christian abduction. With this youthful prize she presses into the room of the ancient temple, the church of olden time, unwraps the young king, and puts him down, sound asleep as he is, and unconscious of the peril that has been threatened; and there for six years he is secreted in that church apartment. Meanwhile old Athaliah smacks her lips with satisfaction, and thinks that all the royal family are dead. I. The first thought is that the extermination of righteousness in an impossibility. When a woman is good, she is apt to be very good; and when she is bad, she is apt to be very bad, and this Athaliah was one of the latter sort. She would exterminate the last scion of the house of David, through whom Jesus was to come. She folds her hands, and says: The work is done—is completely done. Is it? In the swaddling-clothes of that church apartment are wrapped the cause of God and the cause of good government. That is the scion of the house of David; it is Joash, the religious reformer; it is Joash, the friend of God; it is Joash, the demolisher of Baalitish idolatry. Rock him tenderly; nurse him gently. Athaliah, you may kill all the other children, but you cannot kill him. Eternal defences are thrown all around him, and this clergyman’s wife, Jehosheba, will snatch him up, will hide him for six years, and at the end of that time he will come forth for your dethronement and obliteration. Just as poor a botch does the world always make of extinguishing righteousness. Just at the time when they thought they had slain all the royal family of Jesus, some Joash would spring up and take the throne of power. Infidelity says: “I’ll just exterminate the Bible,” and the Scriptures were thrown into the street for the mob to trample on, and they were piled up in the public squares and set on fire, and mountains of indignant contempt were hurled on them, and learned universities decreed the Bible out of existence. If there should come a time of persecution in which all the known Bibles of the earth should be destroyed—all these lamps of life that blaze in our pulpits and in our families extinguished—in the very day that infidelity and sin should be holding jubilee over the universal extinction, there shall be a secreted copy of the Bible; and this Joash of eternal literature would come out and come up and take the throne, and the Athaliah of infidelity and persecution would fly out of the back door of the palace, and drop her miserable carcase under the hoofs of the horses of the king’s stables. You cannot exterminate Christianity. You cannot kill Joash. II. The second thought is: That there are opportunities in which we may save royal life. You know that profane history is replete with stories of strangled monarchs and of young princes who have been put out of the way. Here is the story of a young king saved. Jehosheba, you hold in your arms the cause of God and good government. Fail, and he is slain; succeed, and you turn the tide of the world’s history in the right direction. It seems as if between that young king and his assassins there is nothing but the frail arm of a woman. But why should we spend our time in praising this bravery of expedition, when God asks the same thing of you and me? All around us are the imperilled children of a great king. They are born of Almighty parentage, and will come to a throne or a crown if permitted. But sin, the old Athaliah, goes forth to the massacre. There are sleeping in your cradles by night, there are playing in your nurseries by day, imperial souls waiting for dominion, and whichever side the cradle they get out will decide the destiny of empires. For each one of those children sin and holiness contend—Athaliah on the one side, Jehosheba on the other. Jehosheba knew right well that unless that day the young king was rescued, he would never be rescued at all. The reason we don’t reclaim all our children from worldliness is because we begin too late. Parents wait until their children lie before they teach them the value of truth. They wait until their children swear before they teach them the importance of righteous conversation. They wait until their children are all wrapped up in this world before they tell them of a better world. May God arm us all for this work of snatching royal souls from death to coronation. Can you imagine any sublimer work than this soul saving? III. The third thought is: That the church of God is a good hiding place. Would God that we were all as wise as Jehosheba, and knew that the church of God is the best hiding-place. Perhaps our parents took us there in early days; they snatched us away from the world and bid us behind the baptismal font, and amid the bibles and the psalm books. Oh, glorious enclosure! How few of us appreciate the fact that the church of God is a hiding-place! There are many people who put the church at so low a mark that they begrudge it everything, even the few dollars they give towards it. They make no sacrifice. If your children are to come up to lives of virtue and happiness, they will come up under the shadow of the church. If the church does not get them, the world will. Ah! when you pass away—and it will not be long before you do—it will be a satisfaction to see your children in Christian society. You want to have them sitting at the holy sacraments. You want them mingling in Christian associations. You would like to have them die in the sacred precincts! Oh! church of God, gate of heaven, let me go through it! All other institutions are going to fail. Jay Cooke’s banking institution went down, Duncan, Sherman, and Co. went down, and all earthly institutions will perish; but the church of God, its foundation is the “Rock of Ages,” its charter is for everlasting years, its keys are held by the universal proprietor, its dividend is heaven, its president is God. God grant that all this audience, the youngest, the eldest, the worst, the best, may find their safe and glorious hiding-place, where Joash found it, in the temple.—(Talmage in C. W. P.) —O God! how worthy of wonder are thy just and merciful dispensations, in that thou sufferest the seed of good Jehoshaphat to be destroyed by her hand in whose affinity he offended, and yet savest one branch of this stock of Jehoshaphat for the sake of so faithful a progenitor!—Bp. Hall. 2 Kings 11:2. The great agents of the world’s reformation. 1. Are prepared in secret. 2. May depend upon a single life. 3. Cannot be destroyed by the hatred and cruelty of the wicked. 4. Will inevitably come to the front —The perils of a good movement. 1. May appear to be extinct when its reviving force is but in hiding. 2. Its hopes may be suspended on a frail infant life. 3. It is opposed with unrelenting cruelty. 4. It is unexpectedly befriended in its greatest extremity. —We have an instance in Jehosheba how, even in the midst of godlessness in a family, any one who will, can make an exception. Jehosheba stole him. That was not stealing the child, but saving him. What can a woman do better and nobler than to save an infant from danger of soul and body, and take him under her protection for the sake of God and his promises?—Lange. 2 Kings 11:3. As mother of the king she had great power, high influence, and many dependants, which rendered her, in default of a king and of a capable heir to the throne, the most powerful person in the land. She was thus enabled to accomplish all her objects; and Judah beheld the strange sight of a woman, and that woman a foreigner, seated upon the throne of David. Under such auspices, idolatry became rampant in Judah. It would seem that nothing had been gained by the expression of idolatry in Israel; the same thing existed still, the place only having been changed, just as the piece of wood which disappears for a moment under the water comes up again a little way off. No doubt, the cause of the Baal-worship was strengthened by large accessions of fugitives who stole away from Israel.—Kitto. —When the godless appear to have succeeded in the attainment of their objects, and believe that they have conquered, the very moment of their victory is the unperceived commencement of their ruin. The cross of Christ was the victory of His enemies, but this very victory was what brought about their total defeat.—Krummacher. —Mischief sometimes fails of those appointments wherein it thinks to have made the surest work. God laughs in Heaven at the plots of tyrants, and befools them in their deepest projects. He had said to David—“Of the fruit of thy body will I set upon thy seat.” In vain shall earth and hell conspire to frustrate it.—Bp. Hall. AND NOTES.— 2 Kings 11:4. And the seventh year Jehoiada sent, &c.—There are numerous points of difference between this account and its parallel in the Chronicles; but probably both accounts are summarised records of a longer original account. Their divergences are not disagreements. 2 Kings 11:5. The watch of the king’s house—This αֵּ ?ιϊδַ ?ξֶּ ?μֶ ?κְ must be, not the royal palace, but part of the temple buildings occupied by Joash, the young king. 2 Kings 11:12. Gave him the testimony—Presented to him the δָ ?ςֵ ?γεֹ ?ϊ, book of the law, as the rule of his personal conduct and royal government, for “The Testimony” (Exodus 25:21; Exodus 16:34) was the law for rulers as well as for those ruled (Deuteronomy 17:18, sq.). 2 Kings 11:14. Athaliah cried, Treason! Treason!—Josephus supplies the record that she went from her own palace attended by her troops (μετὰτῆςἰδίαςστρατιᾶς), but that these troops were prevented going with her into the temple. 2 Kings 11:16. And they laid hands on her—Though the Sept., Vulg., Luther, and others take the words as the A. V. gives them; yet the Chald., Syr., Kimchi, Maurer, and others render ιָ ?ωִׂ ?ιξεּ μָ ?δּ ιָ ?ψַ ?ιִ ?ν. They made for her two sides—i.e., they opened in ranks on both sides for her to pass through. OF 2 Kings 11:4-16THE OF REGAL AND RIGHTS The coronation of the youthful Joash was not a revolutionary act, but the just and legal restoration of a right that had been cruelly wrested from him. Athaliah was the revolutionary, and the wrong her usurpation had inflicted sank deep into the national conscience. The usurper was hated while she was feared, and the ease with which her overthrow was accomplished showed the slight hold she had on the popular affection. There was none who had the courage or the disposition to defend her. From this paragraph we learn That the restoration of regal and national rights— I. Is often the work of one capable and resolute mind. Jehoiada, the high priest, was in every way a remarkable man for his time. He was evidently not influenced by selfish and ambitious motives, or he might have aimed to raise his own wife Jehosheba to the throne, who, as the sister of Ahaziah, had certainly a better and stronger claim than Athaliah. But as the servant of Jehovah, he was more concerned to carry out the Divine purpose; and he was no doubt strengthened in his resolve by the counsels and exhortations of the prophets of the time. He showed great shrewdness and capacity in the way in which he managed every detail in the restoration of the line of David to the throne of Judah. 1. He knew the right time to act. “The seventh year” (2 Kings 11:4). He had narrowly watched the course of events, he carefully estimated the influence of Athaliah and the true feeling of the nation, and had sufficient reasons why he should not act before or after the period he fixed upon. It may seem to us that, as the king was but a child, a few years either way could make but little difference. But Jehoiada was a man “who had understanding of the times, to know what Israel ought to do” (1 Chronicles 12:32). In all great national movements much wisdom and insight are needed in order not unduly to precipitate or delay the right moment to act. Many a great battle has been lost by not knowing when to attack, or when to wait. 2. He wins over the leading representatives of the nation (2 Kings 11:4). He consults all classes—civil, military, and ecclesiastical—and when the day of trial comes, he is surrounded and sustained by an enthusiastic and united people. He succeeded in convincing the national conscience of the existence of a great wrong, and the people rallied round him to seek its redress. “Men’s hearts,” says Carlyle, “ought not be set against one another, but set with one another, and all against the evil thing only.” 3. He makes elaborate provision against possible defeat (2 Kings 11:5-11). He took advantage of a public and solemn festival, when a great number might assemble in the neighbourhood of the temple without suspicion; he secured two relays of Levites within the temple; he transformed the priests into soldiers, and furnished them with weapons that David had deposited in the temple years before, little dreaming that they would be used to defend his throne under such circumstances; and he surrounded the boy-king with a strong bodyguard. “When any great designs thou dost intend,Think on the means, the manner, and the end.”The prudence and foresight of Jehoiada not only indicated his ability, but ensured success. A great man cannot be more nobly employed than when he is planning the best means to promote the prosperity and elevation of his own country. II. Is accomplished with becoming ceremonies, and attended with demonstrations of public joy (2 Kings 11:12). 1. There was the coronation. “He put the crown upon him.” The kings of Judah generally succeeded each other with little, if any ceremony, the solemn inauguration of the founder of the dynasty being usually considered sufficient for his descendants. The only kings whose accession was attended with ceremonial observances were Saul, the first king; David, the first of his line; Solomon, who had an elder brother aspiring to the crown; and now Joash, in whose person the broken line was restored. By this it is seen that the coronation was rather an exceptional than a customary ceremony, resorted to only when peculiar circumstances seemed to require the solemn public recognition which it involved (Kitto). 2. There was the solemn anointing. “They made him king and anointed him.” There is nothing in the law respecting the anointing of kings. It speaks only of high priests; but as Samuel anointed the two first kings, and as it was an ancient custom to anoint them, this came to be regarded as an essential part of the ceremony. The king was anointed in the form of a diadem encircling his head, to show that he was the head of the people; but the high priest was anointed in the form of a cross, one line drawn in the oil running down his forehead, crossed by another line drawn between his eyebrows. 3. There was the recognition of the Divine law. “And gave him the testimony.” The book of the law was put into the royal hands, and while he held it, he entered into a covenant with God to observe and keep His commandments as set forth therein. The king does more honour to himself than to the Word of God when he openly accepts that Word as the guide and directory of his regal career. 4. There was the public rejoicing. “And they clapped their hands and said, God save the King.” The feeling of the people, so long suppressed, breaks out in joyous acclamation. “One hour of joy dispels the caresAnd sufferings of a thousand years.”Little joys, says Richter, refresh us constantly like housebread, and never bring disgust: joys are our wings, and sorrows are our spurs. Well might the people be glad—they saw in the restoration of their king the restoration of the national rights of which they had been wickedly defrauded. III. Is made the more secure by the ignominious overthrow of the usurper (2 Kings 11:13-16). The noise of the people reached the ears of Athaliah in her palace. What did it all mean? Had she a presentiment that it boded no good to her and her rule? Prompted by the undaunted spirit that animated her mother Jezebel to the last, she determined to ascertain for herself the cause of the tumult. Unguarded and alone she entered the temple, and the scene that met her gaze revealed the true state of affairs. She must have felt her fate was sealed. Her wild shrieks were unheeded: no one lifted a finger in her defence. She was seized, hurried beyond the precincts of the temple, which was not to be desecrated with her blood, and was instantly slain. Her overthrow was complete; and the throne of Joash was firmly established. “Though usurpers sway the rule a while,Yet heaven is just, and time suppresseth wrongs.”—Shakespeare.LESSONS:— 1. No government is strong that is not based on the affections of the people. 2. Time and the providence of God are always on the side of right. 3. The purpose of God, though hidden and apparently defeated for a time, will inevitably come to the front. GERM NOTES ON THE VERSES2 Kings 11:4-12. Joash’s elevation to the throne. I. How it was determined upon and prepared. Jehoiada took the initiative, for it was his right and duty. It was no rebellion and conspiracy against a just authority, but a fact by itself. Rebels violate law and right in order that they may rule: Jehoiada restored law and right, and did not wish to rule; he remained what he was. He conducted himself with courage, but also with wisdom and prudence. II. How it was carried out and accomplished. With the participation and approval of the different classes of the entire people, without conspiracy, bloodshed, or violence; in the house of God whose servant the king was; the crown and the law were given into his hands; he was anointed—significant symbols of his calling as king of the people of God. 2 Kings 11:4. Jehoiada a faithful priest. It is not hard to proclaim the word of God when the mighty and great of this world hold to it; but the faithfulness which is needed in the stewards of God’s mysteries is that which will not be stayed or impaired when the great of this world despise and persecute the word, which will sail against the wind of courtly or popular favour, and will persevere in patience. The servants of the Church in the New Testament have not the same calling as the high priests in the Old, so that they have not to meddle with worldly affairs. Where spiritual and worldly authority go hand in hand, where both unite for the sake of God and for His cause, there the Lord gives blessing and prosperity.—Lange. 2 Kings 11:10. New uses for old trophies. After Solomon had built the temple, the trophies of David’s victories were hung up there. So they adorned the walls. So they illustrated the valour of noble sires. So they served to kindle emulation in the breasts of true-hearted sons. Thus it was while generations sprung up and passed away; till at length other days dawned, darker scenes transpired, and sadder things filled up the chronicles of the nation. I. It is well for us to hang all our trophies in the house of the Lord. We, too, are warriors. Every genuine Christian has to fight. Sometimes we have victories, a presage of that final victory we shall enjoy with our Great Captain for ever. We have been defeated when we have gone in our own strength; but when we have been victorious it has always been because the strength of the Lord was put forth for our deliverance. Hang up the shield, hang up the spear, let Jehovah’s name be exalted. Bring forth the forgotten memorials of loving-kindness, expose them to public view, put them before your mind’s eye, gratefully remember them, lovingly praise Him and magnify His name. If we have any victories, let all the trophies be dedicated to the Lord. II. These trophies may come in useful at such times as we cannot foresee, and under such circumstances as we wot not of. When in after years David hung up the swords and shields which he had taken from Philistine heroes, he did not surmise that one of his descendants, of the seed royal, would find the need to employ his own, his grandsire’s, or further back from himself—his forefather’s trophies—in order to establish himself on the throne. In all the battles we fight, the trophies we win should be stored, for they may come in for future use. There is no experience of a Christian that will not have some ultimate service to render him. You know not what may be the history of your life, it is unfinished yet; if you did know, you would see that in this present trial there is a preparation for some future emergency, which will enable you to come out of it in triumph. The shields and spears of David are hung up for future action. III. Ancient weapons are good for present use. Turn to the seventy-seventh Psalm, and you have a battle there. By looking through this psalm you will see David’s shields and spears, and will soon learn how to screen yourself with the one, and how to do exploits with the other. The first weapon he drew out of the scabbard was the weapon of all prayer—another, that of remembering God—another, the teaching of tradition (he “considered the days of old”)—another, his own experience—another an appeal to God’s mercy (Psalms 51). But the great master weapon was the blood—“Purge me with hyssop,” &c. Let sins come on, and let them be more than the hairs of my head, loftier than mountains, and deeper than the unfathomed ocean; let them come on. God’s flaming wrath behind them, hell itself coming to devour me; yet if I can but take the cross and hold it up before me, if I can plead the precious blood, I shall be safe, and prove a conqueror. See that in all your fights you use the old, old weapons of David himself—his shields and spears—by these same weapons shall you also win the day. IV. Did not David herein pre figure Him that was to come—David Son and David’s Lord? Jesus Christ our King, has hung up many shields and spears in the house of the Lord. Sin—Christ has borne it in himself, endured its penalty, and overcome it; he has hung up the handwriting of ordinances that was against us, as a trophy in the house of the Lord. Satan, our great foe—He met him foot to foot in the wilderness, and discomfited him—met him in the garden—overcame him on the cross. Now hell, too, is vanquished—Christ is Lord. Death, too, the last enemy—Christ hath taken spoils from him. And the enmity of the human heart. How many of these enmities has Christ hung up in the hall, for he has conquered that enmity, and made the hater into a lover. There are some great sinners at this day who are wonderful tokens of the power of His love. What will heaven be when all of us shall be trophies of His power to save!—C. H. Spurgeon. 2 Kings 11:11. The true safe-guard of a king. 1. Not the weapons of the military. 2. But the legality and righteousness of his claims. 3. The respect and affection of his people. 4. The overshadowing presence and blessing of Jehovah. 2 Kings 11:12. How a bright morning became a dark night—a lesson for the young. The priest Jehoiada was a very wise man, and the young king had sense enough to be led by him; with his death began sins and misfortunes which ended the life and the glory of king Joash. LEARN:— 1. That a good start is not everything. It does not follow, because as boys and girls you live in a comfortable home and have all you want, that it will be always so. Joash was a king, and of course had many delightful things even when a child; but he came to know the want of them before his death. There is a wretched tramp on the roads to-day, who will sleep in the casual ward of some workhouse, who has had a better education than the master of the place. There are lads in the forecastle of merchant ships whose real names are not those entered on the ship’s books, but who might have been graduates at Oxford if they had chosen to do well. Have a care, boys and girls, lest the comforts you now have be exchanged for self-made misery, and the good start only land you in darker depths than you would otherwise have known. LEARN:— 2. That crowns do not make kings.The boy never was the ruler of the country. His uncle was master. Solomon says something about a jewel in a swine’s snout; that seems a strange place to put a jewel, but you might as well look for it there as expect a coarse nature to become gentle because it is wearing a fine coat. Perhaps you have yet to learn that power means much more than strength. Joash was crowned; but when the old man died his real self came to the front. He chose foolish companions, turned aside to sin, caused the son of his benefactor to be murdered (2 Chronicles 24:21), and finished his poor vain life in shame, and was buried away from his kingly ancestors, while the priest was laid among those who ruled the land (ib., 2 Chronicles 11:16 and 25). It will pay us to think, when we are tempted to do wrong—How will this appear when I am dead? What will people say as they carry me to my grave? Have you some gift which, like that crown on Joash’s head, lifts you up above your companions? Be it money, strength, beauty, or learning, it will only make you kingly and keep you crowned, as you use it in the service of God, and in unselfish efforts to make others good and happy.—T. Champness. —The oil wherewith he was anointed signified his designation to that high service and those endowments from heaven that might enable him to so great a function. The crown wherewith he was adorned signified that glory and majesty which should both encourage and attend his princely cares. The book of the testimony signified the divine rules and directions whereto he must frame his heart and actions in the wielding of that crown. These three—the oil, the crown, the testimony—that is, inward powers, outward magnificence, true piety and justice—make up a perfect prince. None of these may be wanting. If there be not a due calling of God, and abilities meet for that greatness, the oil faileth: if there be not a majestic grace and royalty that may command reverence, the crown is missing: if there be not a careful respect to the law of God as the absolute guide of all counsels and determinations, the testimony is neglected: all of them concurring make both king and people happy.—Bp. Hall. 2 Kings 11:13-16. Athaliah’s fall. I. Her last appearance. She comes boldly and impudently into the midst of the people, blinded to their disposition towards her. Insolently relying on her imagined majesty, she commands resistance to the movement which is in progress—a faithful type of many tyrants. Pride goes before a fall. II. Her terrible end. Abandoned, despised, and hated by all the people, who rejoice over her fall, she goes to meet her doom, and receives the fate which her deeds deserve. She is punished by that by which she has sinned. Sedition! treason! is the cry of Joram, Jezebel, and Athaliah, and of all those who are themselves most to blame for it (Acts 16:5).—Lange. 2 Kings 11:14. O Athaliah! to whom dost thou complain? They are thy just executioners wherewith thou art encompassed. If it be treason to set up the true heir of Ahaziah, thou appealest to thy traitors—the treason was thine; theirs is justice. The time is now come of thy reckonings for all the royal blood of Judah which thy ambition shed. Wonder rather at the patience of this long forbearance than the rigour of this execution. 2 Kings 11:16. How like is Athaliah to her mother Jezebel! as in conditions and carriage, so even in death. Both killed violently, both killed under their own walls, both slain with treason in their mouths, both slain in the entrance of a changed government; one trode on by the horses, the other slain in the horsegate; both paid their own blood for the innocent blood of others.—Bp. Hall. AND NOTES.— 2 Kings 11:20. And all the people rejoiced—Because, with Athaliah’s death, the accursed house of Ahab ceased, and in Jehoash’s person the royal house of David was again established on the throne of Judah.—W. H. J. OF 2 Kings 11:17-21THE OF THE PUBLIC WORSHIP OF JEHOVAH I. Was signalized by formal and impressive covenant. 1. This covenant recognized the supreme claims of Jehovah. “And Jehoiada made a covenant between the Lord and the king and the people” (2 Kings 11:17). This was a renewal of the national covenant with Israel (Exodus 19-24; Deuteronomy 4:6; Deuteronomy 27:9) to be unto the Lord “a people of inheritance,” by which they solemnly engaged themselves to renounce and root out all idolatry, and set up and maintain God’s true worship. When the national conscience has been demoralized by idolatrous practices, it is important to present the supreme claims of God to our homage by the most impressive methods. 2. This covenant guarded the rights of both ruler and ruled. “Between the king also and the people.” This was a civil covenant whereby the king engaged himself to rule them justly and in the fear of God, and the people obliged themselves to defend and obey him (comp. 2. Sam. 2 Kings 5:2). Government is impossible where the rights and privileges of both ruler and ruled are not duly respected and observed. II. Ensured the downfall of idolatry (2 Kings 11:18). This was the logical and necessary consequence of the restoration of the true worship. Athaliah had transplanted idolatry into Judah. She was the first to erect a temple to Baal in the holy city, and plundered the temple of Jehovah to enrich the shrine of her favourite deity. The people looked on aghast at this wanton sacrilege to their sacred fane and daring insult to the God of their fathers; but they were powerless to prevent it; they were held in check by the threats and tyranny of the usurper. Many a pious soul wept in secret because of the prevalent iniquity, and many an anxious prayer was offered for a day of deliverance. And now that day had come. The people, animated by a spirit of righteous indignation, rose against the Baal worshippers, and demolished their idol temple. Jehovah can admit no rival. The idols he shall utterly abolish (Isaiah 2:18). No more at Delos or at Delphi now,Or e’en at mighty Ammon’s Libyan shrine,The white-robed priests before the altar bow,To slay the victim and to pour the wine,While gifts of kingdoms round each pillar twine.Scarce can the classic pilgrim, sweeping freeFrom fallen architrave the desert vine,Trace the dim names of their divinity;Gods of the ruin’d temples, where, oh where are ye!—Bethune.III. Was the guarantee of stability to the throne (2 Kings 11:19). “It seems to me a great truth,” says Carlyle, “that human things cannot stand on selfishness, mechanical utilities, economics, and law courts; that if there be not a religious element in the relations of men, such relations are miserable, and doomed to ruin.” King-becoming gracesAre justice, verity, temperance, stableness,Bounty, perseverance, mercy, lowlinessDevotion, patience, courage, fortitude.Where can such virtues be found, and where be better cultivated, than in the humble and reverent worship of Almighty God? No nation can be permanent or prosperous where king and people ignore the obvious claims of Divine worship. Safety and equal government are thingsWhich subjects make as happy as their kings.—Waller.IV. Was the occasion of national joy and tranquility. “And all the people of the land rejoiced, and the city was in quiet” (2 Kings 11:20). The good rejoiced that the character of Jehovah was at length vindicated: their sighs, their tears, their prayers for Zion had not been in vain. The aged rejoiced that before their eyes closed in death they beheld their country free from the oppressor, and their loved worship once more restored. The young rejoiced in the brightening prospect of noblest service for God and king and country. “And the city was in quiet.” As in many other countries, the condition of the metropolis ruled the provinces. If Jerusalem was in anguish, the nation was in sorrow; if Jerusalem was happy, the nation shared the joy. If the vast populations of our great cities were penetrated with a love and enthusiasm for the worship of Jehovah, how readily would the rest of the country be won over to share in a like experience! It is not without significance that the first preachers of the Gospel directed their earliest endeavours to gain a footing in the great populous centres of their day. Flood the cities with light and joy, and the nations will soon be won. Then will come the time of which Alford sung— What throbbings of deep oyPulsate through all I see; from the full budWhose unctuous sheath is glittering in the moon,Up through the system of created things,Even to the flaming ranks of Seraphim!LESSONS:— 1. The nation is a prey to anarchy when God is not publicly acknowledged. 2. The pure worship of God tends to develop all that is best in national character. 3. To worship God aright, we must get rid of every idolatrous rival. GERM NOTES ON THE VERSES2 Kings 11:17-18. Covenanting with God. I. All the more necessary when conscious of unfaithfulness. II. Should be solemn and impressive. III. Shown to be sincere by the destruction of that which led the soul astray. IV. Has a tendency to foster and strengthen right relations between God and king and people. 2 Kings 11:17. The covenant which Jehoiada renewed. I. The covenant of the king and the people with God. The basis and fountain of all national prosperity. An irreligious state is a folly and an impossibility. It is nothing. II. The covenant between king and people. It is built upon the former. There is prosperity in a country only when the prince rules before and with God, and the people are obedient through obedience to God. Without this fundamental condition all constitutions, laws, and institutions, however good they may appear, are useless. No relation of subjects and ruler is sound if it has not the covenant of God as its basis on either side.—Lange. 2 Kings 11:18. It is a grand national event when a people destroys its idols. He who stands by God and his word tolerates neither gross nor refined idolatry. Where there is decided faith in the living God, the altars of the false gods fall of themselves. 2 Kings 11:20. National joy. I. May well be expressed when the throne is settled on a stable foundation. II. When religion triumphs over idolatry, oppression, and wrong. III. When peace and prosperty are guaranteed. O beauteous peace,Sweet union of a state! What else but thouGives safety, strength, and glory to a people.Governments which are founded in blood always end disastrously. 2 Kings 11:21. The sceptre of Judah is changed from a woman to a child; but a child trained up and tutored by Jehoiada. This minority so guided was not inferior to the mature age of many predecessors. Happy is that land the nonage of whose prince falls into holy and just hands.—Bp. Hall. THE OF THE TEMPLE BY AND NOTES.— 2 Kings 12:2. Jehoash did right all his days wherein Jehoiada, &c.—The word “wherein” may be rendered because, and that alters the meaning from during the period in which Jehoiada instructed him, into “all his days,” i.e., during the king’s entire life, because Jehoiada instructed him. This difference of meaning depends on the preservation or rejection of the suffix ε in the word ιָ ?ξָ ?ιε. The account, however, in the Chronicles is, that Jehoash acted rightly “all the days of Jehoiada the priest.” But the grammatical construction of the sentence in Kings requires ΰֶ ?ωֶ ?ψ because, rather than “wherein.” 2 Kings 12:3. But the high places were not taken away—See Notes on 1 Kings 3:2. Consider the popular fondness for the evil practices, the youthfulness of the king, and the sanction given to all such idolatrous iniquities during the evil sway of Athaliah, and this inability to suppress so gross an impiety is not unaccountable. OF 2 Kings 12:1-3THE WORTH OF GODLY COUNSEL I. That godly counsel is a powerful help to a consistent and upright life. “And Jehoash did that which was right in the sight of the Lord.” There is nothing in the history to lead us to suspect the sincerity of Jehoash’s religious devotion in the earlier years of his reign. He was carefully instructed in his infancy, and grew up in the midst of godly influences. His religious character was moulded under the wise and capable counsel of good Jehoiada. It is an unspeakable advantage to grow up under the fostering shelter of a good and holy life. A few words of warning or encouragement at the right moment have often saved a soul from ruin. “Good counsels observed are chains to grace which, neglected, prove halters to strange undutiful children.” Sometimes bad men will give good advice, and the man who can take it and act upon it shows his good sense and superiority. He who is wise enough in youth to take the advice of his seniors, unites the vivacity and enterprise of early, with the wisdom and gravity of later, life. II. That godly counsel is potent with some only when under the direct influence of a living personal example. “All his days wherein Jehoiada the priest instructed him.” While Jehoiada lived, Joash faithfully observed the covenant he had made with Jehovah, and, though the fact is not stated, it is implied that he afterwards departed from the counsels of his benefactor. This defection is related in the Chronicles. It is difficult to do wrong in the presence of the good; their holy and upright example is a rebuke and a deterrent to every evil tendency. The influence of Samuel was a powerful check upon the impulsive rashness and violence of Saul; and when that influence was withdrawn, it is not difficult to trace the degeneracy of the unhappy monarch, and how speedily he came to his doom. We shall never know how much we owe to the holy and consistent lives of those with whom we come in frequent contact. “A virtuous man,” says Felltham, “shining in the purity of a righteous life, is a light-house set by the seaside, whereby the mariners both sail aright and avoid danger; but he that lives in noted sins is a false lantern which ship-wrecks those that trust him. Nothing awakens our sleeping virtues like the noble acts of our predecessors. They are flaming beacons that fame and time have set on hills to call us to a defence of virtue whensoever vice invades the commonwealth of man.” We all need the encouraging influence of example; but there are some natures so feeble in moral stamina that they cannot stand alone. They have been so accustomed to depend upon others, that when their adviser fails them, they succumb. It would seem Joash’s was such a nature. III. That godly counsel does not always avail to bring about the thorough reform of long standing abuses. “But the high places were not taken away” (2 Kings 12:3). The popular fondness for the private and disorderly rites performed in the groves and recesses of hills was so inveterate that even the most powerful monarchs had been unable to accomplish their suppression; no wonder that in the early reign of a young king, and after the gross irregularities that had been allowed during the mal-administration of Athaliah, the difficulty of putting an end to the superstitions associated with the high places was greatly increased (Jamieson). Besides, Jehoiada, while acting with surprising energy in the restoration of the dynasty, was an old man—a hundred years old when Joash was crowned, and he lived thirty years after. He might therefore feel himself unable to cope with the demolition of long-established customs that had baffled and defied younger and stronger men. If his counsel halted at this point, it was so far defective. He knew the danger to Judah of these idolatrous practices, and should not only have counselled their extinction, but have had the courage of carrying out what he counselled. The unreformed abuses were a snare to the people in after years, and, as the sequel showed, led to the ruin of the king whose career begun so auspiciously. LESSONS:— 1. They who give counsel to others should be exemplary themselves. 2. It is the mark of a noble nature to receive counsel and profit by it without taking offence. 3. We should be prepared to carry out to its consequences the counsel we give to others. GERM NOTES ON THE VERSES2 Kings 12:1-3. That which appears to be the greatest misfortune for a child, to be left fatherless and motherless at an early age, often becomes a great blessing in the gracious providence of God. What would have become of Jehoash if he had been brought up at the court of his idolatrous father and his depraved mother? God gave him in Jehoiada far more than he had lost in his father and his mother. None need instruction more than those who are called to govern; there is no more responsible calling than that of instructing those who will have to rule. Unfortunately, this task is rarely intrusted to those who, like Jehoiada, are fitted for it by age, learning, experience, and piety. 2 Kings 12:2. A faithful teacher. I. A great boon to a young and inexperienced king. II. Has the opportunity of exerting a potent and widespread influence for good. III. Is all the more powerful when associated with a consistent religious character. —The part played by Jehoiada raised the priesthood to an importance which, with the single exception of Eli, it had never before attained in the history of the Jewish nation, and which it never afterwards altogether lost. Through the priesthood the lineage of David had been saved, and the worship of Jehovah restored in Judah even more successfully than it had been in Samaria through the prophets. During the minority of Joash, Jehoiada virtually reigned. The very office was in some sense created by himself. He was regarded as a second founder of the Order, so that in after days he, rather than Aaron, is described as the chief (Jeremiah 29:26).—Stanley. —A statesman, we are told, should follow public opinion. Doubtless as a coachman follows his horses, having firm hold on the reins, and guiding them.—Hare. 2 Kings 12:3. The inveterate evils of idolatry. I. Have a powerful ally in the corruptions of human nature. II. Are the occasion of worse evils in the future. III. Survive the most violent efforts of reform. IV. Can be cured only by thorough eradication. —Even these holy and just hands came short of what they might have done. The high places remained still: those altars were erected to the true God, but in a wrong place. It is a marvel if there be not some blemishes found in the best government. I doubt Jehoiada shall once buy it dear that he did not his utmost.—Bp. Hall. —Custom had so prevailed that Jehoiada durst not advise the king to cross the people in this superstition, lest it should cause a tumult; lest they should more regard commotioners than commissioners, and be more guided by rage than by right—violence and obstinacy, like two untamed horses, drawing their desires in a blind-fold career, as it fell out in England when King Edward VI. began to reform. Trapp. —Rulers ought not to allow themselves to be restrained from carrying out what is good and right from any fear of persons, lest they may possibly incur the disfavour of the people. There never was a prince who was not himself guilty of faults and errors, as we see here from the example of Jehoash, who did not abolish the sacrifices on the high places.—Lange. AND NOTES.— 2 Kings 12:4. All the money of the dedicated things—i.e., consecrated money; and it is specified as threefold: 1. Money of the numbered (so read the words), viz., those who pass through the enumeration (see Exodus 30:12-14). 2. Money of the estimation, viz., the redemption price of a person who had devoted himself or his property to the Lord, and wished to effect his or its redemption (Leviticus 27:1-8). 3. Freewill offerings. 2 Kings 12:7. Why repair ye not the breaches of the house?—The natural interpretation of the failure is that the priests had been negligent, and that the money paid in liquidation of vows, and the voluntary gifts of the people, had been used for other purposes than those the king intended. But that the king consulted these priests concerning a new method indicates that he did not regard them as guilty of embezzlement. The case probably was, that the current expenses of the maintenance of the priests and of the temple worship absorbed all the finances, leaving no surplus for repairs. Yet they ought to have shown more zeal, and this is to their reproach. 2 Kings 12:9. Jehoiada took a chest—A scheme for preserving the account for repairs separate from the current and incidental expenses. The people welcomed the arrangement (2 Chronicles 24:9-10), for they knew now that their gifts would go to their intended purposes. 2 Kings 12:10. They put it in bags, and told the money—The king sent his own secretary, together with a scribe of the high priest, that the money might be counted. It was then handed to the overseers, who directed the work of repairs. In Oriental countries money is still counted, put in bags, labelled, and sealed by a duly authorized officer, and then passed into currency. 2 Kings 12:13. Howbeit there were not made bowls, &c.—Until the repairs were completed, this money was not used for necessary articles of temple furniture. 2 Kings 12:15. They reckoned not with the men—Their integrity being beyond suspicion. 2 Kings 12:16. It was the priests—According to direct enactment (Leviticus 5:16; Numbers 5:8). OF 2 Kings 12:4-16THE OF THE HOUSE OF GOD A WORK OF GENUINE PIETY THE prominence given in the history to the repair of the Temple by Joash indicates that it was the chief incident of his reign. As David was the founder, and Solomon the builder, of the House of Jehovah, so Joash, with whom the house of David recommenced, was the restorer of the Sanctuary. It must have been an act of gratitude and joy on the part of the king to repair the breaches of that temple which had been his shelter and home from his tenderest years. He engaged the priests and people in the work, to give to the movement a national character, and to give this outward proof that the king and people were sincere in renewing their covenant with Jehovah. Observe— I. That the restoration of the house of God may be delayed by the indifference of those who might be supposed most anxious for its promotion (2 Kings 12:4-6). The work was committed to the priests, who would naturally be expected to be most interested in hastening its completion; but in this both king and people were disappointed. Years rolled away, and nothing was done. It does not appear that the priests can be charged with any intention to misappropriate the money; but it is evident that there was gross mismanagement and neglect somewhere. It is a painful spectacle when the officers of the temple are apathetic as to its condition, and disappoint the expectations of those who have cheerfully offered their help; worse still when the gifts of the people are wrongfully applied. There are those in the churches to-day who imbibe too much of the spirit of these priests. They would see the sanctuary almost tumble about their heads in ruins before they would initiate any movement to repair and renovate it, and would do all they could to debar others from working in that direction. Piety is at a low ebb in that soul which is so indifferent to the outer fabric of God’s house. II. That the restoration of the house of God is a work worthy of a monarch’s zeal (2 Kings 12:7). The soul of David burned with a holy and fervent desire to build a house for God; but he was permitted to do nothing more than prepare for it. The climax of Solomon’s great works was the building and dedication of the Temple, and now Joash regards it as an honour and privilege to repair the delapidations of that sacred fane. He stirred up the zeal of his aged instructor, rebuked the priests for their supineness and negligence, and organized the enterprise on a sound and popular basis. It is a work befitting a king to be concerned in the honour and beauty of God’s house. The prince who is interested in the religious welfare of his people will not be inattentive to inferior matters. III. That the restoration of the house of God is accomplished only by resolute and united effort. 1. By the willing and liberal offerings of the people. Money is a talent, not to be squandered in reckless extravagance, but to be wisely and discreetly employed. It cannot be better employed than in connection with the house of God. The gift, to be acceptable, must be voluntarily and cheerfully offered: “All the money that cometh into any man’s heart to bring into the house of the Lord” (2 Kings 12:4). Where this spirit of generosity prevails there is no difficulty in carrying out great religious undertakings. “The manner of giving,” says Lavater, “shows the character of the giver more than the gift itself.” The truly generous is the truly wise;And he who loves not others, lives unblest.2. By the strict and impartial administration of funds (2 Kings 12:9-12). The mismanagement of the priests had brought the work into discredit, and checked the flow of offerings into the church treasury. All this was altered. An offertory chest was especially provided; to show that the priests were not regarded as intentionally dishonest in the misappropriation of previous gifts, the chest was placed under their care. At stated times it was opened, the money counted in the presence of the high priest and the king’s secretary, and handed over in definite sums to those who had charge of the work. Public confidence was restored, and the people gave cheerfully of their substance. “Put it out of the power of truth to give you an ill character, and if anybody reports you not to be an honest man, let your practice give him the lie; and to make all sure, you should resolve to live no longer than you can live honestly, for it is better to be nothing, than a knave. An honest death is better than a dishonest life.” 3. By the judicious avoidance of unnecessary expense (2 Kings 12:13). Vessels of silver and gold were afterwards provided (2 Chronicles 24:14); but not until the substantial part of the restoration was completed. Utility and beauty are not antagonistic, but may be gracefully combined. Thou shalt learnThe wisdom early to discernTrue beauty in utility.—Longfellow.To spend money in decoration and display to the neglect of actual and immediate necessities is an unjustifiable extravagance. 4. By the conscientious and faithful labour of the workmen (2 Kings 12:14-15). A vigorous administration makes itself felt in every detail of the work it undertakes, and communicates its own enthusiasm to the humblest worker. It gives a dignity to labour when it is done conscientiously, and from the love of it. “Where love is, there is no labour; and if there be labour, that labour is loved.” In this re-organization of the restoration movement we observe all the elements of success—prompt decided action, generous giving, careful but not stinted expenditure, earnest and united toil. Addison writes: “If you wish success in life, make perseverance your bosom friend, experience your wise counsellor, caution your elder brother, and hope your guardian genius.” IV. That the restoration of the house of God does not interfere with the necessary maintenance of the duly appointed servants of that house (2 Kings 12:16). The priests had surrendered in favour of the restoration fund much of what they had been accustomed to receive (2 Kings 12:8), but the revenue from the trespass offerings and sin offerings was still given to them. This belonged to them by law (Numbers 5:8-9, Leviticus 5:16). The due maintenance of the ministry is divinely authorized. The necessities of one branch of the service of God ought not to interfere with the claims of another. The minister of God should be so provided for as to raise him above all anxieties that would divert his mind from complete devotion to his proper work. LESSONS:— 1. The house of God is not only a convenience for worshippers, but also a public witness for religion. 2. The building of a house of God calls for the liberality and united zeal of His people. 3. Suggests the need of continued effort in building up the spiritual temple. GERM NOTES ON THE VERSES2 Kings 12:4. The responsibility of wealth. I. Not to be used for personal aggrandisement and indulgence. II. Is most nobly employed in promoting the worship of God. III. Should be offered to God with a liberal hand and a cheerful heart. 2 Kings 12:5. The decay of God’s house a symptom of moral decay. I. Shows the prevalence of a worldly and selfish spirit. II. Shows an indifference to the highest claims of God and the soul. III. An evidence of national deterioration. IV. Calls for repentance and reformation. —When the building in which a congregation assembles to worship God, to hear His word, and to receive the means of grace, is left ruinous, God does not receive the honour which belongs to Him. Where the churches fall to ruin, there religion and piety also fall into decay; but where there is love of God and joy in His word, there no ruinous churches are seen. A time in which magnificent palaces, theatres, and ball-rooms are repaired, or built at great expense, but in which the houses of God are left small, wretched, dirty, and ruinous, is a time of religious decay, and resembles the time of Athaliah in Judah. The spiritual temple may in time become ruinous through unbelief, worldly life and behaviour, and immorality. Where are the congregations in which there is nothing ruinous or decayed, in which nothing could be improved? How many are in ruins and ready to fall!—Lange. 2 Kings 12:7-15. Thorough organization an aid to success. I. Emphasizes the importance of the work to be done. II. Interests and engages all classes of the community. III. Adopts the best methods to elicit the generosity of the people. IV. Creates confidence as to the just administration of the funds. V. Reacts upon the enthusiasm and fidelity of all engaged in the work. 2 Kings 12:7. “Why repair ye not the breaches of the house?” A searching question. I. Addressed to the wealthy. II. To all the worshippers of Jehovah. III. To all unfaithful ministers. IV. To imperfect believers. —Works which are pleasing to God cannot be accomplished by careless hands. They are only accomplished where zeal is united with perseverance, patience, and fidelity. How many a congregation has fallen into decay and remained so, because those who were appointed to be the builders of it, who ought to have repaired and built it, have not raised their negligent hands (Hebrews 12:12; Jeremiah 48:10). Although no earthly king may ever call them to account, yet the Heavenly King, before whose judgment-seat they must appear to give an account of their office, will ask—“Why repair ye not the breaches of the house?” 2 Kings 12:13. The necessary precedes the ornamental. I. It is so in the economy of nature. II. Should be so in the house of God. III. Should be so in the arrangements of social life. IV. The ornamental is not condemned in itself—only when it supersedes and ignores the necessary and useful. —The utilitarian. He is a slave to science. He would pull— Great heaven to pieces, and anatomizeEach fragment of its crystal battlements,Weigh out its hymns, divide its light, and classThe radiant feathers of archangels’ wings.Do we not know—doth he not know—that stillMysterious wonder aye must reign above us,Struggle howe’er we may! Doth he not knowThat adoration and great wonder, likeGood deeds which bless the giver, ever liftThe soul above the dust, and strengthen us?Cornwall.2 Kings 12:16. Ministerial maintenance. I. Authorized by the Word of God. II. A just arrangement. III. Not to be interfered with by other claims. AND NOTES.— 2 Kings 12:17. Hazael, king of Syria, fought against Gath—Gath, formerly a town of the Philistines According to Chronicles, the expedition against Jerusalem occurred in the last year of Jehoash’s reign, and it is there marked that this was a punishment from the Lord for the king’s unfaithfulness to Him, and his cruelty to the prophet Zechariah. To secure Jerusalem, the king purchased the withdrawal of the Syrians with the treasures of God’s house. 2 Kings 12:20. His servants arose and slew Jehoash—He was at the time in his bed with wounds, probably received in battle with the Syrians. Comp. the account in Chronicles.—W. H. J. OF 2 Kings 12:17-21THE UNHAPPY FATE OF AN KING AFTER the death of Jehoiada the career of Joash was a series of disasters. He became unfaithful to his covenant vows, and was seduced into idolatry. Having forsaken Jehovah, he was abandoned to his courses, and soon became a prey to his own evil passions and to the enemies who swooped down upon him with deadly intent. I. His kingdom is harassed with war and rapine (2 Kings 12:17). The Syrians invaded his dominions, and, though insignificant in number, wrought much slaughter, and bore away great spoil. Under the pious rule of the good Jehoiada the nation was in peace, and grew in prosperity and riches. The nation that turns its back on Jehovah will not go unpunished. It is no wonder if it is smitten with the scourge of war and all its attendant woes. “War,” says Luther, “is one of the greatest plagues that can afflict humanity. It destroys religion, it destroys states, it destroys families. Any scourge, in fact, is preferable to it. Famine and pestilence become as nothing in comparison with it. Pestilence is the least evil of the three, and ’twas therefore David chose it, willing rather to fall into the hands of God, than into those of pitiless man.” War is the sink of all injustice. II. He is demoralized with cowardice and fear (2 Kings 12:18). Instead of rallying his forces and meeting the enemy with a brave, determined spirit, Joash weakly yielded, and even despoiled the House of God of its valuables, and sacred vessels to bribe the Syrian king to withdraw. Conscious unfaithfulness is the parent of craven fear. Cowards die many times before their death;The valiant never taste of death but once.Of all the wonders that I yet have heard,It seems to me most strange that man should fear,Seeing that death, a necessary end,Will come when it will come.—Shakespeare.III. His life is hurried to an untimely and ignominious end (2 Kings 12:20-21). Joash is smitten with disease, and yet, as if this was too slow a process to end his wretched life, a conspiracy was formed, and he was quickly despatched with the assassin’s sword. His murder of the son of his benefactor met with a speedy retribution. His ignominy did not end with his death. To show the popular execration in which he was held, his body was refused burial in the sepulchre of the kings—a terrible warning as to the fate of all apostates. Another illustration of how dark and dismal a night may settle upon a life that opened with so fair and hopeful a morning. LESSONS:— 1.—It is a fatal step to reject the pious counsels and training of one’s youth. 2. A king cannot go wrong without involving a nation in suffering. 3. No rank in life can screen the evil-doer from punishment. GERM NOTES ON THE VERSES2 Kings 12:17-21. The best instruction cannot preserve against a fall if the heart is not firm and strong. Only he who endures unto the end shall be saved. The noblest commencement is vain, if the end is perverse and wicked. Joash was taught what calamities it brings to abandon the Lord God (Jeremiah 2:19). The Lord rewards everyone according to his works, whether in this or the next world. What a man soweth, that shall he also reap. Joash was marvellously preserved as an infant; he ends his life wretchedly. This is an example how near the ruin of a man is when he abandons the good to which he was educated from his youth up, nay, even is glad to be rid of those who annoy him by their warnings.—Lange. 2 Kings 12:18. A cowardly spirit. I. A result of conscious infidelity. II. Weakly succumbs even to an inferior force. III. Has no scruples as to how money is raised wherewith to bribe an enemy. IV. Is despised by its oppressor. V. Encourages a renewal of hostilities. 2 Kings 12:20-21. All the people shouted to the child king, “Long live the king!” and rejoiced and blew trumpets. Conspiracy and murder were the end of his forty years’ reign! 2 Kings 12:20. Assassination. I. A symptom of national discontent. II. A dastardly and brutal method of revenge. III. Brings no advantage to the parties concerned in it. 2 Kings 12:21. He that was guilty of abominable idolatry, yet, as if God meant to waive that challenge, is called to reckoning for his cruel unthankfulness to Jehoiada. This crime shall make him odious alive, and shall abandon him dead from the sepulchre of his fathers, as if this last royalty were too good for him who had forgotten the law of humanity. Some vices are such as nature smiles upon, though frowned at by Divine justice; others are such as even nature itself abhors. Such is this of ingratitude, which therefore carries so much more detestation from God, as it is more odious even to them who have blotted out the image of God.—Bp. Hall. —So ended the last remains of the great struggle of the house of Omri for power. So was preserved the house of David through the fiercest struggles, inward and outward, that it witnessed till its final overthrow. So was confirmed the establishment of the priesthood in the heart of the monarchy.—Stanley. THE DEATH OF AND NOTES.— 2 Kings 13:1. Jehoahas, the son of Jehu, began to reign over Israel—Here the historian turns from the records of Judah to those of Israel. The date—“three and twentieth year”—does not accord by two years with that given in 2 Kings 13:10, as the corresponding year of the reign of Joash [or Jehoash], king of Judah; but copyist’s blunders in Hebrew numerals occurred so easily. 2 Kings 13:4. The Lord saw the oppression of Israel—He allowed the Syrians to become His scourge for Israel’s guilt in apostatizing from His worship. 2 Kings 13:5. The Lord gave Israel a saviour—Not a supernatural saviour—angel or prophet—but in both the kings Joash and Jeroboam He gave them a ξεֹ ?ωִׁ ?ις, “saviour,” from the Syrians, for the former recovered all the lost cities (2 Kings 13:25), and the latter restored all the old boundaries of Israel (2 Kings 14:25). 2 Kings 13:6. But walked therein—Who? Jeroboam or Israel? αָּ ?δּ δָ ?μַ ?κְ ?—“walked he” (Jeroboam), or “walked it” (Israel). There remained the grove—Comp. 1 Kings 16:33. OF 2 Kings 13:1-13 DECAY IN this paragraph we have grouped together the history of the two sister kingdoms of Judah and Israel. Their condition is alike. They are both dragged down to the same level. The same evil that has been so fatal to Samaria is now prevalent in Jerusalem. The same dark record is true of both—a record of apostasy, intensified corruption, and rapid decay of national prestige. In the case of Judah, one bright ray relieves the gloom; there are indications of repentance and return; but it seems more a desire to be delivered from calamities that have become intolerable, than a genuine effort to reform. Observe— I. That national decay is the inevitable result of religious apostasy (2 Kings 13:2-3). Religion exalts a nation by exalting the individual. It is equally the basis of private virtue and public faith; of the happiness of the individual and the prosperity of the nation. When God is honoured, the nation is blessed; but when He is forsaken and despised, suffering and disaster follow. “True religion,” says Burke, “is the foundation of society. When that is once shaken by contempt, the whole fabric cannot be stable nor lasting.” How strikingly is this illustrated in the history of the Jewish kingdom! II. That national decay is hastened by the devastations of continuous war (2 Kings 13:3-7). War exhausts the sources of a nation’s strength, and destroys its noblest sons. It is a waste of blood and treasure. If it does not utterly obliterate the nation, it puts back for years its progress and advancement. A strong nation may recover with surprising rapidity the damage inflicted by a single war; but the strongest nation cannot long survive the sufferings of uninterrupted warfare. Nor is it always evident which suffers most—the victorious or the vanquished. No greater calamity can happen to a nation than to be given up to the horrors and ravages of war. Oh world!Oh men! what are ye, and our best designs,That we must work by crime to punish crime,And slay, as if death had but this one gate!