Monday, June 5th, 2023
the Week of Proper 4 / Ordinary 9
the Week of Proper 4 / Ordinary 9
The Pulpit Commentaries The Pulpit Commentaries
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Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Exell, Joseph S; Spence-Jones, Henry Donald Maurice. "Commentary on 2 Kings 1". The Pulpit Commentary. https://studylight.org/
commentaries/ eng/ tpc/ 2-kings-1.html. 1897.
Exell, Joseph S; Spence-Jones, Henry Donald Maurice. "Commentary on 2 Kings 1". The Pulpit Commentary. https://studylight.org/
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2 Kings 1:1-18
THE REVOLT OF MOAB. THE ILLNESS, IMPIETY, AND DEATH OF AHAZIAH The narrative of the Second Book of Kings follows on that of the First Book in the closest possible sequence. The history of Ahaziah's reign begins in 1 Kings 22:51, and is carried on, without any real break or pause in the sense, to 2 Kings 1:18. How the two books came to be divided at this point is quite inexplicable. The division is most unhappy. Not only does it, without apparent reason, draw a strong line of demarcation in the middle of a reign; but it separates what it was evidently the intention of the writer most closely to connect—viz. the sins of the monarch and their punishment. Ahaziah began his reign by openly showing himself a devotee of Baal—by "walking in the way of his father and in the way of his mother," the wicked Jezebel: therefore calamity immediately smote him—first Moab rebelled, threw off the Israelite yoke, and re-established its independence; and then, within a short space, Ahaziah himself met with an accident which produced a dangerous illness. The writer relates barely the former fact, but enlarges on the latter, which gave occasion for one of the most remarkable of the miracles of Elijah.
2 Kings 1:1
Then Moab rebelled; literally, and Moab rebelled, but with an idea, not merely of sequence, but of consequence. The "Moabite Stone," discovered in 1869, throws considerable light on the character and circumstances of this rebellion. Moab had, we know, been subjected by David (2 Samuel 8:2), and had been very severely treated. Either in the reign of Solomon, or more probably at his death, and the disruption of his kingdom, the Moabites had revolted, and resumed an independent position, which they had maintained until the reign of Omri. Omri, who was a warlike monarch, the greatest of the Israelite monarchs after Jeroboam, after settling himself firmly upon the throne of Israel, attacked the Moabite territory, and in a short time reduced it, making the native king, Chemosh-gad, his tributary. At the death of Omri, Ahab succeeded to the suzerainty, and maintained it during his lifetime, exacting a tribute that was felt as a severe "oppression". The death of Ahab in battle and the defeat of his army encouraged Mesha, who had succeeded his father, Chemosh-gad, to raise the standard of revolt once more, and to emancipate his country after a period of subjection which he estimates roughly at "forty years." The "Stone" is chiefly occupied with an account of the steps by which he recovered his territory. After the death of Ahab. Probably, as soon as he heard of it. In Oriental empires the death of a brave and energetic monarch is constantly the signal for a general revolt of the subject peoples. They entertain a hope that his successor will not inherit his vigor and capacity.
2 Kings 1:2
Ahaziah fell down through a lattice; rather, through the lattice. It is implied that the upper chamber had a single window, which was closed by a single lattice, or shutter of interlaced woodwork. The shutter may have been insufficiently secured; or the woodwork may have been too weak to bear his weight, Compare the fall of Eutychus (Acts 20:9), where, however, there is no mention of a "lattice." Was sick; i.e. "was so injured that he had to take to his bed." Inquire of Baal-zebub the god of Ekron. As a worshipper of Baal, bent on walking in the evil way of his father and of his mother (1 Kings 22:52), Ahaziah would naturally inquire of some form of the Baal divinity. Why he chose "Baal-zebub the god of Ekron," it is impossible to say. Perhaps Baal-zebub had at the time a special reputation for giving oracular responses. Perhaps the Ekron temple was, of all the ancient sites of the Baal-worship, the one with which he could most readily communicate. Philistia lay nearer to Samaria than Phoenicia did, and of the Philistine towns Ekron (now Akir) was the most northern, and so the nearest. "Baal-zebub" has been thought by some to be equivalent to "Beel-samen," "the lord of heaven"—a divine title well known to the Phoenicians; but this view is etymologically unsound, since zebub cannot possibly mean "heaven." "Baal-zebub" is "the lord of flies "—either the god who sends them as a plague on any nation that offends him (setup. Exodus 8:21-31), or the god who averts them from his votaries and favorites, an equivalent of the Greek Ζεὺς ἀπόμυιος, or the Roman "Jupiter Myiagrus," flies being in the East not infrequently a terrible plague. The Septuagint translation, Βάαλ μυΐαν, though inaccurate, shows an appreciation of the true etymology. Of this disease; rather, of this illness (ἐκ τῆς ἀρρωστίας μου ταύτης, LXX.).