—Byron.III. That national decay may be arrested for a time by humiliation and prayer (2 Kings 13:4-5). We may here trace the influence of Elisha upon king Jehoahaz. It was a familiar teaching in the lips of the prophet that the nation’s troubles were brought about by forsaking God, and the only way of deliverance was to be found in returning to Him in penitence and prayer. “Jehoahaz besought the Lord, and the Lord hearkened unto him.” The grip of the Syrian was relaxed, the terror of war passed away, and once more peace and security were restored. The Lord has no pleasure in sights of suffering, even where suffering is most deserved. His compassion is touched with the cry of the helpless, and He is swift to save. More things are wrought by prayerThan this world dreams of.For what are men better than sheep or goats,That nourish a blind life within the brain,If, knowing God, they lift not hands of prayer,Both for themselves and those who call them friend?For so the whole round world is every wayBound by gold chains about the feet of God.—Tennyson.IV. That national decay cannot be prevented while temptations to apostasy are allowed to exist. “There remained the grove also in Samaria (2 Kings 13:6). The incompleteness of the reforming work of the father became a snare to the son (chap. 2 Kings 10:29).The seductions of idolatry led the people away from the worship of Jehovah, and from the path of virtue and uprightness. No nation can rise to its true purity and strength until every public enticement to evil is abolished. There is no safety with idols, but in their destruction. Still they plead and still they promise; wilt thou suffer them to stand?They have pleasures, gifts, and treasures, to enrich thee, at command.Heed not thou, but boldly strike them; let descend the faithful blow.From their wreck and from their ruin first will thy true riches flow.—Trench.LESSONS:— 1. The blessing of God is the strength and glory of a nation. 2. When that blessing is forfeited by unfaithfulness the nation sinks into ruin. 3. Prayer for Divine help should be followed by reformation of life. GERM NOTES ON THE VERSES2 Kings 13:2-3; 2 Kings 13:11. A bad example. I. Transmits its baneful influence to succeeding generations. II. Is all the more potent for evil when found in persons in the highest station. III. Is no excuse for any who do evil—does not absolve from personal responsibility. IV. Rouses the anger of God against all who imitate it. V. Cannot be followed without suffering and chastisement. 2 Kings 13:4. Adversity. I. A sharp spur to devotion. II. Appeals to the Divine compassion. III. Affords an opportunity for the gracious exercise of Divine power. —The house of correction is the fittest hospital for those cripples whose legs are lame through their own laziness.—Fuller. God aloneInstructeth how to mourn. He doth not trustThis higher lesson to a voice or handSubordinate. Behold! He cometh forth!O sweet disciple—bow thyself to learnThe alphabet of tears.—Sigourney.—Prayer—I. An evidence of repentance. II. Should be addressed to the Being whom we have offended. III. Secures the Divine compassion and help. IV. The best method of obtaining victory over our enemies. —Repentance is God’s choicest and deepest gift; repentance for our habitual dreariness and coldness, for that shallowness of heart which overtakes us when we are surrounded with the tokens of His presence, when we are partakers of the ordinances of His grace; which those very privileges seem to produce in us; from which troubles, individual or national, cannot of themselves deliver us. Divines may have infinite refinements about the mode, degrees, and effect of repentance. That one phrase of Scripture, “turning to God,” contains all that we can say of it. Man, thou art living, moving, having thy being in One whom thou art habitually forgetting. That forgetfulness makes thee forget thy brethren; yea, and in the truest sense forget thyself. Thou dost not know what thou art, whither thou art tending. All the earth is a riddle to thee. Thy fellow-men are hindrances in thy way. Thou art thine own great curse and terror. Recollect from whom come the thoughts and impulses of the mind and will within thee; who can make those thoughts and impulses an order instead of a chaos. Turn round to the light which is ever sending flashes into the midst of thy darkness. Ask that instead of such momentary appearances, from which thou shrinkest as from a guilty thing surprised, it may penetrate thee and possess thee, and become thy constant habitation. When thou yieldest thyself to its transforming energy, thou wilt not bear to see the earth lying crushed under the weight of its sins and oppressions. Thou wilt believe in thy heart and declare with thy lips that in Mount Zion and in Jerusalem, in the church which God has set up, in the people who believe in His love, there is a prophecy of deliverance for the universe.—F. D. Maurice. 2 Kings 13:5. The Lord gave Israel a temporal saviour in its hour of physical need; to us He has given a spiritual Saviour, who can and will save us out of the hands of the greatest of all our enemies. Many a one prays, like Jehoahaz, in his time of distress; and when the trouble is past, the good impulses quickly disappear. 2 Kings 13:7. No nation is so great and mighty that God cannot take away its might, and make it so small and slight that it is only like dust which the wind scatters (Psalms 18:42).—Lange. 2 Kings 13:12. War-like valour. I. Not the highest kind of valour. II. Called into exercise by the extremities of a nation. III. Is of no avail when opposed to Divine chastisements. AND NOTES.— 2 Kings 13:14. Elisha was fallen sick—The prophet’s presence was felt by Joash to be a guarantee of the safety of his kingdom, and he dreaded to lose him, fearing that after the prophet’s death he must again confront the destructive Syrians, and therefore cries, My father! my father! the chariot of Israel and the horsemen thereof! It implies the king’s conviction that this man of God had been, by his counsels and prayers, the secret of Israel’s valour and victories. 2 Kings 13:17. The arrow of the Lord’s deliverance, &c.—War was then significantly proclaimed by an arrow or war-missel being shot into the enemy’s country. By the prophet’s putting his hands upon the king’s hands (2 Kings 13:16) he indicated the supernatural power which would go with the king in his invasion of Syria. The Syrians had established themselves in the East, therefore the arrow was shot Eastward (2 Kings 13:17). 2 Kings 13:18. Smite upon the ground—As a symbolic act of subjugation. The king did not use up all the arrows in the quiver. Why? Perhaps because he obeyed the theory that what was done thrice was done efficiently and absolutely; or, possibly, because he lacked in persistency. The latter; for Elisha’s command, “Take the arrow; smite!” implies with all the arrows; but he stopped on his own accord. A bad omen. 2 Kings 13:19. The man of God was wroth with him—For the king thereby predicted his incomplete conquest. OF 2 Kings 13:14-19 THE ALL- THEME OF A TRUE PROPHET I. It is a theme on which he delights to dwell in his dying moments. The ministry of Elisha was one of peace and good will. He sought to build up rather than to destroy. He loved to speak of mercy and deliverance rather than of wrath and destruction. He had witnessed the sins of Israel, and had faithfully denounced them. He saw and grieved over the sufferings that had come upon the nation. And now, worn down with age and disease, and rapidly approaching the end of his career, his last message is one of hope and salvation. The theme of his youth had lost none of its freshness and power in his old age. The herald of salvation cannot close his career more grandly than in proclaiming his loved message with his dying lips: “Happy, if with my latest breathI may but gasp His name;Preach Him to all, and cry in death,Behold, behold the Lamb!”II. It is a theme which raises his own character into dignity and power. “The chariot of Israel and the horsemen thereof.” This seemed to mean that Elisha was regarded as the strength and protection of Israel. “What use there was of chariots and horsemen in those wars of the ancients all history tells us. All the strength of the battle stood in these; there could be neither defence nor offence but by them. Such was Elisha unto Israel. The greatest safeguard to any nation is the sanctity and faithfulness of their prophets, without which the church and state lie open to utter desolation.” And there is that in the truths which a faithful minister declares which re-acts upon and elevates his own character. The diligent student becomes great by the greatness of the truths he studies. He becomes familiar with great ideas, and is purified and strengthened by the Divine spirit that lives and breathes in them. The grand elements of greatness and power are found in closest communion with God and truth. III. It is a theme illustrated by suggestive symbols. (2 Kings 13:15-19). In these symbols we are taught: 1. That salvation is from the Lord. Elisha directed Joash to take bow and arrows as a symbolical act designed to intimate more fully and significantly the victories promised to the king of Israel over the Syrians. His laying his hands upon the king’s hands was to represent the power imparted to the bow-shot as coming from the Lord through the medium of the prophet. Salvation is not by armies, or by the subtlety of human diplomacy, but of God, who can save by many or by few. “Salvation is the confluence of every attribute in Deity, extinguishing by contrast whatever else was splendid, while God himself effused the sparkles of heaven upon the question of despair, and dissolved the darkness of human destiny in a flood of everlasting light!” 2. That the measure of salvation is limited by our faith. Joash’s shooting the other arrows into the ground was in token of the number of victories he was to gain; but his stopping at the third betrayed the weakness of his faith; for as the discharged arrow signified a victory over the Syrians, it is evident that the more arrows he shot, the more victories he would gain; and as he stopped so soon, his conquest would be incomplete. Faith in God is the measure, and unbelief the limit, of His blessings. “According to your faith be it unto you.” LESSONS:— 1. The chief joy of a true prophet is to proclaim deliverance to the oppressed. 2. That a true prophet is ennobled by the spirit of his message. 3. That Jehovah carries on His work of salvation by human agencies. GERM NOTES ON THE VERSES2 Kings 13:14. A touching death-bed scene. I. A young, healthy, vigorous king weeping in the presence of an aged, venerable, and dying saint. II. The tears of the monarch bore eloquent testimony to the worth and power of the dying prophet. III. Counsels given under such circumstances carry with them a weight and solemnity that cannot be forgotten. —The longest day must have its evening. Good Elisha, who had lived some ninety years, a wonder of prophets, and had out-worn many successions in the thrones of Israel and Judah, is now cast upon the bed of his sickness, yea, of his death. That very age might seem a disease, which yet is seconded with a languishing distemper. It is not in the power of any holiness to privilege us from infirmity of body, from final dissolution. He saw his master Elijah rapt up suddenly from the earth and fetched by a fiery chariot from this vale of mortality—himself must leisurely wait for his last pangs in a lingering passage to the same glory. There is not one way appointed to us by the Divine Providence unto one common blessedness; one hath more pain, another hath more speed; violence snatcheth away one, another by an insensible pace draws every day nearer to his term. The wisdom and goodness of God magnifies itself in both. Happy is he, who, after due preparation, is passed through the gates of death ere he be aware! Happy is he, who, by the holy use of long sickness, is taught to see the gates of death afar off and addressed for a resolute passage. The one dies like Elijah, the other like Elisha—both blessedly.—Bp. Hall. —O, thou, who canst do more by thy prayers than all the soldiers can with their weapons of war! Elisha’s piety and prayers were the strength of the state, as this wicked king could now acknowledge with tears, though before he had slighted him. Stapleton says that he called Elisha “the horsemen” of Israel, because by his holy life and doctrine he led all Israel; and “the chariot,” because by his virtue and prayers he preserved the people, that God destroyed them not for their sins. The death of such is very ominous, a forerunner of great calamities.—Trapp. —The death of godly ministers a subject for lamentation.—Death reduces all things to their proper level. Circumstances and characters never find their just estimate until the shadows of mortality have abated the glare of life, and its chills have tempered the fluctuating state of life. On this occasion, what is the crown of Israel to the dying prophet? Death brought the purple of the monarch into contact with the coarse garment of the prophet. The prophet under that dispensation was what the minister is now to the church. There is a difference in some respects; but in origin and design the office is one. Times and modes change; but principles are eternal. And thus we may adopt the lamentation of Joash over the expiring Elisha,—“Oh my father, my father, &c.” We may be instructed by it in the following particulars. I. The importance of a faithful minister to the church and the world in his life and in his death. 1. The importance of his ministry. What is there in the world to compete with it? It is to show the ruins of the fall repaired and paradise restored. It is to save souls from death. 2. The importance of fidelity in it. Woe unto those who conceal, or deny, or alter, or add to the truth. 3. The importance of the life of a faithful minister to the church and to the world. The life will preach when the tongue is silent. Renders his preaching singularly impressive. 4. The importance of the death of a faithful minister. Though it does not determine character, what consolation does it afford to the survivors! What a savour of Christianity does it leave behind. The faithful minister is a strong bulwark to those around him. II. The attention awakened by his removal and the respect due to his memory. 1. Israel’s chariot and horsemen are departed. They are immortal till their work is done. Some fall newly green, and others newly grey; and how swiftly are they removed. 2. Attention is awakened by events like these. An attention that too often sleeps before. We do not find the attention of Joash awakened before. O! if we were aware we were hearing the last sermon, with what attention should we listen. 3. There is respect due to the memory of a faithful minister. This is claimed on every principle of reason and gratitude. III. The tender recollections of those more immediately connected with him, and the special duties devolving upon them. The king wept. Such intimacies stand connected with every man and with every minister. All the charities of human nature are connected in the sacred office, and called into contact with all its parts. IV. Anticipate the day when all the ravages of death shall be repaired and all the fruits of ministerial usefulness gathered. 1. Such a day shall come. A day when the harvest shall be reaped. 2. The anticipation of this day is solemn, delightful, important.—The Pulpit. —It is rarely recognised how great and irreparable is the loss of a true man of God, a great benefactor and a faithful servant, until he is gone. King Joash was not ashamed to come to the dying prophet, and to confess with tears his own helplessness; but how many shun such holy men, and are glad if they need never have anything to do with them.—Lange. 2 Kings 13:15. Here we see Elisha’s patriotism. If we would know what true love of one’s fatherland is, let us ask the prophet. In his case it received a Divine consecration. It is truly touching to see with what tenderness the prophets enfold in their hearts their country and people, even when they see in them little but spiritual death, decay, and corruption, and experience from their fellow-countrymen little but bitterness, hate, and persecution.—Krummacher. 2 Kings 13:17. The arrows of the Lord’s deliverance. That death-bed scene speaks volumes for the power of holiness. Elisha was the prophet of God—a man of no honourable station, except that he is always honourable whom God calls to serve him. Joash, the king of Israel, who has often rejected Elisha’s admonitions, and continued to worship in the groves of Baal, though Elisha had denounced them, now that the prophet is about to die at the good old age of ninety, comes to weep at his bed-side. It was something remarkable for the king to come there at all. Kings do not often visit death-bed scenes, especially the death-beds of God’s servants. But it was something more remarkable for that king to stand and look upon the decaying form of the aged prophet, and to weep over his face. More notable still was the language in which the king expressed his sense of the value of the prophet to the state. “O my father! my father! the chariot of Israel, and the horsemen thereof!” He felt as if now all his strength was cut off. The king had trusted in his cavalry, though he had but a slender force, and he compares the prophet to that which he looked upon as being the strongest arm of his military service; or he looks upon the state now as being a chariot with wild horses, and no stately prophet to stand erect and hold the reins. Now have the reins dropped, and whither will the chariot go? It will soon be overturned, and the mad coursers will drag it hither and hither. So the king, out of a sort of selfish respect for the prophet—for it was respect, and yet it was selfishness—stands and weeps over the prophet’s dying bed. I. Let us consider the significant sign. Israel was at that time engaged in warfare against Syria. As a sign that God intended to give victory to his people, the king is bidden to take the bow and arrows; Elisha, as God’s representative, puts his hand upon the king’s hands; forth with the window is opened, and the arrow is shot. As it flies through the air, the prophet says that that arrow is the arrow of the Lord’s deliverance of his people out of the hand of Syria. The interpretation of this symbolical act is simple enough. God will save. Deliverance is of the Lord; but it must be accomplished by human instrumentality. Joash must take the bow and arrows; but the hands of Joash cannot make the arrow speed, save as Elisha, the representative of God, puts his hands there. So the man, divinely strengthened by God, shoots the arrow, and the deliverance comes. We grant you that God can work without means, and even when he uses means, he still takes the glory to himself, for it is all his own; yet it has been the rule, and will be the rule till the day of means shall come to an end, that just as God saved man by taking upon himself man’s flesh, so everywhere in the world he calls men by speaking to them through men of their own flesh and blood. We are not to let the arrows lie still, and say, “God will do his own work, Elisha will shoot the arrows.” This is idleness; we have had enough of this. Look at those churches which say, “God will do his own work.” You will find that the more these people talk about God’s doing his own work, the more they sink into a fatal apathy. And when they have entangled brethren whose conversion was effected under other ministry than their own, they talk as if they had been re-converted, and did not know the truth till they had heard the particular, excellent, hot-pressed gospel which they deliver. On the other hand it is an equally dangerous error to suppose that we are to take the arrows and shoot without God. This is, in fact, the more dangerous of the two; although, if I have to compare two devils together, I know not which is the worst of these evil spirits—the spirit which idly says, “Leave it to God,” or the spirit which goes about God’s work without dependence on him. II. Let us censure the slack-handed king. The prophet gave him the bow and arrows, and bade him shoot down upon the ground. It was left to him. He is bidden to shoot, and he shoots once; he draws his bow and he shoots again; a third time he draws the bow, and then throws it down slack upon the ground. The prophet is angry with him, for he will only have three victories. If he had smitten the ground six times he would have had six victories. The king is to be censured, and censured severely; but as he is dead and gone, and our censure cannot affect him, let us censure those who now imitate him. 1. How many believers have but little faith, and seem quite content to have but that little. They cannot grasp the promise of God and believingly expect to have it fulfilled. They cannot take God at his word, and therefore their temporal troubles and their spiritual cares press very heavily upon them. Oh, that they had grace to smite the ground six times! Oh, that they knew how to cast all their burden on Him who careth for them! 2. Then you see another class of people who are just the same as to their knowledge. They do not understand the deep things of God; they are content to know that which saves the soul from ruin, and the remedy which is provided by Christ, but they let the deep things of God lie still for strong men, but they themselves are content to be babes. 3. You will see these same people, or others like them, who are content about their daily walk and conversation. They are not drunkards; they do not swear; they are scrupulously truthful; they commit no breach of the Sabbath day; but when you have said this, you have said about as much as you can say of them. Their religion seems to have made them moral, but it would be difficult to perceive that it has made them holy. These brethren have, in fact, shot three times, and they have smitten the ground once or twice, but they have not made a clean sweep of their besetting sins; they still tolerate some of them; they have not reached to a high point of holiness. 4. So, too, there are many Christians who do not shoot more than three times, inasmuch as they are content with very low enjoyments. Shame on us that we are content to be such dwarfs, when we might grow into giants; that we are here frittering away our time, when we might immortalize ourselves and glorify our Lord. How is it we are content to bring forth a lean ear, and then a scanty ear, when there should be seven ears upon one stalk, like the plenty of Egypt. Consider some of the reasons why the king did not shoot more. (1). Perhap he felt rather tender towards the Syrians. It is just possible that he felt he did not want to hurt them too much. He would be victorious; he would get his enemy under his feet; but, if he did more, he would crush him outright, and he hardly wanted to do that. So some professors do not want to be too hard upon their sins; they have a sort of hidden tenderness towards their own corruptions. (2). Again, perhaps the king did not go on to shoot because he thought it was hardly his business to be employed as a bowman. “Why should I stay here for ever,” saith he, “shooting arrows? I did not object when the prophet’s hand was upon me, to shoot; but to stand here and keep smiting the ground is hardly the occupation for a king.” (3). And then the thought, perhaps, that he should have three victories, and that would be enough. You do not want to be made good; you do not want to be made Christ-like; you do not want to be able to triumph over your sins; you mistake your high calling; you think you are called to be a slave, when you are called to reign; you fancy you are called to wear sackcloth, when you are bidden to put on scarlet and fine linen; you think that God has called you to a dunghill, whereas He has called you to a throne; you imagine you are to be but here and there the skirmishers in the battle, when He has called you to stand in the front rank and to fight constantly for his cause. (4). The king may have begun to doubt whether the victories would really come. He knew very well that he had not many soldiers, and that Syria was very strong, so he thought: “Well, it takes some faith to think that I shall beat them three times; but it is not likely I shall do it in the fourth.” He doubted the Divine power and the Divine promise, because of his own weakness; and many Christians do that. (5). And it is very likely the king despised the prophet’s plan. Why, he seemed to say, this was absurd, smiting the ground in this way! If there were any men to be shot at, he would not spare the arrows; but to smite the ground in this way—absurd! ridiculous! So, too often we miss a blessing because we do not like God’s plans. III. Let us justify the righteous wrath of the prophet. We do not like to see either an old man or a dying man angry; but the prophet here did well to be angry, even though at the hour of death. He loved the people, and wept to think that their king was standing in their light, and robbing them of precious privileges. 1. How much Israel suffers from the slack-handedness of the king. Oh, Christians! you suffer yourselves; you miss a thousand comforts. What you might do for God you are unable to do. What you might sit down and feed upon yourselves, you utterly miss, because you will not go on farther, and seek higher attainments: and all your brethren suffer too. 2. How easy the triumph that might have been achieved! Why, if this king had shot more arrows, Syria would have been quite overcome, and cut in pieces; but because he was slack in this, Syria waves her proud banner over captive maids and sorrowing widows whose husbands have been slain in battle, and weep in the streets of Samaria. The devil rejoices when he sees slumbering Christians. The world laughs in its sleeve at professors now-a-days. 3. How Jehovah’s name was dishonoured! In Assyria’s streets they laughed at Jehovah; they said that their gods were greater than He. Oh, what a shame it is that you and I should ever put Christ to more shame than he endured for our sakes! Let us bethink ourselves whether we have not been shooting too few arrows; whether we have not thought too much of the little we have been doing; whether we might not have done more. I am sure there is room for great improvement in the best of us. O Lord, what a spark is my love to thee! Oh, that thou wouldest blow it into a flame till it were as coals of juniper!—C. H. Spurgeon. —The arrow shot towards the enemy’s country signifies the deliverance which the Lord will soon grant Israel from the Syrian yoke. The casting of a spear, or shooting of an arrow into an enemy’s country was a common signal for the beginning of hostilities. Thus Alexander the Great is said to have hurled a dart into his enemy’s land when he came to the borders of the Persian territory.—Whedon. —After the Scythians had laid waste their country before the legions of Darius, and thus reduced the invading army to the greatest distress for want of provisions, they sent an ambassador to the Persian king to present him a bird, a mouse, a frog, and five arrows. The ambassador was asked what these presents meant. He answers that he had nothing else in charge but to deliver them, and return with all speed; but that the Persians, if they were ingenious, would discover what interpretation to put upon them. Darius, judging according to his wishes, gave it as his opinion that they were tokens of submission. “The mouse,” said he, “being bred in the earth, indicates that they yield up their lands; the frog, living in water, that they yield up also their lakes, rivers, &c.; the bird, represented all the wild and tame fowl; and the delivering up the five arrows was the same with the Scythians as delivering up arms is with other nations.” “Alas!” said Gobryas, one of the seven princes who had ejected the magi, “it is far otherwise. For O, Persians! unless as birds ye fly in the air, or as mice ye retreat under the earth, or as frogs ye swim in the water, ye shall never return whence ye came, but shall perish by these arrows.” And so in fact it turned out; for it was only by the merest accident that Darius and the whole of the army were not cut off by the Scythians.—Peroy Anecdotes. —How readily doth Elisha now make good the words of Joash! How truly is he the chariots and horsemen of Israel! Israel had not fought without him—much less had been victorious. If theirs be the endeavour, the success is his. Even the dying prophet puts life and speed into the forces of Israel; and while he is digging his own grave, is raising trophies to God’s people.—Bp. Hall. —Many an “arrow of the Lord” is shot from the lips or looks of a dying saint—e.g., a mother’s last appeal, a father’s farewell counsel, a friend’s request. 2 Kings 13:18-19. Elisha’s reproof to Joash. Consider: I. What messages of mercy God has sent to us. 1. By significant emblems. 2. By express promises. 3. By the declarations and examples of dying saints. II. Whence it is that we profit so little by them. The fault is in ourselves alone, just as it was in the king of Israel. 1. Our desires are faint. 2. Our expectations low. 3. Our exertions languid. Conclusion: 1. Improve the opportunities God affords you by his ministers. 2. Trifle not with the impressions which are at any time upon your mind.—Simeon. —Cease not to shoot arrows of love into the heart of God, so shall one arrow of deliverance after another come back from the Lord, and be given to thee in the word of truth. So shalt thou smite thy spiritual foes and tread them under foot, even more completely than Joash did the Syrians. He who is called to execute work for God may not stop and desist according to his own good judgment, but must go on in it tirelessly and faithfully till the Lord commands him to cease. Faith must hold firm until the end. When one battle is won, the conflict is not over. How much is it to be regretted when one only half believes—half obeys; or when one, after a good beginning, desists.—Lange. 2 Kings 13:19. The conflict with evil. I. Should be carried on under the direction of those competent to advise. II. Complete victory can be achieved only by resolute and persevering effort. III. To stop short of complete victory is to entail greater calamity in the future. —The prophet himself did not yet know how many victories Joash should obtain against the Syrians; but God had signified to him that he should learn that by the number of the king’s strokes; and he was angry with him, not simply because he smote only thrice, but because, by his unbelief and idolatry, he provoked God so to over-rule his heart and hand that he should smite but thrice, which was a token that God would assist him no further, although his smiting but thrice might proceed either from his unbelief or negligence. For, by the former sign, and the prophet’s comment upon it, he might clearly perceive that this also was intended as a sign of his success, and, therefore, he ought to have done it frequently and vehemently.—Pool. AND NOTES.— 2 Kings 13:20. Moabites invaded the land at the coming in of the year—αָּ ?ΰωָׁ ?πָ ?δ—lit., a year came; but it may be interpreted as the Spring season, in ancient times the usual period for opening campaigns or commencing invasions. 2 Kings 13:21. As they were burying a man, &c.—i.e., a corpse of some unknown person about to be interred in the same burial place in which Elisha’s sepulchre was situate. The sudden appearance of one of these Moabite hordes urged them to cast the body hastily into the grave of Elisha, which, if not open, was quickly accessible by removing the stone from its mouth. OF 2 Kings 13:20-21THE OF THE GREAT AND GOOD I. Does not terminate with their life. “And Elisha died, and they buried him;” but they could not bury his influence for good; that is one thing over which death has no power. “There is nothing,” writes Dickens, “no, nothing innocent or good, that dies and is forgotten; let us hold to that faith or none. An infant, a prattling child, dying in its cradle, will live again in the better thoughts of those who loved it, and play its part through them in the redeeming actions of the world, though its body be burnt to ashes, or drowned in the deepest sea. There is not an angel added to the host of heaven but does its blessed work on earth in those that loved it here. Forgotten! Oh, if the good deeds of human creatures could be traced to their source, how beautiful would even death appear, for how much charity, mercy, and purified affection would be seen to have their growth in dusty graves.” The life of Elisha was a precious treasure to the nation; his name could not be forgotten; his deeds shone as the stars of heaven; his power penetrated all ranks, from king to peasant. II. Keeps alive the hope of deliverance in the breasts of an oppressed people (2 Kings 13:20). The Moabites had partially rccovered from the reverses they suffered at the beginning of Elisha’s career (ch. 3), and became strong enough to make an annual predatory incursion. Harassed by Syrian and Moabite, the Israelites might have yielded to despair; but the spirit of the dead prophet sustained them. They loved his memory; they revered his stainless character; they believed his prophecies, and in the darkest hour of oppression and suffering they cherished the hope of deliverance. The influence of a good man lives through many generations, and inspires many to nobler thoughts and more heroic action. O! who shall lightly say that fameIs nothing but an empty name!Whilst in that sound there is a charmThe nerves to brace, the heart to warm;As, thinking of the mighty dead,The young from slothful couch will start,And vow, with lifted hands outspread,Like them to act a noble part!—Baillie.III. Is sometimes vindicated by miraculous occurrences (2 Kings 13:21). This miracle of Elisha’s, after his death, is more surprising than any of those which he performed during his lifetime. No exact parallel offers itself in the rest of Scripture. Still it may be said to belong to a class where the miracle was not wrought through the agency of a living miracle-worker, but by a material object in which, by God’s will, virtue for the time being resided. The most familiar example of this class is the staunching of the issue of blood, by the touch of the hem of Christ’s garment; but the cures wrought by handkerchiefs and aprons brought to the sick from the body of St. Paul (Acts 19:12) are still more nearly parallel. In the present instance, no doubt the primary effect was greatly to increase the reverence of the Israelites for the memory of Elisha, to lend force to his teaching, and especially to add weight to his unfulfilled prophecies, as to that concerning the coming triumphs of Israel over Syria. In the extreme state of depression to which the Israelites were now reduced, a very signal miracle may have been needed to encourage and re-assure them (Speaker’s Comm.) It was not the dead body of Elisha, but the living God, that gave life again to the dead; and Omnipotence worked by contact with the dead Elisha to show that the Divine efficiency that was in the prophet had not disappeared from Israel with his death. The future fame and influence of the good may be safely left in the hands of God. LESSONS:—A good man.— 1. Is the fruit of divine grace. 2. Is a great boon to a nation. 3. Is imperishable in his influence. GERM NOTES ON THE VERSES2 Kings 13:20. The death of the good. I. A calamity to a distracted country. II. Suggests that the most conspicuous piety cannot evade the penalty of sin. III. The cause of wide-spread and genuine sorrow. IV. Leads men to reflect upon the influence and power of the life just terminated. —Such was Elisha, greater yet less, less yet greater, than Elijah. He is less. For character is the real prophetic gift. The man, the will, the personal grandeur of the prophet are greater than any amount of prophetic acts, or any extent of prophetic success. We cannot dispense with the mighty past, even when we have shot far beyond it. Nations, churches, individuals must all be content to fare as dwarfs in comparison with the giants of old time—with the Reformers, the Martyrs—the heroes of their early youthful reverence. A prophet like Elijah comes once, and does not return. Elisha, both to his countrymen and to us, is but the successor—the faint reflection of his predecessor. When he appeared before the three suppliant kings, his chief honour was that he was Elisha, the son of Shaphat, who “poured water on the hands of Elijah.” Less, yet greater. For the work of the great ones of this earth is carried on by far inferior instruments, but on a far wider scale—and, it may be, in a far higher spirit. The life of an Elijah is never spent in vain. Even his death has not taken him from us. He struggles, single handed as it would seem, and without effect; and in the very crisis of the nation’s history, is suddenly and mysteriously removed. But his work continues; his mantle falls; his teaching spreads; his enemies perish. The prophet preaches and teaches; the martyr dies and passes away; but other men enter into his labours. By that one impulse of Elijah, Elisha and Elisha’s successors, prophets, and sons of prophets, are raised up by fifties and by hundreds. They must work in their own way. They must not try to retain the spirit of Elijah by repeating his words, or by clothing themselves in his rough mantle, or by living his strange life. What was begun in fire and storm, in solitude and awful visions, must be carried on through winning arts, and healing acts, and gentle words of peaceful and social intercourse. Not in the desert of Horeb, or on the top of Carmel, but in the crowded thoroughfares of Samaria, in the gardens of Damascus, and by the rushing waters of Jordan. Elisha himself may be as nothing compared with Elijah. His wonders may be forgotten. He dies by the long decay of years; no chariots of fire are there to lighten his last moments, or bear his soul to heaven. Yet he knows that, though unseen, they are always around him. Once in the city of Dothan, in the ancient pass, where the caravans of the Midianites and the troops of the Syrians stream through into Central Palestine—when he is compassed about with chariots and horses of the hostile armies, and his servant cries out for fear, Elisha said, “Fear not: for they that be with us are more than they that be with them. And, behold, the mountain was full of horses and chariots of fire round about Elisha.” It is a vision of which the meaning acquires double force from its connection with the actual history; as if to show, by the very same figure, that the hope which bore Elijah to his triumphal end, was equally present with Elisha. Elijah, and those who are like Elijah, are needed in critical and momentous occasions to “prepare the way for the Lord.” His likeness is John the Baptist: and of those that were born of women before the times of Christendom, none were greater than they. But Elisha, and those who are like Elisha, have a humbler, and yet a wider, and therefore a holier sphere; for their works are not the works of the Baptist, but are the deeds, if not of Christ Himself, at any rate of “the least in His kingdom”—the gentle, beneficent, “holy man of God, who passeth by us continually.”—Stanley. Before closing this account of Elisha, we must not omit to notice the parallel which Elisha presents to our Lord—the more necessary because, unlike the resemblance between Elijah and John the Baptist, no attention is called to it in the New Testament. Some features of this likeness have already been spoken of. But it is not merely because he healed a leper, raised a dead man, or increased the loaves, that Elisha resembled Christ, but rather because of that loving, gentle temper, and kindness of disposition—characteristic of him above all the saints of the Old Testament—ever ready to soothe, to heal and to conciliate—which attracted to him women and simple people, and made him the universal friend and “father,” not only consulted by kings and generals, but resorted to by widows and poor prophets in their little troubles and perplexities. We have spoken above of the fragmentary nature of the records of Elisha, and of the partial conception of his work as a prophet which they evince. Be it so. For that very reason we should the more gladly welcome those engaging traits of personal goodness which are so often to be found even in those fragments, and which give us a reflection—feeble, it is true, but still a reflection—in the midst of the sternness of the Old Dispensation, of the love and mercy of the New.—Smith’s Bible Dictionary. 2 Kings 13:21. The virtue of a corpse. The chief lesson this story teaches is the mighty influence a good man may exert after his decease. 1. We should be ambitious of this influence. Our lives at the longest are brief. That portion of our lives devoted to holy aims is briefer still. How consolatory and inspiring is the fact that, when our brief life is finished, we can still be a power for good! Think that, from your seat in glory, you may see men inspired by the memory of your generosity, zeal, courage, purity, and prayerfulness. Their deeds in turn are remembered, and inspire others. Thus you will have a share in blessing men to the end of time. 2. Let me remind you how much we owe to this influence. Would you be what you are were it not for the memory of the dead? 3. The best methods for securing this posthumous influence for good. 1. By publishing through the press our thoughts and opinions. How many a book is like the body of Elisha—lifeless itself. yet giving life! 2. By a definite and public profession of religion. 3. By active engagement in Christian work. We must all exert some influence after death, either for weal or woe. Let us, then, be jealous over ourselves with a godly jealousy.—R. A. Griffin. —Were not the men of Israel more dead than the carcase thus buried, how could they choose but see in this revived corpse an emblem of their own condition? How could they choose but think, if we adhere to the God of Elisha, He shall raise our decayed estates, and restore our nation to its former glory.—Bp. Hall. —The miracle of Elisha’s bones has been the subject both of criticism and of allegory. The rationalist, of course, admits no miracle. In his view, the deceased was only apparently dead, fallen into a trance, perhaps, but suddenly brought to his senses again by the shock of being roughly cast into Elisha’s tomb; others admit a real miracle, but seem to look upon it with suspicion. “This,” says Clarke, “is the first, and, I believe, the last, account of a true miracle performed by the bones of a dead man, and yet on it, and such like, the whole system of miracle-working relics has been founded by the Popish Church.” “Elisha’s works,” says Stanley, “stand alone in the Bible in their likeness to the acts of mediζval saints. There alone, in the sacred history, the gulf between Biblical and ecclesiastical miracles almost disappears. In this, as in so much besides, his life and miracles are not Jewish, but Christian.” By others the miracle is made a type of Jesus’ power to raise to life by his own death and burial those who are dead in trespasses and sins. “So, too,” says Wordsworth, “the apostles and evangelists, being dead, yet speak to all the world in the Gospels and Epistles, and, by the word of God in them, they raise souls to life eternal.”—Whedon. —Which miracle God wrought, partly to do honour to that great prophet, and that by this seal he might confirm his doctrine, and thereby confute the false doctrine and worship of the Israelites; partly to strengthen the faith of Joash and the Israelites in his promise of their success against the Syrians; and partly, in the midst of all their calamities, to comfort such Israelites as were Elisha’s followers with the hopes of that eternal life whereof this was a manifest pledge, and to awaken the rest of that people to a due care and preparation for it.—Pool. AND NOTES.— 2 Kings 13:25. Three times did Joash beat him—i.e., Benhadad, the son of Hazael; according to the number of arrows he shot (2 Kings 13:19).—W. H. J. OF 2 Kings 13:22-25THE OF THE DIVINE MERCY I. Seen in commiserating the sufferings of His people.—“Hazael oppressed Israel; and the Lord was gracious unto them and had compassion” (2 Kings 13:22-23). The Divine heart is moved with the sight of suffering and woe. It is impossible for Him to be callous and indifferent to the afflictions of His people; the more they suffer, the more they are endeared to Him. The tenderness of the Divine mercy is unspeakably exquisite. How great is our sin to treat that mercy with coldness and persistent unbelief! Suffering is often the first thing that opens our eyes to the enormity of our sin and the marvellous condescension of the Divine mercy. II. Seen in His reluctance to inflict the extreme penalty of disobedience.—“The Lord would not destroy them, neither cast He them from His presence as yet” (2 Kings 13:23). The sins of the Israelites cried for chastisement. The greatest chastisement would be to be abandoned by Jehovah to the fury of their enemies, as was ultimately done (2 Kings 17:18; 2 Kings 17:20). But, though their iniquities deserved it, this extreme punishment was delayed by the Divine mercy. That mercy was reinforced by the Divine faithfulness. The Lord remembered “His covenant with Abraham, Isaac, and Jacob.” The exercise of mercy is always in harmony with every attribute of the Divine nature. If God be slow to punish because of His mercy, His justice ensures the certainty of punishment. III. Seen in His faithful fulfilment of the promise of deliverance (2 Kings 13:25). The dying Elisha, as the mouth-piece of Jehovah, had promised Israel three victories over Syria, and the resuscitation of the corpse when it touched the bones of the buried prophet would tend to strengthen faith in the fulfilment of the promise. In this verse the fact of that fulfilment is recorded—another indication that the history was written, not to set forth the valour and prowess of the Hebrews, and the external glory of the kingdom, but to illustrate the dealings of God with them, and trace the true causes of their decline and extinction as a nation. Every page of the history bears testimony to both the mercy and faithfulness of God. Mercy rejoices in providing means of deliverance, and faithfulness in carrying them out. LESSONS:—The Divine mercy.— 1. Is tender and long-suffering. 2. Gives no licence to wrong-doing. 3. Provides an opportunity for repentance and reform. GERM NOTES ON THE VERSES2 Kings 13:22-23.—National suffering. I. A chastisement for national sin. II. Awakens the Divine compassion. III. Is alleviated by the Divine mercy. 2 Kings 13:23.—When God turns Himself from us, then we are given over to wretchedness: when he turns back to us again, then we find salvation. Abraham, Isaac, and Jacob had been dead for a thousand years, and yet their blessing was efficacious. God does not take pleasure in our ruin, but remembers, even in the midst of His anger, His promised grace and the covenant He has made.—Lange. 2 Kings 13:25.—Property wrongfully acquired. I. Has no security in its possession. II. Acquired by violence, may be restored by violence. III. Is not worth the trouble it costs to acquire and keep. —Tyrants are rods by means of which God chastises His people; but finally the tyrants themselves are chastised by God and cast into the fire. —These cities were unjustly obtained and quickly lost. Unrighteous wealth rarely comes to the third generation.—Lange. AMAZIAH IN JUDAH AND II. IN AND NOTES.— 2 Kings 14:1. Amaziah, king of Judah—Historian returns to the records concerning Judah. 2 Kings 14:3. Yet not like David, his father—Chronicles says, “Not with a perfect heart,” acting in general obedience to God’s law, yet lacking in spiritual loyalty and heartfelt piety. 2 Kings 14:5. Slew his servants which had slain his father—It was a Mosaic law that a son should—as both an act of justice and filial piety—avenge his father’s murder; but he did this without malice, leaving their children untouched, contrary to the prevailing custom of antiquity. This act of revenge was wisely delayed till the kingdom was confirmed in his hand, thus indicating that these servants were men of state influence and eminence. 2 Kings 14:7. Called the name of it Jokkeel—Its former name, δַ ?ρֶּ ?μַ ?ς, the rock; ἡΠετρα, afterwards Arabia Petrζa, situate amid steep rocks. This ancient Petra is still a scene of splendid ruins. Its new name—ιָ ?χְ ?ϊְ ?ΰֵ ?μ—signifies given, or conquered by God. 2 Kings 14:8. Come, let us look one another in the face—An insolent challenge; perhaps inspired by desire to avenge the massacre of his ancestors by Jehu (chapter 9), more probably from elation over his success with the Edomites. 2 Kings 14:9. The thistle that was in Lebanon—A parable couched in most contemptuous form. Amaziah a mean thistle; cedar of Lebanon being, in its grand contrast, the sovereign of Israel; the wild beast being the desolating army of Israel. But thistle should be briar or briar bush. Give thy daughter to my son to wife—Only a superior could assume such an air of authority and make such a demand. 2 Kings 14:19. They made a conspiracy against him—Mal-administration of the kingdom followed upon this fatal war, and was accompanied with spiritual apostasy (2 Chronicles 25:27); and the ruin of Jerusalem, the sack of the temple, with the captivity of the children carried away as hostages, roused Judah to conspire and overthrow him. 2 Kings 14:20. They brought him on horses—ςַ ?μδַ ?ρּ ?εּ ?ρִ ?ιν, i.e., on the royal equestrian chariot. 2 Kings 14:21. All the people of Judah took Azariah—So that the popular hostility was not against Amaziah’s family, but against himself. 2 Kings 14:22. He built Elath, and restored it to Judah—Elath was the Edomite seaport (see on 1 Kings 9:26). OF 2 Kings 14:1-22 AMAZIAH was a warrior-king, and throughout his reign we hear the incessant clash of sabres and the hurried movements of the military. He dragged his country down to disaster and defeat, and was himself a victim of the vicissitudes of war. He forsook the Lord and became infatuated with idolatry; and we learn once more how certain and how terrible is the downfall of the man who abandons Jehovah (2 Chronicles 25:14-16). His career illustrates the different phases of military ambition. I. Military ambition may be associated with a defective piety (2 Kings 14:1-4). He did what was right, but not with a perfect heart, like David. His standard of right was too low. His piety was not vigorous and independent enough to lift him above all human examples, or even to strive to imitate the best. He chose an inferior example to copy. “He did according to all things as Joash his father did.” There was a remarkable similarity in the lives of Joash and Amaziah. Both began their reigns, professing zeal for the worship of Jehovah, and afterwards lapsed into idolatry: both ignored the warnings of faithful prophets; and both, having forsaken God, perished by the hands of the assassins. War and religion, though representing directly opposite principles, are often strangely united in the history of nations, but always to the damage of religion. The war-spirit is an enemy to genuine piety. The love of military glory weakens the religions conscience. II. Military ambition delights in scenes of slaughter and bloodshed (2 Kings 14:5-7). It is mentioned to his credit, that when Amaziah avenged his father’s death by the execution of his murderers, he did not slay the children of the murderers, according to the usual custom in the East. He so far respected the law of God (2 Kings 14:6). But we soon read of great slaughter in his Idumean wars, and of the wanton destruction of 10,000 prisoners, who were thrown down from a precipice and broken to pieces (2 Chronicles 25:12). When the war-demon is once let loose, it riots in scenes of carriage and cruelty. The indulgence of military ambition begets an indifference and recklessness in the treatment of human life. III. Military ambition generates a boastful spirit and an insatiable love of conquest (2 Kings 14:8-10). Amaziah’s victories in Edom turned his head. He felt equal to anything. He was ambitious to reign over Israel. He challenged the rival kingdom to battle, and the reply of Jehovah, in the form of a sarcastic parable, piqued his vanity and determined him to risk the encounter. There are some minds to whom success is more dangerous than failure. Good successIs oft more fatal far than bad, one winning throw,Cast from a flattering die, tempting a gamesterTo hazard his whole fortune.Chapman.IV. Military ambition is often humbled by ignominious defeat (2 Kings 14:11-14). It was not long before Amaziah had reason to regret his boastful challenge. By the prompt action of his rival hostilities were precipitated; Judah was utterly defeated, the king taken prisoner, the wall of Jerusalem broken, the temple stripped of its treasures, and hostages taken to prevent any further molestation. Another illustration of Pro 16:18. Ah, curst ambition! to thy lures we oweAll the great ills that mortals bear below.Tickell.Of all kinds of ambition, military ambition is most disappointing, and subject to great fluctuations of fortune. History teems with examples of how the ambitious warrior is at length defeated with the same weapons and by the same methods with which he sought to defeat and humble others. “The stone falls back upon the head of him who casts it into the air.” V. Military ambition is detrimental to good government.— 1. It is dangerous to the ruler himself (2 Kings 14:17-20). The disastrous issue of the war with Israel created national dissatisfaction. The nobles were scandalized that their children were draughted away as hostages, and the people were grievously annoyed to see their city invaded and their loved temple pillaged by a despised rival. The disaffections grew into serious proportions. A conspiracy was formed to assassinate Amaziah, as the cause of all their trouble. The fear and anguish of that period would be the bitterest experience of his life. Of what avail now were his military powers and his bannered hosts? The interests of his own people had been sacrificed to his ambitious folly, and he at length becomes the victim of their disaffection and anger. What Hume says of Richard C�ur de Lion would apply with equal force to Amaziah: “He was better calculated to dazzle men by the splendour of his enterprise than either to promote their happiness or his own grandeur by a sound and well-regulated policy.” 2. It entails trouble to his successor (2 Kings 14:21-22). The conquest of Edom by his father required Azariah to capture and fortify the seaport of Elath. The results of past victories can be retained only by ceaseless vigilance and effort. The conquests of the father often impose serious burdens upon the son. LESSONS:—The love of military glory is the bane of any nation. 2. The throne that is won by war is lost by war. 3. It is a nobler ambition to be good than to be great; to build up and consolidate rather than destroy. GERM NOTES ON THE VERSES2 Kings 14:1-4. Imperfect piety. I. May be genuine up to a certain point. “He did that which was right in the sight of the Lord.” II. Is lacking in thorough consecration. “Not like David his father.” III. Islimited by the example it imitates. “He did according to all things as Joash his father did. 2 Kings 14:3. In cases like that of Amaziah, where faith is not completely and sincerely an affair of the heart, it has no firm foundation, and is quickly overwhelmed, either by unbelief or by superstition. A half-and-half disposition in what is good is a bridge that leads to what is evil. In sacred and spiritual affairs we have not to ask, How did our fathers do? but, How would God have us do? Because Amaziah only did as his father had done, he finally fared as his father had fared.—Lange. 2 Kings 14:5-6. A revengeful spirit. I. Knows how to wait for its opportunity. II. Carries out its purpose with terrible exactness. III. Is controlled by respect for the Divine law. —It is as much a sin to leave the guilty unpunished, as to punish the innocent. Right and justice are distorted by both courses. Where regicides are allowed to go unpunished, out of pity or weakness, there all justice ceases. The throne and the civil authority are not established by weak concessions, but by righteousness.—Lange. 2 Kings 14:6. “But the children of the murderers he slew not”—wherein he showed some faith and courage that he would obey this command of God, though it was very hazardous to himself, such persons being likely to seek revenge for their father’s death.—Pool. 2 Kings 14:7-14. The intoxication of success. I. Leads to indiscreet and boastful challenges (2 Kings 14:7-8). II. Indignantly repudiates all advice and warning. (2 Kings 14:9-11). III. Precipitates hϊmiliating defeat and widespread disaster (2 Kings 14:12-14). 2 Kings 14:7-14. Extraordinary success in our undertakings is a great temptation to arrogance. Those must be strong legs which can support great good fortune and prosperity. God blesses our undertakings in order that we may become not haughty, but humble (Genesis 32:10-11). Every undue self-exaltation robs us of the blessing again.—Wurt. Summ. 2 Kings 14:8. We learn from Chronicles that Amaziah had hired a large body of Israelite soldiers for his Idumζan war, but, warned by a prophet, had dismissed them. These persons, disgusted at their treatment, ravaged the Jewish territory on their way back to Samaria (2 Chronicles 25:13), thus affording to Amaziah a sufficient ground of quarrel. This, however, was the occasion rather than the cause of the war. The cause was Amaziah’s pride and ambition. His success against Edom had so elated him that he thought himself more than a match for his northern neighbours (comp. 2 Kings 14:10, and 2 Chronicles 25:19).—Speaker’s Comm. 2 Kings 14:9. People in the East very often express their sentiments in a parabolic form, especially when they intend to convey unwelcome truths, or a contemptuous sneer. This was the design of the admonitory fable related by Joash in his reply. The thistle, a low shrub, might be chosen to represent Amaziah, a petty prince; the cedar, a powerful sovereign of Israel; and the wild beast that trode down the thistle, the overwhelming army with which Israel could desolate Judah. But, perhaps, without making so minute an application, the parable may be explained generally as describing in a striking manner the effects of pride and ambition, towering far beyond their natural sphere, and sure to fall with a sudden and ruinous crash. The moral of the fable is contained in 2 Kings 14:10.—Jamieson. —The destroyer is represented as passing by, not as sent out by the cedar. So Jehoash might wish to suggest to Amaziah that in case he meddled with things beyond his province he would be suddenly smitten by some judgment of the Almighty. He does not proudly boast and presume to tread down Amaziah and Judah by his own warriors and martial prowess.—Whedon. 2 Kings 14:10. He who desires to correct another for his arrogance must take good care not to fall into the same fault himself. Blame and complaint for the pride and arrogance of others often come from hearts which exalt themselves too much. Do not parade your wisdom and strength, if you really possess them. The Lord breaks down even the cedars of Lebanon (Psalms 29:5; Isaiah 2:12-13).—Lange. 2 Kings 14:12. The author of Chronicles notes that Amaziah’s obstinacy, and his consequent defeat and captivity, “came of God” (2 Chronicles 25:20), were judgments upon him for an idolatry into which he had fallen after his conquest of Edom.—Speaker’s Comm. Oh, the depth of Divine justice and wisdom in these outward administrations! The best cause, the best man, doth not ever fare best. Amaziah did that which was right in the sight of the Lord, Joash evil; Amaziah follows David, though not with equal paces; Joash follows Jeroboam; yet is Amaziah shamefully foiled by Joash. Whether God yet meant to visit upon this king of Judah the still odious unthankfulness of his father Jehoiada, or to plague Judah for their share in the blood of Zechariah and their late revolt to idolatry; or whether Amaziah’s too much confidence in his own strength, which moved his bold challenge to Joash, were thought fit to be thus taken down; or whatever other secret ground of God’s judgment there might be, it is not for our presumption to inquire.—Bp. Hall. 2 Kings 14:18-22. The vicissitudes of a monarch’s life. I. His fame is the great theme of the historian (2 Kings 14:18). II. He is the subject of dark and dangerous conspiracy (2 Kings 14:19). III. Notwithstanding the most anxious precautions, he falls a victim to the assassin (2 Kings 14:19). IV. His dead body may be more reverenced than his character (2 Kings 14:20). V. His successor reaps the benefit of his successes (2 Kings 14:21-22). 2 Kings 14:19. His turning after the gods of Edom (2 Chronicles 25:27), his defeat by Jehoash, the hostages taken of him, and the spoliation of the temple, all served to make the last half of his reign unpopular. The discontent of the kingdom culminated in conspiracy. So he perished like his father (chap. 2 Kings 12:20).—Whedon. 2 Kings 14:20. They conveyed his body back to Jerusalem in the royal chariot and with the horses which had brought him to Lachish. The combination of relentless animosity against the living prince with the deepest respect for his dead remains is very characteristic of an Oriental people.—Speaker’s Comm. AND NOTES.— 2 Kings 14:23. In the fifteenth year, &c., Jeroboam, king of Israel, &c.—Israel’s history resumed. This was Jeroboam II. His reign was marked by idolatry, yet also with great political success (2 Kings 14:25). 2 Kings 14:25. Spake by his servant Jonah—Not found in the Book of Jonah which we possess. 2 Kings 14:26. There was not any shut up, &c.—Comp. Notes on Kings 2 Kings 14:10. 2 Kings 14:27. The Lord said not that He would blot out the name of Israel—The Divine purposes had not yet announced the obliteration of the ten tribes of the house of Israel.—W. H. J. OF 2 Kings 14:23-29 —AN FOR REFORM reigned longer than any other king of Israel, and soon gave evidence of possessing considerable capacity and energy. He not only checked the Syrian invasion and regained the portions of his kingdom which had been seized by the foe, but carried the war into Syria and overawed Damascus into submission. Adversity having failed to bring back Israel to the true worship of Jehovah, a period of prosperity is granted, with no better result. Instead of tracing the goodness of God in their national blessings, the people are confirmed in their calf-worship, and attribute their successes to the influence of Baal. It is their last opportunity, and they see it not. Whom the gods wish to destroy, they first madden. The subsequent history of Israel is one of decline and disaster, until as a nation it becomes extinct. The long and prosperous reign of Jeroboam II. may be regarded as an opportunity for national reform. Observe— I. That the misfortunes of a nation awaken the Divine compassion. “For the Lord saw the affliction of Israel that it was very bitter” (2 Kings 14:26). The Divine compassion seen— 1. In promising help and instruction by a duly authorized messenger. “According to the Word of the Lord God of Israel, which He spake by the hand of His servant Jonah, the son of Amittai, the prophet” (2 Kings 14:26). We have no record of the prophecy uttered by Jonah on this occasion, but it doubtless had reference to the victories over the Syrians that would be granted to the arms of Jeroboam, and be accompanied with warnings and instructions to recognise the authority and power of Jehovah. The Lord pitied the ignorance and infatuation of Israel, and the misery which their own sins had brought upon them, and He once more sends His servant to call them to repentance and reformation. A faithful and earnest ministry is a boon to any people, and brings with it a solemn responsibility to all who hear. 2. In suspending the threat of extinction.—“And the Lord said not that He would blot out the name of Israel from under heaven” (2 Kings 14:27). The idolatry and corruption of Israel merited the punishment of Jehovah, but in mercy He deferred the desolating stroke to give them space for repentance. The time came when the Divine compassion ceased, and the prophets Hosea, Amos, Micah, and others foretold the ruin that fell on Israel with such terrible force. Reprieves are not pardons. The Lord waits to be gracious; but where impenitence continues, the threatened vengeance will surely fall. 3. In providing a competent deliverer.—“He saved them by the hand of Jeroboam” (2 Kings 14:27). Jeroboam was “a man of might” (2 Kings 14:28), distinguished by personal prowess and military genius, and by those qualities that make the successful statesman and ruler. Though himself an idolater, he is used as an instrument to deliver Israel and raise the nation to an extraordinary height of prosperity. The Lord has His agents planted in unseen and unexpected quarters. They may seem the most unlikely to carry out His purposes, and may themselves be unconscious of the real drift of the work they are permitted and aided to accomplish. II. That national prosperity is a token of the Divine beneficence. “He restored the coast, recovered Damascus” (comp. 2 Kings 14:25; 2 Kings 14:28). The dash and enterprise of Jeroboam roused the nation into new life. The success of his arms at the boundaries of his kingdom ensured protection and peace; and the wheels of commerce, once more set in motion, carried prosperity into every part of the land. Confucius has thus portrayed the signs of national prosperity— Where spades grow bright, and idle words grow dull;Where jails are empty, and where barns are full;Where Church paths are with frequent feet outworn;Law court-yards weedy, silent, and forlorn;Where doctors foot it, and where farmers ride;Where age abounds and youth is multiplied—Where those signs are, they clearly indicateA happy people and well-governed State.Prosperity, like every other blessing, is from God; it is often the severest test applied to the conduct of individuals and of nations. The glitter and glut of prosperity may hide the hand that gives. The heart that adversity could not vitiate has been seduced by the subtle smiles of inconstant prosperity. III. That national prosperity is abused when it does not lead to national reform. “He did that which was evil in the sight of the Lord; he departed not from all the sins of Jeroboam (2 Kings 14:24). As was the king, so were the people. The sins of Jeroboam, the son of Nebat, like a close-fitting Nessus garment, still clung to his idolatrous descendants. The goodness of God, that was intended to lead them to repentance, was misinterpreted as sanctioning and even rewarding their apostacy, and instead of weaning them from their idols, lulled them into a false confidence in the supremacy of Baal. It is sad to see blessings abused, opportunities neglected, warnings disregarded, and a whole nation sinking into the gulf of ruin. How unspeakable is the compassion of Him who observes the follies and sins of mankind, and yet shows Himself more eager to restore than destroy! LESSONS:— 1. That prosperity and adversity are tests of fidelity to principle. 2. An opportunity for reformation comes to every indiridual and every nation. 3. The abuse of opportunity intensifies the inveteracy of evil. GERM NOTES ON THE VERSES2 Kings 14:25-27. I. Israel’s deep misery (Jeremiah 2:19). II. God’s great pity (Psalms 103:10; Hosea 9:8).—Lange. —Our faithful God helps us out of trouble, according to His great compassion, even when we have not deserved it of Him; but often not until our distress has reached the highest pitch, and no help is to be expected from any other quarter. 2 Kings 14:25. Jonah must have been prominent among his order in these stormy times, for we find him the counsellor of Jeroboam in a policy of vigour against Syria. Enthusiastically patriotic, the depression of Israel weighed on his heart. But he did not despair of his country even in its darkest hour. It was under the protection of Jehovah, and must rise again, if it repented and returned to its invisible King. With keen insight into the capacity of the new ruler in Samaria, he recognised him as the deliverer promised by God to save His chosen people, and animated him to take the field against the long-dreaded enemy, by the inspired assurance that he would be victorious, and would even extend the narrow limits of Israel well-nigh to the grandeur of David’s empire—from Hamath, in the northern valley of Lebanon, on the Orontes, to the south of the Dead Sea. That Jonah should have been sent on an errand of mercy to a great heathen city (Nineveh) is specially interesting, as the first prominent expression of the Divine love to all mankind found in the Old Testament. The very harshness and exclusive narrowness of the prophet himself heightens the charm of the narrative. God has pity on the great city, although idolatrous; but Jonah is unwilling to carry a message of love outside his own nation. His very conceptions of the Almighty show the imperfect ideas of his time. He thinks to escape from Him by leaving Palestine for a region beyond the sea. And even when forced on his journey, his Jewish bigotry shows itself in his anger that a heathen population should have averted its threatened doom by a timely repentance.—Geikie’s Hours with the Bible. 2 Kings 14:26-27. God’s unfailing interest in His people.—I. He is minutely acquainted with their abject affliction. II. He delays the execution of the judgment their sins deserve. III. He mercifully delivers them from their distress. 2 Kings 14:27. The reign of this king, which was distinguished by so extraordinary a flow of prosperity, increased the religious apostacy, and by consequence the moral degeneracy, of Israel. Under him the corruption of manners became extreme, and laid the foundation for those public calamities which befel the kingdom soon after his demise, and quickly accomplished the destruction of the nation. Hengstenberg observes: “The prosperity only confirmed the people still more in their temerity. Instead of being led to repentance by the unmerited mercy of God, they considered this prosperity as a reward of their apostacy, as a seal by which Jehovah-Baal confirmed the rectitude of their ways. The false prophets, too, did what was in their power to strengthen them in their delusion, whilst the true prophets preached to deaf ears.” Hengstenberg refers in this last sentence to the emphatic warnings addressed to Jeroboam by Hosea and Amos. Although his whole reign was marked by signal successes, notwithstanding that apostacy, which was usually punished by war and loss of national independence, the wrath of God was denounced against Israel, as well as the destruction of the house of Jeroboam, by the two named prophets, whose writings sufficiently attest the faithful execution of their mission.—Jamieson. 2 Kings 14:28-29. Jeroboam had striven for the external prosperity of his people, and when he died, he left the kingdom in a more flourishing condition than any previous king of Israel. For its spiritual welfare, however, he had done nothing. Calf-worship and other service of false gods had continued, and a moral rottenness had found entrance, which brought the kingdom near to ruin. So has many a one at his death left to his children treasures which he has won by long labour and care, but those children have not been bred in the fear and love of God, and have not been taught that “the world passeth away,” &c. (1 John 2:17; 1 Peter 1:24).—Lange. AZARIAH AND JOTHAM IN JUDAH, AND THE LAST SIX KINGS IN AND NOTES.— 2 Kings 15:1.—Azariah, son of Amaziah, king of Judah—This king is the Uzziah of 2 Chronicles 26. See there the more extended explanation of his leprosy. His act was the assumption of sacerdotal functions, which the Lord had restricted to the Levitical priesthood. He arrogated the office of Sovereign Pontiff, and God rebuked his arrogance and impiety. His heart was lifted up to his destruction (2 Chronicles 26:16). 2 Kings 15:5. Leper unto the day of his death—In his pride he aspired to be more than king, usurped the functions of God’s consecrated priests; would have seized “the holy crown” of the high priesthood, and added that to his own royal crown. Therefore God took away what was rightly his, and might have enjoyed till his death, debased him to a leper, and thus he died. So covetousness beggars, not ennobles men, and profanity ensures overthrow and contempt. Dwelt in a several house—An array of authorities regard αֵ ?ιϊδַ ?ηָ ?τְ ?ωִׁ ?ιϊ as meaning house of sickness, a hospital, from ηָ ?τַ ?ωׁ, which (without any Scriptural analogy in the use of the word) they render to be prostrate, weak, or sick. The natural meaning of the verb is to be loosed, set free, as (in Pual form) Leviticus 19:20, the release of a slave. A separate house, therefore, is the best rendering, and fulfils the law of Lev 13:46, that lepers should dwell apart, outside the camp or city. He was thus an outcast Even in burial (2 Kings 15:7) he was only interred in the “field of the burial” of the kings (2 Chronicles 26:23), not in the royal vaults, as being a leper. As the record stands, it marks God’s displeasure against presumption, for “the Lord smote the king;” and this Divine judgment denotes guilt. Even though his rushing to the altar might have been through “too much zeal rather than too little,” as is suggested, zeal must not violate law. To go beyond God’s direction is guilty as to fall behind. To “add to” what is written is denounced equally as to “take from” (Revelation 22:18-19). 2 Kings 15:37. The Lord began to send against Judah, &c.—This was the beginning of a confederacy by the Israelites with the Syrians against Judah, an alliance which shows, for the first time in the history of the divided kingdoms, that hostility had grown so intense between Israel and Judah that a foreign force was called in to make violent attack upon Judah’s borders. So, when such fellowship and affection as are hallowed and Divinely sanctioned are violated, evil confederacies are sure to be sought, and antagonism grows rife where unity and love should have ruled.—W. H. J. OF 2 Kings 15:1-7; 2 Kings 15:32-38THE OF AFFAIRS THE reigns of Azariah and Jotham, here referred to with such marked brevity, covered a most eventful period in the history of Judah and Israel, extending over nearly seventy years. The prophets Hosea, Amos, Joel, Jonah, and the sublime Isaiah, flourished during the period, and uttered their faithful protest against the national apostacy. Under the vigorous administration of Azariah and Jotham the kingdom of Judah was placed in a condition of great strength and prosperity. The success of Azariah in all departments seemed to correspond to his double name: Azariah, the strength of Jehovah, and Uzziah, the help of Jehovah. But prosperity, as in other periods and nations, was not without its baleful effects. With the increase of wealth, the nobles of Judah rose into importance, and their luxury, indolence, drunkenness, and oppressive exactions, were in a high degree scandalous: “They skinned the poor to the very quick, they picked their bones and ground them to powder.” The haughty ladies of Zion, decked in gayest apparel and covered with tinkling ornaments, forgot the modesty of their sex as they mincingly tripped along the streets. The licentiousness and irreligion of the times were interrupted and perhaps punished by two great calamities—the awful, dearthful visitation of locusts, who found a garden of Eden, and left it an empty, desolate wilderness; and the ever-memorable earthquake which shook the solid building of the Temple, and moved through the land like a mighty wave of the sea (vide Joe 2:1-20; Amos 4:6-9; Amos 1:1-2; Zechariah 14:5). The paragraph before us is a suggestive illustration of the Biblical estimate of national affairs. I. It views the nation in its relation to the claims of Jehovah. 1. Commands obedience to the Divine purpose (2 Kings 15:34). So far as Azariah and Jotham imitated the theocratic kings, they had the approbation of all lovers of Zion. The highest exercise of kingly power is to use it in furthering the ends of Divine government. 2. Is careful to record the monarch’s interest in the House of God (2 Kings 15:33; 2 Kings 15:35). The history emphasises the fact that the name of Jotham’s mother was “Jerusha, the daughter of Zadok,” who was probably a priest, and would thus show the close association of the king with the religious order. Special reference is also made to his building “the higher gate of the House of the Lord.” He the sought to induce the worshippers to bring their offerings to the temple of the true Jehovah, and forsake the forbidden “high places” where many were accustomed to sacrifice. The king does himself honour in all he does for the house of God. 3. Exposes the defects of religious duty (2 Kings 15:4; 2 Kings 15:35). Both Azariah and Jotham were favourable to the worship of Jehovah, but they showed no great zeal in it. Their government was not remarkable for any decided religious reform, or the quickening of new religious life. The false worship was allowed to exist side by side with the true. The word of God notices this, and while it commends what is good, it faithfully denounces the evil. II. It takes note of any signal instance of Divine judgment. “And the Lord smote the king, so that he was a leper” (2 Kings 15:5). The writer of Kings is silent as to the circumstances under which the king was thus afflicted. He simply records the fact, and regards it as a judgment of Jehovah. (For particulars read 2 Chronicles 26:16-21). The Bible abounds in examples of Divine judgments on nations and individuals (e.g., Sodom and Gomorrha, Genesis 19; Egyptians, Exodus 9; Amalek, 1 Samuel 15; Cain, Genesis 4; Saul, 1 Samuel 28; Jezebel, 2 Kings 9; Ananias and Sapphira, Acts 5). These examples might be multiplied indefinitely. “Every story,” says Feltham, “is a chronicle of this truth, and the whole world but the practice. We live not long enough to observe how the judgments of God walk their rounds in striking. Neither always are we able. Some of God’s corrections are in the night, and closeted. Every offence meets not with a market lash.” Accuse not heaven’s delay; if loth to strike,Its judgments, like the thunder-gathered storm,Are but the greater.Webster.III. It dismisses with briefest notice the public acts of a great and victorious monarch (2 Kings 15:6). The successful wars of the king, his elaborate defences, his public buildings, his encouragement of agriculture and commerce—all these are passed over with the brief formula—“the rest of the acts of Azariah, and all that he did.” The sacred writer was more concerned to show how the king served God and exalted His worship than how he aggrandized himself and his people. External prosperity is delusive and evanescent: growth in piety is a permanent blessing to the nation. IV. It reveals the combination of powers by which Jehovah would punish the nation for its sins (2 Kings 15:37). When the Arctic voyager penetrates the northern seas, the first indication of his approach to the great ice region is a white streak of light seen in the stratum of air nearest the horizon called “the ice-blink.” He then observes loose pieces of ice floating on both sides of his vessel—the modest vanguard of the terrible army of ice-giants with which the stout-timbered ship has to do battle, and by which it is ultimately crushed and vanquished. So this alliance of Rezin and Pekah was the beginning of a series of attacks on Judah which ended in its utter overthrow. Thus Jehovah punished the nation for its idolatry. It is a mercy when the first signs of coming calamity are noted, and its severities avoided by timely repentance and reform. Jehovah can disconcert and scatter the most potent combinations of men, or use them as his instruments for avenging wrong. LESSONS:— 1. The sacred writers are more careful to depict the moral condition than the external magnificence of the nation. 2. We learn that the great object of revelation is to give prominence, not to merely historical details, but to the development of the Divine purpose in redeeming the race. 3. The fidelity and impartiality of the sacred writings should command our reverence and belief. GERM NOTES ON THE VERSES2 Kings 15:1-7; 2 Kings 15:32-38. At this time the people turned their attention to money-getting not so much, as had formerly been the case, in particular provinces and districts, but throughout the country, even in Judah; and not so much because a single king like Solomon favoured commercial undertakings, as because the love of trade and gain, and the desire for the easy enjoyment of the greatest possible amount of wealth, had taken possession of all classes. All the scorn poured out by the prophets upon this haste to be rich, and all the rebuke of their tendency to cheat, which was one of the fruits of it, no longer availed to restore the ancient simplicity and contentment (Hosea 12:8; Isaiah 2:7). The long and fortunate reign of Uzziah in Judah was very favourable to the growth of this love of gain and enjoyment. Many were the complaints in Judah of the injustice of the judges and of the oppression of the helpless (Amos 3:1; Amos 6:1; Hosea 5:10). There was a perverse and mocking disposition prevalent which led men to throw doubt upon everything, and to raise objections to everything (Amos 6:3; Amos 9:10; Hosea 4:4). It made them treat with harsh contempt the rebukes and exhortations of the best prophets, as we feel distinctly from the tone of the writings of Amos, Hosea, and Isaiah. It led them to desire to know heathen religions and to introduce foreign divinities, even when the king himself held aloof from any such movement (Amos 2:4; Hosea 4:15; Hosea 6:11; Hosea 12:1; Isaiah 2:8).—Ewald. 2 Kings 15:3. Azariah not only maintained the worship of Jehovah, but was a good and religious monarch during the greater portions of his reign. See 2 Chronicles 26:4-5. Becoming puffed up, however, with his military successes, he attempted to invade the high priest’s office, and forfeited God’s favour for this sin.—Speaker’s Comm. 2 Kings 15:5. The Judgment of God.—I. Is never inflicted but on the gross violation of His law (comp. 2 Chronicles 26:16-21). II. Knows no distinction of person or rank—“The Lord smote the king.” III. Involves terrible suffering—“He was a leper unto the day of his death.” IV. Isolates the sufferer from all he loved and prized—“He dwelt in a several house.” —The only incident which is mentioned during the long reign of Uzziah is that God touched him, and that he was a leper until his death. It follows that this fact must have seemed to the author to be important before all others. Leprosy is not for him an accidental disease, but a Divine judgment for guilt, as it is often described (Numbers 12:10; Deuteronomy 24:8-9; 2 Samuel 3:29; 2 Kings 5:27). He does not tell more particularly what the sin of the king was; perhaps it was hateful to the king alone, and personally, and not to the whole people, like the sin of Jeroboam.—Lange. —We should not be over bold to undertake duties which do not devolve upon us. He who covets more than he has any right to have, loses even what he has. We cannot break over the bounds which God has set, without incurring punishment. Think no man blessed until thou hast seen his end.—Ibid. 2 Kings 15:6. These acts were recorded by Isaiah, and have come down to us in Chronicles. They comprised, besides the re-establishment of Elath— 1. Successful wars (a) with the Philistines, which resulted in the capture and dismantling of Gath, Jabneh, and Ashdod, and in the planting of a number of Jewish colonies in the Philistine country; (b) with the Arabians of Gur-baal; and (c) with the Mehunim or Maonites. 2. Extension of the power of Judah over Ammon. 3. Fortification of Jerusalem. 4. Extension of pasture and of agriculture towards the East and South, and protection of the agricultural and pastoral population by means of towers. 5. Reorganisation of the army. And 6. Construction of numerous engines for the attack and defence of towns (see 2 Chronicles 26:6-15). Compare for the flourishing condition of Judea at this time, Isaiah 2:7-16.—Speaker’s Comm. 2 Kings 15:7 compared with Isaiah 6:1-3. Isaiah’s vision of the majesty and glory of Jehovah.—Special work needs special training. This is a principle recognized in all God’s dealings. He prepares His servants for special work by a special course of training and discipline, and by special and striking displays of His glory. As Moses was prepared for his work by his Egyptian experience and by splendid revelations of Jehovah; as the disciples were prepared for their mission by the teachings of Christ and the extraordinary endowments of the Spirit, so Isaiah was qualified for his work by the teachings of this glorious vision. His commission as a prophet was renewed, his faith confirmed, his religious fervour intensified, and his soul braced up for the important duties before him. I. This vision was a revelation of the universal government of Jehovah. “In the year that king Uzziah died, I saw also the Lord sitting upon a throne.” The throne of God is the centre and source of universal government, including in its conception the two leading ideas of dominion and power. 1. Dominion. This extends over the whole universe of existing things—great and small—reaching and acting upon the most distant with the same ease and comprehensiveness as is shown in the management of those nearest the central throne. 2. Power. It is by the exercise of this attribute that Jehovah makes His dominion felt, and accomplishes His gracious and righteous purposes. That power is infinite and absolute, but its exercise is ever limited by His will, and controlled and regulated by His wisdom: it is constantly operating for our good, both in the material and spiritual realms. II. This vision was a revelation of the adorable holiness of Jehovah. “And one cried unto another and said, Holy, holy, holy is the Lord of hosts.” The holiness of God is the beauty and glory of all other perfections. If it were possible for one attribute to have any excellency over another, that preeminency must be given to His holiness. Power is the hand or arm of God, Omniscience His eye, Mercy His heart, Eternity His duration, but holiness is His beauty. He is called “the Holy One,” the “Holy One of Israel,” and is said to be “glorious in holiness.” This glimpse of the surpassing holiness of Jehovah overwhelmed the prophet. He was smitten with the sense of his own vileness, and cried, “Woe is me, because I am a man of unclean lips!” It was a picture of conscious sin, cowed and shrinking before the presence of infinite purity. ’Tis ever so. Nothing humbles us more than the contrast of our own insignificence and sin with the majesty and ineffable perfections of God. III. This vision was a revelation of the higher order of beings engaged in the service and worship of Jehovah. 1. Observe their exalted station. “Above, or around the throne stood the seraphim.” This indicates their superiority over the heavenly hosts. Jehovah has legions of angels, varying in ability and rank; highest in the innumerable grades stand the seraphim. 2. Observe their extraordinary endowments. “Each one had six rings; with twain he covered his face”—a token of deep reverence and adoring awe, as though unable to bear the insufferable blaze of the Divine glory, or to fathom the incomprehensible mysteries of the Divine nature. “With twain he covered his feet”—a token of profound respect and humility, as if he would fain hide the humblest instrumentalities by which he might accomplish the Divine purposes. “With twain he did fly”—an emblem of the willingness and speed with which he would execute the Divine commands. 3. Observe their delightful employment. “One cried unto another and said, Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory.” They chant in responsive strains the praises of Jehovah. What a lofty example of worship and service have we here! Burning with holy and unquenchable love, we may well strive to emulate the adoration of the glowing seraphim. The church of to-day has special work to do, and to do it successfully needs special help and instruction. The age in which we live demands the exercise of every kind of power the church can legitimately wield. To meet the multiform aspects of the active thought of our time, to sympathise with all that is true, and denounce wisely and boldly all that is false and misleading; to soothe the world’s deep sorrow and lessen its distracting woes; to conduct the troubled heart of humanity to the satisfying rest for which it daily groans—this is a work demanding superhuman aid. We never feel so weak as when we come to grapple with the difficulties of earnest Christian work. It is then we touch the furthermost point of human limitation, and, conscious of our powerlessness, we cry out, like one of old—“I beseech thee, show me thy glory.” And as the vision dawns and pours its splendours on our stricken spirits, we feel the throb of a new ecstatic life, and, with the glow of an intenser love, and sustained by an invincible resolution, we press on to grander achievements! —We have been hearing of a vision. Does that word sound as if it belonged to times which we have left far behind, as if it pointed to something fantastical and incredible? Oh! if there were no such visions, what an utterly dark and weary and unintelligible place this world would be! How completely we should be given up to the emptiest phantoms, to the base worship of phantoms! What mere shows and mockeries would the state and ceremonial of kings, the debates of legislators, the yearnings and struggles of people become! How truly would the earth be what it seemed to the worn-out misanthropical libertine—“A stage, and all the men and women merely players.” A thousand times we have been all tempted to think it so. The same painted scenery, the same shifting pageants, the same unreal words spoken through different masks by counterfeit voices, the same plots which seem never to be unravelled, what does it all mean? How do men endure the ceaseless change, the dull monotony? Satirists and keen observers of the world’s follies have asked this question again and again. The best man may often doubt what he should reply. But he hears a voice saying to him, “Try to be true to thyself; resist the powers which are tempting thee to go through thy acts, common or sacred, as if thou wert a mere machine; hold fast thy faith that God is, and is working when thou seest least of His working, and when the world seems most to be going on without Him; assure thyself that there is an order in the universe when all its movements seem most disorderly. So will the things around thee by degrees acquire a meaning and a purpose. And when Divine love has kindled thy flagging and perishing thoughts and hopes, thou mayest learn that God can use thee to bearing the tidings of His love and righteousness to a sense-bound land that is bowing to silver and gold, to horses and chariots. And if there should come a convulsion in that land, such as neither thou nor thy fathers have known, be sure that it signifies the removal of such things as can be shaken, that those things which cannot be shaken may remain.”—Maurice. 2 Kings 15:34. Josephus gives Jotham a very high character, that he was pious towards God, just towards men, and laid himself out for the public good; that whatever was amiss he took care to have it rectified; and, in short, wanted no virtue that became a good prince. 2 Kings 15:35. “He built the higher gate of the house of the Lord.” The love of Divine worship.—I. Shown in reverence for God’s house. II. In cheerful sacrifice and labour for the improvement of that house. III. In making the house and worship of God attractive to others. —It is a glorious thing for a prince, instead of beautifying his palaces and building ivory houses (Amos 3:15), to restore the temple gates, and so say to his people, “Enter into His gates with thanksgiving, and into His courts with praise.” 2 Kings 15:37. It appears by this that the alliance between Pekah and Rezin was made in the reign of Jotham. It had for its object in all probability the consolidation of a power in Syria which might be strong enough to resist the further progress of the Assyrian arms. The recent invasions of Pul and Ziglath-Pileser had effectually alarmed the two northern monarchs, and had induced them to put aside the traditional jealousies which naturally kept them apart, and to make a league offensive and defensive. Into this league they were anxious that Judea should enter; but they distrusted the house of David, which had been so long hostile both to Damascus and to Samaria. They consequently formed the design of transferring the Jewish crown to a certain Ben-Tabeal (Isaiah 7:6), probably a Jewish noble, perhaps a refugee at one of their courts, whom they could trust to join heartily in their schemes. Hostilities apparently broke out before the death of Jotham; but nothing of importance was effected until the first year of his successor—Speaker’s Comm.—National troubles—I. Cast their shadows before as a warning to prepare. II. Are sent to rectify the abuse of prosperity. III. Are aggravated by the active opposition of envious neighbours. AND NOTES.— 2 Kings 15:10. Assassination of Zachariah by the conspirator Shallum—The compound word rendered “before the people,” would seem to record a public act of regicide to which the populace offered no resistance. But Dr. H. Gratz reals it as “in Ibleam” (i.e., a town in the plains of Jezreel). Yet χָ ?αָ ?μςַ ?ν naturally mean what the text records, although Gratz notes that the A. V. is ungrammatical. The Sept. translate thus:—καὶέπάταξεναύτὸνενΚεβλαἂμ. 2 Kings 15:12. This was the word of the Lord unto Jehu; so it came to pass—See chap. 2 Kings 10:30. Thus Jehu’s dynasty perished ignominiously, and the verity of God’s pledge was vindicated equally with the severity of God’s judgments. 2 Kings 15:19. King of Assyria came against the land; and Menahem gave talents … that he might confirm the kingdom in his hand—This was the first effort by a king of Israel to ensure his own throne by purchase of protection from a foreign power. Hosea denounced it (Hosea 5:13; Hosea 7:11; Hosea 10:6). It opened the pathway which led onwards to Israel’s doom. Protection from a mighty nation issues in oppression by them. And 2 Kings 15:19 leads forward inevitably to 2 Kings 15:29. “the king of Assyria carried them captive to Assyria.” 2 Kings 15:29. Tiglath-pileser king of Assyria—He was the successor of Pul (2 Kings 15:19). Smith’s translation of the cuneiform inscriptions gives the name as Taklat-pel-ashir, which may mean “Lord of the Tigris;” but this is uncertain. His annals and the records of his expedition into Syria have been found at Nimroud, but his genealogy is not given; and as this is the only instance of silence concerning a king’s pedigree it is supposed he was a usurper. OF 2 Kings 15:8-31THE SIGNS OF DECAY AND RUIN I. Seen in rapid and violent dynastic changes.—During the tranquil and prosperous reigns of Uzziah and Jotham in Judah, the kingdom of Israel was plunged into anarchy and civil war, as in the days of Omri; and no less than six different monarchs occupied the throne, one of them retaining the throne only for a single month. Of the five kings after Jeroboam, only one died upon his bed. As Kitto puts it, the history sounds much like this—B murdered A and reigned in his stead; C murdered B and reigned in his stead; D murdered C and reigned in his stead; E murdered D and reigned in his stead. Ay, sir, our ancient crown, in these wild timesOft stood upon a cast—the gamester’s ducat,So often staked and lost, and then regained,Scarce knew so many hazards.The Spanish Father.No nation can be permanent where the governing power is unstable, commerce is paralysed, life imperilled, and the national spirit broken. II. Seen in the prevalence of tyranny and bloodshed (2 Kings 15:16-20).—Menahem waded to the throne through a stream of blood. One district refusing to recognize him, he compelled submission by the perpetration of the most horrible cruelties. To buy off an attack from the Assyrians, he exacted heavy sums of money from his people. When a nation is drained of its life-blood by civil discord, and of its wealth by a foreign power, its final doom is not very distant. III. Seen in the powerlessness of the nation to repel invasion (2 Kings 15:19; 2 Kings 15:29). It is at this point of the history we first come in sight of the great Assyrian power that is to play so important a part in the future destiny of the Jewish nation—a presage of the catastrophe which was finished fifty yearn later. Menahem, though a bold warrior, knew it was madness to cope with a power so formidable, and bribed the Assyrian to withdraw by offering tribute. But in the days of Pekah the Assyrian was not so easily pacified. He ravaged the kingdom east of the Jordan, and swept away the tribes of that region into captivity; and, such was the enfeebled condition of the nation, it does not appear that Pekah made the least resistance. The steps of the process now going on with Israel have often been repeated in history. The first danger is averted by a bribe, which only serves as a temptation to new aggression. Each new attack leaves the doomed state weaker and weaker, till it is reduced to tribute; and at last a despairing effort to shake off the yoke brings down destruction. It is a noble sight to see a brave nation struggling for life and independence against a superior force; but Israel had become so demoralised that the spirit of resistance was crushed, and, for the most part, they submitted to their fate with supine indifference. LESSONS:— 1. The nations that abandon God will be abandoned by Him. 2. The ruler who uses his power for his own aggrandisement and pleasure lives in constant peril, and perishes without any to mourn his loss. 3. The sins and follies of one nation are punished by another. GERM NOTES ON THE VERSES2 Kings 15:8-31. The five kings who followed Zechariah persevered in the sins of Jeroboam, which was, from the very commencement of the kingdom, the germ of its ruin. It is to them that the prophet’s words apply—“They have set up kings, but not by me; they have made princes, and I knew it not” (Hosea 8:4). Only one of them died a natural death and left the succession to his son, who, in his turn, could only retain the sceptre for a short time. Of the others, each one killed his predecessor in order to gain the throne, the authority of which was, in the meantime, shattered by these commotions. One of the most important factors in the history of this period is the conflict with the rising Assyrian monarchy, which came to assist the internal dissension in hurrying the nation to its downfall. Assyria was destined, in the purpose of God, to be the instrument for inflicting the long-threatened judgment.—Witsius. —Rulers who seized power by force and violence have never been the deliverers and protectors of their people, but rather tyrants who led it to its ruin. “In one demagogue,” says Luther, “there are hidden ten tyrants.” As is the master, so is the servant; as is the head, so are the members. A succession of rulers, who attained the throne by conspiracy, revolt, perjury, and murder, is the surest sign, not only that there is something rotten in the state, but also that there is nothing sound in the nation. The corruption in Israel extended, in the first place, from the head downwards. Jeroboam made Israel to sin. Then it came from below upwards. The rebels and murderers who came to the throne, came from the people. These kings were so hostile that the one killed the other; but they were of one accord in abandoning Jehovah and persevering in the sin of Jeroboam. This was the cause of their ruin. When there is no fear of God in the heart, then the door is open to every sin and vice. 2 Kings 15:10. The public assassination of a monarch—I. Readily accomplished if he is. unpopular. II. Reveals the demoralization of the times. III. Increases rather than diminishes the public calamities. IV. Exposes the assassin to a similar fate (2 Kings 15:14). —“Smote him before the people” openly and impudently—which he presumed to do, either because he remembered that the prophecy of the kingdom made to Jehu was confined to the fourth generation (chap. 2 Kings 10:30), which he observed to be now expired, or because he perceived that the people were generally disaffected to their king and favourable to his attempt.—Pool. 2 Kings 15:12. The inflexible fidelity of the Divine Word—I. Is based on the unchangeableness of the Divine nature. II. Is frequently illustrated by facts of history. III. Is a source of strength to the obedient, and of wholesome fear to the wicked. —God keepeth promise with His foes: shall He fail with His friends?—Trapp. This was an actual confirmation of the declaration in the fundamental law of Israel, that God visits the sins of the fathers upon the children, unto the third and fourth generations (Exodus 20:5; Exodus 24:7; Deuteronomy 5:9)—that is, the sin against the first and chief commandment: “Thou shalt have none other gods before me.” This commandment was the foundation of the covenant with Israel, and the centre of the Israelitish nationality. The meaning is, that the sin of Jeroboam will not be permitted by God to run on beyond the third or fourth generation. No dynasty in Israel which followed the sin of Jeroboam lasted for more than three or four generations. The house of Jeroboam, like that of Baasha and Menahem, perished with its first members; the house of Omri with its third; and the house of Jehu with its fourth. Zimri, Shallum, Pehah, and Hosea died without successors; while the house of David remained without long interruption upon the throne. Although single kings in the line were guilty of apostacy, yet the sin was never continued until the second generation.—Lange. 2 Kings 15:16. The barbarities of revenge. I. Indicate a debased and brutal nature. II. May terrify into submission, but cannot command genuine obedience. III. An unstable foundation on which to build a throne (2 Kings 15:17). IV. Reveal the coward when confronted with a superior power (2 Kings 15:19). 2 Kings 15:19. The instrument of Divine retribution. I. A time for solemn reflection when its shadow first crosses our path. II. It is vain to think it can be bribed with money. III. Soon demonstrates the pitilessness of its power (2 Kings 15:29). —The tie that had bound Samaria to Assyria from the reign of Jehu to that of Jeroboam II. had ceased to exist during a period of Assyrian depression. Menahem now renewed it, undertaking the duties of a tributory, and expecting the support and assistance which the great paramount state of Asia was accustomed to lend to her dependencies in their struggles with their neighbours. Hence the reproaches of Hosea, who sees in the submission of Ephraim an unfaithful reliance on an arm of flesh, which was at once foolish and wicked (Hosea 5:13; Hosea 7:11; Hosea 8:9).—Speaker’s Comm.—Now for the first time appeared on the Eastern horizon that great power which for a hundred years was the scourge of Asia. The ancient empire of Assyria, possibly repressed for the time by the dominion of Solomon, rose on its fall, and was henceforth intermingled with all the good and evil fortunes of the kingdom of Israel. Already in the reign of Jehu her influence began to be felt. His name is to be read on the black obelisk which records the tributes offered to Shalmaneser I. in the form of gold and silver and articles manufactured in gold. The destruction of Damascus by Jeroboam II. brought the two powers of Israel and Assyria into close contact; there was now no intervening kingdom to act as a breakwater. Long before its actual irruption the rise of the new power is noted by the prophets. Jonah had already traversed the desert and seen that great Nineveh. Amos had already, though without naming it, foretold that a people should arise which should crush the powerful empire of Jeroboam from end to end, and sees the nations one by one swept into captivity. Hosea brings out the danger more definitely, sometimes naming it, sometimes speaking of it only under the form of the contentions king. The wakeful ear of Isaiah catches the sound of the irresistible advance of the Assyrian armies; their savage warfare, their strange language, the speed of their march, their indefatigable energy, their arrows sharp, their bows bent, their horses’ hoofs like flint, and their chariots like a whirlwind.—Stanley. AZARIAH AND JOTHAM IN JUDAH, AND THE LAST SIX KINGS IN AND NOTES.— 2 Kings 15:1.—Azariah, son of Amaziah, king of Judah—This king is the Uzziah of 2 Chronicles 26. See there the more extended explanation of his leprosy. His act was the assumption of sacerdotal functions, which the Lord had restricted to the Levitical priesthood. He arrogated the office of Sovereign Pontiff, and God rebuked his arrogance and impiety. His heart was lifted up to his destruction (2 Chronicles 26:16). 2 Kings 15:5. Leper unto the day of his death—In his pride he aspired to be more than king, usurped the functions of God’s consecrated priests; would have seized “the holy crown” of the high priesthood, and added that to his own royal crown. Therefore God took away what was rightly his, and might have enjoyed till his death, debased him to a leper, and thus he died. So covetousness beggars, not ennobles men, and profanity ensures overthrow and contempt. Dwelt in a several house—An array of authorities regard αֵ ?ιϊδַ ?ηָ ?τְ ?ωִׁ ?ιϊ as meaning house of sickness, a hospital, from ηָ ?τַ ?ωׁ, which (without any Scriptural analogy in the use of the word) they render to be prostrate, weak, or sick. The natural meaning of the verb is to be loosed, set free, as (in Pual form) Leviticus 19:20, the release of a slave. A separate house, therefore, is the best rendering, and fulfils the law of Lev 13:46, that lepers should dwell apart, outside the camp or city. He was thus an outcast Even in burial (2 Kings 15:7) he was only interred in the “field of the burial” of the kings (2 Chronicles 26:23), not in the royal vaults, as being a leper. As the record stands, it marks God’s displeasure against presumption, for “the Lord smote the king;” and this Divine judgment denotes guilt. Even though his rushing to the altar might have been through “too much zeal rather than too little,” as is suggested, zeal must not violate law. To go beyond God’s direction is guilty as to fall behind. To “add to” what is written is denounced equally as to “take from” (Revelation 22:18-19). 2 Kings 15:37. The Lord began to send against Judah, &c.—This was the beginning of a confederacy by the Israelites with the Syrians against Judah, an alliance which shows, for the first time in the history of the divided kingdoms, that hostility had grown so intense between Israel and Judah that a foreign force was called in to make violent attack upon Judah’s borders. So, when such fellowship and affection as are hallowed and Divinely sanctioned are violated, evil confederacies are sure to be sought, and antagonism grows rife where unity and love should have ruled.—W. H. J. OF 2 Kings 15:1-7; 2 Kings 15:32-38THE OF AFFAIRS THE reigns of Azariah and Jotham, here referred to with such marked brevity, covered a most eventful period in the history of Judah and Israel, extending over nearly seventy years. The prophets Hosea, Amos, Joel, Jonah, and the sublime Isaiah, flourished during the period, and uttered their faithful protest against the national apostacy. Under the vigorous administration of Azariah and Jotham the kingdom of Judah was placed in a condition of great strength and prosperity. The success of Azariah in all departments seemed to correspond to his double name: Azariah, the strength of Jehovah, and Uzziah, the help of Jehovah. But prosperity, as in other periods and nations, was not without its baleful effects. With the increase of wealth, the nobles of Judah rose into importance, and their luxury, indolence, drunkenness, and oppressive exactions, were in a high degree scandalous: “They skinned the poor to the very quick, they picked their bones and ground them to powder.” The haughty ladies of Zion, decked in gayest apparel and covered with tinkling ornaments, forgot the modesty of their sex as they mincingly tripped along the streets. The licentiousness and irreligion of the times were interrupted and perhaps punished by two great calamities—the awful, dearthful visitation of locusts, who found a garden of Eden, and left it an empty, desolate wilderness; and the ever-memorable earthquake which shook the solid building of the Temple, and moved through the land like a mighty wave of the sea (vide Joe 2:1-20; Amos 4:6-9; Amos 1:1-2; Zechariah 14:5). The paragraph before us is a suggestive illustration of the Biblical estimate of national affairs. I. It views the nation in its relation to the claims of Jehovah. 1. Commands obedience to the Divine purpose (2 Kings 15:34). So far as Azariah and Jotham imitated the theocratic kings, they had the approbation of all lovers of Zion. The highest exercise of kingly power is to use it in furthering the ends of Divine government. 2. Is careful to record the monarch’s interest in the House of God (2 Kings 15:33; 2 Kings 15:35). The history emphasises the fact that the name of Jotham’s mother was “Jerusha, the daughter of Zadok,” who was probably a priest, and would thus show the close association of the king with the religious order. Special reference is also made to his building “the higher gate of the House of the Lord.” He the sought to induce the worshippers to bring their offerings to the temple of the true Jehovah, and forsake the forbidden “high places” where many were accustomed to sacrifice. The king does himself honour in all he does for the house of God. 3. Exposes the defects of religious duty (2 Kings 15:4; 2 Kings 15:35). Both Azariah and Jotham were favourable to the worship of Jehovah, but they showed no great zeal in it. Their government was not remarkable for any decided religious reform, or the quickening of new religious life. The false worship was allowed to exist side by side with the true. The word of God notices this, and while it commends what is good, it faithfully denounces the evil. II. It takes note of any signal instance of Divine judgment. “And the Lord smote the king, so that he was a leper” (2 Kings 15:5). The writer of Kings is silent as to the circumstances under which the king was thus afflicted. He simply records the fact, and regards it as a judgment of Jehovah. (For particulars read 2 Chronicles 26:16-21). The Bible abounds in examples of Divine judgments on nations and individuals (e.g., Sodom and Gomorrha, Genesis 19; Egyptians, Exodus 9; Amalek, 1 Samuel 15; Cain, Genesis 4; Saul, 1 Samuel 28; Jezebel, 2 Kings 9; Ananias and Sapphira, Acts 5). These examples might be multiplied indefinitely. “Every story,” says Feltham, “is a chronicle of this truth, and the whole world but the practice. We live not long enough to observe how the judgments of God walk their rounds in striking. Neither always are we able. Some of God’s corrections are in the night, and closeted. Every offence meets not with a market lash.” Accuse not heaven’s delay; if loth to strike,Its judgments, like the thunder-gathered storm,Are but the greater.Webster.III. It dismisses with briefest notice the public acts of a great and victorious monarch (2 Kings 15:6). The successful wars of the king, his elaborate defences, his public buildings, his encouragement of agriculture and commerce—all these are passed over with the brief formula—“the rest of the acts of Azariah, and all that he did.” The sacred writer was more concerned to show how the king served God and exalted His worship than how he aggrandized himself and his people. External prosperity is delusive and evanescent: growth in piety is a permanent blessing to the nation. IV. It reveals the combination of powers by which Jehovah would punish the nation for its sins (2 Kings 15:37). When the Arctic voyager penetrates the northern seas, the first indication of his approach to the great ice region is a white streak of light seen in the stratum of air nearest the horizon called “the ice-blink.” He then observes loose pieces of ice floating on both sides of his vessel—the modest vanguard of the terrible army of ice-giants with which the stout-timbered ship has to do battle, and by which it is ultimately crushed and vanquished. So this alliance of Rezin and Pekah was the beginning of a series of attacks on Judah which ended in its utter overthrow. Thus Jehovah punished the nation for its idolatry. It is a mercy when the first signs of coming calamity are noted, and its severities avoided by timely repentance and reform. Jehovah can disconcert and scatter the most potent combinations of men, or use them as his instruments for avenging wrong. LESSONS:— 1. The sacred writers are more careful to depict the moral condition than the external magnificence of the nation. 2. We learn that the great object of revelation is to give prominence, not to merely historical details, but to the development of the Divine purpose in redeeming the race. 3. The fidelity and impartiality of the sacred writings should command our reverence and belief. GERM NOTES ON THE VERSES2 Kings 15:1-7; 2 Kings 15:32-38. At this time the people turned their attention to money-getting not so much, as had formerly been the case, in particular provinces and districts, but throughout the country, even in Judah; and not so much because a single king like Solomon favoured commercial undertakings, as because the love of trade and gain, and the desire for the easy enjoyment of the greatest possible amount of wealth, had taken possession of all classes. All the scorn poured out by the prophets upon this haste to be rich, and all the rebuke of their tendency to cheat, which was one of the fruits of it, no longer availed to restore the ancient simplicity and contentment (Hosea 12:8; Isaiah 2:7). The long and fortunate reign of Uzziah in Judah was very favourable to the growth of this love of gain and enjoyment. Many were the complaints in Judah of the injustice of the judges and of the oppression of the helpless (Amos 3:1; Amos 6:1; Hosea 5:10). There was a perverse and mocking disposition prevalent which led men to throw doubt upon everything, and to raise objections to everything (Amos 6:3; Amos 9:10; Hosea 4:4). It made them treat with harsh contempt the rebukes and exhortations of the best prophets, as we feel distinctly from the tone of the writings of Amos, Hosea, and Isaiah. It led them to desire to know heathen religions and to introduce foreign divinities, even when the king himself held aloof from any such movement (Amos 2:4; Hosea 4:15; Hosea 6:11; Hosea 12:1; Isaiah 2:8).—Ewald. 2 Kings 15:3. Azariah not only maintained the worship of Jehovah, but was a good and religious monarch during the greater portions of his reign. See 2 Chronicles 26:4-5. Becoming puffed up, however, with his military successes, he attempted to invade the high priest’s office, and forfeited God’s favour for this sin.—Speaker’s Comm. 2 Kings 15:5. The Judgment of God.—I. Is never inflicted but on the gross violation of His law (comp. 2 Chronicles 26:16-21). II. Knows no distinction of person or rank—“The Lord smote the king.” III. Involves terrible suffering—“He was a leper unto the day of his death.” IV. Isolates the sufferer from all he loved and prized—“He dwelt in a several house.” —The only incident which is mentioned during the long reign of Uzziah is that God touched him, and that he was a leper until his death. It follows that this fact must have seemed to the author to be important before all others. Leprosy is not for him an accidental disease, but a Divine judgment for guilt, as it is often described (Numbers 12:10; Deuteronomy 24:8-9; 2 Samuel 3:29; 2 Kings 5:27). He does not tell more particularly what the sin of the king was; perhaps it was hateful to the king alone, and personally, and not to the whole people, like the sin of Jeroboam.—Lange. —We should not be over bold to undertake duties which do not devolve upon us. He who covets more than he has any right to have, loses even what he has. We cannot break over the bounds which God has set, without incurring punishment. Think no man blessed until thou hast seen his end.—Ibid. 2 Kings 15:6. These acts were recorded by Isaiah, and have come down to us in Chronicles. They comprised, besides the re-establishment of Elath— 1. Successful wars (a) with the Philistines, which resulted in the capture and dismantling of Gath, Jabneh, and Ashdod, and in the planting of a number of Jewish colonies in the Philistine country; (b) with the Arabians of Gur-baal; and (c) with the Mehunim or Maonites. 2. Extension of the power of Judah over Ammon. 3. Fortification of Jerusalem. 4. Extension of pasture and of agriculture towards the East and South, and protection of the agricultural and pastoral population by means of towers. 5. Reorganisation of the army. And 6. Construction of numerous engines for the attack and defence of towns (see 2 Chronicles 26:6-15). Compare for the flourishing condition of Judea at this time, Isaiah 2:7-16.—Speaker’s Comm. 2 Kings 15:7 compared with Isaiah 6:1-3. Isaiah’s vision of the majesty and glory of Jehovah.—Special work needs special training. This is a principle recognized in all God’s dealings. He prepares His servants for special work by a special course of training and discipline, and by special and striking displays of His glory. As Moses was prepared for his work by his Egyptian experience and by splendid revelations of Jehovah; as the disciples were prepared for their mission by the teachings of Christ and the extraordinary endowments of the Spirit, so Isaiah was qualified for his work by the teachings of this glorious vision. His commission as a prophet was renewed, his faith confirmed, his religious fervour intensified, and his soul braced up for the important duties before him. I. This vision was a revelation of the universal government of Jehovah. “In the year that king Uzziah died, I saw also the Lord sitting upon a throne.” The throne of God is the centre and source of universal government, including in its conception the two leading ideas of dominion and power. 1. Dominion. This extends over the whole universe of existing things—great and small—reaching and acting upon the most distant with the same ease and comprehensiveness as is shown in the management of those nearest the central throne. 2. Power. It is by the exercise of this attribute that Jehovah makes His dominion felt, and accomplishes His gracious and righteous purposes. That power is infinite and absolute, but its exercise is ever limited by His will, and controlled and regulated by His wisdom: it is constantly operating for our good, both in the material and spiritual realms. II. This vision was a revelation of the adorable holiness of Jehovah. “And one cried unto another and said, Holy, holy, holy is the Lord of hosts.” The holiness of God is the beauty and glory of all other perfections. If it were possible for one attribute to have any excellency over another, that preeminency must be given to His holiness. Power is the hand or arm of God, Omniscience His eye, Mercy His heart, Eternity His duration, but holiness is His beauty. He is called “the Holy One,” the “Holy One of Israel,” and is said to be “glorious in holiness.” This glimpse of the surpassing holiness of Jehovah overwhelmed the prophet. He was smitten with the sense of his own vileness, and cried, “Woe is me, because I am a man of unclean lips!” It was a picture of conscious sin, cowed and shrinking before the presence of infinite purity. ’Tis ever so. Nothing humbles us more than the contrast of our own insignificence and sin with the majesty and ineffable perfections of God. III. This vision was a revelation of the higher order of beings engaged in the service and worship of Jehovah. 1. Observe their exalted station. “Above, or around the throne stood the seraphim.” This indicates their superiority over the heavenly hosts. Jehovah has legions of angels, varying in ability and rank; highest in the innumerable grades stand the seraphim. 2. Observe their extraordinary endowments. “Each one had six rings; with twain he covered his face”—a token of deep reverence and adoring awe, as though unable to bear the insufferable blaze of the Divine glory, or to fathom the incomprehensible mysteries of the Divine nature. “With twain he covered his feet”—a token of profound respect and humility, as if he would fain hide the humblest instrumentalities by which he might accomplish the Divine purposes. “With twain he did fly”—an emblem of the willingness and speed with which he would execute the Divine commands. 3. Observe their delightful employment. “One cried unto another and said, Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory.” They chant in responsive strains the praises of Jehovah. What a lofty example of worship and service have we here! Burning with holy and unquenchable love, we may well strive to emulate the adoration of the glowing seraphim. The church of to-day has special work to do, and to do it successfully needs special help and instruction. The age in which we live demands the exercise of every kind of power the church can legitimately wield. To meet the multiform aspects of the active thought of our time, to sympathise with all that is true, and denounce wisely and boldly all that is false and misleading; to soothe the world’s deep sorrow and lessen its distracting woes; to conduct the troubled heart of humanity to the satisfying rest for which it daily groans—this is a work demanding superhuman aid. We never feel so weak as when we come to grapple with the difficulties of earnest Christian work. It is then we touch the furthermost point of human limitation, and, conscious of our powerlessness, we cry out, like one of old—“I beseech thee, show me thy glory.” And as the vision dawns and pours its splendours on our stricken spirits, we feel the throb of a new ecstatic life, and, with the glow of an intenser love, and sustained by an invincible resolution, we press on to grander achievements! —We have been hearing of a vision. Does that word sound as if it belonged to times which we have left far behind, as if it pointed to something fantastical and incredible? Oh! if there were no such visions, what an utterly dark and weary and unintelligible place this world would be! How completely we should be given up to the emptiest phantoms, to the base worship of phantoms! What mere shows and mockeries would the state and ceremonial of kings, the debates of legislators, the yearnings and struggles of people become! How truly would the earth be what it seemed to the worn-out misanthropical libertine—“A stage, and all the men and women merely players.” A thousand times we have been all tempted to think it so. The same painted scenery, the same shifting pageants, the same unreal words spoken through different masks by counterfeit voices, the same plots which seem never to be unravelled, what does it all mean? How do men endure the ceaseless change, the dull monotony? Satirists and keen observers of the world’s follies have asked this question again and again. The best man may often doubt what he should reply. But he hears a voice saying to him, “Try to be true to thyself; resist the powers which are tempting thee to go through thy acts, common or sacred, as if thou wert a mere machine; hold fast thy faith that God is, and is working when thou seest least of His working, and when the world seems most to be going on without Him; assure thyself that there is an order in the universe when all its movements seem most disorderly. So will the things around thee by degrees acquire a meaning and a purpose. And when Divine love has kindled thy flagging and perishing thoughts and hopes, thou mayest learn that God can use thee to bearing the tidings of His love and righteousness to a sense-bound land that is bowing to silver and gold, to horses and chariots. And if there should come a convulsion in that land, such as neither thou nor thy fathers have known, be sure that it signifies the removal of such things as can be shaken, that those things which cannot be shaken may remain.”—Maurice. 2 Kings 15:34. Josephus gives Jotham a very high character, that he was pious towards God, just towards men, and laid himself out for the public good; that whatever was amiss he took care to have it rectified; and, in short, wanted no virtue that became a good prince. 2 Kings 15:35. “He built the higher gate of the house of the Lord.” The love of Divine worship.—I. Shown in reverence for God’s house. II. In cheerful sacrifice and labour for the improvement of that house. III. In making the house and worship of God attractive to others. —It is a glorious thing for a prince, instead of beautifying his palaces and building ivory houses (Amos 3:15), to restore the temple gates, and so say to his people, “Enter into His gates with thanksgiving, and into His courts with praise.” 2 Kings 15:37. It appears by this that the alliance between Pekah and Rezin was made in the reign of Jotham. It had for its object in all probability the consolidation of a power in Syria which might be strong enough to resist the further progress of the Assyrian arms. The recent invasions of Pul and Ziglath-Pileser had effectually alarmed the two northern monarchs, and had induced them to put aside the traditional jealousies which naturally kept them apart, and to make a league offensive and defensive. Into this league they were anxious that Judea should enter; but they distrusted the house of David, which had been so long hostile both to Damascus and to Samaria. They consequently formed the design of transferring the Jewish crown to a certain Ben-Tabeal (Isaiah 7:6), probably a Jewish noble, perhaps a refugee at one of their courts, whom they could trust to join heartily in their schemes. Hostilities apparently broke out before the death of Jotham; but nothing of importance was effected until the first year of his successor—Speaker’s Comm.—National troubles—I. Cast their shadows before as a warning to prepare. II. Are sent to rectify the abuse of prosperity. III. Are aggravated by the active opposition of envious neighbours. THE REIGN OF AHAZ IN AND NOTES.— 2 Kings 16:2. Twenty years old was Ahab when, &c.—The Sept. MS. of the Vatican, and other MSS., give “twenty-five” in the corresponding account of 2 Chronicles 28:1. Adopting this alteration, he died at the age of forty-one, having reigned sixteen years. He could only have reached the age of fifteen when his son Hesekiah was born, for the son was twenty five at his father’s death (chap. 2 Kings 18:2). Yet a youth of fifteen is not unduly young for such a relationship in the East. 2 Kings 16:3. Made his son to pass through the fire—This is the first record of human sacrifice among the Israelites. The force of evidence is against the lighter interpretation of the king’s act, viz., that this was a mere fire-baptism, an act of lustration and purification—passing his son through the heat or flames. The phrase “go through the fire” is shown in Numbers 31:23 to mean a testing in the fire, as metal, &c. (2 Kings 16:20), so that what could be consumed by the fire was consumed; and 2 Chronicles 28:3 records that Ahab “burnt his children in the fire.” It was the immolation of his children to Moloch, in the Valley of Hinnom. Comp. chap. 2 Kings 17:31; Jeremiah 19:5. Josephus delares it to have been a holocaust: καὶἴδιονὡλοκαύτωσεπαὶδα. There remains, however, the probability that the children were “slain” before being committed to the fires of Moloch (cf. Ezekiel 16:20, and Psalms 106:37). 2 Kings 16:7. Ahab sent messengers to Tiglath-pileser—Israel had asked Assyrian help (chap. 2 Kings 16:9); now Judah throws herself upon the protection of a heathen power. Already Jehovah had become discarded in the nation’s worship; how could any trust in his guardianship continue? Yet he sinned against most emphatic expostulations from Isaiah, and assurances sealed by supernatural signs (Isaiah 7:14; Isaiah 8:4). 2 Kings 16:9. King of Assyria took Damascus, and carried the people captive to Kir—The aid Ahaz sought was purchased with the treasures of the palace and the Temple (2 Kings 16:8). Tiglath vanquished the confederate kings—Rezin of Syria, and Pekah of Israel—and seized Damascus. This occurred B.C. 732. A year later he held a court of his vassals there, and twenty-three abject kings there did him obeisance, among them being mentioned Pekah, king of Israel, and Ahaz, king of Judah. “Kir” is thought to have been Karine, now Karend, in Media. 2 Kings 16:10. Ahaz saw an altar that was at Damascus—Charmed with its elegance and novelty, he transmitted a sketch of it to Urijah the priest at Jerusalem, and ordered that one be made forthwith to supplant the altar of Jehovah in the Temp’e. Yet that old altar was designed under express direction and authority of the Lord God! It is called “the great altar” (2 Kings 16:15), doubtless more because of its gorgeous splendour. The priest of Jehovah raised no remonstrance, so perfidious had become the sacerdotal spirit (2 Kings 16:16). 2 Kings 16:15. The brazen altar shall be for me to enquire by—Jehovah’s sacrifices were transferred to a heathenish altar. There were as yet no idolatrous offerings sacrificed in the Temple; no discontinuance of outward worship to the God of Israel. But the Divine altar was removed from its position in the Sanctuary, and left neglected; its destination was not yet clear to Ahaz, he would consider about it. For the words, “for me to enquire by,” is the simple significance of the phrase ιִ ?δְ ?ιָ ?δμִּ ?ιμְ ?αַ ?χֵּ ?ψ 2 Kings 16:17. Ahaz out off the borders of the bases, &c.—Spoiling the adornments to gratify his capricious fancies in, probably, decorating his own palace. Thus men debase what is sacred to suit their own purposes, but God watches the sacrilege, and He will requite the dishonour done to Him. 2 Kings 16:18. The covert for the Sabbath—A portico used by the priests. Dr. Abraham Geiger renders these words “molten images of the Shame” (i.e., Baal), following 2 Chronicles 28:2; but ξֵ ?ιρָ ?κְ was, says Keil, “unquestionably a covered place, a platform or hall, in the forecourt of the temple, set apart for the king when he visited the temple with his retinue on the Sabbath or feast days.” So went forward the abasement of Jadah; the Church yielding every trust for the sake of retaining State favour and glory. Jehovah deposed from supremacy in His own Temple, that a corrupt Court might be gratified, and the smile of a depraved king be retained. “If any man defile the temple of God, him shall God destroy” (1 Corinthians 3:17).—W. H. J. OF 2 Kings 16:1-20AN RULER A SCOURGE AHAZ inherited the wealth and magnificence that had accumulated under the masterly government of his father, Jotham, and his grandfather, Azariah, but he had also inherited the pernicious effects of luxury and indulgence that ever follow in the train of prosperity. From his earliest years he seems to have fallen into the hands of a court party who championed idolatry, and he never acquired strength of character sufficient to shake off the baleful influence of their teaching and example. He was fundamentally weak. He cringed before the great Assyrian power (2 Kings 16:7), but, like all other cowards, he was imperious and exacting towards those who were subject to him (2 Kings 16:10-16). Under his feeble and idolatrous administration, Judah sank lower and lower, till it was brought to the verge of ruin. There was nothing to mitigate the successive series of national disasters: his influence upon the nation constantly operated as a blighting, withering curse. Observe— I. That idolatry becomes a dangerous power in a nation when patronised and encouraged by royalty (2 Kings 16:2-4). 1. The religious leanings of a youthful prince are anxiously seanned. “Twenty years old was Ahaz when he began to reign, and did not that which was right in the sight of the Lord” (2 Kings 16:2). The heathen party and the worshippers of Jehovah were on the outlook as to what stand the young king would make. Would he set his face against the idolatrous innovations which had already gone too far: and would he show more zeal and fidelity than his immediate predecessors had done towards the ancient faith? Neither party were kept long in suspense. The old court party triumphed; they had intrigued and flattered to some purpose. The idolatrous tendencies of Ahaz were soon detected; and the emphatic condemnation of the sacred writer was richly merited—he “did not that which was right in the sight of the Lord his God.” It is a sincere grief to the good to witness a reign begun in defiance of the great religious principles which had given life and prestige to the nation. The fate of such a reign it is not difficult to predict. 2. Idolatrous practices rapidly degenerate to the level of the most atrocious examples (2 Kings 16:3-4). Ahaz excelled his idolatrous predecessors not only in imbecility, but also in cruelty. He descended to the most inhuman practices of the heathen: he “made his children to pass through the fire”—an abomination against which the Israelites were solemnly warned (comp. Leviticus 18:21; Leviticus 20:24; Deuteronomy 18:10). The Jewish rabbis have mildly interpreted this passing through the fire as merely passing between two burning pyres as a purificatory rite; but the truth is, the victims were first slain and then burned (vide 2 Chronicles 28:3, compared with Psalms 106:37; Psalms 106:8; Jeremiah 7:31; Jeremiah 19:4-5; Ezekiel 16:20-21; Ezekiel 23:37). The brazen image of the idol was made red-hot, and the victim passed within its glowing arms. Other kings of Judah had allowed their people to sacrifice and burn incense in the high places; but Ahaz was the first, so far as we know, to countenance the practice by his own example (2 Kings 16:4). Idolatry debauches the moral sense, and prepares its votaries for the worst abominations. II. That an idolatrous ruler wantonly sacrifices the national prestige and independence (2 Kings 16:5-9). I. His weakness exposes the nation to invasion and loss (2 Kings 16:5-6). The kings of Syria and Israel, who had been held in check by the strong hand of Azariah and Jotham, despised the feebleness of Ahaz, and harassed his kingdom with war and siege. They aimed at dethroning Ahaz and substituting a nominee of their own, whom they could compel to unite with them in resisting the encroachments of the Assyrian power. Had Ahaz been decided and open in his attachment to Jehovah, they would not have insulted him and his people with a proposal to form a league with Judah, nor would they have dared to use force. But the idolatry of Ahaz was a sufficient plea for them to take liberties: he was now so much like themselves that they might readily conclude he would be willing to unite with them in any enterprise. When the ruler sinks in moral reputation and force, the stringency of a wholesome government is relaxed, and the nation suffers. 2. He tamely subjects his people to the oppression of a foreign power (2 Kings 16:7). Judah had injured and oppressed Israel, and could not therefore hope to wean her from her compact with Syria. Israel and Syria had already won two battles against Judah, in which the flower of her troops had been destroyed. Egypt was at this time too weak to afford any assistance, and Ahaz was conscious of serious disaffection spreading among his own people (Isaiah 7:13). In this emergency he abjectly throws himself at the feet of the Assyrian monarch, and piteously implores his help. It might be that this was Judah’s only alternative from a point of view; but what a fall was this compared with the days of Azariah and Jotham! There was one resource yet open to Ahaz: he might have fallen back on Jehovah. But his apostacy was too complete and his idolatry too flagrant to allow such a thought to take deep root. Blind with infatuation he runs for refuge into the embrace of a power that erelong uses its advantage in oppressing his people. 3. He does not scruple to strip the temple of God of its sacred treasures to purchase an idolatrous alliance “And Ahaz took the silver and gold that was found in the house of the Lord, and sent it for a present to the king of Assyria” (2 Kings 16:8). Here begins the work of spoliation. It does not appear that he took anything from the shrines of the idols he loved so much—that would be sacrilege in his eyes—and yet without compunction or misgiving he desecrates and robs the temple of Jehovah. In this we have another proof of the debasing influence of his heathenism, and how completely he had severed himself from Jehovah and His worship. The man who turns his back on God is ready for any deed of infamy. III. That an idolatrous ruler is reckless in the introduction of innovations in worship which are an insult to the only true God (2 Kings 16:10-18). 1. He substitutes a heathen altar in the place of the one used in the worship of Jehovah (2 Kings 16:10). Carried away with the idolatrous ritual of the Assyrians, Ahaz, captivated with the pattern of a certain altar, has one made after the same model and placed in the inner court of the temple. Human fancies and predelictions are indulged in defiance of Divine authority and commandment. The temple altar was made after a Divine pattern (Exodus 25:40; Exodus 26:30; Exodus 27:1); and the introduction of the Assyrian specimen was an insulting and sinful intrusion. 2. He finds co-workers in those whose duty is to resist all heathenish innovations (2 Kings 16:11-16). The supine conduct of Urijah is in marked contrast with the stout, heroic opposition of Azariah and his priests to the proud assumptions of Uzziah (2 Chronicles 26:16-18). Ahaz was too weak a character to have succeeded in winning over Urijah to idolatry, either by threats or cajolery, unless there had been a predisposition on Urijah’s part. He was infected with the theological laxity of the period, and instead of boldly maintaining the absolute supremacy of Jehovah, he was beginning to recognize Him as but one among the many deities to be worshipped. With confused ideas and impaired convictions, Urijah was not prepared to risk the loss of his place and income by opposing the wishes of the capricious monarch. 3. He adopts methods calculated to disparage and pour contempt on the worship of Jehovah (2 Kings 16:17-18). We are prepared now for any act of impiety Ahaz may commit. His reverence for God is gone, and with it his reverence for the sanctuary. The sacred vessels are mutilated, the treasures and costly ornaments appropriated to political exigencies, and the royal entrance to the Temple closed. There was no distinction now between Judah and the most idolatrous nations. The safeguard of Judah—the love and worship of Jehovah—was broken down, and the nation soon became a prey to the invader and involved in ruin. LESSONS:— 1. Idolatry debauches the moral sense of king and poople. 2. A wicked king will always find those who will imitate him in his most extravagant follies and vices. 3. The ruler who systematically ignores the claims of God inevitably drags his people into degradation and suffering. GERM NOTES ON THE VERSES2 Kings 16:1. Under this most wicked prince prophesied Isaiah, Hosea, Micah, and Nahum, but with little good success, so incorrigibly flagitious were now all sorts grown.—Trapp. 2 Kings 16:2-4. An idolatrous enthusiast— 1. Eagerly embraces the advantage gained by his accession to power and authority in propagating his favourite theories. “Twenty years old was Ahaz when he began to reign, and did not that which was right” (2 Kings 16:2). 2. Is ever ready to quote and imitate the examples of those whose policy favoured his own views. “He walked in the ways of the kings of Israel” (2 Kings 16:3). 3. Soon outstrips the most notorious examples, and sinks to the abominations of the rudest heathenism. “Yea, and made his son to pass through the fire” (2 Kings 16:3). 4. Spreads the blight of his pernicious system in every available place. “He sacrificed in the high places, on the hills, and under every green tree” (2 Kings 16:4). 2 Kings 16:2. The character of this king’s reign, the voluptuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions which, during the reign and by the influence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed in all parts of the kingdom (see 2 Chronicles 28:24).—Jamieson. 2 Kings 16:3. A man that is once fallen from truth knows not where he shall stay. From the calves of Jeroboam is Ahaz drawn to the gods of the heathen; yea, now bulls and goats are too little for those new deities; his own flesh and blood is but dear enough. Where do we find any religious Israelite thus zealous for God! Neither is our dull and niggardly heart ready to gratify Him with more easy obediences. O God, how gladly should we offer unto thee our souls and bodies, which we may enjoy so much the more when they are thine, since zealous Pagans stick not to lose their own flesh and blood in an idol’s fire!—Bp. Hall. 2 Kings 16:3-4. Men are so blind that they think they serve God most truly by those very actions by which they sin most grossly against Him. The Moloch-sacrifice, or child-sacrifice, is a proof of the extravagance of error into which men can fall when they have not the knowledge of the living God and His revealed blood, or when they have rejected the same (Romans 1:21-22). This abomination, which still continues among heathen nations, is the strongest and most direct call to all who know the living God and who possess His Word, to take part in the work of missions, and to help to bring it about that light may come to those who sit in darkness and the shadow of death. God commands us to give our dearest and best to Him, but not to Moloch. There are no longer any sacrifices to Moloch in Christendom; but it happens often enough, even now, that parents sacrifice their children to the idols of the world which consume them, so that they are lost eternally.—Lange. 2 Kings 16:4. Wherever God has a Church, the devil builds a temple by the side of it. 2 Kings 16:5-9. The disastrous results of national apostasy.— 1. The enemy is emboldened to make combined attacks upon the nation (2 Kings 16:5). 2. Involves loss of prestige and of territory (2 Kings 16:5). 3. The national spirit is demoralised (2 Kings 16:7). 4. The nation is put in the power of those who, while professing to help and protect it, drain its resources and ultimately hasten its ruin (2 Kings 16:7-9). 2 Kings 16:7. The more plausible, really the more insane, desire of Ahaz to secure the favour of an empire which was the common enemy of all nations, that he might get rid of the two that were tormenting him, showed that faith had departed from Judah also. The idols of silver and gold had driven God out of its heart, and made the worship of Him a mockery.—Maurice. 2 Kings 16:10-18. Innovations in Divine worship.— 1. Are not to be confounded with an improved fervour and spirituality of service. 2. Are evidences of religious decline. 3. Are an insult to the Divine Being. 4. Should be firmly resisted by the faithful minister of God. 5. May lead to the most reprehensible acts of contempt and sacrilege. —See in this a clear picture of the lack of Christian spirit in the two highest ranks. The State desires to see everything arranged according to its whims; the Church yields for the sake of the temporal advantage. It is the fashion of depraved rulers that they think they can command in religions as well as in similar matters, and can control everything according to their own good pleasure.—Lange. —A spirit of innovation is generally the result of a selfish temper and confined views. People will not look forward to posterity who never look backward to their ancestors.—Burke. —It is a dangerous presumption to make innovations if but in the circumstances of God’s worship. Those human additions, which would seem to grace the institution of God, deprave it. That infinite Wisdom knows best what pleases itself, and prescribes accordingly. The foolishness of God is wiser than the wisdom of men. Idolatry and falsehood are commonly more gaudy and plausible than truth. That heart which can, for the outward homeliness, despise the ordinances of God, is already alienated from true religion, and lies open to the grossest superstition.—Bp. Hall. 2 Kings 16:10. A fit helve for such a hatchet. Urijah had been a maintainer of God’s true worship in the temple, and by the prophet Isaiah counted and called a faithful witness (Isaiah 8:1-2); but now he becometh an apostate, as Damascen turned Mahommedan, after he had written against that execrable impiety; and Ahaz knew him, belike, to be a temporiser.—Trapp. 2 Kings 16:13. Uzziah, for so doing, was smitten with leprosy; but Ahaz of a far worse disease, an incurable hardness of heart.—Trapp. —For the heathens, and Ahaz’s imitation of them, offered the same sorts of offerings to their false gods which the Israelites did to the true, the devil being noted to be God’s ape in his worship.—Pool. 2 Kings 16:16. We have in this high priest a specimen of those hypocrites and belly-servants who say, “Whose bread I eat, his song I sing;” who veer about with the wind, and seek to be pleasant to all men; dumb dogs who cannot bark; who wish to hurt no one’s feelings, but teach and say just what any one wants to hear. But God’s word alone, and not the favour of men, nor the goods and honours of the world, ought to be the rule from which we ought not to turn aside, although it may involve risk of life or limb to speak the truth.—Lange. 2 Kings 16:19-20. The reign of Ahaz was the most disastrous of any through which Judah had yet passed. The kingdom sank so low, both internally and externally, religiously and politically, that it was on the verge of ruin. Such an incapable ruler had never before ascended the throne. The predominant feature in his character was weakness—weakness of spirit and weakness of intellect. History records nothing about him worthy of respect.—Bahr. —Of all the kings of Judah hitherto, there is none so dreadful an example, either of sin or judgment, as this son of good Jotham. I abhor to think that such a monster should descend from the loins of David. Where should be the period of this wickedness? He began with the high places; thence he descended to the calves of Dan and Bethel; from thence he falls to a Syrian altar, to the Syrian god; then he falls to an utter exclusion of the true God and blocking up His temple; then to the sacrifice of his own son; and at last, as if hell were broken loose on God’s inheritance, every several city, every high place of Judah, has a new God. No marvel if he be branded by the Spirit of God—This is that “king Ahaz!”—Bp. Hall. 2 Kings 16:20. His subjects complain that he died so late; and, as repenting that he ever was, denying him a room in the sepulchres of kings, as if they had said—“The common earth of Jerusalem is too good for him that degenerated from his progenitors, spoiled his kingdom, depraved his people, forsook his God.—Ibid. THE OF THE AND NOTES.— 2 Kings 17:2. Did evil … but not as the kings of Israel—Scripture merely records the fact, does not explain wherein Hoshea sinned less. But even an abstention from wrong, which others wrought, is noticed by Jehovah, and kept in eternal memory. 2 Kings 17:3. Came up Shalmaneser, king of Assyria—Thirsting for conquest, he subdued the king of the ten tribes, and made him tributary. Shalmaneser’s reign followed Tiglath-pileser’s, who died B.C 727. From this Assyrian despot Hoshea after a few years, sought relief by alliance with So, king of Egypt (2 Kings 17:4). This name—ñåà—becomes by punctuation Seveh, and is recognized as Shebek of the 25th dynasty. This Ethiopian monarch, lord of Upper Egypt, in the year B.C. 725 invaded Lower Egypt, and proved so mighty a conqueror that the small kingdoms which had groaned beneath the despotism or Assyria turned to him for defence and security. OF 2 Kings 17:1-6THE UTTER OF ISRAEL I. Was effected notwithstanding the superior capacity and modified idolatry of the ruler.—Hoshea “did that which was evil, but not as the kings of Israel that were before him” (2 Kings 17:2). He did not enforce the edicts of Baal with such determined fanaticism as some of his predecessors. He allowed more liberty in religious worship, and while not approaching the true worship of Jehovah, he did not descend to the abominations of the lowest heathenism. Some have thought that the last king of Israel was the worst; but the history does not favour that view. He was a man of considerable military and political capacity. It is true he reached the throne by violence and bloodshed (chap. 2 Kings 15:30); but the people were weary of national abuses and of the imbecility of their kings, and welcomed the advent of any one who had the courage and vigour to rectify matters. Hoshea yearned for liberty, and his whole reign was spent in repeated efforts to cast off the foreign yoke, to excite a more enterprising national spirit, and to arrest the downward tendency of the kingdom. But no human power could now save Israel. The ablest generalship, the most consummate statesmanship, the cleverest combinations, were all in vain. It was a melancholy sight to see this man grappling with a falling kingdom, whose ruin he was powerless to prevent. II. Was accomplished notwithstanding the most brave and desperate struggles for continued existence (2 Kings 17:4-5).—Hoshea saw the mistake that Menahem and Pckah had made in calling in the assistance of Assyria, and what had been the sad results to the country. He made a bold stand for national freedom. He refused to pay tribute, and prepared to withstand the fury of the great Assyrian power. It is a tribute to the superior diplomacy of Hosea that he succeeded in persuading So, the warrior king of Egypt, that it was their mutual safety to oppose Assyria; and though So was but a fickle colleague, he must have rendered considerable assistance until he was obliged to retire within his own kingdom and defend himself from the common enemy. The fact that Samaria held out for three years against the Assyrian army, with all its formidable appliances for siege and assault, indicates the obstinacy and desperation of the defence. They were the last frantic efforts of despair. “It is remarkable,” says Ewald, “how strong a resemblance the fall of Samaria bears to the first and second destructions of Jerusalem, in the heroic resistance of its inhabitants.” III. Was associated with scenes of humiliation and suffering (2 Kings 17:5-6). Israel was afflicted with all the terrible consequences of war—war carried on by an enemy who was determined to win. The horrors of the siege of Samaria may be inferred from Isaiah 28:1-4; Hosea 10:14; Hosea 13:16; Amos 6:9-14. Added to the chagrin of defeat, was the degradation of enforced captivity and estrangement—torn from the midst of loved and familiar scenes, and placed in a strange and distant country, subject to the sarcasms and, it may be, cruelty of its inhabitants. The people who had been delivered from Egyptian slavery by the strong arm of Jehovah are again relegated to bondage, because they had abandoned their Deliverer. The punishment for sin is ever attended with suffering and shame. IV. Was inevitable, as the opportunity for reformation had passed unimproved.—Instruction had been despised, reproof unheeded, the best of prophets ignored, prosperity abused, and repeated overtures of mercy callously spurned. The time for compromise was passed, the opportunity of salvation was sinned away. Nothing remained but to allow the national infatuation to run its course and produce its inevitable results. The nation must reap what it had sown; it had sown the wind, and must reap the whirlwind. A certain king once caused a lamp to be lit in his palace, and a proclamation made throughout his dominion that every rebel who came and tendered his submission before the light burnt out should be forgiven, whatever the nature of his offence; but that those who refused to obey the summons within the required time should be put to death. The lamp of Israel’s opportunity had long been lit, and the conditions of submission made sufficiently public. When therefore the light became extinct, and Israel refused to return, the threatened punishment must inevitably follow. Shakespeare says truly of opportuity, “Who seeks, and will not take when once ’tis offered, shall never find it more.” LESSONS:— 1. It is not in the power of any one man unaided to save a kingdom. 2. National sins involve national ruin. 3. Every nation, as every individual, has ample opportunities for reformation. GERM NOTES ON THE VERSES2 Kings 17:1-6. A doleful picture of national desolation. 1. Fanatical persistence in the evil that works its ruin (2 Kings 17:2). 2. Vainly seeking the protection of foreign powers (2 Kings 17:3-4). 3. The country overrun and impoverished by hosts of invading foes (2 Kings 17:5). 4. Struggling bravely, but uselessly, against superior numbers (2 Kings 17:5-6). 5. Draughted unresistingly into strange and distant lands (2 Kings 17:16). 6. An imprisoned king and scattered people. —The last king of Israel. I. He did that which was evil, but not as the kings of Israel before him. Though he did not go so far in wickedness as the eighteen kings who preceded him, nevertheless, he did not walk in the way of salvation. Half-way conversion is no conversion. In order to bring back the nation from its wicked ways, he should have been himself devoted to the Lord with all his heart. When people are not fully in earnest in their conversion, then there is no cessation of corruption, whether it be the case of an individual or a state. II. He makes a covenant with the king of Egypt (2 Kings 17:4). By this he showed that his heart was not perfect with God. Egypt, the very power out of whose hand God had wonderfully rescued his people, was to help him against Assyria. But “cursed be the man that trusteth in man and maketh flesh his arm” (Jeremiah 17:5; Hosea 7:11-13). III. He loses his land and his people, and is cast into prison. By conspiracy and murder he had attained to the throne and to the highest pitch of human greatness, but his end was disgrace, misery, and lifelong imprisonment. Upon him who will not be humbled by small evils God sends great and heavy ones.—Lange. 2 Kings 17:2. Wickedness— 1. May be modified in its enormity. 2. Every modification observed and impartially recorded. 3. Modification does not alter its nature, or escape its punishment. —It looks like the bitter irony of fate that this Hosea, who was to be the last king, was a better one than any of his predecessors. The words of the prophets who had uttered so many and such important truths concerning this kingdom during the last fifty years, many have exercised a powerful influence over him and instilled into him better principles. But they had always predicted its fall as certain; and now the irresistible force of history was to prove that no single man, whatever might be his position and superiority, could be strong enough to delay the ruin of the whole structure, if the right moment for its reformation had passed.—Ewald. 2 Kings 17:3. Payment of tribute. 1. A humiliating evidence of subjection (2 Kings 17:3). 2. Chafes the spirit of a liberty-loving people (2 Kings 17:4). 3. Brings disaster if ineffectually resisted (2 Kings 17:4). 2 Kings 17:5. As the end drew near, they gave themselves up to the frantio revellings of despair. At last the city was stormed. With the ferocity common to all the warfare of those times, the infants were hurled down the rocky sides of the hill on which the city stood, or destroyed in their mothers’ bosoms. Famine and pestilence completed the work of war. The stones of the ruined city were poured down into the rich valley below, and the foundations were laid bare. Palace and hovel alike fell; the statues were broken to pieces; the crown of pride, the glory of Ephraim, was trodden under foot.—Stanley. 2 Kings 17:6. The fall of Samaria and Damascus was, according to the prediction of the prophet, synchronous (Isaiah 7:7-9); and the devastation both of Syria and Israel was foretold at a time and in circumstances when no human sagacity could have anticipated it (Amos 1).—Jamieson. —O terrible examples of vengeance upon that peculiar people whom God had chosen for Himself out of all the world! All the world were witnesses of the favours, of the miraculous deliverances and protections; all the world shall be witnesses of their just confusion. It is not in the power of slight errors to set off that infinite mercy. What was it, O God, what was it that caused Thee to cast off Thine inheritance? What but the same that made Thee cast the angels out of heaven—even their rebellious sins. Those sins dared to emulate the greatness of Thy mercies, no less than they forced the severity of Thy judgments.—Bp. Hall. AND NOTES.— 2 Kings 17:9. Children of Israel did secretly things not right against the Lord—The word ητΰ has been rendered variously, as secret blasphemy, acts of treachery, dissimulating words; but its meaning, to cover, cloke, when taken with γְּ ?αָ ?ψִ ?ιν, may be accepted as they hid or concealed Jehovah from attention and homage by idolatrous intrusions, so that He was ignored. 2 Kings 17:17. Worshipped all the hosts of heaven—The idol Astarte represented the moon, and Moloch (or Baal) the sun; and between these they arrayed for worship “all the hosts of heaven.” This was an addition to their objects of idolatrous reverence, and appears as a new feature of Israelitish worship. This astral homage came in upon Israel through the Assyrian alliances by Pekah and Ahaz, for star worship was distinctively an Assyrian importation. 2 Kings 17:18. Removed Israel out of His sight—After 256 years of separate existence from Judah, the kingdom of the ten tribes thus ignominiously ended, its nationality perished. On this kingdom of Israel lay the twofold sin: first, of revolting from loyal tribes of Judah and Benjamin, thus violating the unity of God’s chosen nation; and, next, of revolting against Jehovah and His worship, thus debasing the sacred distinction for which God called then to be His people; therefore Israel became not useless only, but an affront to Jehovah, and was consigned to just retribution. 2 Kings 17:24. King of Assyria brought men from Babylon, &c.—Had the land been depopulated there would have seemed promise of the exiles’ return; but under the royal direction Assyrian subjects came in and possessed the sacred soil, making it the home of foreigners. This king, called here ξֶ ?μֶ ?κΰַ ?ωּׁ ?εּ ?ψ is regarded by many expositors as Esarhaddon; but a doubt naturally springs from the fact that Esarhaddon did not come to the throne for some twenty-six years after Shalmanezer, who carried Israel into captivity. From Ezra 4:2 we gain information that Esarhaddon brought these colonists into Samaria. 2 Kings 17:27. Carry thither one of the priests The country was too thinly populated to subdue the growth of those beasts of prey by which the land had been infested prior to its occupancy by Israel (Judges 14:5; 1 Samuel 17:34, &c.); now they again multiplied and ravaged the country. Interpreting this as a judgment from God for the neglect of His worship, an exiled priest was sent back to the people to teach them Jehovah’s will. And from this event arose that mingled religion which became distinctive of the Samaritans; also the Samaritan version of the Pentateuch, which acquired such historic importance. 2 Kings 17:30. The men of Babylon made Succoth-benoth—“Booths of the daughters,” i.e., tents of voluptuousness, where lust was sanctioned as a religious observance. Nergal—Identified in the British Museum inscriptions as Mars, the god of war. Ashima—a goat idol. Nibhaz—a dog. Tartak—an ass, or planet of ill omen. Adrammelech—Either Moloch the Assyrian sun-god; or, as others think, a mule or a peacock. Anammelech—An idol in form of a hare. Thus the Samaritans became a people of varied religious forms and vagaries, the true worship and knowledge of God being perverted by the rival heathenish fallacies and rites which the immigrants of Babylon had brought into the land. So even though Jehovah was in some way “feared” (2 Kings 17:32), idolatry was fostered, and they “served their graven images” through generations following (2 Kings 17:41).—W. H. J. OF 2 Kings 17:7-32 THE FORCE IN LIFE FROM the lengthy review embraced by this paragraph we again obtain a glimpse into the moral purpose of the historian of kings. In the writer’s estimation everything is to be subordinated to the setting forth of the Divine purpose in raising up the Hebrew people, and the miseries that came upon them for the violation of their part of the covenant. The rise and fall of dynasties, the conduct of great battles, the advance of the nation in commercial prosperity and civilization, the notice of contemporary nations, are all dismissed with the briefest reference; but whatever affects the theocratic aspect of the history is described with significant fullness of detail. The downfall of Israel was a catastrophe so momentous that the historian pauses in the midst of his narrative to enlarge upon its moral aspects. One of the most impressive lessons we learn in this review is that Idolatry is the great destructive force in national life. Observe— I. That idolatry demoralises the national spirit. 1. It weakens the sense of moral obligation to obey the Divine law (2 Kings 17:12). When Israel was rescued out of Egyptian bondage, they became God’s covenant people, and pledged themselves to obey Him. The fact of this great and signal deliverance stands at the head of the covenant law (Exodus 20:2), and is always cited as the chief and fundamental act of the Divine favour (Leviticus 11:45; Joshua 24:17; 1 Kings 8:51; Psalms 81:10; Jeremiah 2:6). The discipline of the wildnerness and the awful displays of the Divine power and majesty, were intended to divest them of the remnants of heatheuism that still clung to them, and to instruct them in the knowledge and worship of the only True God. Every relapse into idolatry was a loss of moral stamina, weakened the bonds of obligation, and made obedience more difficult. We have need to be on our guard every moment against the seductive lures of idolatry—all the more dangerous because there is so much in us ever ready to respond to its bewitching overtures. We have need, in moments of temptation, to cultivate towards our Heavenly Father the artless simplicity of the child who, in a state of alarm, ran to his parent, and cried, “Mother, my goodness grows weak—help me!” 2. It leads its votaries into the lowest depths of wickedness (2 Kings 17:7-11; 2 Kings 17:15-17). In these verses we have the genesis and career of the idolater graphically portrayed. Distaste and neglect of the Divine statutes and commandments—a preference and love for other gods—secret indulgence, unblushing publicity—enforcing by statute on others what he had at tirst but timidly practised himself; a more complete wrenching away from his allegiance to Jehovah; a defiant, menacing attitude assumed; utter rejection of God; reckless and unreserved abandonment to his self-chosen deities; “selling himself to do evil”; infatuated devotion to the most revolting practices; the end, desolation and ruin. II. That idolatry hardens its victims against the most faithful warnings and appeals (2 Kings 17:13-14). Israel was not allowed to drift to her fate unchecked and unwarned; the most gifted prophets of the Hebrew school were sent to instruct and admonish the people. Doubtless some gave heed to their teachers, and mourned over the infatuation of their countrymen. But the bulk of the nation, following the lead of those high in authority, shut their ears to instruction, disdained reproof, and persevered in their sins. It is illustrative of the subtle, dangerous power of idolatry, that it renders its votaries so oblivious to the truth and so impervious to its strokes. The action of water, which, in an early stage, will soften a given substance when continued incessantly, only petrifies it the more; so is it with the moral influence of truth: the nature that was once easily melted is now defiant and obdurate. III. That idolatry involves the nation in decay and ruin (2 Kings 17:18-23). In these verses the writer takes pains to show that their idolatry was the parent of every other sin that weakened and degraded the national character. The heroism and compact union which rendered them invincible in days when Jehovah was honoured and worshipped no longer existed, and they became an easy prey to the spoiler. The Knights of St. John of Malta, in the early period of the order, were remarkable for their devout Christian spirit as well as for bravery and prowess. In 1565 they defended the island against 30,000 Turks. When, after incredible acts of heroism and endurance on both sides, the fortress of St. Elmo fell, the Turkish commander, looking from its ruined bastions across the harbour at the lofty ramparts of St. Angelo, exclaimed, “What will not the parent cost us when the child has been gained at so fearful a price!” He was obliged to raise the seige, and of the 30,000 Turks scarcely 10,000 found their way back to Constantinople. What was invincible to warfare in the 16th century yielded too easily to bribery and corruption in the 18th. The gold of Napoleon accomplished what the combined forces of Turkey had failed to do; and as Napoleon entered the gates of Malta, General Caffarelli remarked to him, glancing at the massive defences, “It is fortunate we have some one to admit us, for we should never have got in of ourselves.” So greatly had the knights of 1798 degenerated from the brave defenders of St. Elmo in 1565. The nation, as the individual, is strong only as it is genuinely religious: decay in piety means decay in all that gives greatness and permanence to a nation. LESSONS:— 1. Whatever lowers the national moral tone is a calamity. 2. Idolatry is an audacious attempt to live without God in everything. 3. The nation that persistently ignores God will come to naught—it produces in itself the elements that shall destroy it. GERM NOTES ON THE VERSES2 Kings 17:7-23. A review of the moral causes of national decay.— 1. Civil dissension and revolt (2 Kings 17:21-23). 2. Flagrant abandonment of God (2 Kings 17:15-16). 3. Voluntary choice and practice of grossest idolatry (2 Kings 17:8-12). 4. Habitual neglect of prophetic warning and instruction (2 Kings 17:13-14). —Their iniquity was their ruin. Out of Hosea and Amos their sins may be gathered; and especially their abominable idolatry, contempt of God’s prophets, and abuse of His benefits. Of the ruin of the Greek empire the historian assigns these for the chief causes: First, the innovation and change of their ancient religion, whereof ensued a world of woes; then covetousness, coloured with the name of good husbandry, the utter destruction of the chief strength of the empire; next envy, the ruin of the great; false suspect, the looser of friends; ambition, honour’s overthrow; distrust, the great mind’s torment; and foreign aid, the empire’s unfaithful porter, opening the gate even to the enemy himself.—Trapp. —Here where the kingdom of the ten tribes comes to an end and disappears for ever from history, was the place for casting a glance back upon its development and history. This the writer does from the old Testament standpoint, according to which God chose the people of Israel to be His own peculiar people, made a covenant with it, and took it under His special guidance and direction for the welfare and salvation of all nations. The breach of the covenant by the Northern Kingdom is in his view the first, the peculiar, and the only cause of its final fall, and this fall is the judgment of the holy and just God. If he had not known that this covenant law, in the form in which he was familiar with it, had existed long before the division of the kingdom, he could not have declared so distinctly and decidedly that the fall of the kingdom of the ten tribes was a Divine judgment upon it for its apostacy from that law.—Lange. —Would that men, when they read such passages, would stop and think, and would enter upon a comparison between the peoples of God at that time and of this, and would thus make application of the lesson of history. The people of Israel were hardly as wicked as the Christians of to-day. The responsibility of to-day is far greater, for they were called to righteousness under the old law, we under the Gospel of free grace. The people of the Ten Tribes did not reject belief in God at first; but, contrary to the law of this God, they made to themselves an image of Him. This was the beginning of their downfall, the germ of their ruin. This led from error to error. They commenced with an image of Jehovah; they finished with the frightful sacrifices of Moloch. He who has once abandoned the centre of revealed truth, sinks inevitably deeper and deeper, either into unbelief or into superstition, so that he finally comes to consider darkness light, and folly wisdom. So it was in Israel, so it is now in Christendom. He who abandons the central truth of Christianity—Christ, the Son of God—is in the way of losing God. A nation which no longer respects the Word of God, but makes a religion for itself, according to its own good pleasure, will sooner or later come to ruin.—Ibid.2 Kings 17:9-12. The progressive development of evil.— 1. Begins in secret. 2. Gradually gains the mastery over conscientious scruples. 3. Soon acquires a shameless effrontery in public. 4. Becomes universally established by popular usage and example. 5. Reckless of consequences, to either God or man, cares not how deeply God is grieved or man is injured. 2 Kings 17:9. They hid, or covered, or cloaked over what they did; but in vain; for God is all eye, and to Him dark things appear, dumb things answer, silence itself maketh confession.—Trapp. 2 Kings 17:12. But they did it the rather; taking occasion by the law, that their sin might appear to be exceeding sinful (Romans 7:13). Such is the canker of our vile natures, that the more God forbids a thing, the more we bid for it.—Ibid.2 Kings 17:13. The obduracy of impenitence.— 1. Is coldly indifferent alike to warning or entreaty (2 Kings 17:13). 2. Is intensified by persistent unbelief (2 Kings 17:14). 3. Is confirmed in its defiant attitude by the character of its daily worship (2 Kings 17:15). 4. Utterly rejects every vestige of Divine authority and guidance (2 Kings 17:16). 5. Voluntarily abandons itself to the most debasing practices (2 Kings 17:17). 6. Inevitably incurs the Divine displeasure (2 Kings 17:18). 2 Kings 17:13. Neither were these slips of frailty, or ignorant mistakings, but wilful crimes, obstinate impieties, in spite of the doctrines, reproofs, menaces, and miraculous convictions of the holy prophets. Thy destruction is of thyself, O Israel! What could the just hand of the Almighty do less than consume a nation so incorrigibly flagitious—a nation so unthankful for mercies, so impatient of remedies, so incapable of repentance. What nation under heaven can now challenge an indefeasible interest in God, when Israel itself is cast off? He that spared not the natural olive, shall He spare the wild?—Bp. Hall. 2 Kings 17:16. “And worshipped all the host of heaven.” It is not easy to determine the exact form which the worship of the heavenly bodies took in the various nations of Western Asia. The purest form of star worship was that of the Assyrio-Persian Magism; it admitted of no images of the Deity, and in its adoration of the heavenly bodies it drew its deepest inspiration from the thought of their perfect beauty. This was the cultus to which Job felt himself tempted when he “beheld the sun when it shined, or the moon walking in brightness” (Job 31:26, compared with Deuteronomy 4:19). A second mode of regarding the stars was that of the Ph�nicians, by whom they were looked upon as the originators of the growth and decay of nature—the embodiment of the creative and regenerative principle; and from this view there was readily developed a further symbolism, which led ere long to the grossest idolatries. The third great system of astral worship was that whose leading tendency was to dwell rather on the contemplation of the eternal unchangeableness of the heavenly bodies, as contrasted with the chances and changes of this transitory life. This was the form most common among the Chaldeans, and naturally produced the astrology for which they were famous. It is not always possible to determine which form of the worship of the host of heaven was that which presented itself as a temptation to the children of Israel. On the whole, we may assume it to have been the second, not only from the connection in which it is mentioned, but also from the circumstances of the case.—Wilkins’ Phoenicia and Israel. 2 Kings 17:17. “And they sold themselves to to do evil in the sight of the Lord.” The responsibility of the sinner. 1. Is grounded in his freedom of volition. 2. Is abused by every act of iniquity he voluntarily commits. 3. Cannot be destroyed by the most frantic efforts of self-forgetfulness and sin. 4. Will one day make him terribly conscious how deeply he has offended God. 2 Kings 17:18. The kingdom of Israel had nineteen kings, and not one of them was truly pious. Wonder not at the wrath, but at the patience of God in that He endured their evil ways for many hundred years, and at their ingratitude that they did not allow themselves, by His long-suffering, to be brought to repentance. Is it any better now-a-days?—Lange. —Speaking humanly, the state was past redemption; the utter corruption and impenitence of the people are attested by the denunciations of Hosea, and confirmed by their scornful rejection of Hezekiah’s call to repentance and union. Even the king was only some shades better than his predecessors; and it was no partial reform that could save and renew the state. Viewing the case from the higher ground taken throughout the Scripture history—the inseparable connection between national prosperity or adversity, and religious obedience or rebellion—we cannot say that it was too late for Israel to be saved; as Sodom would have been, if five righteous men had been found in her; as Nineveh was, when her people repented at the preaching of Jonah. They had only forty days of grace; Heshea and his people had three years. Had the king of Israel made common cause with Hezekiah, and thrown himself upon the protection of Jehovah, we have a right to believe that the times of David might have returned. But Hoshea took the very course denounced by the law of Moses—reliance upon Egypt. His sudden destruction is compared by the prophet Hosea to the disappearance of foam upon the water.—Dr. Smith’s Student Scripture History. 2 Kings 17:20-23. A God-forsaken people. 1. The fruit of obstinate and continued disobedience (2 Kings 17:22). 2. Become a prey to suffering and spoliation (2 Kings 17:20). 3. Cannot but observe the contrast between the goodness and patience of God, and the cruelty of their despotic conquerors (2 Kings 17:21; 2 Kings 17:23). 4. May be restored, if the Divine favour be sought in penitence and humble submission. 2 Kings 17:23. The ultimate fate of the Ten Tribes of Israel. The main body of the inhabitants were transplanted to the remotest provinces of the Assyrian empire. After this it is difficult to discover any distinct trace of the Northern tribes. Some returned with their countrymen of the Southern kingdom. In the New Testament there is special mention of the tribe of Asher, and the ten tribes generally are on three emphatic occasions ranked with others (James 1:1; Acts 26:7; Revelation 7:5-8). The immense Jewish population which made Babylonia a second Palestine was in part derived from them; and the Jewish customs that have been discovered in the Nestorian Christians, with the traditions of the sect itself, may indicate at any rate a mixture of Jewish descent. That they are concealed in some unknown region of the earth is a fable with no foundation either in history or prophecy.—Stanley. —There has been a wide-spread belief among modern Christians that the Ten Tribes, having never returned to their native country, must still exist somewhere in a collected body. Travellers have thought to discover them in Malabar, in Kashmir, in China, in Turkistan, in Afghanistan, in the Kurdish mountains, in Arabia, in Germany, in North America. Books have been written advocating this or that identification, and the notion has thus obtained extensive currency that somewhere or other in the world the descendants of the Ten Tribes must exist, and that when found they might be recognized as such by careful and diligent enquiry. It seems to have been forgotten that, in the first place, they were scattered over a wide extent of country (Hurran, Chaleitis, Gozan, or Mygdonia and Media) by the original conquerors; that, secondly, in the numerous conquests and changes of populations which are known to have taken place in these regions they would naturally become more scattered; that, thirdly, a considerable number of them probably returned with the Jews under Zerubbabel and Ezra (Ezra 6:17; Ezra 8:35; 1 Chronicles 9:3); that, fourthly, those who remained behind would naturally either mingle with the heathen among whom they lived, or become united with the Jews of the dispersion; and that, fifthly, if there had been anywhere in this part of Asia at the time of Alexander’s conquests, or of the Roman expeditions against Parthia and Persia, a community of the peculiar character supposed, it is most improbable that no Greek or Roman historian or geographer should have mentioned it. Against these arguments there is nothing to be set but a statement of Josephus, in the first century of our era, that the Ten Tribes still existed beyond the Euphrates in his day (he does not say in a collective form); and a similar declaration of Jerome in the fifth. Neither writer has any personal acquaintance with the countries, or speaks from his own knowledge. Both may be regarded as relating rather what they supposed must be, than what they knew actually was the case. Again, neither may mean more than that among the Hebrews of the dispersion (Acts 2:9) in Parthia, Media, Elam, and Mesopotamia were many Israelites. On the whole, therefore, it would seem probable (1) That the Ten Tribes never formed a community in their exile, but were scattered from the first; and (2) That their descendants either blended with the heathen and were absorbed, or returned to Palestine with Zerubbabel and Ezra, or became inseparably united with the dispersed Jews in Mesopotamia and the adjacent countries. No discovery, therefore, of the Ten Tribes is to be expected, nor can any works written to prove their identity with any existing race or body of persons be regarded as anything more than ingenious exercitations.—Speaker’s Comm.—Esdras has a vision of the Ten Tribes separating themselves from the heathen and migrating to a distant land, never before inhabited by men (2Es 13:40-47). Perhaps this vision of Esdras was the starting point of all the speculations about the “Lost Tribes,” for they have been lost and found in nearly every part of Asia, Europe, and North America. But vague traditional tales and ingenious speculations are of little weight to counter-balance the abundant testimony of Scripture on the subject, which may be stated as follows:— 1. A considerable portion of the Israelitish population never went into the Assyrian exile. The first deportations were by Pul and Tiglath-Pileser, and in all probability were composed of fewer captives than Sargon carried away after the capture of Samaria and the fall of the Northern Kingdom. Sargon’s inscription, which would not be likely to make too low an estimate, mentions 27, 280 captives; but the Northern Kingdom must surely have had a population far exceeding these numbers. Multitudes were of course slain in the siege of Samaria and in previous wars; but supposing the captives to be ten times the number given, what became of all the rest of Israel, which in David’s time numbered 800,000 warriors, which implied a population of many millions (2 Samuel 24:9). Only the cities of Samaria seem to have been depopulated, so that in other and remoter districts of the kingdom a larger majority of the populaton seem to have been left to care for the land. Thus the Kingdom of the Ten Tribes ceased to exist; but numerically the mass of the people ware left in their ancient homes. Certain it is that they were not all carried into exile. 2. The captives were not allowed to settle in one district. Perhaps a majority were placed in Halah and along the Habor; but others, and how large a proportion does not appear, were scattered abroad in various cities of Media. This fact of their being scattered throughout various parts of the vast Assyrian empire argues against the notion of their continuing their tribal distinctions, and especially of their perpetuating the Ten Tribes as an organized community. 3. There is reason to believe that ofter the fall of Samaria the old enmity between Judah and Israel began to cease. In the reign of Hezekiah numbers of the tribes of Israel accepted the public invitation to celebrate the Passover at Jerusalem (2 Chronicles 30); and at the close of the Passover “all Israel that were present went out” and destroyed all the signs of idolatry “out of all Judah and Benjamin, in Ephraim also and Manasseh” (2 Chronicles 31:1). The like thing was done by Josiah (2 Kings 23:19; 2 Chronicles 29:7; 2 Chronicles 35:8). Such a coming together in their now oppressed land would rapidly efface from Judah and Israel their ancient bitterness and jealousy. The better portion of all the people would see and obey the manifest will of Jehovah, and the rest, having no bond of union, would gradually die and fade away. 4. The prophets, with one voice, represent both Judah and Israel returning together from their exile. More than a century after the fall of Samaria, Judah also was led into exile, and Jeremiah, who flourished at that time, began at once to comfort them with prophecies of a restoration. (Compare Jeremiah 3:18; Jeremiah 30:3; Jeremiah 33:7; Jeremiah 1:4; Ezekiel 37:21-22; Isaiah 11:11-13; Isaiah 14:1; Hosea 1:11; Micah 2:12). So we may believe that the chastisement of the exile not only cleansed all Israel from idolatry, but also utterly crushed out the tribal feuds and jealousies. Some of these prophecies are doubtless Messianic, but all have more or less to show that in their exile Judah and Israel became united in all their higher sympathies and hopes, and were thus prepared, whenever opportunity offered, to return together to the land of their fathers. 5. Finally: All we know of the subsequent history of Israel tends to show that in the lands of their exile, and elsewhere, Judah and Israel became largely intermingled. It is likely many of the exiles from Judah were settled in cities and districts already occupied by descendants of those Israelites from the cities of Samaria, who had been carried off by the Assyrian kings more than a century before. Since the captivity the common name for all Israelites, wherever scattered abroad, is Jews. With the fall of Samaria, “the kingdom of the house of Israel” had no longer an existence, but was largely absorbed by Judah; and therefore it is not to be wondered at that no express mention is made of descendants of the Ten Tribes returning along with Judah from exile. But there were vast multitudes of Judah and Israel that never accepted the offer to return to the father-land. They are spoken of as “scattered abroad” in the Persian empire (Esther 3:8). They are referred to on the day of Pentecost as “out of every nation under heaven” (Acts 2:5-10). Josephus speaks of the great numbers of Jews who, in his time, dwelt in Babylon, Mesopotamia, and beyond the Euphrates (Antiq. xv. 22; iii. 1; xviii. 9, 1). Paul speaks of “our Twelve Tribes” Acts 26:7); and James addressed his Epistle “to the Twelve Tribes scattered abroad.” From all this we infer, that after the Babylonish exile, the old dominion of “Judah and Israel” became lost—all the scattered tribes became intermixed, no one region held any one tribe, or any definite number of tribes—the name of Jews was applied to them all; the Ten Tribes, as a distinct nation, had long ceased to exist, and the whole body of Israelites throughout the world became amalgamated into one people, recognizing themselves as the descendants and representatives of the twelve ancient tribes.—Whedon. —Respecting the fate of the captives we have had the statement of their transplantation to certain districts of Assyria and Media, where we almost lose sight of them. Nor is this surprising. The gradual contraction of the limits of the Samaritan kingdom suggests, what the inscription of Sargon confirms, that the numbers carried captive at last were far less considerable than is commonly supposed. Their absorption in the surrounding population would be aided by their long addiction to the practices of idolatry; and the loss of reverence for their religion involved absence of care for the records of their national existence. As they furnished no confessors and martyrs, like Daniel and “the three children,” so neither did they preserve the genealogies on which Judah based the order of the restored commonwealth. But yet their traces are not utterly lost. The fact that a priest was found among them, to teach the Samaritans to fear Jehovah, proves that they maintained some form of worship in His name. The Book of Tobit preserves the record of domestic piety among captives of the tribe of Naphthali. After the great captivity of Judah, it is most interesting to see how continually Ezekiel addresses the captives by the name of Israel. The prophetic symbol of the rod of Judah and “the rod of the children of Israel his companions” being joined into one, in order to their restoration as one nation, as Isaiah also had predicted, seems to imply that all that was worth preserving in Israel became amalgamated with Judah, and either shared in the restoration, or became a part of the “dispersion” who were content to remain behind, and who spread the knowledge of the true God throughout the East. The edict of Cyrus, addressed to the servants of Jehovah, God of Israel, would find a response beyond the tribe of Judah, and though none of the Ten Tribes appear, as such, among the returned exiles, there is room for many of their families in the number of those who could not prove their pedigrees. As for the rest, according to the very images of the prophet, Like the dew on the mountain,Like the foam on the river,Like the bubble on the fountain,They are gone, and FOR EVER.The very wildness of the speculations of those who have sought them at the foot of the Himalayas and on the coast of Malabar, among the Nestorians of Abyssinia and the Indians of North America, proves sufficiently the hopelessness of the attempt. Have, then, the promises of God concerning their restoration failed? No! They were represented, as we have seen, in the return of Judah; and for the rest, though they are lost to us, “the Lord knoweth them that are His.” When God shall reveal out of every nation those who have “feared God and wrought righteousness,” all the tribes of believers in Israel will be owned, in some special manner, as His people. That this restoration will not be temporal, but spiritual, seems to be the plain teaching of St. Paul in the passage which forms the great New Testament authority on the whole subject (Romans 9-11).—Dr. Smith’s Student Scripture History. AND NOTES.— 2 Kings 17:24. King of Assyria brought men from Babylon, &c.—Had the land been depopulated there would have seemed promise of the exiles’ return; but under the royal direction Assyrian subjects came in and possessed the sacred soil, making it the home of foreigners. This king, called here ξֶ ?μֶ ?κΰַ ?ωּׁ ?εּ ?ψ is regarded by many expositors as Esarhaddon; but a doubt naturally springs from the fact that Esarhaddon did not come to the throne for some twenty-six years after Shalmanezer, who carried Israel into captivity. From Ezra 4:2 we gain information that Esarhaddon brought these colonists into Samaria. 2 Kings 17:27. Carry thither one of the priests The country was too thinly populated to subdue the growth of those beasts of prey by which the land had been infested prior to its occupancy by Israel (Judges 14:5; 1 Samuel 17:34, &c.); now they again multiplied and ravaged the country. Interpreting this as a judgment from God for the neglect of His worship, an exiled priest was sent back to the people to teach them Jehovah’s will. And from this event arose that mingled religion which became distinctive of the Samaritans; also the Samaritan version of the Pentateuch, which acquired such historic importance. 2 Kings 17:30. The men of Babylon made Succoth-benoth—“Booths of the daughters,” i.e., tents of voluptuousness, where lust was sanctioned as a religious observance. Nergal—Identified in the British Museum inscriptions as Mars, the god of war. Ashima—a goat idol. Nibhaz—a dog. Tartak—an ass, or planet of ill omen. Adrammelech—Either Moloch the Assyrian sun-god; or, as others think, a mule or a peacock. Anammelech—An idol in form of a hare. Thus the Samaritans became a people of varied religious forms and vagaries, the true worship and knowledge of God being perverted by the rival heathenish fallacies and rites which the immigrants of Babylon had brought into the land. So even though Jehovah was in some way “feared” (2 Kings 17:32), idolatry was fostered, and they “served their graven images” through generations following (2 Kings 17:41).—W. H. J. OF 2 Kings 17:24-41 I. That religious compromise is the offspring of human fear (2 Kings 17:24-28). The incursion and ravages of the lions and wild beasts that multiplied so rapidly in the Jordan Valley and the forests of Samaria filled the now scattered inhabitants with dread. Regarding their sufferings as an indication of the anger of some local deity, they were anxious to be instructed in “the manner of the god of the land.” Thus it came to pass that Jehovah was worshipped as one of many other deities. Fear—fear of consequences, fear of offending, fear of suffering—leads to the most calamitous compromises. “In morals,” says a certain writer, “what begins in fear usually ends in wickedness; in religion, what begins in fear usually ends in fanaticism. Fear, either as a principle or a motive, is the beginning of all evil.” II. That religious compromise is ever productive of error and confusion (2 Kings 17:29-34). What a curious and pitiable jumble of creeds and deities we have here! It is an illustration of what must happen when man is left to himself. The key-note of the paragraph Isaiah 2 Kings 17:33—“They feared the Lord and served their own gods.” They sought to accomplish the impossible—to blend what can never be united, as there are certain metals that can never weld together, and certain fluids that can never coalesce. One part of the day the worshipper enters the temple of Jehovah, and at another part the temple of Succoth-Benoth. So confused and mixed a cultus could not but produce serious misconceptions of religion in the minds of both old and young. The haphazard mixture of glaring colours in the pattern offends the eye and vitiates the taste. III. That religions compromise creates a class of inferior and incompetent teachers. “They made unto themselves of the lowest of them priests” (2 Kings 17:32). There is in the sinful human heart that which responds too readily to what is broad and vague in religious thought. Eccentricity of religious opinion has many imitators. It is an easy matter to procure teachers—and sometimes men gifted with no mean intellectual ability—who are willing to teach what is agreeable to believe and pleasant to practise. A false system of religion never lacks advocates, such as they are. The sweet wordsOf Christian promise, words that even yetMight stem destruction, were they wisely preached,Are muttered o’er by men, whose tones proclaimHow flat and wearisome they feel their trade:Bank scoffers some, but most too indolentTo redeem their falsehoods, or to know their truth.Coleridge.IV. That the claims of true religion admit of no compromise (2 Kings 17:35-41). In these verses the writer rehearses the terms of the covenant between Jehovah and His people, and shows that nothing short of full submission and obedience could be acceptable to God. Religion is a necessity of the soul. “The ivy cannot grow alone; it must twine around some support or other; if not the goodly oak, then the ragged thorn; round any dead stick whatever, rather than have no stay or support at all. It is even so with the heart and affections of man; if they do not twine around God, they must twine around some meaner thing.” True religion demands the absolute surrender of the whole man to God. When he begins to hesitate, to palter, to compromise, he begins to drift away from God. The Divine claims become an irksome bondage. He seeks to snap one fetter of obligation after another; but when he has snapped the last fetter, as he thinks—a belief in a personal God—he has still himself left. Which is preferable—the golden fetters of a righteous and impartial Ruler, or the tyranny of a Frankenstein monster, generated from the dreary swamps of a perverted self? It is dangerous to trifle with the absolute claims of true religion. LESSONS:— 1. Compromise may be useful in settling external difficulties, but is inadmissible when it touches vital principles. 2. The man who compromises religious principle, loses caste with those to whom he yields, and loses strength in himself. 3. The claims of Jehovah should be reverently recognised and faithfully observed. GERM NOTES ON THE VERSES2 Kings 17:24-28. The religion of fear. 1. To be carefully distinguished from a spirit of reverential awe. 2. Is based on a natural dread of suffering and calamity (2 Kings 17:25). 3. Will pay court to any deity who promises protection and safety (2 Kings 17:26). 4. Readily listens to any teacher who professes to know anything about the deity who is dreaded (2 Kings 17:27-28). 2 Kings 17:25. Not the veriest Pagan can be excused for his ignorance of God. Even the most depraved nature might teach us to tremble at a Deity. The brute creatures are sent to revenge the quarrel of their Maker. Still hath God left himself champions in Israel. Lions tear the Assyrians in pieces, and put them in mind that, had it not been for wickedness, the land needed not to have changed masters. The great Lord of the world cannot want means to plague offenders. There is no security but in being at peace with God.—Bp. Hall. 2 Kings 17:26. These blind heathens that think every land hath a several god, yet hold that god worthy of worship; yet hold that worship must be grounded upon knowledge, the want of that knowledge punishable, the punishment of that want just and divine. How much worse than Assyrians are they who are ready to ascribe all calamities to nature, to chance!—who, acknowledging but one God, are yet careless to know and serve Him!—Ibid.2 Kings 17:29-33. Polytheism. 1. Bewilders the worshipper by the multiplicity of gods (2 Kings 17:29-31). 2. Is not scrupulous as to the character of its priests (2 Kings 17:32). 3. Makes no distinction between the only true God and false deities (2 Kings 17:33). 4. Can never meet the deepest needs of man’s nature. —A country cannot fall lower than it does when each man makes unto himself his own god. We are indeed beyond the danger of making to ourselves idols of wood and stone, silver and gold; but we are none the less disposed to form idols for ourselves out of our own imaginatons, and not to fear and worship the one true God as He has revealed Himself to us. That is the cultivated heathenism of the present day. Some make to themselves a god who dwells above the stars, and does not care much for the omissions or commissions of men upon earth. Others, one who can do anything but chastise and punish, or one in whose sight men forgive themselves their own sins; who does not recompense each according to his works; but forgives all without discrimination, and who opens heaven to all alike, no matter how they have lived upon earth.—Lange. —What a prodigious mixture was here of religions—true with false, Jewish with Pagan, divine with devilish! Every division of these transplanted Assyrians had their several deities, high places, sacrifices. No beggar’s coat is more pieced than the religion of these inhabitants of Israel. I know not how their bodies sped for the lions; I am sure their souls fared the worse for this medley. Above all things God hates a mongrel devotion. If we be not all Israel, it were better to be all Ashur. It cannot so much displease God to be unknown or neglected, as to be consorted with idols.—Bp. Hall. 2 Kings 17:34-41. The sin of disobedience. 1. All the more grievous when it is the violation of solemn covenant. 2. When committed against a Being who has wrought out great deliverances and bestowed signal blessing. 3. When it is a breach of the plainest and oft-repeated commandments. 4. When it is perpetuated generation after generation. 5. Is an occasion of sorrowful regret to every lover of the Divine law. 2 Kings 17:34. Rightly they fear him not, because neither truly nor totally. Their religion was galimfrey, a mixture of true and false, which is as good as none; for God will not part stakes with the devil at any hand. Such a religion is a mere irreligion, because— 1. Contrary to God’s law which rejects heathen rites (2 Kings 17:34; 2 Kings 17:36-38; 2 Kings 17:40). 2. Contrary to God’s covenant, which heathens have nothing to do with (2 Kings 17:33; 2 Kings 17:38).—Trapp. —Decay in religious matters, lack of unity of conviction in the highest and noblest affairs, prevents a nation from ever becoming great and strong. It is a sign of the most radical corruption Similarity of faith and community of worship form a strong uniting force, and are the conditions of true national unity. The existence of different creeds and professions by the side of one another is a source of national weakness. It is an error to try to produce this unity by force: it is a blessing only when it proceeds from a free conviction.—Lange. 2 Kings 17:41. Mongrel religion. This base union of fearing God and serving other gods is by no means obsolete. From generation to generation there have been mongrel religionists who have tried to please both God and the devil, and have been on both sides, or on either side, as their interest led them. Some of these wretched blunderers are always hovering around every congregation. I. The nature of this mongrel religion. 1. These people were not infidels. Far from it. “They feared the Lord.” They did not deny the existence, or the power, or the rights of the great God of Israel, whose name is Jehovah. They had faith, though only enough to produce fear. It was better to dread God than to despise Him; better slavishly to fear than stupidly to forget. 2. They were willing to be taught. The man sent to teach them was a Bethelite, one who worshipped God under the symbol of an ox, which the Scripture calls a calf. He was a very slight improvement upon a heathen; but we must be glad even of small mercies. 3. They were willing to learn, yet they stuck to their old gods. Thus this mingle-mangle religion left the people practically where they were: whatever their fear might be, their customs and practices remained the same. Have you never met with persons of the same mongrel kind? They take delight in divine services, and yet are much at home with the God of this world. Some worship a deity as horrible as Moloch, whose name in the olden time was Bacchus—the god of the wine cup and the beer barrel. There are others who adore the goddess Venus, the queen of lust and uncleanness. Too often the god is Mammon, who is as degraded a deity as any of them. II. The manner of the growth of this mongrel religion. 1. These people came to live where the people of God had lived. If the Sepharvites had stopped at Sepharvaim they would never have thought of fearing Jehovah; if the men of Babylon had continued to live in Babylon they would have been perfectly satisfied with Bel, or Succoth-Benoth. But when they were brought into Canaan they came under a different order of things. God would not allow them to go the whole length of idolatry in His land. It sometimes happens to utter worldlings that they are dropped into the midst of Christian people. A kind of fashion is set by the professors among whom they dwell, and they fall into it. 2. The Lord sent lions among them. Affliction is a wild beast by which God teaches men who act like wild beasts. This is the growth of mongrelists. First, they are among godly people, and they must, therefore, go a little that way; and next, they are afflicted, and they must now go further still. They argue that if the ills they feel do not reform them, they may expect worse. If God begins with lions, what will come next? 3. Notice that the root of this religion is fear. Their hearts go after their idols, but to Jehovah they yield nothing but dread. If sin were not followed with inconvenient consequences they would live in it as their element, as fishes swim in the sea. They are only kept under by the hangman’s whip or the jailer’s keys. They dread God, and this is but a gentler form of hating him. 4. They had a trimming teacher. The king of Assyria sent them a priest: he could not have sent them a prophet, but that was what they really wanted. He sent them a Bethelite, not a genuine servant of Jehovah, but one who worships, God by means of symbols; and this the Lord had expressly forbidden. I know of no surer way of a people’s perishing than by being led by one who does not speak out straight, and honestly denounce evil. If the preacher trims and twists to please all parties, can you expect his people to be honest? Those who are afraid to rebuke sin, or to probe the conscience, will have much to answer for. III. The value of this mongrel religion. 1. It must evidently be feeble on both sides, because the man who serves Succoth-Benoth cannot do it thoroughly if all the while he fears Jehovah; and he who fears Jehovah cannot be sincere if he is worshipping Moloch. The one sucks out the life of the other. The man is lame on both feet, impotent in both directions. He is like the salt which has lost its savour, neither fit for the land, nor yet for the dunghill. 2. It looked like an improvement. It had a look in the right direction. They feared the Lord only in a certain sense, but inasmuch as they also served other gods, it came to this, when summed up, that they did not fear God at all. The man who is religious and also immoral, to put it short, is irreligious. The value of this mixture is less than nothing. It is sin with a little varnish upon it. It is enmity to God with a brilliant colouring of formality. 3. These Samaritans in after years became the bitterest foes of God’s people. Read the Book of Nehemiah, and you will see that the most bitter opponents of that godly man were these mongrels. Their fear of God was such that they wanted to join with the Jews in building the Temple, and when they found that the Jews would not have them, they became their fiercest foes. No people do so much hurt as those who are like Jack-o’-both-sides. The mischief does not begin with the people of God, but with those who are with them, but not of them. As the clinging ivy will eat out the life of a tree around which it climbs, so will these impostors devour the church if they be left to their own devices. 4. How provoking this adulterated religion must be to God. It is even provoking to God’s ministers to be pestered with men whose hypocrisies weaken the force of his testimony. How provoking must it be to God Himself! True religion suffers for their falsehood. IV. The continuance of this evil. “As did their fathers, so do they, unto this day.” I am almost obliged to believe in the final perseverance of hypocrites; for, really, when a man once screws himself up to play the double, and both to fear God and serve other gods, he is very apt to stick there. On the anvil of a false profession, Satan hammers out the most hardened of hard hearts. V. The cure of this dreadful evil of mongrelism. He who in any way tries to serve God and His enemies, is a traitor to God. Suppose God were to treat us after the same double fashion; suppose he smiled to-day and cursed to-morrow. You want one course of conduct from God—mercy, tenderness, gentleness, forgiveness; but if you play fast and loose with Him, what is this but mocking Him? O thou great Father of our spirits, if we poor prodigals return to thee, shall we come driving all the swine in front of us, and bringing all the harlots and citizens of the far country at our heels, and introduce ourselves to thee by saying, “Father, we have sinned, and have come home to be forgiven,” and to go on sinning? It were infernal; I can say no less. Lastly, what shall I say of the Holy Spirit? If He does not dwell in our hearts we are lost; there is no hope for us unless He rules within us. None can hang between spiritual death and spiritual life, so as to be partly in one and partly in the other. Be one thing or the other.—C. H. Spurgeon. —In time the idolatrous dross got purged out, and eventually the Samaritan system of belief and practice became as pure as that of the Jews, though less exact in some of its observances. In some respects it may have been purer, as the Samaritans would have nothing to do with the mass of oral traditions with which, before the birth of Christ, the Jewish system became disfigured and overladen.—Kitto. THE REIGN OF THE AND NOTES.— 2 Kings 18:1. Hezekiah the son of Ahaz began to reign—See Note on chap. 2 Kings 16:2 as to the age of Ahaz. 2 Kings 18:4. He removed the high places, and brake the images—His sweeping reformation, by which the land was purged of idols, and the true religion of Jehovah re-established, is more fully depicted in 2 Chronicles 29. The brazen serpent that Moses had made—For even that symbol of salvation by faith had become prostituted to idolatrous purposes, just as the symbol of the cross of Christ has become abused in degenerate Christendom. He called it Nehushtan—A thing of brass, or “the so-called brass god” (Ewald). 2 Kings 18:7. He rebelled against the king of Assyria—Emancipated Judah from the hateful yoke. At this time Shalmanezer was engaged in war with Tyre; and Hezekiah, acting out his noble faith in Jehovah as his nation’s Supreme King, threw off heathenish opp ession, and placed himself and people under the Theocracy again. 2 Kings 18:9-12. Record of Israel’s deportation by Shalmanezer—Interposed in the story to mark the date of its occurrence in Hezekiah’s reign. So that while this good king was restoring Judah to alliance with Jehovah, and recovering the independency of the kingdom, the debasing kingdom of Israel was falling into ruins. OF 2 Kings 18:1-12A I. Is characterised by the possession of a profound and genuine personal piety (2 Kings 18:5-6). The great movements that have blessed the world sprung from the religious spirit. Hezekiah’s piety was the actuating force in his reforming work. “He trusted in, he clave to, the Lord”: these words reveal the secret of his inspiration and power. We trace the beginning of his religious life to a similar source where many a great and good man received his best and most lasting impressions—the potent influence of a mother’s teaching. It is suggestively stated in the text—“His mother’s name also was Abi, the daughter of Zachariah” (2 Kings 18:2): on which Wordsworth remarks—“The names of the mothers of all the later kings of Judah are mentioned in holy scripture, intimating the importance of a mother’s influence, especially in evil days. It needs a brave heart and vigorous hand to attack and reform abuses that have become chronic and popular, and only the man who is sustained by the most intense religious convictions will attempt it. II. Is fearless and unhesitating in destroying all popular symbols of idolatry (2 Kings 18:4). As soon as the king began his reforming work he found there was plenty to do. His kingdom was studded with heathen shrines and idolatrous images. Among the rest was the brazen serpent of Moses, which would acquire a mysterious sanctity because of its antiquity and associations, and would readily be made an object of worship by a people so habituated to idolatry. To the practical eyes of the reformer this object of reverence was but a piece of brass, and he did not hesitate to snap it in pieces. It might seem sacrilege to break up such a relic, but it was idolatry to preserve it; it must share the same fate as the rest. The earnest reformer has a sharp definition in his own mind of what is essential and non-essential, and he makes a clean sweep of whatever balks the attainment of his loved object. He deals in what to him are stern realities. He cannot tolerate shams: away with them! III. Secures the prospering blessing of Jehovah (2 Kings 18:7-8). God honours the man who is zealous for His glory. So Hezekiah soon realized. He withheld tribute from Assyria, and asserted the freedom and independence of his kingdom. He crushed the Philistines who, encouraged by the weakness of preceding rulers, had harassed the borders of Judah. “He prospered whithersoever he went forth.” His kingdom was small; no larger than the triangle in the North of England defined by the towns of Stockton-on-Tees, Whitehaven, and Berwick-on-Tweed—rather smaller than Yorkshire; but it had great natural resources for maintaining a considerable population. (For an interesting description of “Judah in Hezekiah’s day,” see Geikie’s “Hours with the Bible”). How, so insignificant a territory rose to such importance and affluence under Hezekiah is explained by the recorded fact—“The Lord was with him.”The man that works for God shall not go unblessed; and the most enriching blessing is the Divine Presence. It gives strength to weakness, grandeur to the insignificant, turns defeat into victory, and suffering into joy. IV. Is stimulated and encouraged in his reforming work by witnessing the disastrous results of apostacy (2 Kings 18:9-12). The destruction of the kingdom of Israel was regarded as an event of such significance that the sacred writer interrupts his narrative once more to refer to it, and to reiterate the truth that disobedience was the cause of its ruin. With the example of the fate of the neighbouring kingdom before his eyes, Hezekiah would be excited to fresh zeal in carrying out his reforming work. He saw unless he rooted out idolatry, it would root him out. It is related of a celebrated British ambassador to the Court of Berlin that at one time he possessed a huge boa constrictor, and interested himself in watching its habits. One day the monster escaped from the box where he supposed it was asleep, quietly wound itself around his body, and began gradually to tighten its folds. His position became extremely perilous; but the consummate coolness and self-possession which had enabled him to win many a diplomatic triumph, befriended him in this emergency. He remembered there was a bone in the throat of the serpent which, if he could find and break, he would save himself. He was aware that either he or the snake must perish. Not a moment must be lost in hesitation. He deliberately seized the head of the serpent, thrust his hand down its throat, and smashed the vital bone. The coils were relaxed, the victim fell at his feet, and he was free! So Hezekiah saw his kingdom enswathed in the deadly coils of idolatry, and that unless he acted with promptitude and vigour, both he and his kingdom would perish as Israel had done. He attacked the vulnerable part of the evil with such resolution that he and, for a time his people, were saved. LESSONS:— 1. No man can be a reformer who has not deep religious convictions. 2. It is an important advantage when reform is championed by royalty. 3. Genuine reform arrests the progress of decay and ruin. GERM NOTES ON THE VERSES2 Kings 18:1-3. Israel is gone. Judah is left standing; or rather, some few sprigs of those two tribes. So we have seen, in the shredding of some large timber tree, one or two boughs left at the top to hold up the sap. Who can but lament the poor remainders of that languishing kingdom of David! Yet, even now, out of the gleeds of Judah, doth God raise up a glorious light to His forlorn Church; yea, from the wretched loins of Ahaz doth God fetch a holy Hezekiah. It had been hard to conceive the state of Judah worse than it was; neither was it more miserable than sinful, and, in regard of both, desperate. When beyond hope, God revives this dying stock of David, and, out of very ruins, builds up His own house. Good Hezekiah makes amends for his father’s impiety, and puts a new life into the heartless remnant of God’s people. The wisdom of our good God knows when His aid will be most seasonable, most welcome, which He then loves to give when He finds us left of our hopes. That merciful hand is reserved for a dead lift; then He fails us not.—Bp. Hall. 2 Kings 18:3. The conversion of Hezekiah was not due to Isaiah, but to a less famous contemporary. It would seem that the corrupt state of morals and religion, against which the prophets of the age of Uzziah complained, continued into Hezekiah’s reign. Suddenly, in the midst of an assembly, in which the king himself was present, there appeared the startling apparition, in the simplicity of his savage nakedness, of the prophet Micah. With the sharp, abrupt, piercing cry peculiar to his manner, he commanded each class to hear him. The people listened with awe to the bitter satire with which the nobles were described as preparing their cannibal feast out of the flesh and bones of the poor. They heard him denounce the unholy compact, then first begun, between the mercenary priests and the traitor prophets (Micah 3). There was a pause when he concluded. It would seem as if for a moment an indignant king and people would rise and crush the audacious seer. But Hezekiah was not a mere tool in the hands of nobles, or priests, or prophets. Micah was left unscathed. And even in the prophet’s own life-time—it may be almost immediately after his warning—succeeded the promise of a prosperity before unknown; when the nation should in peace be like the gentle dew, in war like the lion in forest and fold, or like a fierce bull treading down his enemies on the threshing-floor, with horns of iron and hoofs of brass. The wild dirge of Micah had been aimed against the moral evils of the nation. Of any moral reformation the chronicler tells us nothing. But the outward reformation which he describes was doubtless the expression of an inward change also.—Stanley. —Hezekiah and Luther—a parallel. 1. Both had a personal realization of the truth. 2. They had a high regard and love for the Divine Word. 3. They were distinguished by strong faith. “Trusted in the Lord God of Israel.” 4. They were men of prayer. Chap. 2 Kings 19:15-19. Isaiah 37:6-20. Luther said he could not get on without spending three hours a day in prayer. 5. They had definite beliefs and convictions. 6. They had the courage of their convictions. Seen in definite and decisive action. Hezekiah attacked the idolatries of his time, and Luther the ecclesiastical corruptions of his day. 7. They enjoyed the guardian providence of God. How marvellously did God interfere in both histories. 8. They witnessed the success of their efforts. The Lord was with them and prospered them. Which of these traits of character do we possess in our sphere as reformers?—J. Holmes. —Iconoclast. The first and second commandments make a full sweep of idolatry. We are not to worship any other god; we are not to worship the true God by the use of representative symbols. Our reformers acted well, and after a scriptural model, when they poured contempt upon the idols of Rome, and made a mockery of her saints, relics, images, masses, and priests. There was a deep meaning in their breaking of crosses and the burning of holy roods. Whenever we see superstition in any shape, we must not flatter the folly; but, according to our ability, act the iconoclast’s part and denounce it. First, we shall apportion a share of image-breaking work to believers; and secondly, prescribe another form of this same work for seeking souls. I. We have much idol-breaking work for Christians to do. 1. There is much idol-breaking to be done in the church of God. We are all too apt as Christians to place some degree of reliance upon men whom God, in His infinite mercy, raises up to be leaders in the Christian Church. We must get beyond men, or else we shall be very babes in grace. We are not to exalt the pipes, but the fountain head; not the windows, but the sun must we thank for light; not the basket which holds the food, or the lad who brings the loaves and fishes, must we reverence, but the Divine master who blesses and multiplies the bread, and feeds the multitude. Love the ministers of Christ, but fall not into that form of brazen serpent worship which will degrade you into the servants of men. There is too much exaltation of talent and dependence upon education, especially in reference to ministers. On the slabs of stone which mark the burial places of the early Christians in the catacombs of Rome, the inscriptions are nearly all ill-spelt, grammar is forgotten, and orthography violated; a proof that the early Christians who thus commemorated the martyred dead, were many of them uneducated persons; but, for all that, they crushed the wisdom of the sages, and smote the gods of classic lands. We are not to select our pastors simply because of their talents and acquirements; we must regard their unction, we must look at their call, and see whether the spirit of God is with them. The same may be said of human eloquence. Let the men speak well—the truth ought to be delivered in the best of sentences; but the noblest language ever uttered by man never convinced a soul of sin, or bound up a wounded conscience, or raised a sinner from his death in sin, for oratory is but a sounding brass and tinkling cymbal if the Holy Ghost be not there. 2. Much superstition requires to be broken down in reference to a rigid adhesion to certain modes of Christian service. There is a class of persons who object to every holy project for evangelisation, however right and judicious, if it happens to be novel; and they will continue to object till the work has been long in action and has placed itself beyond fear of their opposition or need of their assistance. Fetters are none the less burdensome for being antique. Let the brazen serpent be broken if it become a barrier to the onward progress of the cross. 3. Let us turn to the temple of our own hearts, and we shall find much work to be done there. Are you congratulating yourself upon your advanced position? Do you think twenty years’ experience has changed your corruptions, that your tendencies to sin are not so strong as they were, that you have less need to watch, less need to depend simply on the merit of Christ and the work of His Spirit? I have heard that more horses fall at the bottom of the hill than anywhere else, and I know that more professors make shipwreck towards the close of life than at any other time. The falls recorded in the Old and New Testaments are the falls, not of young men in the heat of passion, but of old or middle-aged men. Lot was no boy when he disgraced himself. David was no young man when he transgressed with Bathsheba. Peter was no child when he denied his Lord. An old Puritan quaintly says, suppose a loving husband were to give to his wife many rings and jewels out of love to her, and she should come to think so highly of the love tokens that she sat and admired them and forgot her husband, would he not be rather inclined to take these things away to turn her love once again to himself? So with our graces and enjoyments; if we think too much of them, the iconoclastic hammer will come in, and these things will vanish because they have provoked the Lord to jealousy. II. Those who are seekers of Jesus. There is some idol-breaking to be done for them. Many think they ought to be much better than they are; they have faults to be corrected; their minds are in a wrong condition, they must be put right, and they are trying to do this with the intention, when they feel better, to put their trust in Jesus. With some, the Nehushtan which they set up is their sense of sin; either they do not feel the need of Christ as they ought, or else they do feel their need, and therefore think they are in a fair condition. Many are resting in their fear of self-deception. Do you think that your being afraid of presumption is a better thing than believing God’s testimony concerning His Son? Many are resting in sermon hearing, or in reading the Bible regularly; others are making an idol of brass out of their prayers. Seekers of Christ continually start new difficulties. Their doubts, reasonings, and questions are like an endless chain: pull up one link, and it brings up another. Their suspicions are like a chain of dredging buckets that come up all full of mire, and over they go and empty themselves but to come up full again. If one-tenth part of the ingenuity they use in rebelling against the command of God, which bids them believe, were used in simply investigating what they are told to believe, they would come to faith and be saved from their doubts. Sinner, let thy artful doubts and reasonings be nailed to yonder tree: crucify them. God grant you grace to break up these idols of yours, and take your Saviour now.—C. H. Spurgeon. 2 Kings 18:4. The preservation of this remarkable relic of antiquity (the brazen serpent) might, like the pot of manna and Aaron’s rod, have remained an interesting and instructive monument of the Divine goodness and mercy to the Israelites in the wilderness; and it must have required the exercise of no small courage and resolution to destroy it. But in the progress of degeneracy it had become an object of idolatrous worship; and as the interests of true religion rendered its demolition necessary, Hezekiah, by taking this bold step, consulted both the glory of God and the good of his country. Amongst the numerous hypotheses advanced to account for the origin of this singular reverence, not the least likely is, that it arose from vague and distorted rumours of the miraculous healing of the Israelites in the wilderness; and the image of a serpent became the deified symbol of something good and beneficent. The prevalence of ophiolatry in Egypt, Phoenicia, Syria, and Assyria, could scarcely fail to arrest the attention and impress the minds of the Hebrew people, till in times of ignorance and idolatry they adopted the same superstition; and, although the brazen serpent in the wilderness had no symbolic import, but was merely an external sign, selected, probably, for the general ground of removing all ideas of the natural accomplishment of the cure, yet the tradition concerning the animal, the sight of which had restored the wounded Hebrews, and the reverence felt for it by the neighbouring nations, naturally produced similar sentiments in the minds of the Israelites, till admiration for a venerable relic of antiquity, combined with the contagion of contemporary usages, had, in the degenerate times of the monarchy, gradually led to the worship of the brazen serpent.—Jamieson. 2 Kings 18:5. The character and life of Hezekiah. I. His public life. 1. The spiritual was in his estimation the foundation of the political. 2. Was indebted for his religious training to a pious mother. II. His great characteristics. 1. Strong faith in God. 2. Generous ideas. 3. Great zeal in carrying out great movements. 4. Penitent submission under affliction. 5. Vanity which proved fatal.—H. Kendall. 2 Kings 18:5-8. Religion, the strength of a ruler. 1. When founded in a deep and firm trust in God. 2. Is evidenced by practical obedience. 3. Ensures the mighty help of Jehovah. 4. Enhances the prestige and authority of the throne. 5. Promotes national freedom and prosperity. 2 Kings 18:5-6. True piety. 1. Consists of a faith which is at once trust and confidence (Hebrews 11:1). 2. Clinging to the Lord in adversity and in prosperity without departing from him (Psalms 73:25). 3. Keeping the commandments of God (James 2:17; 1 John 5:3).—Lange. 2 Kings 18:7. Pursuing the policy of a truly theocratic sovereign, he was, through the Divine blessing, which rested on his government, raised to a position of great public and national strength. Besides the revived activity and moral vigour of the people of Judah, connected with the material prosperity of the country, and the religious reforms carried on by Hezekiah, and which, doubtless, was the primary motive that encouraged him to shake off the Assyrian yoke, it is necessary to take into account the secret influence of Egypt upon the councils of the king. Against this, Isaiah all along raised a decided and earnest protest (Isaiah 30:1-5; Isaiah 31:1; Isaiah 31:3). In counselling Hezekiah, he did not advocate either revolt or submission; he proceeded upon a principle entirely different from that of ordinary politics—that of urging an unwavering faith in the protection of the Divine King and Head of the nation, by an immediate and universal re-establishment of the worship and law of God. This step he recommended to the king as, in the first instance, the most becoming a theocratic ruler, and the most certain of realizing the fulfilment of the promises made to his people. Acting in this way, the prophet assured him he would find that, with the Divine favour, “one would chase a thousand, and two put ten thousand to flight:” whereas, without help from above, all his military preparations and strategic manœuvres would not secure the deliverance of his kingdom.—Jamieson. 2 Kings 18:9-12. The fate of nations. 1. Is in the hands of God. 2. The ruin of one nation recorded as a warning to others. 3. The potent cause of national decay and extinction is neglect of God. —Hoshea and Hezekiah. The former came to the throne by conspiracy and murder, and he did not do what was pleasing to the Lord, therefore he perished with his people. The latter trusted in the Lord and clung to Him, and therefore he came out with his people victoriously from the peril.—Lange. AND NOTES.— 2 Kings 18:13. In the fourteenth year of Hezekiah did Sennacherib, &c.—Comp. Isaiah 36. This mighty Assyrian was with his vast army on his way to war with his hated and dreaded rival, Egypt. Judah lay in the line of his march, and its conquest was essential to his safe advance to Egypt. Hezekiah trembled as this terrible foe swept down upon the land; and being without support from Egypt, he purchased temporary respite by a heavy tribute valuing £351,000, to raise which he had to empty the palace, and even strip the gold from the temple (2 Kings 18:16). 2 Kings 18:14. The king of Assyria to Lachish—A strongly fortified town south-west of Jerusalem on the way to Egypt. One of the Assyrian bas-reliefs recently discovered represents the seige of a town; shows the figure of an Assyrian king conducting it, and a string of captives whose physiognomy is unmistakably Jewish. Over the head of the king runs this inscription: “Sennacherib, the mighty king, king of the country of Assyria, sitting on the throns of judgment before the city of Lachish: I give permission for its slaughter.” 2 Kings 18:17. Tartan and Rabsaris … against Jerusalem—Sennacherib himself marched forward against Egypt, where he found himself engaged in a three years’ campaign, ending in defeat. Tartan was general; Rabsaris, chief of the eunuchs; Rab-shakeh, chief cup-bearer. The general’s insolent message to Hezekiah was met with the silence (2 Kings 18:36) which the king had imposed on his delegates (2 Kings 18:18). and which the people also maintained. This avoided provocation to the Assyrian general. The am bassadors, grieved at the menacing and insulting language to their king, and the blasphemies against Jehovah to which they had listened, returned to Hezekiah covered with the signs of humiliation and mourning.—W. H. J. OF 2 Kings 18:13-37A AND SPIRIT I. Is the offspring of military success (2 Kings 18:13-16). The Assyrian king invaded Judah, captured the fenced cities, compelled Hezekiah to pay a heavy tribute, and now his victorious legions surrounded Jerusalem and threatened it with immediate destruction. Flushed with success and with unlimited confidence in the power of their arms, the captains of the great king indulge in a spirit of proud vaunting. It is the tendency of all military success—especially as war was carried on in those days—to inspire an arrogant and self-confident spirit. Few men know how to behave themselves in the moment of victory. Some soldiers are so elated with triumph, that their bounce and vanity are intolerable. It is forgotten that, in the changing fortunes of warfare, the winners of the fight to-day may be the vanquished of to-morrow. II. Is plausible in speech and lavish in promises (2 Kings 18:17-32). There is a sort of cleverness in this speech of Rabshakeh’s—the cleverness of craft and guile and flattery. He rallies Hezekiah on his trust in Egypt and in Jehovah, as though they were one and the same in the Assyrian estimation. He promises 2,000 horses if the Jews will come out and fight, though by their inability to find a sufficient number of horsemen he thus shows off the superiority of his attacking forces. He claims to have the authority of Jehovah for his enterprise, and, turning to the people who crowded the city walls, he entices them to submission by promises of peace and plenty. A boastful and arrogant spirit has endless inflexibility; it can adapt itself to anything to gain a purpose. It can hide the most sinister designs under a mask of bewitching plausibility, like certain birds which imitate in their attitudes the forms of the grasses and flowers where they watch for their prey. III. Hesitates not to insult and defy the only true God (2 Kings 18:33-35). Rabshakeh boasts that none of the gods of the vanquished nations have been able to deliver their worshippers from the invincible power of the Assyrian arms; and in insulting and defiant terms he charges Jehovah with similar helplessness. But ah! Rabshakeh, thou dost not know the God of the Jews, or thou wouldst not so speak. Thou art carried away with the bombast of pride; and thy mind shaded with the dark screen of idolatrous ideas, thou canst not conceive the superlative greatness and grandeur of Jehovah. Ere long thou shalt be startled with His presence and awed with the ghastly evidences of His desolating power. IV. Is best treated with dignified silence (2 Kings 18:36). Silence is what a proud man least can bear. It irritates and annoys him. He does not know whether you are laughing at him or are afraid of him. And yet what better answer than silence can we give to the threats and coaxings of the arrogant? Euripides was wont to say silence was an answer to a wise man; but we seem to have greater occasion for it in our dealing with fools and unreasonable persons; for men of breeding and sense will be satisfied with reason and fair words. LESSONS:— 1. Few men can bear with becoming modesty and dignity the power which success brings. 2. The flatteries and promises of a boastful man are unworthy of credence. 3. Neither threats nor flatteries should seduce us from our trust in Jehovah. GERM NOTES ON THE VERSES2 Kings 18:13-16. Submission. 1. Distasteful to a liberty-loving king. 2. Inevitable in the face of superior force. 3. May prevent or postpone more serious consequences. 4. Often a heavy drain on national resources. —The gold of faith can only be made to appear through the fires of adversity. If thy faith is not a mere notion, or opinion, or feeling, or sensation, then it will not diminish in time of trial, but grow and become stronger and purer. Whence should we have had David’s Psalms, if he had not been tried? 2 Kings 18:14-16. Hezekiah held it good policy to make his enemy a golden bridge to go over: so to be rid of him. If Ahaz, that church-robber, had done this, it would better have become him. Hezekiah, for doing it, lost his cost (2 Kings 18:17).—Trapp. 2 Kings 18:17-37. Diplomatic rhetoric. 1. Is a dangerous weapon in the hands of an unscrupulous orator. 2. Is often a specious mixture of truth and falsehood. 3. Seeks to weaken allegiance by flattering promises. 4. Awakens grave anxiety with its tone of confidence and power. 5. Sometimes best answered with dignified silence. 2 Kings 18:17-35. Rabshakeh, the wolf in sheep’s clothing.—I. He appears to warn against Egypt as a power which neither can nor will help, just as Isaiah himself does, while he himself comes to destroy and devour (Matthew 7:15; Matthew 1 John 4:1). II. He represents what had been ordained by Hezekiah, according to the law of the Lord and for His honour, as a sin and a breach of religion, while he himself cared nothing whatever for the law of the Lord or the true and right worship. Beware of those who represent as weakness and folly that which is Divine wisdom and strength. III. He claims that the Lord is with him, and has commanded to do what he is doing, whereas, in fact, he is only the rod of God’s wrath, the staff of His anger, a “hired razor”; and ambition, lust for gold and land, desire for glory and plunder, are his only motives (Matthew 7:22). Be not deceived by the prosperity and the victory of the godless. They are like chaff which the wind scatters, and their way disappears.—Lange. 2 Kings 18:17. O lamentable and in sight desperate condition of distressed Jerusalem! Wealth it had none; strength it had but a little; all the country around about was subdued to the Assyrian; that proud victor has begirt the walls of it with an innumerable army, scorning that such a shovelful of earth should stand out but one day. Poor Jerusalem stands alone, blocked up with a world of enemies, helpless, friendless, comfortless, looking for the worst of a hostile fury, when Tartan and Rabsaris, and Rabshakeh, the great captains of the Assyrians, call to a parley. Lord! what insolent blasphemies does that foul mouth of Rabshakeh belch out against the living God, against His anointed servant!—Bp. Hall. —We can never rely upon the fidelity of a man who is simply bought with money. Want of courage in one’s self invites an enemy to arrogance. The more humbly one approaches an enemy, the more insolent he becomes. Peace and quiet which are bought with money have no duration.—Lange. 2 Kings 18:21. A false friend compared to the reed of an Egyptian bulrush. 1. Because though it appears outwardly strong, it is brittle and hollow. 2. Because it fails when we most depend upon it. 3. Because it injures us when we expected it would help us. 2 Kings 18:30. “The Lord will deliver us.” I. A noble saying in the mouth of a king speaking to his people. He thereby admits that his own power is insufficient and vain. He leads his people in that faith which is a confidence in what is hoped for, and which admits no doubt of what is not seen. How well it would be for all princes, and people if they had such faith. II. In this saying, all the hope of the Christian life is expressed. With God we overcome the world, for the Lord will at length deliver us from all evil, and bring us to His heavenly kingdom. The blasphemer and boaster wanted to remove these words of the king from the heart of the people, because he knew he should then have won. Now-a-days, also, these words are laughed at and scorned. Let them not be torn from your heart!—Lange. 2 Kings 18:36. Silence. 1. Is the wisest answer to provocation and threatening. 2. Increases the perplexity of a proud and cruel aggressor. 3. Implies confidence in the help which has been so grossly maligned. —They punished him with silence, as Isaac did Ishmael. Silence is the best answer to words of scorn and petulency. It is best to stop an open mouth with saying nothing. Princes used to punish the indecencies of ambassadors by denying them audience. Rabshakeh could not be more spited than with no answer. This sulphurous flask therefore died in his own smoke, only leaving a hateful stench behind it.—Trapp. AND NOTES.— 2 Kings 19:2. Sent to the prophet Isaiah—The prophet, in that Jewish age, was regarded as the messenger and representative of Jehovah. While the king was entrusted to witness of the Royalty and Majesty of God, the prophet was recognized as the oracle of Divine Wisdom and Truth. Here was a crisis of eminent peril to the nation, in which the people and the Name of Jehovah were alike contemptuously menaced. It was a moment for the Word of God to come forth; so Isaiah was sought by the king. 2 Kings 19:6. And Isaiah said unto them, Be not afraid—Terror met by cheerfulness; deliverance assured to Judah, destruction threatened to Assyria. “The servants of the king of Assyria” are called contemptuously πַ ?ςֲ ?ψֵ ?ιξֶ ?μֶ ?κְ, “the young men of the king,” i.e., his boastful and blasphemous generals. The literal fulfilment of these predictions proves so keen a difficulty to modern naturalism (as opposed to the supernatural) that critics are intent on discrediting these 2 Kings 19:6-7 as an interpolation. But “the Word of the Lord endureth for ever.” 2 Kings 19:9. He heard of Tirhakah, king of Ethiopia—This was the “rumour” (2 Kings 19:7). The name of Tirhakah. king of Upper Egypt, a monarch of mighty conquests, lingers still in the inscriptions in the Egyptian temple of Medinet Abon. Apprehending the arrival of this Egyptian warrior, the Assyrian king sent Hezekiah a terrifying letter urging immediate surrender. 2 Kings 19:12. The children of Eden in Thelasar—Not the Eden of Amos (2 Kings 1:5), situate amid the beauties of Lebanon, but the Assyrian Eden mentioned by Ezekiel (Ezekiel 27:33). 2 Kings 19:14. Hezekiah spread the letter before the Lord—This act has been charmingly. described by Delitsch as “a prayer without words, a prayer in action, which then passes into a spoken prayer.” 2 Kings 19:20. Then Isaiah sent to Hezekiah—While the king prayed, the prophet was receiving the answer. The simultaneousness of prayer and answer is emphasized. The message from God through Isaiah is a rhetorical outpouring of scorn upon the Assyrian king’s pretensions, followed by direct and withering denunciations, which are sealed by minute prophecies, whose fulfilment should indicate to Hezekiah that the Lord Himself would effect the boastful blasphemer’s overthrow. “The zeal of the Lord of hosts shall do this” (2 Kings 19:31). 2 Kings 19:29. This shall be a sign unto thee—An address to Hezekiah. The sign was that for two years the peaceful labours of husbandry would be impracticable in consequence of the enemy’s presence near at hand but that agriculture would proceed in quiet in the third year, labour being crowned with bounty. 2 Kings 19:32. Nor come before it with shield—Perhaps an assault, advancing with shield held in front; or, more probably, Not occupy any position before the city defended by a fence or breastworks. None of the processes of seige or war should be permitted against Jerusalem. Rawlinson’s readings of the Assyrian slabs discovers extended and minute records of this expedition of Sennacherib, graphically reproducing the Scripture story of events. No account of the catastrophe is there given; the Assyrians only recounted their victories. 2 Kings 19:35. That night the angel of the Lord went out, &c.—Two years interposed, during which the invasion of the land by Sennacherib went forward. “That night” therefore, refers to the ultimate concentration of the Assyrian army upon Jerusalem, with the intention of commencing the seige next day. “The angel of the Lord,” even as “the destroying angel” (Exodus 12:23), went forth against the first born of Egypt; and 185,000 perished. How was this effected? By the scorching simoom, which still destroys entire caravans? or, as Josephus records (Antiq. x. i. 5), τοῦθεοῦλοιμικὴνἐνσκὴψαντοςαύτοῦτῷστρατῷνόσον? “God had sent a pestilential distemper upon his army.” 2 Kings 19:37. Sennacherib slain—His reverses in battle rendered him furious; his rage and tyranny grew intolerable. Judgment fell upon him from the hands of his own sons. And a third son, Esarhaddon, came to the Assyrian throne. Berosus informs as that this Asordanus was first viceroy of Babylon, and afterwards eight years king of Assyria.—W. H. J. OF 2 Kings 19:1-37THE OF THE GOOD MAN IN TIME OF TROUBLE THIS was a day of sore trouble to Hezekiah. The veteran hosts of Sennacherib, flushed with victory, invested Jerusalem, and threatened it with destruction. The expected help from Egypt was not forthcoming. The defensive resources of Hezekiah were circumscribed, and it seemed hopeless to offer resistance. He had but one refuge—a refuge the proud Assyrian despised: but it proved all-sufficient in the day of his calamity. The whole chapter is a striking illustration of the resources of the good man in time of trouble. I. He seeks counsel from those who are most competent to advise him. (2 Kings 19:1-7). It is not every prince who has an Isaiah at his elbow to advise in difficulty and comfort in distress. God’s way of helping in trouble is often in directing us to the best human counsellors. 1. The good man, like Hezekiah, recognizes the need of Divine intervention (2 Kings 19:1-5). While the supercilious Assyrian trusted in his arms, Hezekiah trusted in his God. There are times when we are reduced to such straits that none but God can help us. No one sees these times with a keener eye than the good man. His common sense teaches him to exhaust all natural, human means, and not to stand wringing his hands in despair, or folding his arms in indifference; but he is aware a point is reached where all he can do is to trust: God must do the rest. It is wise to recognize this. It honours God and saves us from presumption. 2. The good man, like Hezekiah, recognizes the utility and power of prayer by a true servant of Jehovah. “Wherefore lift up thy prayer, &c.” (2 Kings 19:4). The heritage of God’s people is a heritage of prayers. It is a strength to us in trouble to know that our own prayers are reinforced and supplemented by the prayers of others. Every praying agency we can set in operation is a positive gain. Even the prayerless are benefited by the supplications of praying souls on their behalf. We may be receiving blessings to-day in answer to the anxious prayers of parents who are no longer with us. 3. The good man, like Hezekiah, is encouraged with the promise of Divine help (2 Kings 19:6-7). The message of Isaiah must have convinced the king of the wisdom of the course he adopted in seeking the advice and help of the prophet. Jehovah will punish the insolence of the blasphemous Assyrian, and deliver the distressed monarch from his fangs. How tenaciously we cling to the most indefinite promise of help when we are in trouble; it is the silvery rift in the cloud, the distant gleam of the squadrons rapidly hurrying to our relief. But with what calm confidence should we rest on the slightest word of the living God! II. He is reminded of the nearness and reality of his peril (2 Kings 19:8-13). There are plenty of real dangers in life without unduly harassing ourselves with imaginary ones. If Hezekiah, with the powerful Assyrian forces encircling his only stronghold, had been tempted to regard the peril as but trifling, he would be undeceived when he received the fierce, war-breathing message of Sennacherib. The wildest threats of Rabshakeh were reiterated, and Jehovah again insulted and blasphemed. Well did Hezekiah know the terrible might of the Assyrian arms; and yet, while he trembled, he was undismayed. It is fanaticism to treat danger with indifference. It is to court defeat and ruin. III. He resorts to God in earnest prayer (2 Kings 19:14-19). The prayer is short, but it is sublime in its style and comprehensive in its range, and burns throughout with incandescent earnestness. Its salient features are worthy of study. It is a model prayer for a distressed soul. (1) The petitioner acknowledges the supreme Rulership of Jehovah (2 Kings 19:15). (2) He traces the ruin of nations to their idolatry (2 Kings 19:17-18). (3) He calls upon Jehovah to vindicate His supreme Lordship by delivering him from the threatened peril (2 Kings 19:19). Prayer is the grand refuge of the distressed; it is the passionate outcry of conscious need. The more vividly we realise our peril, the more sincere and earnest will be our prayer. In prayer, says Bunyan, it is better to have a heart without words, than words without a heart. IV. He is assured of a signal answer to his prayer (2 Kings 19:20-34). If there were no answer, it would still be our duty to pray, though without an answer we should be in danger of becoming simply mechanical in our prayers. As by a letter Hezekiah was plunged into deepest grief, so by a letter of a different import shall his heart be made glad. This letter was written in the gorgeous imagery familiar to the gifted Isaiah. It is true a draught of water is as sweet to the thirsty, whether drank from a common earthenware vessel, or from a richly chased goblet; still, the precious fluid may be found in the one vessel as in the other. In this Divinely inspired answer Sennacherib is rebuked for his proud boasting, and his humiliation and retreat predicted; a pledge is given that Judah shall still flourish in peace and prosperity; a solemn announcement is made that Senuacherib shall utterly fail in carrying out his boasted threats, and Jehovah promises himself to defend and deliver the beleagured city. How great is the condescension of our God, in not only hearing prayer, but in assuring the suppliant of an answer—an answer adequate to meet the case, turning fear into confidence, humiliation into triumph, sorrow into joy. V. He is privileged to witness a great and miraculous deliverance (2 Kings 19:35-37). One hundred and eighty-five thousand Assyrians smitten in one night, and Sennacherib murdered by his own sons! Surely Judah is sufficiently avenged, its insults and suffering atoned, and the word of the blasphemed Jehovah solemnly vindicated. It is probable that the supernatural agent of Divine vengeance made use of a deadly plague or pestilence in the destruction of the Assyrian soldiers. Dr. Kitto contends that a simoom, or hot pestilential wind, was the destroying agent. Whatever the means used, the awful fact that so many perished cannot be explained away. Herodotus refers to it in his history, though in a legendary form, when he relates:—“As the two armies (Egyptian and Assyrian) lay opposite one another, there came in the night a multitude of field mice, which devoured all the quivers and bowstrings of the Assyrians, and ate the thongs by which they managed their shields. Next morning they commenced their flight, and great multitudes fell, as they had no arms with which to defend themselves.” Jehovah is not restricted to any one method in punishing his enemies. LESSONS:— 1. Prayer is the best refuge of the distressed. 2. National calamities give anxiety to the true-hearted monaroh. 3. Sincere prayer is never offered in vain. GERM NOTES ON THE VERSES2 Kings 19:1. O the noble piety of Hezekiah! Notwithstanding all the straits of the siege and the danger of so powerful an enemy, I find not the garments of this good king any otherwise than whole and unchanged; but now, so soon as blasphemy is uttered against the majesty of his God, though by a pagan dog, his clothes are torn and turned into sackcloth. There can be no better argument of an upright heart than to be more sensible of the indignities offered to God than of our own dangers. The more we see God’s name profaned, the more shall we, if we be truly religious, love and honour it.—Bp. Hall. 2 Kings 19:2-7; 2 Kings 19:20-34. Isaiah a sublime example of a great prophet. 1. Was himself unmoved and confident while king and court were perplexed and distressed. 2. His influence and power were fully recognized in the depth of the national crisis. 3. Was familiar with the intentions of Jehovah, and rejoiced in vindicating His character. 4. His predictions were couched in terms of inimitable grace and dignity. 2 Kings 19:2-7. A sorrowful embassy. 1. Its external appearance was symbolic of the desperate straits of the nation and its leaders. 2. It was sent to the only man who seemed able to advise in the emergency. 3. It returned with a message that inspired confidence and hope. 2 Kings 19:4. Pray to thine utmost, strive and strain, tug hard and bestir thee all that may be. Prayer is a laborious exercise; and as a man that would be good at lifting must set his sides and shoulders to work, he must also often use himself to lifting, so here. This gets a dexterity, a handiness to the work.—Trapp. 2 Kings 19:8-13. The arrogance of power. 1. Is fed by military successes. 2. Is exasperated by resistance. 3. Is imperious and blustering in its demands. 4. Refuses to acknowledge any power superior to itself. 2 Kings 19:8-19. The two contrasted kings: Sennacherib and Hezekiah—the godless and the just. I. Sennacherib, who sees himself in peril and obliged to retreat by the approach of Tirhakah, does not on that account become more modest and humble, but only more obstinate and arrogant. This is the way with godless and depraved men. In distress and peril, instead of bending their will and yielding to the will of God, they only become more stubborn, insolent, and assuming. Hezekiah, on the contrary, who was in unprecedented trouble and peril, was thereby drawn into more earnest prayer. He humbled himself under the hand of God, and sought refuge in the Lord alone. II. Sennacherib rejects faith in the God of Israel as folly, and boasts that all the gods of the heathen were powerless before him. He lives without God in the world, and knows no God but himself. He asks, “Where is the God of Hamath?” &c. But where is now Sennacherib, who talked so proudly? He is gone like chaff before the wind, for the way of the godless shall perish. But Hezekiah will not let himself be drawn away from his God. His faith becomes only so much warmer and deeper. He prays, and seeks not his own honour, but that of the Lord, in whom he puts his confidence. The greater the cross, the greater the faith. The palm grows under weight. Sweetness flows from the grape when it is well trodden.—Lange. 2 Kings 19:14. A king in trouble. It is evident that Sennacherib did not desire to make peace with Hezekiah. The destruction of Jerusalem would have been of great advantage to the Assyrians; to have left that strong city unsubdued behind them as they advanced towards Egypt would have been impolitic and unsafe. So Sennacherib determined to destroy it, and sent a letter full of boastful arrogance, threats, blasphemy, false insinuations, and insults to its king. I. Hezekiah’s trouble. 1. Kings cannot escape the scorching sparks of trouble that fly in all directions from the burning wheels of life. Palatial walls are often no barrier, and perfumed chambers are no relief. Trouble, like death, enters all dwellings. The higher the station, the greater the liability to woe. Storms howl on mountain tops when sunshine gilds the plain. “Uneasy lies the head that wears a crown.” “The lofty pine the great wind often rives.” 2. Neither does piety prevent trouble. Hezekiah had manifested the most ardent zeal for the worship of Jehovah. He walked before God in truth and righteousness. And yet this trouble fell upon him. Trouble is not an absolute evil. If it were, the pious would escape it. It is an angel in dishabille stooping to serve us. “Celestial benedictions often assume dark disguises.” Trouble is a divine factor in human life. “Divine diet,” as an old writer phrases it, is as necessary for moral growth and strength as daily food is for our physical natures. Trouble is often a proof of God’s interest in us. The best need discipline. The pious are often more benefited by trouble than by joy. 3. Trouble, too, may arise, not from our own wrong-doings, but from the wrong-doings of others. Sennacherib’s lawless ambitions then troubled the whole earth. God uses evil men to discipline his saints. Our troubles are shaped by God. He controls them, though they appear wild and formless. Men rage like a storm, but we may be “Assured that He, who from the tempest’s neckHath loosed his grasp, still holds it at His beck;And with a pulse too deep for mortal sense,The secret pulse of His omnipotence,That beats through every motion of the storm,Can check destruction in its wildest form.”The hand that holds these sharp threshing instruments, these pruning knives, these fashioning chisels, is a firm one, and guided by infinite wisdom. God knew what Hezekiah needed. God used Sennacherib to discipline him. 4. Great troubles may be conveyed to us by insignificant means. A letter only was received, and yet what a universe of woe there was in it. Only a letter! But it has crushed a noble spirit, broken a mother’s heart, cast a man upon the earth writhing in unutterable anguish, blotted out his life’s sun, and driven him forth an exile to wander over a dark and desolate waste for ever. Only a letter! But who can tell what troubles the reception of a letter may convey? Postmen often carry social torpedoes in their bags. But, further, what was the trouble which now distressed Hezekiah? 1. The threatened loss of his kingdom. Men cling to their possessions. They have an instinct to retain as well as gain. Loss is always painful. To lose his kingdom was to lose his all. 2. The threatened loss of his position. None like to be compelled to abdicate, even if his throne be only the chief seat in the synagogue, the vestry hall, the market-place, or the workshop. Men grip high places tenaciously. Dread of social humiliation will blacken life’s fairest pictures. Hezekiah saw before him the loss of all his greatness and honour. 3. Threatened captivity or death. To grace a conqueror’s triumph, to pine away in a dungeon, or to endure a cruel death, would most probably be his lot if he were not delivered from his powerful foe. Little mercy was shown to the conquered in those days. A dark doom stared him in the face. That which men hold most dear—liberty and life—were imperilled. 4. Possible demolition of the royal city. Imperial cities have ever been dear to monarchs. The most heartless have wept over their destruction. Jerusalem was dear to every Jew. It was especially so to its kings. Hezekiah had fortified and beautified it. Its threatened destruction would fill him with dismay. 5. The ruin and exile of his people. Hezekiah felt deeply for his people’s welfare. Under his reign they had enjoyed much peace and prosperity. That they should be exposed to the brutalities of an invading host, their houses and vineyards destroyed, and themselves ultimately carried away captive into a strange land, would overwhelm him with grief. Such a Calamity seemed nigh. 6. The dishonour of Jehovah. Sennacherib had insulted God, and Hezekiah’s pious heart burned with a holy indignation. If Jerusalem were taken, God’s holy and beautiful house would be profaned, His glory tarnished, and His worship’ which had been lately restored, obliterated from the earth. These were the bitter elements thrown into his chalice of grief. With a heavy heart he wended his way to the house of God, taking the letter with him. II. Hezekiah’s refuge.—All men have not a Divine refuge in trouble. The irreligious cannot rush into the sheltering arms of God. If earthly refuge fails, they are like a ship caught in the tempest without anchor or haven; a warrior exposed to his enemies without shield or fortress; a traveller under the pelting storm without covert or home. Earthly refuges are insufficient in times of extreme peril. Life’s insecurities throw us on God. The pious have an advantage over the godless in hours of trial: they can use every means of protection and help which the irreligious have, and then shelter themselves in God. Hezekiah had availed himself of every earthly defence. He had done all that a wise monarch could do to defend his city, and after this, he committed his cause to God. Fanaticism despises means, but true faith uses them, and then soars above them to rest in omnipotence. 1. Hezekiah sought God in his refuge in the Temple. He went there because, in that holy place, God more particularly manifested Himself. Special promises were given to those who prayed within its sacred precincts. Hezekiah had often beheld the Divine glory there. It was his accustomed place of worship. His trouble had not driven him there, as trouble often drives one to the sauctuary. He went there because he believed that he would find God most easily in that place. Helpful memories often crowd upon us in places where we have often prayed, and bear us up, as upon eagles’ wings, into the Divine presence. Sacred places are often the gale of heaven to the troubled spirit. Men, then, strive to find the quickest way to the sympathetic heart of God. 2. Hezekiah would set a good example to the nation. He would lead his people to seek God in that day of trouble. Kings have great influence. Many follow them either to the temples of vice, or to the temples of religion. A king’s example is often more potent than a Divine command. 3. He would publicly manifest his confidence in God’s power to protect and save. His faith found expression in an act which honoured God and quickened his confidence in Him. It was not under the paralysis of despair, nor from an ostentatious display of formal piety, but from the promptings of a sincere trust in the living God, that Hezekiah “went up into the House of the Lord.” Hezekiah spread the letter before the Lord. This was a most significant act—“a prayer in action.” It probably was done in solemn silence, words afterwards rising to his lips. He would not reply to this letter, but he would leave it with God to answer it. Many letters might better be left with God than answered. He wished to show how completely he could place his trouble before God. It is not every trouble that can be spread before God. Troubles that come from our follies, or that are the sequences of our sins, and that are the result of our opposition to the will of God, cannot be fully spread “before the Lord.” Some reserve is necessary, and this is often fatal to our success in prayer. Hezekiah had nothing to hide: he placed himself and his trouble entirely in the hands of God. This was his refuge, and his deliverance was sure. LEARN:— 1. To live so as to have those troubles only which come by Divine appointment. 2. In the greatest of these troubles never to despair of Divine help, but to expect it. 3. To be pious in prosperity, that when adversity comes we may have God for our refuge.—Hom. Quarterly. —The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His Majesty—so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lauds, and of the destruction of their wooden idols, which, according to the Assyrian practice, were committed to the flames, because their tutelary deities were no gods; and the object for which he supplicated the Divine interposition, that all the kingdoms of the earth might know that the Lord was the only God—this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.—Jamieson. 2 Kings 19:14-19. A pathetic spectacle. 1. A monarch pleading for a nation in distress (2 Kings 19:14). 2. Jehovah reminded of His close relationship to His covenant people (2 Kings 19:15). 3. A picture of the havoc wrought in a nation by its idolatry (2 Kings 19:17-18). 4. A touching appeal to Jehovah to vindicate His character (2 Kings 19:19). —Distress and misfortune are the school in which a man learns to pray aright. How many a one repeats prayers every day, and yet never prays aright. Every one knows from his own experience that he has never talked so directly with God as in the time of need. Who is a true man? He who can pray, and who trusts in God.—Lange. 2 Kings 19:15-19. A king in prayer. Prayers have their histories. Their ancestry is trouble, struggle with circumstances, and helplessness. They mark epochs in our lives. They are born in those hours which leave an indelible impression upon us. The sublimest strains which men have uttered have been towards God in moments of agony. A great man’s prayers in the anguish of trial lay bare the inner heart of humanity, and should be treasured up as a revelation. “Misery sees miracles.” Prayer is a great relief to the troubled heart. To utter our distress is to relieve it. To truly cast it upon God in prayer, is to remove it. Hezekiah sought relief in his trouble in prayer. I. Hezekiah prayed to Jehovah as the God of his nation. O Lord God of Israel. 1. The nation bore the name of one of its progenitors, that “as a prince had prevailed with God.” The name Israel had been more generally applied to the northern kingdom of Samaria, which had already been overthrown; but Hezekiah claims it for the remnant that was left. Did he wish to remind himself of Jacob’s power in prayer when he uttered that name? or of God’s special interest in his nation? Perhaps both. What God has been to our forefathers, our churches, our nation in times of trouble, He will be to us amid the perils of our day. History is a handmaid in the service of faith. 2. His nation was Jehovah’s peculiar dwelling-place—“which dwellest between the cherubims.” The Shekinah—the holy light—as a symbol of the Divine presence, ever shone forth from between those weird and colossal figures which Solomon had carved and placed on either side of the mercy-seat. There might be seen a constant manifestation of the presence of God. But Hezekiah’s reference to this peculiar Divine manifestation—using words which were probably common among the Jews—was to suggest that as God dwelt among them He would protect His own dwelling-place. God would surely save His chosen habitation. This is true, God will protect where He dwells. While He remains, there is perfect safety. When He departs there is ruin. (1). God dwelling in a nation saves it. God now manifests Himself, not by a material brightness, but by righteousness, purity, and truth. (2). God dwelling in a man saves him. Every Christian is a temple of God. The true cherubim and shekinah are in the soul. (3). God dwelling in a church saves it. No enemies can overthrow a church that has the Divine glory shining in the midst of it. (4). We can appeal to the manifestations of the Divine presence to increase our confidence in God in times of danger. II. Hezekiah recognizes, in his prayer, the sole supremacy of Jehovah. “Thou art the God,” &c. 1. Hezekiah asserted that Jehovah was the only true God. Polytheism was a foolish delusion. It probably arose from men’s innate propensity to materialize spiritual things, from the worship of natural objects as the manifestation of the Divine power, from the sinful and insatiate imagination of men’s hearts, from the deification of departed heroes, or from the attempt to give visible shape to applauded virtues. But there can be but one infinite and eternal God. He may reveal Himself in many ways—in flaming fire, in human forms, in religious truth, in nature, in Christ, in the Spirit—He is one only—infinite, eternal, and incomprehensible—God alone. None can be associated with Him. None can be placed in comparison with Him. All other gods are “no gods.” False and dead images, they cannot save themselves from destruction. But Jehovah, the true and living God, could save. 2. That He exercised supreme control over all the kingdoms of the earth. He was not only the God of Israel, but of all nations. Where His power was not acknowledged it was supreme. Where He was not worshipped He reigned, King of all kings, and Lord of all Lords. Hezekiah rested upon God’s sovereignty, though it was then obscured. It is often obscured. Evil powers seem triumphant Anarchy reigns. “High uproar lords it wide.” But God’s order manifests itself. His purposes unfold themselves. He overrules all dynasties, overthrowing one kingdom and setting up another, curbing the restless might of men, not destroying human freedom, but controlling it. Hezekiah’s faith grasped the truth that no earthly power could exist without the permission or surveillance of God. Assyria, as well as Judah, belonged to God. III. He appealed to Jehovah as the Maker of heaven and earth. Heaven and earth to the Jewish mind included all things. Here was an assertion of universal creatorship. In this sublime idea of God is involved:— 1. That He is eternal. He existed before all things; delighting in the glory of His own nature before the worlds were made, no material form or spiritual existence sharing that eternity with Him. 2. That He is separate from His works. The universe is not He, as the ancient pantheists taught, and as some teach now. He is immanent in all His creatures, but independent of them. The Maker is not His work. God transcends all beings and worlds. 3. That He is omnipotent. He who made the universe must be almighty. Its greatness is inconceivable, and the power that produced it must be infinite. 4. That He has an absolute right to control all things. The Maker has indefeasible rights in his productions. This is admitted of men. 5. That He has all things under His direct control. As He has created all forces, all laws, all agencies, all worlds, all angels, all men, He has them under His immediate direction, and can turn them whithersoever He will. This conception of God afforded solid ground for Hezekiah’s faith. Before the greatness of Jehovah the might of Hezekiah’s enemies sank into nothingness. Large conceptions of God will ever give large expectations in prayer. The more we widen our views of God, the more confidence we shall have in Him in trouble. IV. Hezekiah prayed with great earnestness. “Lord, bow down Thine ear,” &c. “Now, therefore, O Lord our God, I beseech Thee.” He ardently craves the attention of God. God’s knowledge is always perfect, and His interest in His troubled saints always sure; but it sometimes seems as if He heeded not. Faith needs testing. Desire must be tried. Hearing and seeing in men are the chief means of observation. The heart in its agonies ever feels the humanity of God. Heart cries to heart, deep unto deep, soul to soul. Earnestness is the living spirit in prayer. Our prayers may have order, beauty, and eloquence, but without earnestness they are vain. To desire fervently will lead invariably to ardent expressions. Cold prayers are no prayers. “I beseech Thee” is the natural cry of a praying heart. Earnestness is needed, not to lead God to observe our condition, or to create a disposition in Him to help us, but— 1. That the strength of our desires may be revealed. 2. That we may be raised from the low condition of formal devotion. 3. That we may have all the spiritual culture which the outcries of real need may impart. 4. That we may be prepared to receive Divine deliverance thankfully. Hezekiah was stirred with the most powerful emotions as he prayed. His trouble heated his soul as fire. V. Hezekiah recognized the greatness of the deliverance which he sought. “Of a truth, Lord,” &c. Other kingdoms had fallen, why not his? Only that his hope was in God. No human ingenuity or might could deliver him. No gods could protect; Jehovah alone must save. Men must be brought to see that deliverance is God’s work. The soul is a besieged city. The forces of Diabolus are around Mansoul. The deliverance which it needs is great. Its Sennacherib is mighty. “Of a truth.” The whole race has come under his power. We cannot estimate the greatness of our danger. “When Napoleon Buonaparte, watching the fortunes of the battle, saw the charge of our Scots Greys, at Waterloo, as, launched on his columns, they dashed like a thunderbolt into the thick of them, crushing and bearing down all before them, he exclaimed, “How terrible are these Greys!” But what mortal foe so terrible as him we have to fight—so relentless, so malignant, ever walking about seeking whom he may devour! No serpent so cunning, no lion so savage! From other enemies escape may be found; from him, none. Neither the world, nor the Church itself, offers any asylum, nor the universe, other than the hollow of God’s hand, the shadow of His wings” (Guthrie). To recognize the greatness of the deliverance we need, will— 1. Deepen our sense of helplessness in ourselves. 2. Stimulate the exercise of great faith. 3. Prepare us for the manifestation of God’s great delivering hand. VI. Hezekiah associates the glory of Jehovah with the deliverance which he sought. 1. The reproaches which had been cast upon him had been cast upon God. This deliverance would be one of those great revelations of the true and only God which, in an age when power in the Deity would be more influential than righteousness or love to impress men, would exercise a most potent influence in shaping their spiritual destinies, and, perhaps, set forces at work that for centuries would operate upon men in giving them a deeper reverence for the unseen God, and thus checking their vices and preparing the way for more exalted unfoldings of His character. 2. Hezekiah’s prayer prevailed. God’s might was put forth; whether, as Kingsley suggests, “by a stream of poisonous vapour, such as often comes forth out of the ground during earthquakes and eruptions of burning mountains, and kills all men and animals that breathe it,” or by a pestilence, or by the simoom, or by a plague of mice—according to the Egyptian legend of Herodotus—we cannot tell. But it was God’s delivering arm put forth in answer to Hezekiah’s faith and prayer— (1) That his people might learn to put their trust in Him; and (2) that all the earth might know that none could defy His power and prosper.—Hom. Quarterly. 2 Kings 19:20-34. Jehovah, the defence of His people. 1. He vindicates His character from the wicked aspersions of His enemies. 2. He preserves His people inviolate. 3. He delivers them from distress, and restores to them prosperity and power. 4. He is unchanging in His fidelity to His covenant. 2 Kings 19:21. There is no more fitting punishment for a proud and arrogant man than to be laughed at and derided, without being able to take revenge. The derision of the daughter, Zion, at the blasphemous boaster, Sennacherib, is not due to sinful malice; it is rather a joyful recognition and a praise of the power and faithfulness of God who reigns in heaven and laughs at those who scoff at Him (Psalms 2:4; Psalms 37:12-13).—Lange. 2 Kings 19:32. Impotent men! What are we in the hands of the Almighty? We purpose, He overrules; we talk of great matters, and think to do wonders, He blows upon our projects and they vanish with ourselves. He that hath set bounds to the sea hath appointed limits to the rage of the proudest enemies; yea, even the devils themselves are confined. Why boast ye yourselves, O ye tyrants, that ye can do mischief? Ye are stinted, and even within those lists is confusion.—Bp. Hall. 2 Kings 19:32-34. Jerusalem, the earthly city of God, a type of the eternal city, the Church of Christ. If God protected the former, so that no arrow could come into it, how much more will He protect the latter, break in pieces the bows of His enemies, and burn their chariots in fire!—Lange. 2 Kings 19:35-37. The proud boaster humbled. I. He is smitten with dismay by the terrible evidences of a Divine avenging power (2 Kings 19:35). Like the leaves of the forest when summer is green,That host with their banners at sunset were seen;Like the leaves of the forest when autumn hath blown,That host on the morrow lay withered and strown.For the Angel of Death spread his wings on the blast,And breathed in the face of the foe as he passed;And the eyes of the sleepers waxed deadly and chill,And their hearts but once heaved, and for ever grew still!And the widows of Asshur are loud in their wail,And the idols are broke in the temple of Baal;And the might of the Gentile, unsmote by the sword,Hath melted like snow in the glance of the Lord!II. He relinquishes in fear and disgrace his proudly-cherished enterprise (2 Kings 19:36). III. He comes to an untimely and ignominious end (2 Kings 19:37). —God’s judgments are often delayed for a long time, but then they come all the more suddenly and mightily (Psalms 73:19). A single night may change the whole face of the matter. Where is now the boaster? Where is the multitude of his chariots? Sennacherib’s calamity and his retreat proclaim to all the world that God resisteth the proud; and they are a testimony only to the truth of 1 Samuel 2:6-10. He who had smitten whole kingdoms and peoples, fell under the blows of his own sons. When God has sufficiently chastised His church, He throws the rod of His wrath into the fire (Isaiah 33:1).—Lange. 2 Kings 19:37. Sennacherib was the last of the great Assyrian conquerors. No Assyrian host again ever crossed the Jordan. Within a few years from that time, the Assyrian power suddenly vanished from the earth. The effect of the event must have been immense, in proportion to the strain of expectation and apprehension that had preceded it. Isaiah staked upon his prophetic word the existence of his country, his own and his people’s faith in God. So literally had that word been fulfilled that he was himself, in after times, regarded as the instrument of the deliverance. There is no direct expression of his triumph at the moment, but it is possible we have his hymn of thanksgiving, when he afterwards heard of the world-renowned murder which struck down the mighty king in the temple at Nineveh. The earth again breathes freely. The sacred cedar-grove feels itself once more secure. The world of shades, the sepulchre of kings, prepares to receive its new inmate (Isaiah 14.) If there is any doubt as to the prophet’s utterance, there is none as to the burst of national thanksgiving, as incorporated in the Book of Psalms (Psalms 46, 76). The weapons of the great army, such as we see them in the Assyrian monuments—the mighty bow and its lightning arrows, the serried shields—were shattered to pieces. The long array of dead horses; the chariots, now useless, left to be burnt; the trophies carried off from the dead, all rise to view in the recollection of that night. The proud have slept their sleep, and the mighty soldiers fling out their hands in vain. The arms have fallen from their grasp. The neigh of the charger, the rattle of the chariot, are alike hushed in the sleep of death. The wild uproar is over, the whole world is silent, and in that awful stillness the Israelites descend from the heights of Jerusalem, like their ancestors to the shores of the Red Sea, to see the desolation that had been wrought on the earth. As then, they carried away the spoils as trophies. The towers of Jerusalem were brilliant with the shields of the dead. The fame of the fall of Sennacherib’s host struck the surrounding nations with terror far and wide. It was like the knell of the great potentates of the world; and in their fall the God of Israel seemed to rise to a higher and yet higher exaltation. The importance of the deliverance was not confined to the country or the times of Hezekiah. It is not without reason, that in the churches of Moscow the exultation over the fall of Sennacherib is still read on the anniversary of the retreat of the French from Russia; or that Arnold, in his lectures on Modern History, in the impressive passage in which he dwells on that great catastrophe, declared that for “the memorable night of frost, in which 20,000 horses perished, and the strength of the French army was utterly broken, he knew of no language so well fitted to describe it as the words in which Isaiah described the advance and destruction of the host of Sennacherib.” The grandeur of the deliverance has passed into the likeness of all sudden national escapes.—Stanley. —Thou art avenged, O God, Thou art avenged plentifully of thine enemies! Whoever strives with thee, is sure to gain nothing but loss, but shame, but death, but hell. The Assyrians are slain; Sennacherib is rewarded for his blasphemy; Jerusalem is rescued; Hezekiah rejoices; the nations wonder and tremble.—Bp. Hall. ’S AND AND NOTES.— 2 Kings 20:1. In those days was Hezekiah sick—The Assyrian invasion occurred in the fourteenth year of his reign (2 Kings 18:13), and now fifteen more years are to be added (2 Kings 20:6), making twenty-nine years, the total length of his reign (2 Kings 18:2); therefore this sickness must have occurred the very year of the invasion—“in those days”—at which time he was thirty-nine years of age. Set thine house in order—Not his domestic affairs, but those of his kingdom, for being without a child, his successor should be selected. 2 Kings 20:3. Hezekiah wept sore—So painful is it to quit life in the very prime of years; but the distress was to him greater because of the fierce menaces of the foe at the gates of his kingdom; and his plans for the religious reformation of the nation were yet incomplete. 2 Kings 20:4. Before Isaiah was gone out into the middle court—i.e., of the royal castle, not of the temple. 2 Kings 20:6. Add to thy days fifteen years—Why fifteen? He was now in the fifteenth year of his reign; God would add an equal period to that he had already enjoyed. He thus stood midway between the beginning and end of his reign. 2 Kings 20:7. Take a lump of figs—The remedy does not determine the precise character of the ailment, for Orientalists apply a poultice of figs to plague boils, and inflammatory ulcers, and carbuncles. But it was so located as certain to prove fatal but for miraculous intervention. 2 Kings 20:10. Let the shadow return backward ten degrees—This miracle has created antagonistic criticism. Either Isaiah, knowing that there would be a partial eclipse of the sun at that time, shrewdly used his knowledge; or else the story of the shadows being deflected is a myth! But the result was possible without any violent derangement of nature—“a phenomenon of refraction in the rays of light” (Keil) would effect the sign required. Yet. accepting the miracle in its most supernatural form, the phenomenon was so local and temporary as to carry with it no disturbance of universal nature. 2 Kings 20:11. The dial of Ahaz—ξַ ?ςֲ ?μεֹ ?ϊ may be interpreted steps, for ξַ ?ςֲ ?μָ ?δ means an ascent, or that which ascends. It can therefore be imagined that some contrivance had been arranged so that the shadow fell on a succession of steps, or slopes, each so measured as to mark the hour of the day. It was of such dimensions, and so conspicuous an object in the court, that Isaiah could point to it, and Hezekiah see it from his sick chamber. OF 2 Kings 20:1-11LIFE IN ANSWER TO PRAYER THE anxiety of the people was now transferred from the nation, so miraculously delivered, to the monarch. Hezekiah was smitten with a fatal sickness—perhaps he had been suffering for some time, and the mental anguish through which he had lately passed would tend to exacerbate the disease. He is startled to be informed that his recovery is hopeless. With cries and tears he pleads for life. He is heard, and fifteen more years are added to his career. A miracle is wrought in confirmation of the Divine promise of recovery. How highly favoured is this man for whom Jehovah so freely exercises his miraculous power Observe— I. That the sudden approach of death fills the stoutest heart with alarm and sorrow. Death is a painful shock at any time; but, while cherishing the hope of recovery, to be abruptly assured that death is inevitable and at hand, strikes terror into the bravest heart. Hezekiah was utterly prostrate. “With that plaintive tenderness of character which he seems to have inherited from his great ancestor, he could not bear to part with life. He turned his face away from the light of day to the blank wall of his chamber. He broke into a passionate burst of tears. The darkness of the grave was before him, with nothing to cheer him. His tent was struck, his thread of life severed. The cry of a dying lion, the plaintive murmur of a wounded dove, were the only sounds that could be heard from the sick chamber. There seemed no hope of recovery” (Stanley’s Paraphrase of Isaiah 38) Sooner or later all things pass awayAnd are no more. The beggar and the kingWith equal steps tread forward to their end.Southerne.II. That there are circumstances in which prayer for continued life is justifiable. Hezekiah was in the prime of life, and with, to all natural appearances, years of useful labour before him. He had succeeded to the throne in a time of national decay, and his spirited reforms had done much to restore the national prestige. He had been rescued from great troubles, and was now in a position to look forward hopefully to a period of rest, peace, and prosperity. He was eager to do more than ever he had done for his beloved country. When, therefore, he is brought unexpectedly face to face with death, we cannot wonder that he should ask for life. Life is sweet; with all its burdens and cares, it has its enjoyments. It is a positive luxury to live. And when the powers of life are sacredly devoted to promoting the good of others, we cannot but yearn for the opportunity which continued life affords. But when wrongs have to be righted and faults rectified, how necessary and precious does life then become. Zimmerman remarks, “There appears to exist a greater desire to live long than to live well. Measure by man’s desires, he cannot live long enough; measure by his good deeds, and he has not lived long enough; measure by his evil deeds, and he has lived too long.” III. That life and death are absolutely in the Divine disposal. 1. The best natural remedies are futile without the Divine blessing. The poultice of figs would have had no efficacy if the Lord of life had refused to interfere. Hezekiah knew this well, and he appeals immediately and directly, not to the physician, but to God. In His hands are the issues of life, and on Him they depend for their continuous outflow. “Every one,” says a certain writer, “is willing to allow that he received his life originally from the Almighty, and that the Almighty takes it away from him when He pleases. Few, however, are willing to regard themselves as existing only by virtue of His constant influx, the only way in which it can be true that in Him we live and move and have our being.” It is our duty to do all in our power to prolong life; but our best efforts must ever be in subordination to the will of God. 2. The Lord condescends to confirm the faith of His servants by the exercise of miraculous power. The transition to life was to Hezekiah as sudden and unexpected as the prospect of death. To possess what a few moments before he despaired about, seemed incredible: it was too good to be true. His faith staggered, and he asked for a sign. The shadow of the dial, visible from the window of the king’s palace, was put back ten degrees, probably by refraction—none the less a Divine act—and Hezekiah could no longer doubt. He recovered at once, and in three days passed up the steps in royal procession to the Temple to offer thanks and praise to the Lord and Giver of Life. How slow we are to believe, and how painstaking and patient is our gracious Father in encouraging us to trust Him! LESSONS:— 1. A time of sickness is a time for special prayer. 2. God has a profound interest in the sufferings and sorrows of His people. 3. Restored health should be used in increased devotion to the service of God. GERM NOTES ON THE VERSES2 Kings 20:1 and 2 Kings 20:5. “Thou shalt die, and not live.” “I will heal thee.” The two messages. 1. How different their import—the one announcing death, the other promising life. 2. How different their effects—the one creating sorrow, the other joy. 3. Both emanating from the same authority. 4. Both demanding undoubted faith. 2 Kings 20:1. As it is wise, in time of health and strength, to set one’s house in order in a worldly sense—i.e., to make one’s will and arrange one’s affairs—so is it still more wise to set one’s house in order in a spiritual sense, and not to put off making one’s peace with God until one stands on the brink of the grave.—Lange. 2 Kings 20:3. Conspicuous piety. 1. Gives no immunity from sickness or death. 2. Is often severely tested. 3. Should guard against self-righteous boasting. 4. Leads the troubled soul to God. —The course of Hezekiah’s thoughts was evidently directed to the promise made to David and his successors on the throne (1 Kings 8:25). He had kept the conditions as faithfully as human infirmity admitted, and as he had been all along free from any of those great crimes by which, through the judgment of God, human life was often suddenly cut short, his great grief might arise partly from the love of life and the promise of long life and temporal prosperity made to the pious and godly, which would not be fulfilled to him if he were cut off in the midst of his days; partly from the obscurity of the Mosaic dispensation, where life and immortality had not been fully brought to light; and partly from his plans for the reformation of his kingdom being frustrated by his death, and from his having as yet, which was most probably the case, no son whom he could leave heir to his work and his throne. He pleaded the fulfilment of the promise. Jamieson. —Death is dreadful in his best looks, as is the lion, though his teeth and claws be beaten out; or as a hawk to the partridge; or as a serpent’s skin, though but stuffed with straw. But why should a saint be fond of life or afraid of death, since to him it is but as his Father’s horse to carry him to his Father’s house, or as Joseph’s chariot rattling with its wheels to carry old Jacob to his son Joseph, so him to Christ?—Trapp. 2 Kings 20:6. A fixed time to live. 1. A doubtful advantage, apt to keep the shadow of the grave ever in view. 3. Should be a constant reminder of the circumstances under which the period was fixed. 4. Is best spent in earnest, religious work. 2 Kings 20:9. Human life a dial. 1. On which time flings its shadow. 2. It has its morning. 3. Noon. 4. Evening. 5. A Divine hand regulates the time-shadow. 2 Kings 20:11. Time and how to measure it. The dial was made to measure time. Every line has a meaning; minutes and hours are numbered, and all scientifically combined, so as to tell the time of day. The Bible is God’s dial, by which we have to measure life. Every page has a meaning—a purpose—and its lines of doctrine radiate from Christ as the centre through the whole circumference and circumflex of every-day life. To the uninitiated eye the lines on the dial have no meaning; to the mind of the unenlightened and unbelieving the Bible has no spiritual value, for “the natural man knoweth not the things that are spiritual, because they are spiritually discerned.” But the dial may help us to understand this word, and serve as a foil to throw up in relief, doctrine, precept, promise, prospect. I. The dial must be so placed as to receive the rays of the sun. Every line will then come into use. The indicator concentrates the light; the angle of incidence falls within the shadow, marking off the numbers as the earth travels round the sun, and tells the time. The Bible is a system of revealed truth. Outspread before us in type and form, it invites attention. But without the light of the Sun of Righteousness it will only be as a sealed book. The Holy Spirit must shine on its pages before we can read it so as to measure life. Christ crucified, Christ our righteousness, and Christ our life, are set forth in the Bible so as to “make us wise unto salvation.” God in Providence, and grace in the heart, are also in this Book. “The hairs of your head are all numbered,” said Jesus. A sparrow cannot fall to the ground without His Father’s knowledge and permission, and all the steps of a good man are ordered by the Lord. But the Bible is our guide. We must place it in the sunlight of His Spirit, and not let it lie on the shelf until you may write “Death,” “Judgment,” “Eternity,” on the dust of its boards. II. The dial of Ahaz was a public instrument intended for all the people of Jerusalem. Like some of the dials in Egypt at the present day, it was the only means whereby the common people could regulate their daily duty. All would not see it at once, but those who consulted it could tell others the hour by number and by voice. In that land of sunny skies the dial was of daily value and of daily use. The Bible is for all. There was a period in the history of England when it was a rare and costly book, and a time when the “King’s Book” and “Bishop’s Book,” as it was called, were used and set up on the churches, but not allowed to the laity and the common people. It was even chained up to the desk in the crypt of St. Paul’s. But after the Reformation, and the right of private judgment was affirmed, it became public property, and is now the cheapest book in the land. An Eastern princess once sent an ambassador to the English Court, to ask of our Queen what was the secret of England’s greatness. There is a picture representing a scene in which Queen Victoria is seen standing by the side of the late Prince Consort, and surrounded by ministers of State, presenting the Ambassador with an elegantly bound Bible, saying, Tell your royal mistress that this is the secret of England’s greatness. Let us cling to this Bible as our birthright. Take what you can get from the pulpit, but let those who cannot or will not come to hear, have the “Book and its story” taken to them. There must be some knowledge before there can be any faith. The Book is for all; see then that, like the Bereans, you “search the Scriptures,” for because of this they were more noble than the Christians of Thessalonica, who took for granted that which they ought to have proved. III. Clouds would sometimes obscure the sun. and then the dial of Ahaz was in shadow. Time could not then be measured, but past experience on judging of light would keep faith steady, and work would still be done. In this cloudy land of ours the dial is often in the shade, but the sun is always in its place, and his light is precious. Clouds sometimes come between the mind and God’s Book. But the Sun of Righteousness never sets; and there is a silver lining in the darkest cloud of the Christian’s experience. Some time since Mr. Glaisher went up in his balloon to measure the atmosphere and analyze it; and just as he was looking down and admiring the glorious landscape outspread below, a cloud overshadowed him, and all was dark as night. But rising higher and higher, the huge machine got into sunshine again, and looking up, the big sun himself was seen pouring down his golden rays, making the dark cloud white and wavy, like a sea of fleecy down. He was in a new world. So with the believer. In the darkest hour he may be rising higher and higher, until the cloud is pierced, and in the smile of his Father’s love he enjoys his life again. Clouds, too, will come when we seek to solve by reason doubts and difficulties that can only be solved by faith. But the sailor is not to throw his lead line overboard because it will not fathom the depths of the Indian Ocean, nor his chart because he sees no lines of latitude and longitude on the sea. If the line is long enough to enable him to take such soundings as will show where there is danger, and the chart such as may be relied upon by experience, he needs no more to ensure safe navigation. Just so with the Christian mariner. He has faculties, but they are limited—they cannot fathom the mind of God, but they are sufficient to discover danger, while the Bible is a chart by which he can safely work his course, and in due time reach the desired haven. IV. The sun went backward, and not forward on the dial of Ahaz, as a sign to King Hezekiah that he would get well again. This was simply a miracle. With God all things are possible, and there we must leave it. In the moral world the law of progress appears to be sometimes in abeyance, and the dial plate indicates a down-going sun. But although at present there are signs which indicate a return to the days of darkness, let us not be alarmed for God hath said, “At evening time it will be light.” Standing on the sea shore, you have seen the back-going wave running out and tearing away the landmarks of its former progress; but look again, it is getting strength as it rises, and, gathering itself like a giant, comes roaring forward to make a higher margin than it left before. So will it be with our tide of Christian progress. It is, perhaps, in the back-going wave at present, but when the Church, like Hezekiah, rises from the bed of sickness, or it may be indifference, the Sun of Righteousness will again appear—the tide of progress will flow onwards, and the world shall yet be brought to the rule of Christ.—C. W. P.—O God, thou wilt rather alter the course of heaven and earth, than the faith of thy children shall sink for want of support.—Bp. Hall. AND NOTES.— 2 Kings 20:12. Merodach-baladan, king of Babylon—This is the first mention of a king of Babylon in Bible history, for hitherto Babylon had only viceroys sent from the Assyrian court. The name “Merodach” is that of the Babylonian Mars. He has been variously identified as the Mardo-Cempados of Ptol. Canon, and the Merudach Baldanes of Berosus. Hezekiah’s imprudent vanity awakened so much cupidity in these ambassadors as to lead to prolonged intrigues and ultimate conquest by this very power he tried to propitiate. And God was angry with his self-glorying pride. 2 Kings 20:19. Good is the word of the Lord—It signifies, I bow submissive to its justice, resign myself to His will. For the vision of coming ill is softened by the assurance that his own “days” should close in the enjoyment of “peace and truth.” God would suspend the execution of His judgment. 2 Kings 20:20. Made a pool and a conduit—The pond was formed between the outer and inner walls surrounding the city; and the aqueduct conveyed the water from the Upper Gihen, underground, into the city itself, where it flowed into the pool afterwards called Hezekiah’s, but now named Birket el Hamman.—W. H. J. OF 2 Kings 20:12-21THE PERIL OF RICHES I. That the possession of riches is a grave responsibility. Some writers suppose this Babylonian embassy visited Jerusalem before the second invasion of Sennacherib, and therefore before Hezekiah’s treasury had been drained by the heavy tribute demanded by the Assyrian. Those who accept the order of events as here recorded, argue that Hezekiah had much private treasure left, that he was enriched by the magnificent presents brought to him by other nations who came to congratulate him on his recovery, and that he gathered great spoils from the smitten Assyrian army. The riches were there, and it remained to be seen how Hezekiah would act concerning them. Wealth brings its own cares and anxieties. It puts into the hands of its owner a great power which may be weilded for good or evil. The rich man is but the steward of his possessions, and is accountable to the Absolute Proprietor of all things. II. That riches may become a snare to the truly good. It seemed unlikely that the man who had just been snatched from the jaws of death should attach any importance to the perishable trifles of earth. And yet the glitter of gold has debauched the holiest. The rich are apt to depend more upon their riches than upon God. It is no sin to be rich; but we must be prepared to find that the snares of life are increased with the increase of wealth. Says old Chaucer—“In getting and using riches ye should always have three things in your heart: our Lord God, conscience, and a good name.” The most wakeful diligence is imperative if we would counteract the temptations of wealth. Riches will sometimes work great mischief, and then leave us helplessly struggling. “For riches certainly make themselves wings; they fly away as an eagle towards heaven.” III. That the ostentatious display of riches often leads to disastrous results. The Babylonian visitors, who came professedly to congratulate Hezekiah on his recovery, to inquire into the extraordinary astronomical phenomenon of the sun dial, and to institute an alliance with Judah, carefully observed this accumulation of treasure, and the weak point of the king in his vain display. This would be reported in Babylon, and was remembered in after years to the utter ruin of Judah. This ostentation is the worst we can read about Hezekiah, and we should not be too severe in judging and condemning him alter the Christian standard of the 19th century. The simplicity with which he answered Isaiah (2 Kings 20:15) reveals an openness and frankness of disposition we cannot but admire. There are men to-day, surrounded with Christian light and influence, who give way to contemptible varieties of display. They are not unnoticed; and there are those who know how to deal with such. It is said that when the upper part of the steeple of the Church of St. Bride, Fleet Street, built by Sir Christopher Wren, was rebuilt in 1764, it was discovered that an old hawk had inhabited the two upper circles, the open arcades of which were filled with masses of birds’ bones, chiefly those of the City pigeons, upon which he had preyed. And there are wily hawks of society who are ever ready to prey with merciless and ingenious greed upon the simple and unsuspecting. The discovery of such is all the more difficult when they make the Church of Christ their hiding-place; and the clean-picked relics of their victims are all the more painful to contemplate when one finds the work of plunder has been carried on under the sacred garb of religion. LESSONS:— 1. Great riches are liable to great changes. 2. Riches are not to be selfishly hoarded, or vainly displayed, but wisely used. 3. The best of characters may be spoiled by riches. GERM NOTES ON THE VERSES2 Kings 20:12; 2 Kings 20:17-18. A future enemy. 1. May be introduced in the guise and with the professions of friendship. 2. Is quick to detect the vulnerable point of attack. 3. May be the instrument of accomplishing the Divine threatenings. 2 Kings 20:12-13. Hezekiah and the ambassadors, or vainglory rebuked. A man with a worn and stained garment may walk without spoiling his robe, where another, clothed in white, might not venture; a spot might not show upon a filthy garment, but the cleaner the robe the more readily is the spot discovered; and from the very fact that Hezekiah was so superlatively a holy man and a man favoured of God, his sin showed itself, and God visited it at once with chastisement. I. To bring out what Hezekiah’s offence was, it will be best to begin by describing his circumstances and state at the time of the transaction. 1. He had received very singular favours. Sennacherib had invaded the land with a host reckoned to be invincible; but when he came near Jerusalem, he was not able even so much as to cast a mound against it, or to shoot an arrow at it, for God singularly interposed, and the host of Sennacherib, smitten by the sudden breath of pestilence, or by the deadly air of the simoon, fell dead upon the plain. He had been granted a singular escape from the gates of death; where another man must have died, he was enabled within three days to go up to the house of the Lord. Added to all this in connection with his recovery, God had seen fit to do for him what He had only done for Joshua before, namely, to interrupt the orders of the heavens, and to make the sun go back ten degrees upon the dial of Ahaz as a token by which the servant’s faith might be comforted. In addition to all this, the Lord gave Hezekiah an unusual run of prosperity. Everything prospered. Many serpents lurk among the flowers of prosperity; high places are dangerous places; it was not easy to carry a full cup with a steady hand; a loaded waggon needs a strong axle, and a well-fed steed requires a tight rein. 2. Hezekiah, at this time, had become singularly conspicuous The world’s mouth was full of Hezekiah. What a temptation is this! When many eyes are upon one, they may, unless grace prevent, act like the eyes of the fabled basilisk which fascinated their prey. A full sail needs much ballast, or the vessel will be overturned. Much grace was needed in the case before us, but this the king did not seek as he should have done. 3. Hezekiah had remarkable opportunities for usefulness. Why, Hezekiah, hadst thou been in thy right senses, and had grace kept thy wits about thee, what a sermon thou mightst have preached, with death beneath thee and heaven above thee for the text, and the eternal power and Godhead for the theme! He ought to have made the courts of princes ring with the name of Jehovah. He should have placed himself in the rear of the picture, and have filled the earth with his testimony to the glory of his God. 4. He, above all men, was under obligation to have loved his God, and to have devoted himself wholly to Him. Unto God be the glory of our life, though it be but given to us once; but oh! with what emphasis should God have all the glory of it if it be given to us twice! But it is written of him in the Chronicles, “that he rendered not again according to the benefit done unto him, for his heart was lifted up. He enjoyed the blessings, but bowed not before the Giver; he remembered the fruit, but he forgot the tree; he drank of the stream, but did not enough regard the fountain; his fields were watered with dew, but he was not sufficiently grateful to the heaven from which the dew distils. He stole the fuel from the altar of love, and burned it upon the hearth of pride. 5. It appears that at this time God left his servant, in a measure, to try him. “Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was in the land, God left him, to try him, that he might know all that was in his heart.” It was said by the old masters of metaphors that in the soundest pomegranate there are always some rotten seeds, and the whitest swan has a black bill; to which we may add, there are worms under the greenest turf, and dead men’s carcases at the bottom of the calmest seas. In the best Christian there is enough of sin to make him the worst of transgressors if God should leave him. II. We must now consider the occurrence itself and the sin which arose out of it. 1. It is evident from the passage in Isaiah 39 that he was greatly delighted with their company. It is said, “Hezekiah was glad of them.” In this chapter it is said, “He hearkened unto them.” He was very pleased to see them. It is an ill sign when a Christian takes great solace in the company of the worldling, more especially when that worldling is profane. Courtesy is due from the Christian to all men, but the unholy intimacy which allows a believer to receive an unregenerate person as his bosom friend is a sin. 2. The next sin which he committed was that he evidently leaned to their alliance. Now Hezekiah was the king of a little territory, almost as insignificant as a German principality, and his true strength would have been to have leaned upon his God, and to have made no show whatever of military power. It was by God that he had been defended; why should not he still rest upon the invisible Jehovah? But no, he thinks: “If I could associate with the Babylonians, they are a rising people, it will be well for me.” It was this getting away from God, this ceasing to walk by faith, this wanting to depend in a carnal manner upon the king of Babylon, which provoked the Lord to anger. 3. The next sin was, his unholy silence concerning his God. He does not appear to have said a word to them about Jehovah. Would it have been polite? Etiquette, now-a-days, often demands of a Christian that he should not intrude his religion upon company. Out on such etiquette! Some one once complained of Mr. Rowland Hill that he was too earnest, and he told them in reply the following story. When walking at Woolten-under-Edge, he saw part of a chalk-pit fall in upon some men. “So,” said he, “I ran into the village, crying, ‘Help! help! help!’ and nobody said, ‘Dear me, how excited the old gentleman is; he is much too earnest.’ Why,” said he, “and when I see a soul perishing, am I not to cry ‘help!’ and be in earnest? Surely, souls are yet more to be cared for than bodies.” 4. Meanwhile, mark that Hezekiah sadly made up for his silence about his God by loudly boasting about himself. If he had little to say of his God, he had much to say of his spices, his armour, and his gold and silver; and I daresay he took them to see the conduit and the pool which he had made, and the various other wonders of engineering which he had carried out. 5. Surely, also, his sin lay in his putting himself on a level with these Babylonians. Suppose he had gone to see them, what would they have shown him? Why, they would have shown him their spicery, their armoury, their gold and their silver. Now, they come to see him, and he is a worshipper of the invisible God, and he glories in just the same treasures as those in which they also trusted. When a Christian man constantly acts like a worldly man, can it be possible that he is acting rightly? If they say, “Here are my treasures.” let us tell them about the city which hath foundations, whose builder and maker is God,” and say, “Our treasure is above.” Let us imitate the noble Roman lady, who, when her friend showed her all her trinkets, waited till her two fair boys came home from school, and then pointed to them, and said, “These are my jewels.” III. The punishment and the pardon. We may generally find a man’s sin written in his punishment. We sow the thorns, and then God flogs us with them. Moreover, he threatened to make the same persons the means of his punishment who had been the means of his sin. “You were so pleased while you showed these Babylonians your treasures; these very ones shall take them away.” And so the things in which we confide shall be our disappointment; if we take our hearts away from God and give them to any earthly thing, that earthly thing will be a curse to us. Our sins are the mothers of our sorrows. Judgments being therefore threatened, Hezekiah and the people humbled themselves. The child that bares his back to the rod shall not be very hardly smitten. Submission more easily averts blows from God’s hand than anything else. Yet though God did forget the sin and promise to remove the punishment from Hezekiah, yet He did not avert the consequences from another generation. So with us. You let loose the river, and it will flow on for ever. The action of to-day will affect all time; more or less remotely it will affect every coming age, for you tell on another man, and that other man on another, and even eternity itself shall hear the echo trembling along its halls of yon momentary action, which you, perhaps, without thought, committed against the living God. IV. I have now to gather up the lessons of this narrative. 1. See, then, what is in every man’s heart. This was in Hezekiah’s heart—he was one of the best of men; the same is in your heart. You are humble to-day; you will be proud as Satan to-morrow if left by God’s grace. Perhaps it is not possible for any one of us to know our full capacity for guilt. Only let the restraining hand of providence and grace be taken away, and the wisest of us might become a very madman with the rage of sin. 3. Tremble at anything that is likely to bring out this evil of your heart. Above all, be afraid of prosperity; be thankful, but do not be over-enjoyed; walk humbly with your God. A pirate very seldom attacks a ship that is going unloaded; it is the vessel that is well stored that the buccaneer will seek to gain, and so with you: when God loads you with mercy, the devil will try to take you if he can. Riches and worldly company are the two cankers that eat out the very life of godliness. 3. We should be taught to cry out every day against vainglory. Do not you believe there may be as much pride in rags as in an alderman’s gown? Is it not just possible for a man to be proud in a dustcart, as if he rode in her Majesty’s chariot? A man may be just as proud with half a yard of ground, as Alexander with all his kingdoms, and may be just as lifted up with a few pence as Crœsus with all his treasure. Pride will grow on a dunghill, as well as in the king’s garden. 4. And then, supposing that you should have given way to it, see the sorrow which it will bring you; and if you would escape that sorrow, imitate Hezekiah, and humble yourself. When God is wrestling with man’s pride, let the man struggle as he will, he will throw him; but when the man is down, God lifts him up. None so ready to lift up a fallen fee as our God. 5. Lastly, let us cry to God never to leave us. Lord, keep me everywhere. Keep me in the valley, that I murmur not of my low estate! Keep me on the mountain, that I wax not giddy through pride at my being lifted up so high! Keep me in my youth, when my passions are strong! Keep me in my old age, when I am conceited of my wisdom, and may therefore be a greater fool than even the young. Keep me living, keep me dying, keep me labouring, keep me suffering, keep me fighting, keep me resting, keep me everywhere, for everywhere I need Thee, O my God.—C. H. Spurgeon. 2 Kings 20:13-18. A spirit of ostentation. 1. May mar a character otherwise commendable. 2. Excites the cupidity of the designing. 3. Should be rebuked by the faithful minister. 4. Leads to ruinous consequences. 2 Kings 20:13. The display was wrong as making a vain exhibition, for his own aggrandisement, of what had been offered him from reverence and respect to his God, and at the same time presenting a bait for the cupidity of these rapacious foreigners who, at no distant period, would return from the same city of Babylon and pillage his country, and transfer all the possessions he ostentatiously displayed, to Babylon, as well as his posterity, to be court attendants in that country. Besides, it was wrong in a higher point of view, as all alliances with foreign or heathen states were at variance with the fundamental principle of the theocratic kingdom of Judah. This passage affords a strong argument as to the prophecy respecting the captivity to Babylon, showing that the words must have been spoken very long before the event. The folly of the king and the reproof of the prophet must stand or fall together; the one prompts the other; the truth of the one sustains the truth of the other; the date of the one fixes the date of the other. Thus the period of Hezekiah’s display of his finances being determined to a period soon after the downfall of the Assyrians, this rebuke of the prophet, which springs out of it, is determined to the same. Then the rebuke was a prophecy; for as yet it remained for Esarhaddon, the son of Sennacherib, to annex Babylon to Assyria by conquest; it remained for the two kingdoms to continue united for two generations more; it remained for Nabopolassar, the satrap of Babylon, to revolt from Assyria and set up that kingdom for itself; and it remained for Nebuchadnezzar his son to succeed him, and, by carrying away the Jews to Babylon, accomplish the words of Isaiah. But this interval occupied a hundred years and upwards; and so far, therefore, must the spirit of prophecy have carried him forward into futurity, and that, too, contrary to all present appearances. For Babylon was as yet but a name to the people of Jerusalem; it was a far country, and was to be swallowed up in the great Assyrian Empire, and recover its independence once more, before it could be brought to act against Judah.—Jamieson. —How easily have we seen those holy men miscarried by prosperity, against whom no miseries could prevail. He that stood out stoutly against all the Assyrian onsets, clinging the faster to his God, by how much he was harder assaulted by Sennacherib, melted now with these Babylonian favours, and runs abroad into offensive weaknesses.—Bp. Hall. 2 Kings 20:15. O Hezekiah! what means this impotent ambition? It is not long since thou tearedst off the very plates of the Temple doors, to give unto Sennacherib; and can thy treasures be suddenly so multiplied, that they can be so worthy to astonish foreign beholders? or, if thy storehouse were as rich as the earth, can thy heart be so vain as to be lifted up with these heavy metals? Didst thou not see, that heaven itself was at thy beck, whilst thou wert humbled? and shall a little earthly dross have power over thy soul? Can the flattering applause of strangers let thee loose into a proud joy, whom the late message of God’s prophet resolved into tears? O God! if thou do not keep us, as well in our sunshine as in our storm, we are sure to perish; as in all time of our tribulation, so in all time of our wealth, good Lord, deliver us!—Ibid.—We still show our spiritual treasures to the friends from Babylon, especially when we admire our own gifts, and like to have others admire them. As soon as strangers arrive we hasten to show our gifts, and powers, and accomplishments, in order to win respect. This is just the way to lose all those things. If one collects treasures, let him store them up in heaven, where no spies will come to see them.—Lange. 2 Kings 20:19. A submissive spirit. 1. Acknowledges the righteousness of the Divine procedure. 2. Is thankful for the gracious suspension of the Divine judgment. 3. Cannot but regret the sufferings that must fall upon its descendants. —This rod was smart, yet good Hezekiah kisses it: his heart struck him no less, than the mouth of the prophet; meekly, therefore, doth he yield to this Divine correction. “Good is the word of the Lord which thou hast spoken.” I have deserved a present payment; O God! thou deferrest it. I have deserved war and tumult; thou favourest me with peace. I have deserved to be overrun with superstition and idolatry; thou blessest me with truth. Shouldst thou continue truth unto me, though upon the most unquiet terms, the blessing were too good for me; but now thou hast promised, and wilt not reverse it, that both truth and peace shall be in my days. God’s children are neither waspish nor sullen when they are chid or beaten, but patiently hold their backs to the stripes of a displeased mercy.—Bp. Hall. —The hopes of Hezekiah, as we have seen, were entirely confined within the limits of this life. None of the Jewish kings had a keener sense of the grandeur of his mission; but to none was it so closely identified with the interests of the present. The fifteen years of the remainder of his life seemed to be so much rescued from the desolation of impending calamities. When his end at last came, his funeral was marked with unusual honour. The whole population of the city and of the royal tribe of Judah were present. His burial forms a marked epoch in the royal interments. It may be that David’s catacomb was filled. Hezekiah is the first king who was buried outside the city of David. Apparently his tomb was on the road approaching to the ancient burial-place of his family, and from this time no prince of the royal house was interred within the walls.—Stanley. : THE REIGN OF TERROR IN AND NOTES.— 2 Kings 21:1. Manasseh was twelve years old, &c.—Born, therefore, three years after his father’s recovery. His reign was the longest of any king in either kingdom. 2 Kings 21:2. He did evil … after the abominations of the heathen—His minority was passed under Court influences wholly alien from Hezekiah’s aspirations; for there was a powerful party in the realm who revolted in heart from all the religious reforms which king Hezekiah introduced into the kingdom; “scornful men, who ruled the people in Jerusalem” (Isaiah 28:14); “rebellious and lying children, that would not hear the word of the Lord” (Isaiah 30:9-12). 2 Kings 21:3. Altars for Baal, and made a grove—i.e., an image of Astarte. Ahab introduced these idolatries into Israel (see 2 Kings 16:3-4). And worshipped all the hosts of heaven (comp. Notes on 2 Kings 17:16)—From this worship of the heavenly bodies-sun, moon, planets, zodiacal constellations (cap. 2 Kings 23:5)—arose the Chaldean system of astrology; and this being introduced among the people, led to the multiplication of astrologers, soothsayers, and magicians; and these became the nation’s oracle in place of Jehovah. 2 Kings 21:5. Altars for all the hosts of heaven in the two courts of the house of the Lord—This was the most advanced stage of profanation which had yet been reached. “Iniquity added unto iniquity:” impiety becomes more blasphemous as it proceeds. 2 Kings 21:6. Observed times and used enchantments—Impostors, whose trade was in occult arts, poured into Israel from Chaldea, and Manasseh became their patron, and found delight in becoming himself an adept in the black craft. The word πִ ?ηֵ ?ωׁ comes from πָ ?ηָ ?ωׁ, a serpent, and means omen ex serpentibus petere, and passes into the meaning of divination in general. He dealt with familiar spirits, i.e., either trained such persons, or practised with them, or partronized them; but the result was that he raised them into an official status in the realm. 2 Kings 21:7. Set up a graven image … in the house, &c.—That is, ΰֲ ?ωֵׁ ?ψָ ?δ, Asheruh or Astarte. Clearly, from 1 Kings 8:16; 1 Kings 9:3, “the house” was the very sanctuary in which Jehovah Himself had dwelt, not merely in “the courts” (2 Kings 21:5). 2 Kings 21:8-9. The terms of Israel’s stability—“Only if they observe to do” (2 Kings 21:8); “but they hearkened not” (2 Kings 21:9). From their first being planted in Canaan this condition was affirmed (2 Samuel 7:10), but they so completely degenerated from the covenant as to do more impiously than the very Canaanites who were expelled from the land that Israel might inherit it; for the Canaanites were faithful to their deities, but Israel rejected their God, and worshipped base innovations. 2 Kings 21:10. The Lord spake by His servants the prophets—These were Hoshea, Joel, Nahum, Habakkuk, and Isaiah. These “words of the seers” were kept in the national annals, along with the records of Manasseh’s deeds (2 Chronicles 33:18). 2 Kings 21:13. The line of Samaria, and the plummet of the house of Ahab—The vanquished, or war prisoners, were measured off with the line (χַ ?ψ), as marked or separated to slaughter (2 Samuel 8:2); the use of the plummet implies a levelled and cleared space, suggesting the complete clearance of Ahab’s house. 2 Kings 21:16. Moreover, Manasseh shed innocent blood—Of the godly people who would not concur in his impious deeds, and protested against them. A Jewish tradition survived even to the time of the Christian fathers that Isaiah was among the victims of Manasseh’s intolerant persecutions; and it is reported that he was sawn in two while fastened to a cedar tree in which he had secreted himself. 2 Kings 21:19-26. Amon’s guilty reign—Following all the evils of Manasseh, he stirred such animosity among his Court attendants (“his servants”) that an intrigue sprang up in the palace, issuing in regicide. “The people of the land” (2 Kings 21:24), who avenged the king’s death; suggesting that a popular outburst of indignation ensued, in which the conspirators against Amon were but to the slaughter. These conspiracies may suggest the opposing religious or irreligious conflicts which were struggling for ascendancy; they who slew Amon may have regarded themselves as doing God’s service; the Cromwellian era in English history harmonizing therewith. And “the people” who took vengeance on these “servants” were probably prompted by exasperated attachment to Amon’s idolatry, and thought to re-mstate Amon’s regims when placing; his son on the throne; but they knew not what would be the policy of that chilld’s life. Who can predict what course will be choses by a child as yet but “eight years old”!—W. H. J. OF 2 Kings 21:1-18 ANARCHY THE reign of Manasseh was the longest and darkest in the history of Judah. The reformation under Hezekiah was superficial. Idolatry had a firm hold upon the nation, and receiving once more the patronage of royalty, rapidly became the predominating power. Being intolerant of any rival, and dreading another reaction, it strove to secure permanent supremacy. A great struggle ensued between the lovers of Jehovah and the zealots for heathenism. As in other similar conflicts in the history of the Church, the stronger party sought to drive the weaker into submission by the terrors of a blood-thirsty persecution. The most faithful and gifted of God’s servants were victims; and according to tradition Isaiah was sawn asunder by the savage emissaries of Manasseh. This paragraph furnishes a gloomy description of the prevalence of Religious Anarchy. I. Seen in the reckless reversal of the policy of reformation (2 Kings 21:3). Manasseh showed little respect for the memory and life-work of his father. He pulled down what his father had painfully toiled for years to build up: it is so much easier to destroy than to construct. It is also a revelation of the fickleness of the people, and the shallowness of the reformation under Hezekiah, that they so readily fell in with the idolatrous policy of Manasseh. Alas! how few are there who clearly comprehend and earnestly maintain great, vital reforming principles! It takes years and generations to thoroughly impregnate the bulk of the people. And yet truth must ultimately triumph over all opposition. Over the principal gate of the city of Konigratz is a bas-relief representation of John Huss, the Bohemian Reformer, in the act of kneeling, before his martyrdom, and underneath are inscribed the words, “The blood of Jesus Christ, the Son of God, cleanseth us from all sin.” A reaction set in. The enemies of Huss triumphed for a time. They sought to destroy every vestige of the Reformer’s work; and, as one means of obliterating his memory, they plastered over this public memorial. But the principles of the Reformation were again in the ascendant, and time crumbled the plaster which had hidden the monument, leaving distinct once more this public reminder of the great Reformer’s work and sufferings. So is it with all honest reforming work. It may be obscured for years; but it will re-appear. Work done for God is immortal. It is vain to struggle against it. II. Seen in the shameless outrages perpetrated by the votaries of a false religion (4–9). Not content with their liberty to worship idols and with the restoration of the high places and the erection of altars to Baal, the heathen party desecrated the temple of Jehovah by placing in it a carved figure of Asherah. This is regarded by the historian as the most aggravated outrage of the idolatrous king. The worst features of the reigns of Athaliah and Ahaz are outrivalled. No insult offered to Jehovah can be too offensive; no enormity the ingenuity of the heathen priests can devise is too low for the tastes and practices of the debauched king. Little do we know the depths of infamy to which we may be dragged by our sins. Manasseh, beginning life amidst the holiest influences, sank down till he became the execration of history. III. Seen in the outbreak of a cruel and sanguinary persecution (2 Kings 21:16). The heathen party began to feel their power; and they used it mercilessly. Injury is added to insult. When they had once tasted blood they were insatiable. Every opponent, every Nonconformist, shall cease to breathe. The attempts of any future reforming kings shall be made impossible; they have had enough of that. The noblest patriots and choicest teachers were victims; among them, as is supposed, the venerable Isaiah. As in similar eruptions of fanatical cruelty, all classes suffered. It is estimated by Prudhomme that the victims of the first French Revolution numbered 1,022,351; and in the dismal catalogue of the different classes of society, he shows that, while the flower of the nobility was despatched, the humbler orders suffered the most. It is a mad, futile policy to enforce governmental or religious principles by terror and bloodshed. It only provokes reprisals often more savage than those sought to be avenged. IV. Calls forth the special vengeance of heaven (2 Kings 21:10-15). The wickedness of Manasseh was not carried on without protest and warning. The voice of the faithful prophet might be cruelly hushed in death, but the testimony was delivered and heard. Jehovah was not an indifferent spectator of the agonies of His martyred servants; and He will be avenged on the adversary. Before He strikes, He warns. The punishment of degenerate Judah shall terrify all who hear of it. The kingdom shall be shattered, and the people who are not exterminated in war shall be driven into ignominious captivity. “It is a fearful thing to fall into the hands of the living God.” LESSONS:— 1. Reform, to be permanent, must be thorough. 2. A nation may well mourn when the wicked are in power. 3. The God of the martyrs will not fail to take vengeance on His enemies and theirs. GERM NOTES ON THE VERSES2 Kings 21:1-9. Manasseh the seduced and the seducer. Even God-fearing parents often have perverse children without any fault of their own. So much greater is the guilt of those who lead infant children astray after the death of their parents, instead of giving them care and good training. It is especially important that princes should be guided in their youth by good counsellors and governors. God is not confined with His word to any land or people. If His word is not received with love and gratitude, and if it is not feared, then He will come soon and remove the candlestick from its place, so that men may go astray and become a prey to terrible errors. To fall is easier than to rise. If the infection comes from above, it spreads with greater celerity.—Lange. —The one subject of the only collection of Hebrew books we possess is—God. How different with the literature of every other people! It is necessary to remember this striking characteristic, if we would rightly estimate the religious enthusiasm under Hezekiah, or the mortal struggle against heathenism under his son Manasseh. The national party, zealous for the worship of Jehovah, the God of their fathers, looked back to a golden age under David; but since his day had seen the rise and occasional triumph of foreign heathenism, countenanced by a number of their kings and by the court and upper classes. But as in all communities, in every age, it was only a minority who cherished, with a full and intelligent conviction, the great principles which thus for a time were triumphant. The mass of the people now, as always, passively yielded themselves to the spirit of the day; ready to follow Hezekiah’s reforms in the excitement of the hour, but no less so to pass over to the heathen party, should it again get the ascendancy. Two forces contended for supremacy: the national party, or Jehovah-worshippers—under the prophets—and the patrician party, who sighed for the glitter of foreign manners and the fancied security of foreign alliances, and, to secure both, were eager to adopt the heathenism of the neighbouring monarchies.—Geikie’s Hours with the Bible. 2 Kings 21:1. Kingship. 1. Involves great cares and responsibilities. 2. Is too heavy and cumbrous for inexperienced youth. 3. Presents an opportunity for working out great good or great evil. —Manasseh’s minority, spent under the influence of guardians who were hostile to the religious principles and reforming policy of his father, may account in part for the anti-theocratic principles of his reign. The work of religious reformation which Hezekiah had zealously carried on was but partially accomplished. There was little appearance of its influence on the heart and manners of the people at large. On the contrary, the true fear of God had vanished from the mass of the people, corruption and vice increased, and were openly practised by the degenerate leaders who, having got the young prince Manasseh into their power, directed his education, trained him up in their views, and seduced him into the open patronage of idolatry.—Jamieson. —Manasseh and Josiah. 1. Both began to reign in early life. 2. Both were powerfully influenced by their mothers. 3. Both had widely different careers—the reign of Manasseh was the darkest, and of Josiah the brightest period of the later history of Judah. 2 Kings 21:2-9. Unexampled wickedness—Evidenced. 1. In the contemptuous manner in which the example of a good father is regarded. 2. In the irreverent and insulting treatment of God’s own house. 3. In the way in which the worst abominations of the heathen are outrivalled. 4. In enforcing idolatry upon the people, and utterly ignoring the existence of Jehovah. 5. The more reprehensible in those who have been taught the knowledge of the true God. 2 Kings 21:6. The rule of superstition. 1. Depends upon the extent of popular ignorance. 2. Maintained by sleight of hand and a parade of Wisdom 3. Is dissipated by the advance of true science. —A great influx of these impostors had, at various times, poured from Chaldea into the land of Israel to pursue their gainful occupations, especially during the reigns of the latter kings; and Manasseh was not only their liberal patron, but zealous to appear himself an adept in the arts. He raised them into an influential class at his court, as they were in that of Assyria and Babylon, where nothing was done till they had ascertained the lucky hour and promised a happy issue.—Jamieson. 2 Kings 21:7-8. Idolatrous intrusion into the Temple. 1. Outrages the majesty and supremacy of Jehovah. 2. Insults the Divine purity. 3. Indicates the loss of all respect for the Divine commands and promises. 2 Kings 21:9. There was a gradation in the apostacy of Judah similar to that of Israel. Ahaz abandoned the worship of Jehovah, but did not seduce the generality of his subjects; whereas the height and front of Manasseh’s offending was that his pernicious influence carried the whole nation along with him into idolatry.—Jamieson. —What havoc does this wicked son of Hezekiah make in the church of God. As if he had been born to ruin religion; as if his only felicity had been to untwist or tear in one day that holy web which his father had been weaving nine and twenty years; to set up that offensive pile which had been above three hundred years in pulling down: so long had the high places stood. The zeal of Hezekiah in demolishing them honoured him above all his predecessors; and now the first act of this green head was their re-edifying. That mischief may be done in a day, which many ages cannot redress.—Bp. Hall. 2 Kings 21:10-15. Unexampled punishment. 1. Shall be of such a character as to appal all who hear of it (2 Kings 21:12). 2. Shall be a complete and humiliating national overthrow (2 Kings 21:13). 3. Shall abandon the victims to the cruel ravages of the enemy. 4. Merited by lengthened provocation. 2 Kings 21:10. This doom of utter and universal extermination, which was threatened against Judah, was averted by repentance, at least to a certain extent, inasmuch as a large portion of Judah was restored from the Babylonish captivity. But it was executed on the kingdom of Israel, which, as the sin of its people had been over a longer duration and of a more aggravated character, was more severely punished.—Jamieson. 2 Kings 21:12. We are sensible of the least touch of our own miseries; how rarely are we affected with other men’s calamities! Yet this evil shall be such as that the rumour of it shall beat no ear that shall not glow with an astonishing commiseration.—Bp. Hall. 2 Kings 21:13. The standard of Divine judgment. 1. Is based on unchanging principles of justice. 2. Takes into account the circumstances under which the offence is committed. 3. Necessitates the most thorough punishment of unrepented wrong-doing. —A dish is turned over when there is nothing more in it. That is the hardest punishment which God can inflict on a soul which turns away from Him. There is then no longer a drop to be found in it of that which was in it before. 2 Kings 21:16. The persecuting spirit. 1. Riots in cruelty and bloodshed. 2. Makes no distinction between the innocent and guilty. 3. Is most vindictive towards those who have the courage to expose its wickedness. 4. Is limited only by its power and opportunities. —Idolatry and tyranny are closely allied. Those whom Satan has in his toils he leads from one sin to another. Enmity to the word of God is not merely a different opinion or contradiction in regard to religious matters, but a devilish power which impels even to the shedding of innocent blood. It is possible to kill the preachers of truth, but not the truth itself. He who was the Truth was nailed to the Cross, but His words remain, though heaven and earth pass away. The blood of the martyrs only fertilized the soil of the Church, so that it has borne richer and more abundant fruit. All innocent blood cries to heaven as that of Abel did.—Lange. 2 Kings 21:17-18. The variations respecting the fate of Manasseh are complicated. In the Jewish Church his name was stamped with peculiar infamy. If a noble name had to be replaced by an odious one, that of Manasseh was substituted. His life in the book of Kings closes without any relieving trait. It was considered as the turning-point of Judah’s sins. The doom was pronounced irreversible by any subsequent reforms.—Stanley. OF 2 Kings 21:19-26THE CRIME OF I. Is but lightly regarded where religions principle is demoralized (2 Kings 21:20-22). When the bonds of religious obligations are relaxed, the way is opened for the commission of the worst crimes. Every sin blunts the moral sense and makes it easier to sin again, until the lowest grade of crime is reached. The peace, safety, and prosperity of a nation are more indebted to the prevalence of true religion than the majority are inclined to admit. Religion is the curb that holds in check the fierce monster of crime, that would otherwise stalk through the land and work irreparable mischief. II. Is unjustifiable, notwithstanding the wickedness of its victim. We stand aghast at the wickedness of those in power, and are apt to think any means justifiable that will put an end to it. Even the unjust detest the injustice of others. A hatred of evil may tempt one into hasty and excessive punishment of wrong, forgetting that “when our hatred is violent it sinks us even boneath those we hate.” It is difficult to restrain the national thirst for revenge when in the midst of injustice and suffering. “If the wicked flourish,” says Fuller, “and thou suffer, be not discouraged; they are fatted for destruction, thou art dieted for health.” We may safely leave the wicked in the hands of God. We may create greater evils by the way in which we strive to redress one single offence. III. Is aggravated when committed by those whose duty it is to guard and protect (2 Kings 21:23). Amon was slain by his court attendants, who took advantage of the confidence and trust reposed in them. In the most unguarded moment, and when least suspecting treachery, he was slain in the privacy of his palace; his servants, towards whom he had shown kindness and honour, became traitors and murderers. Is there a crimeBeneath the roof of heaven that staius the soulWith more infernal hue than damnedAssassination!Cibber.And it certainly adds to the heinousness of the crime when the fatal blow is prompted by a false heart. IV. Sooner or later meets with terrible punishment (2 Kings 21:24). The conspirators and assassins met with a similar fate to their victim. Sin carries within it its own punishment. The most cleverly devised mischief is sure to return in some shape or other to plague the inventors. This even-handed justiceCommends the ingredients of our poisoned chaliceTo our own lips.In the history of the kings we are now studying, there is nothing more frequently and impressively revealed than the operation of the inexorable law of retribution. The triumph of the wicked is brief. The gains of sin are not worth the ingenuity and toil. The wages of sin is death. LESSONS:— 1. Assassination is not only a savage, but a useless, policy. 2. A wrong is never rectified by inflicting a greater wrong. 3. True religion teaches the sacredness of human life. GERM NOTES ON THE VERSES. 2 Kings 21:19-26. How wretchedly a king appears of whom history has nothing more to record than godleesness! As ithe king, so are his officers; as is the governor, so are the citizens. A depraved king ruins his country. Unfaithfulness is punished by unfaithfulness. Amon was not faithful to God: unfaithfulness was his punishment. He was murdered by his own servants, and these in their turn were punished by their own sin—they also were murdered (Matthew 26:52; Luke 6:28). Tumult and murder, perpetrated now by the authorities, now by the people—those are the natural fruits which are produced in a land which has abandoned God, and in which His word is no longer respected.—Lange. 2 Kings 21:20-24. Amon himself seems to have been popular; but, from whatever cause, he roused the enmity of the court party. It could not be laid to his charge that he refused to comply with the established heathenism, for it is expressly said that he walked in his father’s steps, and served and worshipped the idols he had set up, multiplying his trespasses, and showing some of the penitent humility of Manasseh’s late years. It may be, however, that signs of a serious thoughtfulness, not as yet carried into outward act, alarmed the dominant faction, for within two years he was cut off by a palace conspiracy, like that by which his ancestor, king Joash, perished.—Geikie. 2 Kings 21:23-24. Conspiracy and murder. 1. Reveal a melancholy picture of national demoralization. 2. May occasion a worse state of misrule than that which is sought to be removed. 3. Recoil in terrible vengeance on the actors themselves. THE LAST EFFORT OF UNDER AND NOTES.— 2 Kings 22:2. He did that which was right—In his minority Josiah was. guarded and directed by godly teachers and counselors. Yet training is not to be wholly accredited with the difference between Manasseh and Josiah, who both, during their minority, must have been under tutors and governors. The natural bent of disposition is a factor in reckoning; and yet further, the sovereign operation of God’s grace. 2 Kings 22:3-7. The repair of the temple—For 250 years, since the reign of Jehoash (2 Kings 12:5), the fabric had been allowed to decay. Besides “Shaphan the scribe” here mentioned, Chronicles adds Maaseiah the city governor, and Joah the chancellor (2 Chronicles 34:8); for the work was not to be a private undertaking by the king and priests, but civic and national. 2 Kings 22:8. Hilkiah the high priest said … I have found the book of the law—The temple roll was ordered to be kept by the side of the ark (Deuteronomy 31:26), but during the idolatrous profanations under Ahaz, Manasseh, and Amon, the very ark had been removed (comp. 2 Chronicles 35:3) from the house; and doubtless in this way the “book” had become lost. Dr. Bδhr notes that ξָ ?φָ ?ΰ is here emphatic, and does not mean to fall in with something which is known to be somewhere at hand, but to discover what was concealed. It would seem that the written law of God had passed from human knowledge, lost in the haze of heathenism, which had so long enveloped the land. Although this finding of “the book of the law” does not imply that the nation or the priests had no other copy, yet the narrative clearly indicates that king and people were strangers to its contents. Shaphan the scribe “read it” (2 Kings 22:8) as if it were a new thing come to hand. He moreover “read it before the king” (2 Kings 22:10) as being an unknown book to the monarch, and deserving his attention; whereas the effect its words produced upon Josiah plainly show that he heard them then for the first time (2 Kings 22:11). Controversy is keen as to what this “book” was; whether only a section of the Pentateuch—i.e., the book of Deuteronomy—of the complete book of the law of Moses. Hilkiah calls it ρֵ ?ξֶ ?ψδַ ?ϊּ ?εֹ ?ψָ ?δ. “the book of the law,” the technical form of expression distinctive of the entire Pentateuch. Shaphan, however, speaks of it to the king as “a book” (2 Kings 22:10), without describing it in any way further. Hilkiah’s emphatic word, “the book,” implies that either no other copy had been known to exist, or that this copy was different from, more complete, than any other possessed. And the latter alternative meaning of his words gives opportunity for the theory that Deuteronomy was then first seen by them, for Deuteronomy contains just those searching words which would lead the king to distress. But if other copies existed, and Deuteronomy were an appendage, comparison would soon have led to the rejection of this spurious addition to the book as Moses left it. The natural meaning is that the written law had been lost, its substance meanwhile only existing in memory, or as a tradition; but that now the very Word of God was found. 2 Kings 22:11. When the king had heard the words—Shaphan did not read the entire book, but read therein, αּ ?εֹ (2 Chronicles 34:18); and if Deuteronomy were read (see chaps. 27, 28) there would be found sufficient there to account for Josiah’s alarm (comp. 2 Kings 5:18). 2 Kings 22:14. Huldah the prophetess (now she dwelt in Jerusalem)—This fact of her being accessible accounts sufficiently for their seeking her. Jeremiah, the conspicuous prophet of Josiah’s reign, who for five years had been witnessing for Jehovah against His godless nation (for he began his work in the thirteenth year of Josiah’s reign, see Jeremiah 1:2, while this finding the law occurred in the eighteenth year) lived at that time in Anathoth in Benjamin. Of Huldah we know nothing beyond what this incident reveals. Her husband was “keeper of the wardrobe,” more probably of the priests’ garments than of the royal wardrobe, and she “dwelt in the college,” rather, “in the other part,” or the lower city. 2 Kings 22:15-20. God’s denunciations should have absolute fulfilment, albeit Josiah should be spared seeing them, because his “heart was tender,” and he had humbled himself before the Lord.—W. H. J. OF 2 Kings 22:1-18THE POWER OF THE DIVINE WORD I. That it is a great national calamity when the Divine Word is neglected and forgotten. For more than half a century the influence of idolatry, in its grossest aspects, reigned supreme in Judah. The apostate people ignored the Divine law, which accused them too faithfully of their sins. By many it was forgotten, and treated as if it did not exist. Only a few of the faithful—the prophets and some of the better classes—would possess a copy. The guiding star of the nation was quenched; and the people grovelled in ever deepening darkness. The state, like a rudderless vessel, drifted into anarchy and crime. The Bible—read, studied, loved—is a nation’s blessing, and its absence a national calamity. Napoleon, with true insight, placed the Bible in the political division of his library; and he who faithfully teaches the contents of that book, gives to the world its fairest, happiest shape. II. That the most striking discoveries of the Divine Word are often made in connection with the Temple. No repairs of any moment had been done to the Temple since the days of Joash—more than two hundred years before. One of the first acts of Josiah was to restore the mutilated building and purge it of its idolatrous abuses. In the progress of this laudable work, the Divine Law was formed, probably in the hand-writing of Moses; and this discovery had an important influence upon the succeeding efforts of religious reform. And is it not in connection with the work of the Temple that we have first sighted our freshest, most awe-inspiring, and most abiding views of Divine truth? The Bible has become another book to us, in its flashes of celestial light and openings of profound depths, as we have “enquired in the Temple.” III. That the declarations of the Divine Word awaken the deepest interest and concern in the mind of the sincere seeker after truth. The Bible has an interest all its own to the antiquarian, the historian, and the philosophic critic; but it comes with a piercing significance and manifold suggestiveness to the man who is in quest of the highest truth. Josiah was singularly prepared for the revelation vouchsafed to him. His mind was keenly alert in its receptiveness; hence the profound, alarming impression created by the Divine record. The Bible will be a closed or open book to us according to the spirit we bring to its study. To the cold, scoffing sceptic it is a dumb Sphinx, refusing to utter its secrets; to the humble, earnest student, it sparkles with the radiance of a palace of gems. Its threatenings may well terrify, for they are true; and its promises soothe the distress its denunciations cause. IV. That a mind awakened by the Divine Word is emboldened to undertake the most difficult work of reform. Whatever dim visions of reform Josiah may have cherished before, it is noticeable that from the moment he became acquainted with the mind of God as contained in the discovered book, his efforts after reformation amounted to a passion. He saw it to be the one work of his life, and he entered into it with a zeal, a determination, a thoroughness that might be accused of violence. It was a desperate attempt to reverse, if possible, the threatened doom of Judah. It is in the light and teaching of God’s word that our life-work becomes most clearly defined to us. Here we learn what sacrifices must be made, what points must be guarded, what work is worthy of our powers and possible for us to do, and where to find the source of inspiration and strength in every struggle. LESSONS:— 1. The light of the Divine Word cannot be permanently obscured. 2. The Divine word is the surest guide amid national defection and error. 3. The Divine word supplies the most potent motives in all aggressive reforms. GERM NOTES ON THE VERSES2 Kings 22:1-2. Josiah, the kingly reformer: an example of youthful piety. For many reasons, Josiah is one of the most interesting characters in Old Testament history. The son and successor of a weak and worthless king, he was a mere child when called by the unanimous voice of the nation to the throne. He is remarkable as having been the most faultless of all the kings of Judah or Israel; and his reign is remarkable for the thorough and wide-spread national reformation, of which he was the moving cause. His premature death, at the age of thirty-nine, may be said to have brought to a close the prosperity of the kingdom of Judah. “The reign of this prince is like a gleam cast from a lowering sky before it bursts with the tempest. Under his government Judah rose only to fall with greater violence afterwards” (Evans). None of her kings had been more deservedly beloved; none was more tenderly lamented. The prophet Jeremiah, who flourished during the greater part of his reign, composed his funeral elegy, and for ages afterwards his memory was cherished with the fondest regret. The author of the apocryphal book of “Ecclesiasticus” indulges in this glowing panegyric (chap. Sir 49:1-4):—“The remembrance of Josias is like the composition of the perfume that is made by the art of the apothecary; it is sweet as honey in all mouths, and as music at the banquet of wine. He behaved himself uprightly in the conversion of the people, and took away the abomination of iniquity. He directed his heart unto the Lord, and in the time of the ungodly he established the worship of God. All, except David, and Hezekiah, and Josias, were defective.” To have perpetuated such tender regards in the hearts of the Jewish nation for so long a period, and to be spoken of to this day as the Timothy of the Old Testament, the pattern of youthful piety, and of reverence for God’s word—the last good king of Judah must have been no ordinary man. The records of the first half of his comparatively brief life are very scanty, yet they contain some points worthy of note. We have here— 1. A child king; 2. A boy-king seeking God; 3. A youthful royal reformer. 1. He was the good son of a wicked father. We see Hezekiah, a most pious king, succeeded by Manasseh, by far the most abandoned prince who ever sat on the throne of David. But in Josiah we have a “root out of a dry ground.” Young persons who are seeking to live a godly life under unfavourable circumstances, in an irreligious or careless family, among ungodly companions, should take comfort and courage from the case of Josiah, whose father’s influence and example, in so far as they could be impressed on one so young, were wholly evil. 2. It is probable that the bias of his mind towards religion was due to maternal training. The only notice of his mother is a very brief one, and nothing definite is recorded as to her influence upon his earliest years; but considering that even though a king, he was too young to dispense with a mother’s care and training, and that twenty years of his life were passed in comparative privacy, may we not reasonably infer that the seeds of religious instruction dropped from a mother’s hand into his young mind, bore fruit many days after in personal decision for God, and national reformation? A mother’s influence, in a religious point of view, cannot be over-estimated. 3. We see this early training bearing fruit in due season in what would have been spoken of as his conversion: “While he was yet young” (viz., at 16 years of age), “He began to seek after the God of David, his father.” Religion became to him what it must become to all—a matter of personal concern. His father’s wickedness would not condemn, nor his mother’s piety avail to save, him. Amos saw his father Manasseh penitent and forgiven when he was old, but did not copy his example. Josiah was the son of ungodly Amon, and yet he became a godly child. Grace is not hereditary like houses, and lands, and titles. Piety does not run in the blood. Religion is a personal matter. “Every one shall give account of himself unto God.” “The salvation of a father does not bear his son into heaven; the loss of a parent in his own sin does not tear away his converted child from the love of God.—Arnot. (4) The piety of Josiah was developed in spite of unfavourable surroundings.—“The people were surely deteriorating; sinking lower and lower in the social and moral degradations inseparable from the cruel and licentious forms of worship to which they were so fatally addicted. Idolatry had eaten into the heart and life of the nation (Venables). Yet this awful condition of national life did not lead Josiah to swim with the current. Single handed he resolved to stem the tide of national ungodliness. Instead of becoming the creature of circumstances, he rose to the occasion, and became their master. Personal piety was followed up by religious zeal. It needed courage to declare himself on the Lord’s side, when the whole current of the nation’s life was sweeping on in an entirely opposite direction. This is the true order. Personal piety first; zeal for the religious welfare of others next. Like charity, piety must “begin at home,” if it is to be of any value in a wider sphere. 5. He begins the work of a religious reformer. “Acting as only Eastern monarchs can, he set about ridding the country of every trace of idolatry” (Geikie). He had now the authority fairly in his own hands, and displayed independence of action. His great design was to extirpate idolatry, and restore the religion of Jehovah. The desperate case of the nation demanded stringent measures. “The pagan worship was uprooted with the same punctilious care as that which, during the Paschal season, the houses of Israelites were to be cleansed from every morsel of leaven. Every instrument or image, if of wood, was burnt; if of metal or stone, was shattered to pieces and ground to powder” (Stanley.) Notice, as to this reformation—(a) It was personally superintended. He made a tour throughout his kingdom, and even beyond it (2 Chronicles 34:6). At least six years were occupied in this work. It could not be done in a moment; it would not have been done thoroughly had he not been present, lending th weight of his example and authority. Work for God is best done, as a rule, when done in person. (b) It was perseveringly carried on. Though carried out with zeal, and even severity, the work could not be accomplished all at once. “The very act of destroying every idol, and exterminating the idolatrous priests, which would require a minute search into every remote dwelling, would necessarily occupy much time. But probably, in addition to this, Josiah had to encounter much obstinacy. All who know anything of human nature must be aware how very difficult it is to cleanse the fountain of men’s minds, and force the stream from a defiled to a purer channel” (The History of Josiah—Anon—Lond., 1842.) In spite of the unfriendly spirit of the bulk of the nation, cheered only perhaps by a single prophet, Josiah persevered in his arduous, but necessary, work of destruction. There is need not only of courage, but of perseverance in the Lord’s work still, (c) It was brought to a successful issue. The six years’ labour were not in vain. The country was, for the time being, effectually cleansed, leaving Josiah free to turn his attention to the condition of the temple at Jerusalem. Though his work can scarcely find its exact parallel in modern times, and under the more benignant dispensation of Christ, Josiah’s spirit of persevering zeal against all evil may well be copied by Christian workers. GENERAL LESSONS:— (1) The possibility and the beauty of early piety. Josiah, Joseph, Samuel, Obadiah, Timothy. (2) Seeking and finding God early saves from many evils, and ensures many blessings. 3. The most useful Christians are generally those who have sought the Lord in their early days. Did not Josiah’s early piety help him to the formation of a strong, earnest, godly, useful manhood? Oh! let no young life be tempted to say:— “I am too young—the stirring voice of morning,Calls me to wander gaily while I may;My heart leaps up, restraint and task-work scorning:Not now the hard won steep—the narrow way.When time shall bring my treasure’s desolation,And no more sweetness in life’s cup shall be,The bitter dregs will do for a libationTo Him who died for me.”Hom. Quarterly.—We ought not to despair of the children of the godless, and to give them up; they may become, as in this case Josiah did, the most pious, through whom God accomplishes wonders. Good instruction and discipline may, by the blessing of God, correct much evil which such children have inherited or learned from their parents.—Lange. 2 Kings 22:2. Josiah an example for young men. I. The piety of Josiah as illustrative of the power of a good example. “He walked in all the ways of David his father.” Few influences are more powerful than that of example. The child imitates his parent; the school-boy his class-mate; the youth his play-fellows; and soon, through every stage of life. Note in what recorded actions of Josiah there were marks of an imitation of David’s example. 1. The first of these in order of time was his attachment to God’s house and his devotion to God’s service. When he had purged the land of idols, he gave directions for the repair of the Temple. For this object the people contributed liberally; incited thereto by the example of their princes, and especially of their young king. Josiah’s acts remind us of David’s preparation for the building of the Temple. 2. His love to the word of God. Turn to the narrative in 2 Chronicles 34:14-21. David said of the man who is blessed, that “his delight is in the law of God.” There is no book more valuable to the young. “Wherewithal shall a young man cleanse his way? by giving heed thereto according to thy word.” What boy is not delighted with stories of enterprise and adventure? Where can more entrancing ones be found than which tell of Israel’s war, the prophets’ dangers, and Paul’s travels? What youth does not love poetry? And what are Milton and all his compeers—what their writings—to the poetry of the Hebrew bards? 3. His reverence for Godly men. See Chap. 2 Kings 23:15-18. We know enough of David’s life to recognize in this respect for a man of God an imitation of his example. The servants are to be revered; to be “esteemed very highly for their work’s sake.” Goodness is always worthy of regard, and he who does not respect it tells us that he has no goodness in himself to be respected. II. The piety of Josiah as illustrative of the strict intregrity of godliness. “He turned not aside to the right hand, nor to the left.” The man of the world may turn his creed, and shape his course “according to the fashion of the varying hour;” but not the Christian. He must bear in mind the words of wisdom: “Let thine eyes look right on, and let thine eyelids look straight before thee.” 1. Josiah was not influenced by the force of ancient custom, when that custom ran counter to the course pointed out by conscience. Amidst all the idolatry already referred to, the Temple service was still performed—but slovenly, disgracefully, repulsively. Josiah said this should be so no longer. His reforms, depend upon it, were cried out against as innovations. The service had been good enough for his seniors: why were they not good enough for him? Because they were not good enough for his God; and, heedless of fault-finding, and complaining, and backbiting, and all the usual resources of the followers of “ancient custom,” he had the Temple repaired, and the sacrifices slain, and the singers and skilled musicians employed, and the porters waiting at the Temple gate; and all was done “according to that which was written in the law of the Lord.” 2. He was not influenced by any feeling of false shame. When the book of the law was found and read before him, he rent his clothes, feeling that he was a sinner. Calling his servants, he said: “Go and inquire of the Lord for me and for them that are left,” &c. Many are turned away from the way of God for fear of others. This is especially the danger of young people, who shrink from ridicule. Remember that those who honour God, He will honour. III. The piety of Josiah illustrates the course of life that ensures Divine approval. “He did that which was right in the sight of God.” It is comparatively easy to pursue a course that seems right to ourselves, or that may secure the applause of the world. It is a widely-different matter so to live as to ensure the approval and commendation of God. 1. By far the greater part of men seem to live for self. They have no care or consideration for others. Selfishness is the vilest principle that ever spread in this world. 2. Others care most about the approval of the world. These are selfish, too. It is because that applause is gratifying to their selfish vanity. The man who would lick the dust to secure the favour of a fellow mortal would sacrifice his dearest friend for gain. 3. They only are God like who do and love that which is holy and true; who live not for themselves, but for others and for God. :— Have an object in life! Live! Do not be content with mere existence. Remember, there is but one unfailing condition of true greatness, and that is—goodness. “Life’s more than breath and the quick round of blood:It is a great spirit, and a busy heart.… He most livesWho thinks most—feels the noblest—acts the best.”The Study and Pulpit.2 Kings 22:3-8. The restoration of God’s House.— 1. Is prompted by a devout and generous love for the sanctuary. 2. Is carried on with enthusiasm and fidelity by those whose hearts are in the work. 3. May be the occasion of making important discoveries of truth. —How well doth it beseem the care of a religious prince to set the priests and scribes in hand with re-edifying the Temple! The command is the king’s, the charge is the high priest’s, the execution is the workmen’s. When the labourers are faithful in doing the work, and the high priest in directing it, and the king in enjoining it, God’s house cannot fail of a happy perfection; but when any of these slackens, the business must needs languish.—Bp. Hall. 2 Kings 22:7. Honesty.— 1. A strong recommendation for work requiring trust and responsibility. 2. Can afford to dispense with count and reckoning. 3. Should not be less honest by keeping strictest count and reckoning. 4. Ought not to be unnecessarily tempted. 2 Kings 22:8. The preservation of the Holy Scriptures.— 1. One of the most marvellous features of their history. 2. Accomplished, notwithstanding unfaithfulness of custodians, jealousy of sects, and fierce attacks of numerous enemies. 3. A strong collateral proof of their Divine character. —The whole history of Israel bears witness to the guiding and controlling hand of God; but if there is any one event in which, more than in any other, the providence of God is visible, then it is this important discovery. It was a physical proof that God watches over this document, which is the testimonial to Israel of its election, and the highest Divine revelation, that He preserves from the rage of idolaters, and that, even if it lies long unnoticed and unknown in the night of apostasy, he will bring it again to light and make it to show its force once more. The discovery of the book was a pledge to the king and people of the indestructibility of the Divine written word.—Lange. —It is hard for us to realize the full force of this discovery. We can scarcely conceive of a state of things in which, during centuries of the nominal establishment of Christianity, the people should still observe solemn festivals at the old sites of Druidical worship, the altars of Thor and Woden and Freya should smoke with sacrifices in every city, town, and village; their statues be set up in our cathedrals, and the heights round London should be crowned with the temples of Sivah and Juggernaut, all this lasting for centuries, with an occasional and partial return to the purer form of worship, while the Bible, never multiplied by printing, and only known in older and purer times through infrequent readings by the clergy, should have been utterly lost and forgotten. Add to this the supposition that the lost volume contained, not the dark symbols of the apocalypse, but the clear warning of national destruction and captivity to befal us because of these idolatries, and then let us imagine our feelings on its sudden discovery. No wonder that Josiah rent his clothes, and could not rest till he found a prophet too xpound these terrible denunciations!—Dr. Smith’s Student Scripture History. —What a shame is it that Bibles, now so common, are so little set by amongst us, when our devout forefathers would have purchased some few chapters at a great rate! It is a sad complaint that Moulin makes of the French Protestants; whilst they burnt us, says he, for reading the scriptures, we burnt with zeal to be reading them. Now with our liberty is bred also negligence and disesteem of God’s word.—Trapp. 2 Kings 22:11. O gracious tenderness of Josiah! He does but once hear the law read, and is thus humbled; humbled for his father’s sins, for the sins of his people. How many of us, after a thousand hammerings of the menaces of God’s law upon our guilty souls, continue yet insensible of our danger! The very reading of this law thus affects him, the preaching of it stirs not us; the sins of others struck thus deep with him, our own are slighted by us. A soft heart is the best tempered for God. So physicians are wont to like those bodies best which are easiest to work upon O God! make our clay wax, and our wax pliable to thine hand, so shall we be sure to be free either from sin, or from the hurt of sin.—Bp. Hall. OF 2 Kings 22:14-20THE OF THE DIVINE PURPOSE I. Is clearly interpreted by a duly authorised messenger (2 Kings 22:14). Though little is known of Huldah, the prophetess, there is sufficient to indicate that she must have been a remarkably gifted woman. Her great influence in Jerusalem is shown by the fact that the high priest and the king’s most trusted ministers seek light from her. It is but rare that the prophetic function is bestowed on woman. There are only two other prophetesses mentioned in the Old Testament—Miriam (Exodus 15:20), and Deborah (Judges 9:4); but neither of these seemed to touch the high spiritual elevation reached by Huldah. In the spirit of ecstacy, they sang sacred songs and excited the enthusiasm of the people after signal victories; but they did not prophesy, like Huldah, in that higher sphere of Divine authority which warranted the use of the phrase—“Thus saith the Lord.” The Divine Spirit is no respecter of person or sex in the distribution of His precious gifts. The Divine word can be interpreted only by those who are taught by the Divine spirit. As the scientist should be most competent to interpret science, so the spiritual man should be the best authority in explaining spiritual things. II. Furnishes reasons for the exercise of Divine vengeance (2 Kings 22:15-17). God never strikes without sufficient warning and remonstrance. In this instance Huldah announces that punishment will be imposed because Judah had abandoned Jehovah, and rendered homage to other gods. This treachery was so bold, so persistent, so inveterate, that vengeance was inevitable. Still Jehovah pauses to reason, to explain, to make it clear He does not act from vindictiveness and passion; the offender provokes his own ruin. Napoleon once said, “Vengeance has no foresight;” and this is true regarding human vengeance. Not so with God; the reasons for the Divine procedure are so far revealed as to justify God, and leave man without excuse or cause of complaint. III. Indicates the Divine willingness to show mercy to the sincerely penitent (2 Kings 22:18-20.) The tears and pleadings of Josiah touched the heart of God, and he was spared the pain of witnessing the calamities of his country. How eager is our God to show mercy; how slow to punish. Heaven has butOur sorrow for our sins, and then delightsTo pardon erring man. Sweet mercy seemsIts darling attribute, which limits justice,As if there were degrees in infinite:An infinite would rather want perfection,Than punish to extent.Dryden.LESSONS:— 1. The Divine purpose may be deciphered in great national changes. 2. The Divine purpose is plainly revealed in rewards and punishments. 3. The Divine wrath may be averted by timely repentance and reform. GERM NOTES ON THE VERSES2 Kings 22:14. The dignity of woman. 1. In being exalted to an office of great responsibility and power. 2. In being highly gifted with intellectual and spiritual insight. 3. In commanding the respect and homage of the great. 4. In being honoured and inspired to authoritatively interpret the will of God. —The grave priest, the learned scribe, the honourable courtiers do not disdain to knock at the door of a prophetess; neither do any of them say, it were hard if we should not have as much acquaintance with God as a woman. But, in humble acknowledgment of her graces, they come to learn the will of God from her mouth. True piety is modest, and stands not upon terms of reputation in the businesses of God, but willingly honours his gifts in any subject, least of all in itself.—Bp. Hall. 2 Kings 22:16-19. The Divine wrath. 1. Is explicitly declared against all workers of iniquity (2 Kings 22:16). 2. Is unalterable in its attitude towards obstinate apostasy (2 Kings 22:17). 3. Is postponed by sincere repentance and self-humiliation (2 Kings 22:18-19). 4. Will inevitably overtake the impenitent wicked. 2 Kings 22:19. A tender heart. 1. Is keenly susceptible to good influences. 2. Is powerfully affected with the malignant nature of sin. 3. Compassionates the terrible condition of the victims of sin. 4. Finds a profound and immediate response in the tender mercy of God. —How happy a thing it is to be a reed unto God’s judgments, rather than an oak! The meek and gentle reed stoops, and therefore stands; the oak stands stiffly out against the strongest gust, and therefore is turned up by the roots. At least, let us lament those sins we have-not avoided; and mourn for the sins of others while we hate our own.—Bp. Hall2 Kings 22:19-20. Josiah, a pattern for the ignorant. Both the character and the fortunes of Josiah are described in these words: his character, his heart was tender and he feared God: his fortunes, an untimely death, designed as a reward for his obedience. Josiah was brought up among very wicked men, in a corrupt court, after an apostasy of more than half a century, far from God’s prophets and in the midst of idols. He had every temptation to go wrong; and had he done so, we might have made allowances, and said that he was not so bad as the other kings, for he knew no better; he had not sinned against light. Yes, he would have sinned against light—the event shows it; for if he had light enough to go right (which he had. for he did go right), it follows, that if he had gone wrong, it would have been against light. This is very important. Everyone, even the poorest and most ignorant, has knowledge enough to be religious. Education does not make a man religious; nor is it an excuse for a man’s disobedience that he has not been educated in his duty. Josiah had that which all men have, heathen as well as Christian, till they pervert or blunt it—a natural sense of right or wrong; and he did not blunt it. His heart was tender; he acknowledged a constraining force in the Divine voice within him; he heard and obeyed. Though all the world had told him otherwise, he could not believe and would not, that he might sin without offence, with impunity; that he might be sensual, or cruel, after the manner of idolaters, and nothing would come of it. And further, amid all the various worships offered to his acceptance, this same inward sense of his, strengthened by practice, unhesitatingly chose out the true one, the worship of the god of Israel. Such was the beginning of Josiah’s life. At sixteen he began to seek after the god of his fathers; at twenty he commenced his reformation with a resolute faith and true-hearted generous devotion. From the language of Scripture, it would seem, he began of himself; thus he is left a pattern to all ages of prompt obedience for conscience’ sake. At first not having the book of the law to guide him, he took such measures as natural conscience suggested; he put away idolatry generally. Thus he set out not knowing whither he went. But it is the rule of God’s providence that those who act up to their light shall be rewarded with clearer light. Accordingly, while he was thus engaged, after a few years, he found the book of the law in the course of his reformations. Josiah’s conduct on this discovery marks his character. Many men, certainly many young men, who had been so zealous as he had already shown himself for six years, would have prided themselves on what they had done, and though they began humbly, by this time would have become self-willed, self-confident, and hard-hearted. Far from it; his peculiar praise is singleness of mind, a pure conscience. His was not that stern enthusiasm which has displayed itself in some so-called reformations, fancying itself God’s peculiar choice, and despising others. Here we have the pattern of reformers, singleness of heart, gentleness of temper, in the midst of zeal, resoluteness and decision in action. All God’s saints have this union of opposite graces: Joseph, Moses, Samuel, David, Nehemiah, St. Paul; but in which of them all is the wonder-working power of grace shown more attractively than in Josiah? Observe his conduct when the law was read to him—“he rent his clothes.” He thought far more of what he had not done, than of what he had done. He felt how incomplete his reformation had been; and he felt how far more guilty his whole people were than he had supposed, receiving, as they had, such precise guidance in Scripture what to do, and such solemn command to do it; and he learned, moreover, the fearful punishment which was hanging over them, for in that Book of the Law were contained the threats of vengeance to be fulfilled in case of transgression. Observe in what Josiah’s chief excellence lay—“he turned not aside to the right hand or to the left” (2 Kings 22:2). He kept the narrow middle way. Now what is this strict virtue called? It is called faith. It is no matter whether we call it faith or conscientiousness, they are in substance one and the same. Where there is faith there is conscientiousness, where there is conscientiousness there is faith. They may be distinguished from each other in words, but they are not divided in fact. They belong to one, and but one, habit of mind—dutifulness; they show themselves in obedience, in the careful, anxious observance of God’s will, however we learn it. And this is called faith, because it implies a reliance on the mere word of the unseen God overpowering the temptations of sin. May God grant that we, like Josiah, may improve our gifts, and trade and make merchandise with them, so that when he cometh to reckon with us, we may be accepted!—Condensed from J. H. Newman. THE OF BY AND NOTES.— 2 Kings 23:1. The king sent and gathered all the elders of Judah—Not content to hide from coming ill under God’s promise of immunity to himself personally, Josiah’s patriotism led him to a fervent effort to recall his nation to the Lord, and turn aside impending doom. 2 Kings 23:6. He brought out the grove from the house of the Lord (see on 2 Kings 21:7). Cast the powder thereof on the graves of the children of the people—In 2 Chronicles 34:4 it is rendered, “upon the graves of them that had sacrificed unto them,” thus profaning the sepulchres of those idolaters. 2 Kings 23:7. He brake down the houses of the Sodomites—Concerning these “Sodomites” see Notes on 1 Kings 14:24. These booths were scenes of lustful revelry; these “women who wove hangings for Asherah,” being debased creatures, who, together with others of their sex, prostituted themselves in homage of this goddess. All this “in the house of the Lord.” 2 Kings 23:9. Did eat of the unleavened bread—The phrase means that they lived upon the altar offerings; they came not near God’s altar, but stayed at home enjoying the fruit of their profession “among their brethren.” 2 Kings 23:10. He defiled Topheth—The spot in the valley of Hinnon where children were sacrificed to Molech. “Tophet” is variously interpreted, as from ϊּ ?εσ to spit out, detest, an abomination, therefore; or from ϊεֹ ?σ, a drum, the dominating interpretation of Jewish writers being that the cries of the perishing children were drowned by that instrument. 2 Kings 23:11. Took away the horses—Not figures of horses, but living, kept for drawing the sun-chariot in the idolatrous processions. Horses were also sacrificed in the worship of the sun. 2 Kings 23:13. On the right hand of the mount of corruption—The hilly range on the east of Jerusalem, called the Mount of Olives, has three summits, whose central or southernmost peak is named the “Mount of Corruption.” from the idol temples there reared by Solomon. 2 Kings 23:15. Altar that was at Bethel—In Samaria; so that he traversed the land to sweep away every vestige of idolatry.Note—A literal and remarkable fulfilment of prophecy at Bethel—Against that very altar at Bethel, where the guilty Jeroboam burned odious idolatrous incense, a man of God, 326 years before Josiah’s birth, came forth and cried, “O, altar, altar! thus saith the Lord, Behold a child shall be born unto the house of David, Josiah by name, and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee” (see the narrative 1 Kings 13:1-8). No more emphatic verification of prophecy is contained in Scripture.2 Kings 23:21-23. The revival of the passover festival—Not only were the king’s own subjects called to this august celebration of this most sacred festival, but many of the remnant of Israel also came to the solemnity (see 2 Chronicles 35:18); not even Hezekiah’s celebration of this feast was so complete and imposing as that of Josiah. OF 2 Kings 23:1-24 OF A GREAT REFORM I. It is suggested by a clearer understanding of the Divine Word (2 Kings 23:1). Josiah had begun his reforming work before the discovery of the law, but when he read the very words of God his views were expanded, and his zeal newly inflamed concerning the work he had to do. The effect on the king was like that produced on Luther by his finding an old Latin Bible in the library of the Augustine convent at Erfurt. In both cases, the character and life-work of the reformers were irresistibly influenced by what they read. The best and loftiest work we do, is that which is inspired and sustained by our study of the Divine Word. It is the light and teacher for all time. A glory gilds the sacred pageMajestic, like the sun;It gives a light to every age;It gives, but borrows none.—Cowper.II. It seeks to interest and, by solemn covenant, secure the co-operation of all classes of the community (2 Kings 23:1-2). All genuine reform must be based on intelligence. The people Josiah sought to benefit he sought first to instruct. Too much publicity cannot be given to principles which threaten to change the existing order of things. If they will not bear the light of day, and the freest public criticism, they are unworthy our adherence. Josiah set the example. It was a striking scene—the more highly dramatic because so utterly unconscious—to see the youthful king publicly entering into solemn covenant to obey the Divine commands. The people followed. In the East, whatever the king initiates and champions, the people readily accept. The broader and more searching the reform, the more important is it to interest all classes and engage all legitimate agencies. The most gigantic efforts of the reformer would be fruitless if unsupported by public opinion. He is shrewd enough to see that the first thing he has to do is to mould and educate public opinion. Hume once observed, “All power, even the most despotic, rests ultimately on opinion.” III. It aims at the utter destruction of the system, with all its degrading practices, that had led the people astray (2 Kings 23:4-20; 2 Kings 23:24). Josiah attacked the idolatry of his kingdom with a promptness, zeal, and vigour that amounted almost to fierceness. The evil must be torn out, root and branch. The high places, the images, the vessels, were not only broken in pieces, but defiled, and their ashes scattered on the stream to be borne away for ever. The reformer warmed to his work, and grew fiercer still. He slew the idolatrous priests. He violated the graves of the dead, and burnt their bones on the altar. The reformer became a persecutor. Judging Josiah from the standard of his times, much might be said in palliation of this violence. Idolatry was the oppressive curse under which his kingdom lay crushed. As a theocratic king, he could admit no rival to Jehovah; idolatry must be utterly stamped out. Much may be forgiven a man for the excesses into which he may be betrayed in the heat of his reforming zeal. But no reforming work can be permanently advantaged by violence and persecution. Tyranny never cures tyranny; it only provokes endless reprisals. IV. It restores the pure worship of God in its most imposing features (2 Kings 23:21-23). The festival of the Passover was held on an unexampled scale of magnificence and publicity, and in a faithful adhesion to the minute details required by the Divine law that had not been recognized for years. The iconoclastic reformer should be careful to have something to put in place of what he destroys. Man will worship, and every facility should be afforded him in keeping up fellowship with the Highest and Holiest, else he will seek inferior and degrading objects of worship, as did the Hebrews. We must not mistake the reverent and decorous observance of an elaborate ritual for true worship. Acceptable worship must be intelligent, sincere, and spiritual. “If a person were to attend the levee of an earthly prince every court day, and pay his obeisance punctually and respectfully, but at other times speak and act in opposition to his sovereign, the king would justly deem such an one a hypocrite and an enemy. Nor will a solemn and stated attendance on the means of grace in the House of God prove us to be God’s children and friends.”—Salter. LESSONS:— 1. A genuine reformer regulates his zeal by sound discretion. 2. It is difficult to avoid excesses in carrying out great reforms. 3. The best reforms are those suggested and carried out by the teachings and spirit of the Divine Word. 4. It is an unspeakable gain to the moral life and power of a nation when the true God is better known and worshipped. GERM NOTES ON THE VERSES2 Kings 23:1-3. The public reading of God’s Word.— 1. An important and time-honoured institution—instructing the ignorant, and being a testimony to all. 2. A serious loss and injury to a people where neglected. 3. Worthy of the most careful study to do it with efficiency. 4. Stimulates the formation of the best resolves towards God and His service. —This pious and patriotic king, not content with the promise of his own security, felt, after Huldah’s response, an increased desire to avert the threatened calamities from his kingdom and people. Knowing the richness of the Divine clemency and grace to the penitent, he convened the elders of the people, and, placing himself at their head, accompanied by the collective body of the inhabitants, went in solemn procession to the temple, where he ordered the book of the law to be read to the assembled audience, and covenanted, with the unanimous concurrence of his subjects, to adhere steadfastly to all the commandments of the Lord. It was an occasion of solemn interest, closely connected with a great national crisis, and the beautiful example of piety in the highest quarter would exert a salutary influence over all classes of the people, in animating their devotions and encouraging their return to the faith of their fathers.—Jamieson. 2 Kings 23:1. Instructed by the law and by the prophetess, the king does rest in security, feeling that the evil will not come in his day, but takes immediate measures to instruct the people in the law, and to destroy idolatry throughout the land. 2 Kings 23:2. Woe be to them that hide God’s book from the people, as they would do ratsbane from the eyes of children! Ignorant souls cannot perish without their murder. There is no fear of knowing too much; there is too much fear of practising too little.—Bp. Hall. 2 Kings 23:4-24. A violent persecution like that of Manasseh must have produced terror, bitterness, stubborn though concealed opposition, and a relentless purpose, on the part of those who had all the law and traditions of their nation, together with patriotism, on their side and who could compare with pride the moral purity of their religion with those abominations of heathenism which were shocking and abhorrent to the simplest instincts of human nature, to repay their persecutors at the first opportunity. Where those abominations were the only religious observances taught, education might avail to make them pass without protest; but where there was any, even a slight, knowledge of a purer religion and a better morality, the protest could never entirely die out. The Jehovah religion was, as compared with heathen things, austere. It warred against the base passions of men and the vices which they produce. Heathenism therefore seemed to represent enjoyment of life, while the Jehovah religion seemed to repress pleasure. It is remarkable that a boy-king should have chosen the latter. Judaism certainly had intolerance as one of its fundamental principles. Violence in the support of the Jehovah-religion was the duty of a Jewish king. In attempting to account for and understand the conduct of Josiah, it would be senseless to expect him to see and practise toleration, as to expect him to use fire-arms against Necho. We can never carry back modern principles into ancient times, and judge men by the standards of to-day.—Lange. 2 Kings 23:4. The Kedron winds along the east and south of the city, the channel of which is, throughout a large portion of the year, almost or wholly dry, except after heavy rains, when it suddenly swells and overflows. There were emptied all the impurities of the temple (2 Chronicles 29:15-16) and the city. His reforming predecessors had ordered the mutilated relics of idolatry to be thrown into that place of graves and receptacle of filth (1 Kings 15:13; 2 Chronicles 15:16; 2 Chronicles 30:14); but Josiah, while he imitated their piety, far outstripped them in zeal, for he caused the ashes of the burnt wood, and the fragments of the broken metal, to be collected and conveyed to Bethel, in order thenceforth to associate ideas of horror and aversion with that place, as odious for the worst pollutions. 2 Kings 23:7. Sin— 1. Has depths of infamy which the beginner would shudder to contemplate. 2. Finds its readiest and most zealous votaries in idolators. 3. Reigns supreme when God is abandoned. 4. Can be cured only by being thoroughly rooted out. 2 Kings 23:8. “The gate of Joshua, the governor of the city.”—A great man, but none of the best. He had a good name; but Josiah might have said to him, as Alexander did to a soldier of his own name, but a coward, Either change thy name, or put on more courage; so, more piety.—Trapp. 2 Kings 23:11. “And burned the chariots of the sun.”—Chrysostom saith that Peter, for his zeal, was like a man made all of fire walking among stubble. Josiah was surely so. Angelomus saith, that herein he represented Christ, who, by the fire of the last day, shall destroy all impiety, and not suffer any defiled one to enter into his kingdom.—Ibid.2 Kings 23:14. Every monument of idolatry in his dominions was in like manner destroyed, and the places where they stood he defiled by strewing them with dead men’s bones. The presence of a dead carcase rendered both persons and places unclean in the eyes both of Jews and heathens.—Jamieson. —He was resolved to make a hand with them all. We may give peace to buy truth, but we may not give truth to buy peace.—Trapp. 2 Kings 23:15-16. The unerring certitude of the Divine word.—l. Its threats and promises are faithfully and minutely fulfilled. 2. The flux of time strengthens rather than weakens its authority—350 years had elapsed since the prophecy was uttered. 3. The instrument of accomplishing the Divine word may himself be unconscious of it—Josiah was more intent in destroying idolatry than in fulfilling a Divine prediction. 2 Kings 23:15. His zeal as a theocratic sovereign was specially directed against “the high places” reared and consecrated by Israelitish monarchs in all the Samaritan cities, as being indications of the same spirit of disloyalty to Jehovah which the policy of Jeroboam had inaugurated at Bethel and at Dan. But the altar at Bethel which had been sumptuously and elaborately fitted up in the Egyptian style of architecture, and at which the worship of the golden calf was performed with a splendour that rivalled or surpassed the pure ritual celebrated at Jerusalem, was the special object of his abhorrence, both on account of its vicinity to his own kingdom, and the outrage which its establishment, on a spot hallowed by the memory of the patriarch Jacob, inflicted on the feelings of all the pious in Judah.—Jamieson. 2 Kings 23:16. Intervention of time breaks no square in the Divine decrees; our purblind eyes see nothing but that which touches their lids; the quick sight of God’s prescience sees that, as present, which is a world off.—Bp. Hall. 2 Kings 23:17. Compare with 1 Kings 13. Lessons from an old tombstone. As we stand by the sepulchre of the man of God, many admonitory lessons press themselves home upon us. I. That the path of duty is the way of safety. So long as the man of God continued in the path of duty, he was safe. The anger of the king and his command to the bystanders could not harm him a whit. No moral or spiritual danger will befall us if we continue in the path which God marks out for us. “They that be with us are more than they that be with them.” II. That the path of duty is the path of power. So long as the man of God was faithful in the discharge of his duty, he had great moral influence. When King Jeroboam’s hand withered and his arm became rigid, he had no faith either in his false god, or in the priests who were sacrificing to him. “Entreat the Lord for me,” cried the frightened, horror-stricken king. So it is still. The good man may be persecuted and ridiculed, but often it is seen that the devout man, who continues, despite all trials, “the even tenor of his way,” is requested to intercede with God on behalf of those who would have harmed him. But power is lost the moment the good man departs from the right way. III. The danger of tarrying upon forbidden ground. The command to the man of God was clear and decisive. He must so appear before the false priests of Jeroboam and deliver his message, and leave the place, that his appearance and disappearance may be startling in their suddenness. He must not return by the same way that he went. But he lingered in the way not far from Bethel. He was upon dangerous ground, and the temptation presented by his seducer was fitted to his physical need and circumstances, as all strong temptation is. He yielded, and we know his fate. Banyan very quaintly says, after Christian and Hopeful wandered from the right path and found themselves in Doubting Castle, “So I saw it was easier going out of the way when in, than going in when out.” IV. The fearful crime of an enlightened man ruining another. The old prophet might take up the corpse of the disobedient man of God and attend to its interment, and mourn over him, saying, “Alas, my brother!” but he could not bring back again the lost life. He might charge his sons to bury him with the men of God, adding that the prediction which had been uttered would certainly be fulfilled; but this made no atonement, no separation. The man who will ruin another is a baser man than he who will ruin himself. And be it that this act of disobedience on the part of the man of God was a sin unto the death of the body only—as perhaps the entire context warrants—yet little did he think, when he journeyed from Judah, that he would never return again; and that being entrusted with such a message, and charged with such responsibilities, he should fail in part. Let him, therefore, who stands by his sepulchre, remember the judgment which arrested the man of God, and he will find another illustration of the need of heeding the warning, “Let him that assuredly standeth, take heed lest he fall.”—Hom. Quarterly. —This is one of the most remarkable prophecies contained in the Bible. Had the prediction referred to the entire suppression of idolatry throughout the kingdom of Israel, and its reunion with that of Judah in the common celebration of national worship at Jerusalem, the spirit of patriotism would assuredly have kept alive the remembrance of the announcement both in the court and throughout the country, making a consummation so devoutly to be wished the favourite and distinguishing policy of the best kings. But the demolition of the single altar at Bethel was too limited an enterprise, too trivial an act, to stimulate the ambition of a Jewish king, or to continue a subject of interest in the councils of his cabinet; and hence the prophecy seems to have fallen into comparative neglect or oblivion. But not one jot nor tittle of the Divine word ever fails to be fulfilled. God chooses his own time, as well as his own accomplishments of His providential purposes; and although no king of Judah before Manasseh had an opportunity of passing the confines of his kingdom; although Manasseh, with Amon, had not, probably, the slightest knowledge of the prophecy, and was influenced solely by motives of humble penitence and devout gratitude for his own temporal and spiritual deliverance in bestowing the name of Josiah upon his grandson; he was unconsciously, but by an unseen overruling power, led to do what verified the word of the Lord which the man of God proclaimed to Jeroboam, regarding the overthrow of the altar at Bethel.—Jamieson. 2 Kings 23:21-24. The building up of a new life must follow upon the eradication of sin. The Passover cannot be celebrated until all the old leaven is removed. The Passover was the feast with which each new year begun; we also have a Passover or Easter lamb (1 Corinthians 5:7-8). The festivals and fasts are the framework of the common life of the congregation; where they are neglected this life is decaying. If Israel had kept up the celebration of its appointed feast, it would never have fallen so low.—Lange. 2 Kings 23:24. The Bible and reform. 1. The Bible exposes the dangers and abuses of all false systems. 2. Supplies clear and authoritative ideas of what is right, and the most powerful motives to act up to those ideas. 3. Demands that all efforts of reform shall be thorough and complete. AND NOTES.— 2 Kings 23:26. Notwithstanding the Lord turned not—The nation’s heart was not changed by all this fervour of the king and the reformation of external worship. Jeremiah’s ministry during Josiah’s reign shows the gross moral corruption and total spiritual falsity of this hopelessly apostate people. 2 Kings 23:28-30. Josiah slain at Megiddo—Necho, the son of Psammeticus, ascended the throne of Egypt in the twentieth year of Josiah. The two rival monarchies of Egypt and Assyria were then still struggling for ascendancy. Palestine was a coveted frontier territory. From Manasseh’s time Juda’ was tributary to Assyria, and Josiah felt necessitated to rally to Assyria’s side against Necho of Egypt. On the Egyptian monarch’s way to Charchemish, by the Euphrates, Josiah intercepted his line of advance by meeting his in the great vale of Migeddo, in the plain of Esdraelon. Although Necho remonstrated (Chronicles account), yet Josiah opposed him, and was slain. 2 Kings 23:31-34. Jehoahaz—It was the people’s act to raise Shallum, Josiah’s youngest son, afterwards named Jehoahaz, to the throne in preference to his elder brother Eliakim. This popular choice may be accounted for by Shallum’s military spirit (Ezekiel 19:3), and his resolute opposition to the Egyptian monarchy; for there were two parties in the Jewish state, the one favouring allegiance with Assyria, the other with Egypt. He was quickly deposed by Necho. 2 Kings 23:34-37. Eliakim, named Jehoiakim by Pharoah-Necho, followed an evil course, and was a reckless ruler. Jeremiah portrays his character most vividly (2 Kings 22:13-19).—W. H. J. OF 2 Kings 23:25-37FAILURE IN THE WORK OF I. That the work of Reformation may fail, notwithstanding the exemplary character of the principal agent (2 Kings 23:25). High praise is here accorded to Josiah. It is usually maintained that Hezekiah equalled or surpassed him in trusting Jehovah (2 Kings 18:5), but that he excelled Hezekiah in his scrupulous adherence to the minute details of the Mosaic law. It is, however, evident from this verse that Josiah was also conspicuous for his trust in Jehovah, for he turned to the Lord with all his heart, and with all his soul, and with all his might. The eulogy of Josiah, as of Hezekiah, may be regarded as a passage worded after the manner of oriental hyperbole, not to be literally understood, but as intended to distinguish a person who was gifted with specially great qualities. Josiah was the best character that age could produce, and was the fittest to grapple with the abuses that others deplored, but were powerless to rectify. With all the high personal qualifications and supreme royal influence possessed by Josiah, his reforming work was not permanently successful. He was not the first, or the last, great man who has attempted a great and much-needed reform, and failed. II. That the work of Reformation fails when it does not prevent the accomplishment of the threatened doom (2 Kings 23:26-27).—After all the colossal and drastic efforts of Josiah to remove the dark curse that lowered over his kingdom and people, we learn from these verses the fateful sentence is still unrepealed. The evil was too deep and inveterate to be easily eradicated. By a comparatively early death, the good king was removed from the evil to come. Scarcely had the wail of lamentation for the popular monarch died away, ere the people relapsed into their former sins. The nation sank into deeper gloom, and the vial of Divine wrath, so long and patiently restrained, was at length poured out. The position of Judah at this time was similar to that of the Netherlands when William the Silent retired for a time from his loved Fatherland, which he felt himself unable to save, and a thunderbolt burst upon the land in the savage onslaught of the Duke of Alva and his butchering army—the thunderbolt that ultimately fell on Israel being Sennacherib and his victorious legions. III. That the work of Reformation fails when it does not raise up competent agents to perpetuate its policy (2 Kings 23:28-37).—Josiah left no successor, either clerical or lay. The priests whose cause he had so bravely championed, had not the ability, or the will, to press forward the good work; and his two sons—Jehoahaz and Jehoiakim—who held the sceptre but as vassals under the dominating authority of the Egyptian monarch, showed their dislike to their father’s reforming work by throwing in their lot with the opposing party. They forsook the God of their father, and became idolaters. A great work of genuine reform usually creates its own agents, who perpetuate and consolidate the work, when the pioneer advocate is no more; and there must have been something defective about the plans and methods of Hezekiah’s work that failed to do this. “Reformation,” says Sir Joshua Reynolds, “is a work of time. A national taste, however wrong it may be, cannot be totally changed at once; we must yield a little to the prepossession which has taken hold on the mind, and we may then bring people to adopt what would offend them if endeavoured to be introduced by violence.” IV. That the work of Reformation fails when it does not thoroughly penetrate the heart and life of every member of the community.—Reform, to be real and abiding, must be personal, convincing the judgment, biassing the will, changing the spirit. “Reform, like charity, must begin at home. Once well at home, how will it radiate outwards, irrepressible, into all that we touch and handle, speak and work; kindling ever new light by incalculable contagion, spreading in geometric ratio, far and wide, doing good only wherever it spreads, and not evil” (Carlyle). National evils are thoroughly cured only so far as the individual is morally transformed and exalted. LESSONS:— 1. The mightiest efforts of reform may come too late. 2. The failure of any worthy effort is an occasion of sincere sorrow to the good. 3. Failure should lead to self-examination and more complete trust in God. GERM NOTES ON THE VERSES2 Kings 23:25-28. We cannot doubt that the sanguinary acts of Josiah, no less than of Elijah and Jehu, are condemned by Him in whom was fulfilled the spirit of the true Deuteronomy, the Revived Law, which the impetuous king carried out only in its external observances, and by its own hard measures. It was the first direct persecution that the kingdom of Judah had witnessed on behalf of the True Religion. Down to this time the mournful distinction had been reserved for the half-Pagan king Manasseh. But cruelty had here, as in all like cases, provoked a corresponding cruelty; and the reformation of Josiah, if from his youth and zeal it has suggested his likeness to our Edward VI., by its harsher features encouraged the rough acts which disfigured so many of the last efforts of that and other like movements of the Christian Church. But, in spite of all this effort, the kingdom of Judah was doomed. Perhaps the very vehemence of the attempt carried with it its own inefficacy. Even the traditions which invested Josiah with a blaze of preternatural glory, maintained that in his day the sacred oil was for ever lost. Too late is written on the pages even which described his momentary revival. It did not reach the deeply-seated, wide-spread corruption which tainted rich and poor alike.—Stanley. 2 Kings 23:26-27. The downward course of sin. 1. May reach a depth from which recovery is hopeless. 2. The best considered efforts of reform may fail to arrest. 3. Sinks at last to its inevitable doom. 2 Kings 23:29-30. The hope of Judah. 1. Rose to its brightest zenith amid the reforming efforts of Josiah. 2. Was quenched in that monarch’s death. 3. Rose no more in the history of the kingdom. 4. Will revive and burst into perfect glory, only under the sceptre of the Messiah-King. —The early death of the king was no punishment for him, for he was thus gathered in peace to his fathers; but it was a chastisement for his unrepentant people, who now lamented him, and saw, when it was too late, what noble purposes he had had in their behalf. 2 Kings 23:30. His fall caused a universal mourning. Jeremiah wrote a lamentation for him (Lamentations 4:20). His loss formed the burden of regular songs even after the captivity, when “the mourning of Hadad-rimmon in the valley of Megiddon” was still the type of the deepest national affliction (Zechariah 12:11). “Well might such feelings be excited by the battle of Megiddo. That great valley of Esdraelon, the lists of Palestine, the scene of the great victories of Barak and of Gideon, was now stained with a second defeat more disastrous than that in which Saul lost his life. Then it had witnessed the fall of the short-lived dynasty of the people’s choice, but now it saw the virtual end of the earthly monarchy of the house of David. Hence may be traced the mystic significance which surrounds the name of this battlefield. The prophet Zechariah employs the mourning of Megiddo as a type of the more wholesome sorrow of Judah, in the day when God shall pour out upon them the spirit of grace and prayer, as a preparation for His final destruction of all the nations that come up against Jerusalem; and his imagery is adopted in the visions of the Apocalypse. On the very scene of the two most signal defeats of Israel and Judah by their most inveterate enemies, the Philistines and Egypt, the seer beholds the mystic “Battle of Armageddon,” which avenges all such defeats by the final overthrow of the kings of all the world in the great day of God Almighty” (Zechariah 12:9-14; Revelation 16:14-16).—Dr. Smith’s Student’s Scripture History. —What eye doth not now pity and lament the untimely end of Josiah? Whom can it choose but affect to see a religious, just, virtuous prince, snatched away in the vigour of his age? After all our foolish moan, the Providence that directed that shaft to his lighting place, intends that wound for a stroke of mercy. The God whom Josiah serves, looks through his death at his glory, and by this sudden violence will deliver him from the view and participation of the miseries of Judah. O the wonderful goodness of the Almighty, whose very judgments are merciful! O the safe condition of God’s children, whom very pain easeth, whom death revives, whom dissolution unites, whom their very sin and temptation glorifies!—Bp. Hall. 2 Kings 23:31-37. Royal automata. 1. Divested of personal freedom and power, and manipulated by a grasping and imperious will (2 Kings 23:33-35). 2. Imitating with mechanical helplessness and precision the worst features of wicked predecessors (2 Kings 23:32-37). 3. Maintained by the privations and sufferings of their subjects (2 Kings 23:35). 4. Indicate a lowering of natural spirit and prestige. 2 Kings 23:32. The reassertive power of sin. 1. Repressed for a time by the influence of public reformation. 2. Ready to take advantage of the slightest relaxation of restraint. 3. Defiantly awaits its unavoidable punishment. 2 Kings 23:35. “He exacted the silver and the gold of the people.” Though he received likely from the subjects no less sums of curses than of coin.—Trapp. 2 Kings 23:37. Jehoiakin was a most unprincipled and oppressive tyrant. Jeremiah sternly rebukes his injustice and oppression, his cruelty and avarice, and his reckless luxury in building himself a magnificent palace; and contrasts all this with his father’s justice to the poor (Jeremiah 22:13-19). In the Chronicles his name is dismissed with an allusion to “all the abominations that he did.” To all his other evils he added this, that he slew Urijah, the prophet (Jeremiah 26:20; Jeremiah 26:23). THE FALL OF THE KINGDOM OF AND NOTES.— 2 Kings 24:1. In his days Nebuchadnezzar, king of Babylon—Nebuchadnezzar’s reign commenced in the fourth year of Jehoiakim’s. Hales (“Sacred Chron.”) shows that Jehoiakim was made king by Pharaoh-Necho, of Egypt, in July, B.C. 607; whereas Nebuchadnezzar mounted the throne of Babylon January 21, B.C. 604. The Chaldean cylinders place all chronology back by twenty-two years, so that these dates become B.C. 590 for Jehoiakim’s accession, and B.C. 586 for Nebuchadnezzar’s. This Nebuchadnezzar was son of Nabo-polassar, and founded the Chaldee monarchy. This invasion of Judea occurred in Jehoiakim’s fourth year, therefore, in Nebuchadnezzar’s first year. 2 Kings 24:2. Bands of the Chaldees, and bands of the Syrians, &c.—Not an organized army, but a congregate host from various nationalities. These, doubtless, had been compelled to own Nebuchadnezzar’s supremacy, and now, in attacking Judah, both gratified their own hostility against this kingdom, and fulfilled Nebuchadnezzar’s commands. Joining with the Chaldean troops that were left on the borders, they attacked Judah. 2 Kings 24:3. Surely at the commandment of the Lord came this upon Judah—The judgments long threatened by God through the prophets Micah, Huldah, Habakkuk, and Jeremiah, now began. These bands were but instruments of God, unconsciously working out His behests. 2 Kings 24:6. Jehoiakim slept with his fathers—We have no record of his death; certainly he was not buried in his father’s sepulchre. Jeremiah records the reverse of that (see Jeremiah 22:18-19). Probably he died soon after reaching Babylon, burdened with his captive chains; but it is equally probable that he was slain by Nebuchadnezzar, and his corpse cast aside unburied. Certainly he perished ignobly, and at the age of thirty-six. 2 Kings 24:8. Jehoiachin was eighteen years old, &c.—His reign lasted but three months and ten days. For thirty-six years he lingered a captive in Babylon—i.e., through Nebuchadnezzar’s lifetime—but was elevated into some dignity and respect by Evil-merodach, who succeeded Nebuchadnezzar (comp. chap. 2 Kings 25:27-30; Jeremiah 52:31-34). With the admonitory example and warning doom of his father before him, this wilful and impious youth defied God and His prophets, and reaped disasters which overwhelmed the entire royal household and the nation. 2 Kings 24:12. Jehoiachin, king of Judah, went out to the king of Babylon—This act. éָ ?öָ ?à describes the going out to surrender. Possibly, persuaded thereto by Jeremiah, but improbably so. It might have been a part played in the hope of gaining favour with the enemy, and retaining his throne as vassal. But Nebuchadnezzar was in no mood to show clemency now. 2 Kings 24:13-16. He carried away all Jerusalem (2 Kings 24:14)—In all, about 10,000 exiles. Only “the poorest of the people” (2 Kings 24:15) were left. Every article of worth in palace and temple was seized. The land was thus bereft of all those inhabitants who were of value to Jerusalem or useful to Babylon. Jeremiah (Jeremiah 29:1) records that priests and prophets were included; and Josephus tells that Ezekiel was among the prophets who were carried away with these exiles (comp. Ezekiel 1:1-8). The numbers were: 2,000, consisting of the royal household, princes, state officers, priests, and prophets; 1,000 craftsmen; 7,000 warriors. 2 Kings 24:17-20. The king of Babylon made Mattanish king—An act of grace; instead of sending a foreign viceroy. He was Josiah’s third son (1 Chronicles 3:15), brother of Jehoahaz, and uncle of Jehoiakin. Zedekiah means “the righteousness of God,” and as a Hebrew name it intimates that he was allowed himself to choose the title by which to dignify his pitiably poor kingship. A false name in its descriptive import, for he was hardened and impious.—W. H. J. OF 2 Kings 24:1-18A NATION AT BAY WITH the death of Josiah the history of the Judaic Kingdom virtually closes. The historian treats with almost contemptuous brevity the reigns of the last four kings, who were mere puppets of Egypt and Babylon. The period of the remaining twenty-three years, called by Ewald “the death-agony of the nation,” is occupied by successive conquests and deportations. The nation is picked at by the invading vulture, bit by bit, till it is picked clean. In the graphic simile of the prophet, the dish is at length emptied and turned upside down. This chapter portrays a nation at bay. I. A pathetic sight when we consider the greatness of its past history. No nation under the sun had been so favoured as Israel. It was called out of obscurity and was raised into a great nation. From its cradle and throughout its career it was the special ward of heaven. Its pathway was strewn with flowers, margined with mercies, and adorned with brilliant miracles. It was allowed to reach a height of imperial greatness that commanded the honour and astonishment of the mightiest nations in its day. Its soil, its wealth, its culture, its overflowing peace and plenty were the envy of all. But now, see to what unfaithfulness and repeated disobedience has reduced it! How complete a contrast have we here between the expansive greatness and world-wide influence of Solomon, and the lustreless crown and limited resources of Jehoikim! Israel had glittered like a signet ring on the right hand of the Almighty, but it was now plucked off and cast aside (Jeremiah 22:24-26). And yet, in its decay, there is a touch of the old brave spirit which awakens both sympathy and respect. II. A pathetic sight when we observe the gigantic forces against which it struggles (2–4: 10–16). The kinglets and small dependencies that had been accustomed to look up to Judah with awe, now swarmed around her in her downfall, and took a savage delight in inflicting injury and indignity. They pecked at her like a speckled bird, and ceased not while there was a feather left. Behind and above all these was the overshadowing power of Babylon with its vast and invincible army. But the most formidable foe of all was the Friend and Patron whom they had offended beyond remedy (2 Kings 24:3; 2 Kings 24:20) Now that Jehovah is against Judah, all her struggles are in vain. And yet, with all these odds against her, Judah obstinately resists. Every one can see the inevitable but herself. III. A pathetic sight when it is compelled at length to succumb (2 Kings 24:12). It had held out with all the tenacity of despair; to have persisted in opposition would have been fanaticism—madness. Grimly it yields to stern necessity. The sins of Manasseh (2 Kings 24:3-4), sins which the people had approved and practised, had stained too deeply the national character, and emasculated the national life. The strength of true bravery is conscious virtue. In the midst of that beleagured city was a man (Jeremiah) whose counsels, if sooner followed, would have led to a different result; and Jehoiachin, like Hezekiah, might have defied the investing forces to do their worst. Even the victor admires the brave and gallant resistance of the foe who is now his captive. IV. A pathetic sight when the noblest of its people in rank, usefulness, and moral worth are dragged into ignominious captivity (2 Kings 24:14-16). The brain and sinew of the nation were now to be employed in the aggrandisement of a strange land. The impoverishment of Judah was the enrichment of Mesopotamia—the fall of Jerusalem meant the glorifying of Babylon. The favourites of heaven are now the servants of Nebuchadnezzar; the rulers are changed by the fortunes of war into slaves. It is difficult to describe the feelings of the captive emigrants as they took their last look of the Holy City on their march to Babylon. They were leaving behind all they loved and prized most. Jerusalem was never so dear to them as when they were compelled to leave it. Who would not bleed with transports for his country,Tear every tender passion from his heartAnd greatly die to make a people happy!—Thomson.LESSONS:— 1. A brave nation it slow to believe in its possible extinction. 2. The calamities of a nation are all the more painful when conscious they were preventible. 3. The nation that discards the Divine protectorate it absolutely defenceless. GERM NOTES ON THE VERSES2 Kings 24:1-4. The beginning of the national catastrophe. 1. A desperate but futile attempt to recover national independence (2 Kings 24:1). 2. The harrassing inroads of combined enemies (2 Kings 24:2). 3. The forces of destruction are under the Divine sanction (2 Kings 24:3). 4. The national iniquity attains a malignity and turpitude that utterly forfeit the Divine pardon (2 Kings 24:4). 2 Kings 24:2. This passage describes the irruption of different inorganic bands of freebooters. The time of it may correspond to the time of that Scythian domination of which Herodotus speaks. In such an anarchy, waifs and relics of the different nations, which had been extinguished by the Assyrian Empire, would be gathered together. What the Greek historian describes under one vague general name, would present itself to each particular land as a collection of different neighbouring tribes, one more conspicuous and civilized than the rest as its leader. Nebuchadnezzar now presents himself to us as the head and representative of the Chaldæan race, as the organiser of these loose bands into a new empire, as the conqueror of Egypt, as the Babylonian ruler of his day.—Maurice. 2 Kings 24:3. The judgment came not merely for the actual sins of that one idolatrous king, but, as the whole course of the history shows, because the nation persisted in a class of sins of which those of Manasseh were most conspicuous representatives.—Whedon. 2 Kings 24:6. A mystery hangs over his death, befitting the gloom and mystery of the times; one account speaking of him as having fallen in a skirmish with a band of raiders, or in a battle with Nebuchadnezzar, and being left un buried; another as having been murdered in Jerusalem, and cast out on the streets; a third, as having been enticed to Nebuchadnezzar’s camp, and there put to death, and left without burial. But, whatever the mode of his death, so bitterly was he hated that no funeral dirge was raised for him, though he was the son of Josiah, and his corpse was left thrown out, like that of a dead ass, on the waste land outside the gates of Jerusalem, in the sun by day, and the frost by night. Ultimately, indeed, if we may trust the Septuagint, his dishonoured body was rescued from this last shame, and interied alongside Josiah and Manasseh, in their tomb in the garden of Uzzah, which was connected, apparently, with the royal stronghold on Aphel. But men whispered that on the dried skin of the corpse, as it lay naked before all, the name of the demon, Codonazer, to whom he had sold himself, appeared stamped in clear Hebrew letters.—Geikie. 2 Kings 24:7. The fall of a nation. 1. A part of the Divine plan in the government of the world. 2. Removes a prop on which a weaker nation had been accustomed to lean. 3. Prepares the way for the desolating march of Divine vengeance. —The judgment upon Judea was really a judgment upon all nations. Egypt, the land of the Philistines, the kings of Tyrus, the kings of Sidon, the kings of Arabia, the kings of the mingled people that dwelt in the desert, were all forced to drink of a wine cup of fury which had been mingled for them. It was a time of far-reaching destruction and desolation. The great conqueror, the destroyer of boundaries, had gone forth; God had given the inhabitants of earth into his hands for a certain season; no strength or policy would avert or delay the sentence.—Maurice. —Easy won, easy lost. This has always been the fortune of conquerors; what one has won by robbery and force, another mightier takes from him. The Lord in heaven makes the great small, and the rich poor (1 Samuel 2:7; Psalms 75:7). 2 Kings 24:8-17. A crown lost. 1. By a stubborn persistence in sin (2 Kings 24:9). 2. In sheer inability to resist overwhelming numbers (2 Kings 24:10-12). 3. Involves all its former supporters in degradation and servitude (2 Kings 24:14-16). 4. Is followed by the total impoverishment of a nation (2 Kings 24:13.) 2 Kings 24:8. Though his reign at Jerusalem was so short and unfortunate, he was looked upon by the exiles as the last lawful successor to the throne of David; and notwithstanding the appointment of Zedekiah, Jehoiachin remained the representative king of Judah, and in the preservation of his life through thirty-seven years of imprisonment, and his elevation to kingly honours in the court of Babylon, the theocratic historian discerned the purpose of Jehovah to perpetuate the throne of David.—Whedon. 2 Kings 24:12. The incident was never forgotten. Writing after the last fall of Jerusalem, Josephus tells as that as long as the city stood the anniversary of an event so touching was commemorated in the services of the temple as a signal instance of self-sacrifice for the public good. Jehoiachin had gone, with his family, men said, into voluntary captivity, to save the temple from being destroyed, and we may, also, readily believe, to save the city and its inhabitants.—Geikie. 2 Kings 24:14-16. Liberty lost. 1. When the king is dethroned and captive. 2. When its brave defenders are vanquished and demoralised. 3. When the Fatherland is in the pitiless grasp of a victorious foe. —The shock of such a calamity was terrible. Nearly a hundred-and-fifty years had passed since the glades beyond the Jordan had resounded with the lamentations of the captives of Gilead, dragged away to Assyria by Tiglath Pileser, and it was over a hundred-and-twenty years since Sargon had marched back to Nineveh, leading the people of the Western half of the kingdom of the Ten Tribes into exile. Assyria had fallen within the last few years, and now itself lay in ruins as desolate as those of the Hebrew cities it had turned into solitudes. But another power had risen as fierce and ruthless, and Judah, the last hope of the chosen people, saw its king and its leading citizens swept off in chains to the Euphrates.—Geikie. —Notice God’s mercy and long-suffering even in His judgments. He still allows the kingdom to stand, and turns the heart of the enemy so that he does not yet make an utter end of it (Ezekiel 18:23; Ezekiel 18:32). 2 Kings 24:18-20. The infatuation of rebellion. 1. Notwithstanding the hopelessness of success. 2. An evidence of the blinding nature of incorrigible sin. 3. Invites and hastens the approach of Divine vengeance. —The reign of Zedekiah presents us with the most vivid picture of a king and people sinking deeper and deeper into an abyss, ever and anon making wild and frantic efforts to rise out of it, imputing their evil to every one but themselves—their struggles for a nominal freedom always proving them to be both slaves and tyrants at heart.—Maurice. 2 Kings 24:20. It is characteristic of the high standard of prophetic morality that the violation of this oath, though made to a heathen sovereign, was regarded as the crowning vice of the weak king of Judah.—Stanley. —In the course of God’s righteous Providence, his policy as king would prove ruinous to his country. Instigated by ambassadors from the neighbouring states who came to congratulate him on his accession to the throne (Jeremiah 17:3, with Jeremiah 28:1), and at the same time get him to join them in a common league to throw off the Assyrian yoke, Zedekiah rebelled. Though warned by Jeremiah against this step, the infatuated and perjured Zedekiah (Ezekiel 17:13) persisted in his revolt by forming an alliance with Egypt.—Jamieson. THE UTTER OF AND NOTES.— 2 Kings 25:1. In the ninth year of his reign—The revolt of Zedekiah so incensed Nebuchadnezzar that he determined on the final act of the utter spoliation of Judah. With an immense army, which he conducted in person, he swept down upon the northern parts of the country, taking almost all the forced cries (Jeremiah 34:7), and marched direct against Jerusalem to besiege it. He was drawn aside temporarily from the siege to oppose the coming of the Egyptian army to the relief of the Jews. This prolonged the siege to a year and a half. At length (date given in Jeremiah 29:2), at midnight, in our month of July, B.C. 587, when the city was reduced to misery and starvation, an entrance was forced into the lower city on the north side. It was a moment for fearful slaughter (2 Chronicles 36:17; Lamentations 1:15). Zedekiah, with his wives and children and guards, fled through an opening made in the wall (Ezekiel 12:12), but were captured in the plains of Jericho, his troops scattered (Jeremiah 52:8), he and his family manacled, and marched to Riblah to confront the wrathful Nebuchadnezzar (Jeremiah 39:5). Doomed for his violation of his oath of allegiance to Babylon, Zedekiah was first made to behold the slaughter of his family and courtiers, then his own eyes were put out, and he was carried in chains to Babylon. 2 Kings 25:8. Came Nebuzar-adan, captain of the guard—A month elapsed, during which the Chaldean princes had probably gone to Riblah to consult the king as to the fate of the city; and they then returned with orders to destroy Jerusalem with fire. While fire consumed the city, foul ravages were committed upon the inhabitants (Lamentations 5:11-12), and desecration heaped upon the dead. 2 Kings 25:11. Did Nebuzar-adan carry away—Among these captives carried off to Ramah (Jeremiah 39:9) was Jeremiah the prophet (Jeremiah 40:1). Pilgrims from around afterwards came to wonder and bewail over the ruined city (Jeremiah 41:5-6). 2 Kings 25:21. So Judah was carried away out of their land—This was the end of the Israelitish monarchy; but the last king who occupied the throne of the House of David, and called himself “The Righteousness of God,” φִ ?γְ ?χִ ?ιָּ ?δεּ (Tsidkiyahu), but falsified such a name, left the throne vacant until He should come who was truly “The Righteousness of God,” and the Eternal King, predicted by Jeremiah as ιְ ?δֹ ?εָ ?δφִ ?γְ ?χֶ ?πεֹ (Jehovah Isidkener), “THE LORD OUR .” 2 Kings 25:22-26. Gedaliah’s rule—This Gedaliah had been Jeremiah’s firm and trusted friend through the period of the prophets’ struggles (comp.Jeremiah 26:24), and is described by Stanley as “a man of a generous, genial nature, such as might have rallied the better spirits of the men around him, and taken the place of the fallen dynasty.” Against him Ishmael conspired. This Ishmael was the most conspicuous of a band of chiefs who fled across the Jordan during the siege. There he became closely leagued with Baalis, king of Ammon (Josephus, Antiq. x. 9, 2); and prompted by him, as well also as coveting Gedaliah’s power, he plotted his assassination (Jeremiah 40:1). Then, contrary to Jeremiah’s dissuasions, the whole people turned to Egypt for protection against the Chaldean king. 2 Kings 25:27. Evil-merodach did lift up the head of Jehoiachin—It was on the occasion of his accession to the throne of Babylon, upon Nebuchadnezzar’s death. Spake kindly to him, &c. (2 Kings 25:26)—Gave him liberty upon parole. This kindness is traced to a record that Evil-merodach himself was a fellow-prisoner with Zedekiah, in consequence of some antipathy of Nebuchadnezzar towards him, and that a sympathetic goodwill towards the captive king was engendered. Yet had not God declared that though, for their apostasy the seed of David should be severely chastised, yet they should not be utterly abandoned (2 Samuel 7:14-15)? And to the captives in Babylon it was a promise of good things to come, when the term of their exiled lot should close, and merciful deliverance should reach them according to the good promises of the Lord God.—W. H. J. OF 2 Kings 25:1-30THE LAST DISMAL SCENES IN A NATION’S Nothing of interest remains to be recorded of king or people. The historian is chiefly concerned in this chapter in relating how unmistakeably the Divine Word was fulfilled in the total overthrow of Jerusalem. The city was sacked, its palaces and public buildings demolished, and its massive walls pulled down. And the Temple—the house of Jehovah, the pride of the Hebrews, the pivot of their national history, the lament of the pious to this day—was pillaged, dismantled, burnt to the ground, and its sacred vessels and furniture broken and scattered. I. Here we have all the horrors of siege and famine (2 Kings 25:1-3). The Babylonish hosts, like a flock of vultures with outspread wings, closely invested the fated Jerusalem as if eager to devour it. The hour of final doom rapidly approached. A sword furbished, sharpened, and glittering, seemed to leap from the Divine scabbard, like that which, in the siege of Titus, was believed to flame across the heavens. The blockade was so complete that the besieged were reduced to great extremities. Hunger fastened upon them with its remorseless grip, and under its maddening torture the most inhuman atrocities were committed. The fathers ate their sons, and sons their fathers; and the pestilence consumed what hunger spared (Lamentations 2:20; Lamentations 2:22; Lamentations 4:9-10; Ezekiel 5:10). In all this we see the dire fulfilment of the prophetic denunciations hurled against an apostate people (Leviticus 26:29; Deuteronomy 28:53-57; Jeremiah 15:2; Jeremiah 27:13; Ezekiel 4:16). II. Here we have a desperate but unavailing effort to escape (2 Kings 25:4-6). The ponderous enginery of the Chaldees battered down the outer wall, and admitted a stream of the besieging forces into the northern part of the city. Seized with fear and weakened with famine, the king and his brave defenders made a night sally towards the Jordan Valley, with the hope of effecting an escape. But too many Chaldean eyes were awake, the retreat was cut off, and the king and his party captured. The toils of the Babylonian net were too thickly and widely spread to admit of successful flight; and the military strategy of Nebuchadnezzar was favoured by the avenging power of heaven. III. Here we have a king cruelly degraded (2 Kings 25:7). Perfidious and rebellious as Zedekiah undoubtedly was, his punishment was a horrible example of the barbarity of the times. The last sight on which he gazed was the butchery of his own sons, and then he was rendered for ever incapable of ruling by his eyes being gouged; that—as Bishop Hall strongly puts it—“his sons might be ever dying before him, and himself in their death ever miserable.” This painful incident fulfilled two prophecies that were apparently contradictory of each other: that Zedekiah should come to Babylon, but should not see it (Jeremiah 32:5; Jeremiah 34:3; Ezekiel 12:13; Ezekiel 17:16). The last vassal king of Judah perished in a Babylonian prison. His was a life of religious vacillation, of stirring incident, of frightful carnage, of suffering and shame. IV. Here we have a great and world-famed city utterly demolished (2 Kings 25:8-12). The Babylonian conqueror was not satisfied with the subjection of the Jewish people; his rage extended to the buildings in which they lived and worshipped. The celebrated buildings for which David had made such elaborate and wealthy preparations, and which Solomon had erected with infinite labour, and adorned with so much pomp and magnificence, were ruthlessly destroyed with fire and crowbar. Jerusalem, which was invincible, and had for centuries maintained a proud pre-eminence, while Jehovah was acknowledged and worshipped within its walls, was no sooner forsaken by that guardian Presence, than it shared the fate of many a great heathen city, and was levelled with the dust. The mightiest city cannot long survive the loss of virtue and religion; walls and bastions are no protection when the garrison is demoralised. V. Here we have the sacred vessels of the Temple contemptuously broken, and the chief officers of religion savagely massacred (2 Kings 25:13-21). Persons, places, and things lose the sacredness which, like the delicate bloom of fruit, was their adornment and glory, when they are Divinely abandoned. The blessing changes into a curse that blackens, disfigures, and destroys. Years before Jeremiah had predicted that even the vessels of the Temple should be carried away to Babylon; but, like Cassandra, though he spake the truth, he was fated not to be believed. Little did the sacrilegious Babylon care for the sacred uses and hallowed associations of the Temple furniture and little did he understand that he was, after all, to be the safe custodian of those relics till better days should dawn for Israel, when they should again resume their place and office in a purified temple (Jeremiah 27:21-22). The priests and other temple officers were nothing in the eyes of the exasperated destructionists but so many rebels and instigators of sedition; and they shared the same fate as the shrine they had disgraced. VI. Here we have, as the last record of the national remnant, a scene of conspiracy, assassination, and flight (2 Kings 25:22-26). The sagacious Nebuchadnezzar did not leave the country without some form of government, and Gedaliah was perhaps, the best adapted for the post of governor or overseer. He saw it was infatuation to contend with the Chaldees, and was disposed to rule the land in submission to their authority. But the prospect of rest and peace was dissipated with the plottings of envy. Once more the land is torn with faction and stained with bloodshed. Stricken with fear and despair, the feeble remnant fled into Egypt, where their forefathers had been enslaved, and from which they had been miraculously delivered, and where greater troubles awaited them than those from which they sought to escape. Such is the grim irony of history; the people who had sprung from poverty and serfdom, after a brilliant career among the foremost nations of the earth, sank again into poverty and serfdom! VII. Here we have, as a relief to the dismal series of panoramic pictures, a commendable instance of royal clemency towards a captive prince (2 Kings 25:27-30). It could not but add bitterness to the grief of the exiles, as they sat by the waters of Babylon and wept, to know that two of their monarchs were miserable tenants in prison garments, in one of the dungeons of the city—the lamented Jehoiachin and the sightless Zedekiah. After thirty-seven years’ imprisonment, on the death of Nebuchadnezzar, his captor, Jehoiachin was released, and treated with great kindness and distinction by the successor to the Chaldean throne. It was some compensation for the dreary years of humiliation he had endured, that the last years of his life were spent amid brighter surroundings. Jehoiachin represented the faded glory of Israel; and the last reference made to him in the history suggests a faint hope of the future restoration and elevation of his unhappy people. “Doubtless, the improvement in Jehoiachin’s condition is to be traced to the overruling providence and grace of Him who still cherished purposes of love to the House of David” (2 Samuel 14, 15).—Jamieson. The longest, weariest, darkest night comes to an end, and the long looked for dawn breaks at length, bringing rest, and hope, and gladness with its expanding light. LESSONS:— 1. The power of a great conqueror is sometimes used to inflict Divine punishment for sin. 2. The destruction of the most highly favoured nation does not frustrate the progress and triumph of the Divine purpose. 3. In national as in individual life, the greatest sufferings are not unmixed with blessings. OF 2 Kings 25:8-21THE FALL OF I. Was a calamity of world-wide significance. It was the grand catastrophe of the Jewish nation. The other cities of Palestine were insignificant: they were all subsidiary to, and received the law from, the great Metropolitan. Its influence dominated and governed the nation. In its midst the Temple reared its stately pile, the political and religions centre of the State, the basis and bond of the national unity. When the Temple fell, the national life was smitten, the national hope extinguished. The Jews fought with unexampled desperation, and endured incredible sufferings (2 Kings 25:3; 2 Kings 25:18-21) in defence of the holy city; and to the last clung with dogged pertinacity to the very ruins of the Temple (2 Kings 25:18). Other great cities have fallen; but their loss has not been mourned with a pathos and a grief like that which is continued by the wailing Israelites to this day. The significance of such a downfall dilates itself through the centuries, and stands out as a warning-beacon to the great cities of modern times. II. Was a Divinely-declared punishment for persistent disobedience. The decline and fall of great cities have been traced to the inevitable operation of natural and universal forces. Gibbon attributes the ruin of Rome to the injuries of time and nature, the hostile attacks of the barbarians and Christians, the use and abuse of the materials, and the domestic quarrels of the Romans; and thus he seeks to eliminate the Operation of a Divine retributive Providence. But the movements of the Divine Hand cannot be eliminated from the fall of Jerusalem, though we may trace the action of similar causes to those which have wrecked the fortunes of other great cities. While Israel remained true to Jehovah, the city was invincible and impregnable; and it was only after un-paralleled obstinacy in sin that Jerusalem was abandoned to its fate (Amos 3:2; Leviticus 26:2; 2 Chronicles 36:14-17; Jeremiah 25:8-9). This mournful truth is admitted by the Jews with sighs and tears. III. Was a solemn and impressive proof to all ages of the Divine fidelity and justice. The promises and threatenings of the Divine Word have been faithfully fulfilled, and the Divine justice fully vindicated. “In the history of the Jewish State this great truth is clearly and powerfully impressed, that, as “righteousness exalteth a nation, so sin is the reproach of any people”—(Proverbs 14:34)—a lesson which, but for the immediate and extraordinary Providence displayed in this awful dispensation, could never have been so forcibly inculcated, or so clearly understood”—(Graves). The Jews are living witnesses to-day of the truth and faithfulness of God— Amazing race! deprived of land and laws,A general language, and a public cause;With a religion none can now obey,With a reproach that none can take away;A people still, whose common ties are gone;Who, mixed with every race, are lost in none.—Crabbe.LESSONS:— 1. A city where piety predominates is a great power for God. 2. The most strongly-fortified city may become a tomb in which its wicked inmates are interred. 3. The holiest and most renowned city is degraded and ruined by sin. GERM NOTES ON THE VERSES2 Kings 25:3. Famine. 1. A more formidable enemy to contend with than an armed force. 2. Shows how rapidly consumption follows in the wake of production—it is like the Salt Sea swallowing the Jordan. 3. One of the most dreaded evils of war. 2 Kings 25:7. A suffering captive. 1. To the humiliation of defeat is added the excruciating agony of destroyed eye-sight. 2. It would intensify the pangs of the sufferer that the last sight on which his eye rested was the cruel massacre of his own sons. 3. The man who acts the traitor and rebel exposes himself to severe penalties. 4. It tarnishes the reputation of the mightiest conqueror to needlessly torture his helpless victim. 5. War is a prolific source of human misery. —The eyes of whose mind had been put out long before, else he might have foreseen and prevented this evil—as prevision is the best means of prevention—had he taken warning by what was foretold (Jeremiah 32:4; Jeremiah 34:3; Ezekiel 12:13). The Dutchmen have a proverb: When God intends to destroy a man, He first puts out his eyes.—Trapp. 2 Kings 25:8-17. Three other like events of parallel magnitude have been witnessed: the fall of Babylon, as the close of the primeval monarchies of the ancient world; the fall of Rome, as the close of the classical world; and, in a fainter degree, the fall of Constantinople, as the close of the first Christianized empire. But, in the case of Jerusalem, both its first and second destruction have the peculiar interest of involving the dissolution of a religious dispensation, combined with the agony of an expiring nation, such as no other people or city has witnessed, such as no other people have survived, and, by surviving, carried on the living recollection, first of one, then of the other, for centuries after the first shock was over.—Stanley. 2 Kings 25:9. O Jerusalem, Jerusalem, the wonder of all times, the paragon of nations, the glory of the earth, the favourite of heaven, how art thou now become heaps of ashes, hills of rubbish, a spectacle of desolation, a monument of ruin! If later, yet no less deep hast thou now pledged that bitter cup of God’s vengeance to thy sister Samaria! Four hundred and thirty-six years had that temple stood, and beautified the earth, and honoured heaven; now, it is turned into rude heaps. There is no prescription to be pleaded for the favour of the Almighty: only that temple not made with hands is eternal in the heavens. Thither he graciously brings us, for the sake of the glorious High Priest, that hath once for all entered into that holy of holies.—Bp. Hall. —Those of the captivity bewailed the destruction of Jerusalem by an annual fast (Zechariah 7.; Psalms 137.) The Jews at this day, when they build a house, leave one part of it unfinished, in remembrance that Jerusalem and the Temple lie desolate. At least they leave about a yard square of the house unplastered, on which they write in great letters: “If I forget thee, O Jerusalem, &c.;” or else the words, “The memory of the desolation.”—Trapp. 2 Kings 25:13-17. The changing aspects of religious work. 1. That religious work is carried on with a great variety of instrumentalities (2 Kings 25:14-15). 2. That the value of religious work depends on the strength and symmetry of moral character (2 Kings 25:13; 2 Kings 25:16-17). 3. That there are Chaldean enemies ever ready to destroy character and depreciate religious work (2 Kings 25:13). 2 Kings 25:18-21. Official responsibility. 1. Demands that the post of duty should be the more tenaciously held in time of danger. 2. Exposes to the first and fiercest attacks of the enemy. 3. Involves great suffering, and even death itself (2 Kings 25:21), in trying times. 4. Often makes one long for the peace and security of the poor and obscure (2 Kings 25:12). 2 Kings 25:18. These likely were fired out of those secret corners of the temple where they lay hid. Our chroniclers tell us that William the Conqueror, firing the city Mayence in France, consumed a church there, in the walls whereof were enclosed an anchoret, who might but would not escape, holding it a breach of his religious vow to forsake his cell in that distress. At the last destruction of Jerusalem, certain Jews who had taken sanctuary in the Temple came forth when it was on fire, and besought the emperor Titus to give them quarter for their lives; but he refused so to do, giving this for a reason, which, indeed, was no reason—Ye deserve not to live, who will not die with the downfall of your Temple.—Trapp. 2 Kings 25:21. “So Judah was carried away out of their land.” The curse and the blessing of the exile. I. The curse consisted in this, that the Lord removed the people from before his face (chap. 2 Kings 23:27; 2 Kings 24:3; 2 Kings 24:20); that is, He removed them from the land of promise, in which he gave them his gracious blessings, and placed them in a distant country, where nothing was known of the true and living God. This curse, which had long been threatened (Leviticus 26:33; Deuteronomy 4:27; Deuteronomy 28:26; Daniel 9:11) is a proof of the truth of the words, “Be not deceived, God is not mocked, &c.” (Galatians 6:7). God still does spiritually to individuals and to nations what he did to Judah—He removes them from before His face; He removes from them His word and His means of grace, if they do not repent, and leaves them to live in darkness, without Him. II. The curse became a blessing for this people. It humiliated itself and repented. It experienced that there was no greater curse than to live far from its gracious God, and it longed for the land of promise. When it had lost its earthly kingdom and its earthly king, it learned to look for the kingdom of heaven, and for that One in whom all God’s promises to man are fulfilled. The exile became a blessing for the whole world, for the Jewish nation was thereby made fit to fulfil its destiny in the redemptive plan of God. It was “a great opportunity, by which the name and glory of Jehovah were spread abroad, as a preparation for the preaching of the gospel of Christ” (Starke). “We all lay under the curse of the law, but Christ has redeemed us (Galatians 3:13-14).—Lange. —The mercy, the justice, and the wisdom of God are all equally displayed in this event. His mercy appears in bringing this judgment so gradually—from less to greater, during the space of twenty-two years—so that most ample warning was given, and abundant opportunity of repentance was afforded. That it was a most just punishment for their sins no one ever questioned, and the Jews themselves have constantly admitted it, even with tears. It was, in particular, a most righteous punishment of their idolatry, as Moses had long ago foretold in Leviticus 26., where the succession of the Divine judgments is most remarkably traced out. But the wisdom of God is also seen here. He did not mean utterly to cast off His people, and he therefore brought them under this great affliction, because, as had too plainly appeared, nothing less would suffice to purify them, and turn their hearts from the love of idols. It is certain that after this captivity—and under occasional inducements, as strong as any to which they had ever been subjected in former times—there was never among them the least tendency to idolatry, but the most intense and vehement abhorrence of it, as the true cause of all their ancient miseries—so deep and salutary was the impression made upon them by this great affliction, and so effectual the cure.—Kitto. —While the work of destruction was carried on by the Chaldean army, it was viewed with malignant exultation by the nations which had so long chafed beneath the yoke of their kinsman Israel. The Ammonites cried “Aha!” against the sanctuary, when it was profaned; and against the land of Israel when it was desolate; and against the house of Judah when they went into captivity. Moab and Seir said, “Behold the house of Judah is like unto all the heathen.” The more active enmity, which was but natural in the Philistines, who “took vengeance with a despiteful heart, to destroy it for the old hatred,” was emulated by Edom, the nearest kinsman and bitterest rival of his brother Israel. All these nations soon fell victims to the like fate, which the prophets again and again denounce upon them.—Dr. Smith’s Student’s Scrip. History. 2 Kings 25:22-26. The last vestige of government in Judah. 1. Might have been an important rallying point for the scattered remnant. 2. Was destroyed by the blind infatuation of envy. 3. When destroyed, completed the desolation of the country. 2 Kings 25:25. We see by the example of Israel, how envy and jealousy, pride in high descent, and destiny, and love of power, lead to the most utter ruin. Passion makes men fools. Ishmael could not hope with his small company to resist the Chaldean power.—Lange. —Self-love and envy teach men to turn the glass to see themselves bigger and others lesser than they are. —An envious spirit. 1. Cannot brook a superior. 2. Is disquieted with ambitious and wicked designs. 3. Does not hesitate to commit the worst crimes to attain its ends. 4. Loses the prize at which it clutches. (Jeremiah 41:15). 2 Kings 25:26. When the godless attempt to flee from a calamity they plunge themselves into it (Isaiah 24:17).—Starke. —Jeremiah lived on in the land to see the misery and anarchy which followed the murder of Gedaliah; to tell the Jews who were flying to Egypt that if they stayed in the land they would be safe, that in Egypt they would meet with destruction—for that Egypt had been given up to the king of Babylon—finally to sing the future ruin of Babylon itself; the confusion and breaking in pieces of her idols, the deliverance of those in whose destruction and desolation she had rejoiced.—Maurice. 2 Kings 25:27-30. The release and preferment of Jehoiachin suggestive of the future restoration of his exiled people. 1. Their captivity, like his, might be painful and prolonged. 2. As in his case, a prince might arise who would have compassion on their sufferings. 3. As in his experience, they might be restored to freedom and comparative prosperity. 4. The darkest distress is not without some ray of hope. —The new king, Evil Merodach, having no such personal feeling against Jehoiachin as had swayed his father, strove to atone for the long sufferings of the unfortunate exile by setting him free, and entertaining him thenceforward at the royal table in suitable splendour. Legend has brightened the story of his last days, describing him as living on the Euphrates, in a sumptuous house, surrounded by a spacious paradise, and married to the fairest woman of his day, the chaste Susannah, the companion of the king of Babylon, and the chief personage of and high judge among the captives. It is added, moreover, that amidst all, he was still mindful of his native land, listening, with his brethren, to Baruch at he read the prophecies before them, and amidst weeping, fasting, and prayer, sending off help to the remnant of his people in Jerusalem. But this touching picture is only a creation of national pride, to adorn with a fictitious prosperity the closing years of the last direct heir to the Jewish crown.—Geikie. 2 Kings 25:29. The like whereto befel Joseph, whose fetters one hour changed into a chain of gold, his rags into robes, his stocks into a chariot, his goal into a palace. So God turned again the captivity of Job, as the streams in the South.—Trapp. 2 Kings 25:30. So is, or might be, every true believer’s portion; who should therefore “eat his bread with joy, and drink his wine with cheerfulness all the days of his life,” which are not to be numbered by the hours, but measured by spiritual mirth; as monies are not by tale, but by value.—Ibid.Great principles illustrated in the books of Kings. I. That the Divine purpose in raising up the Jewish nation as a means of conveying greater blessing to the world is steadily kept in view. II. That the nation is prospered and strengthened in proportion to its fidelity to the Divine purpose. III. That the ambition to form foreign alliances was contrary to the fundamental law of the theocracy, and led to the introduction of the idolatry which ultimately wrought the nation’s ruin. IV. That a nation, as an individual, cannot be purged of great evils without great suffering. V. That God is slow to punish, and delays the final blow till all possible means of reclamation are exhausted. VI. That great emergencies bring to the front the noblest and most highly gifted talent of the nation. VII. That the unfaithfulness and vice of the Jewish people did not prevent the carrying out of the Divine purpose. VIII. That true religion can alone give greatness and permanent to national life.