2 Kings 1:3
The angel of the Lord. It would be better to translate, with the LXX; an angel (ἄγγελος, not ὁ ἄγγελος). An angel had appeared to Elijah on a previous occasion (1 Kings 19:5, 1 Kings 19:7). Elijah the Tishbite. Arise, go up. Elijah was, apparently, in the low tract of the Shefelah, or in Sharon, when the messengers started, and was thus commanded to go up and meet them, or intercept them on their journey before they descended into the plain. God would not have the insult to his majesty, carried out. Is it not because there is not a God in Israel? rather, Is it that there is no God at all in Israel? The double negative is intensitive, and implies that the king's consultation of Baal-zebub, god of Ekron, is a complete and absolute denial of the Divinity of Jehovah. To consult a foreign oracle is equivalent to raying that the voice of God is wholly silent in one's own land. This was going further in apostasy than Ahab had gone (see 1 Kings 22:6-9).
2 Kings 1:4
Now therefore. The word translated, "therefore" (לָכֵן) is emphatic, and means "for this reason," "on this account." Because Ahaziah had apostatized from Cod, God sentenced him to die from the effects of his fall, and not to recover. It is implied that he might have recovered if he had acted otherwise. And Elijah departed; i.e. quitted the messengers, showing that his errand was accomplished—he had said all that he was commissioned to say.
2 Kings 1:5
And when the messengers turned back; rather, when the messengers returned; i.e. when they reached the presence of Ahaziah, he perceived at once that they could not have been to Ekron and come back in the time. He therefore inquired of them, Why are ye now turned back? "Why have ye not completed your journey?"
2 Kings 1:6
There came a man. It is not likely that the messengers did not know Elijah by sight. He was too prominent a person in the history of the time, and too remarkable in his appearance, not to have been recognized, at any rate by some of them. But they thought it best to keep back the prophet's name, and to call him simply "a man" (ish)—perhaps actuated by good will towards Elijah, perhaps by a fear for their own safety, such as had been felt by Obadiah (1 Kings 18:8-14).
2 Kings 1:7
What manner of man was he? literally, what was the manner of the man? What was his appearance? Were there any marks about him by which he might be recognized and known? Ahaziah may have already suspected that the man who had denounced woe on him would be the same who had denounced woe on his father (see 1 Kings 21:20-22).
2 Kings 1:8
A hairy man; literally, a lord of hair (בַּעַל שַׂעָר). Some take the meaning to be that he was rough and unkempt, with his hair and beard long; and so the LXX; who give ἀνὴρ δασύς. But the more usual explanation is that he wore a shaggy coat of untanned skin, with the hair outward. Such a garment seems certainly to have been worn by the later prophets (Zechariah 13:4; Matthew 3:4), and to have been regarded as a sign of their profession. But there is no positive evidence that the dress had been adopted by Isaiah's time. Girt with a girdle of leather. Generally the Israelites wore girdles of a soft material, as linen or cotton. The "curious girdle" of the high priest's ephod was of "fine twined linen," embroidered with gold, and blue, and purple, and scarlet (Exodus 28:8). Girdles of leather, rough and uncomfortable, would only be worn by the very poor and by the ascetic. Elijah may have adopted his rough and coarse costume, either to show contempt for things earthly, as Hengstenberg thinks; or as a penitential garb indicating sorrow for the sins of the people, as Keil supposes; or simple to chastise and subdue the flesh, as other ascetics. It is Elijah the Tishbite. The description given is enough. The king has no longer any doubt. His suspicion is turned into certainty. There is no living person hut Elijah who would at once have the boldness to prophesy the death of the king, and would wear such a costume as described. Elijah is, of course, his enemy, as he had been his father's "enemy" (1 Kings 21:20), and will wish him ill, and prophesy accordingly, the wish being "father to the thought." It is not improbable that Elijah had withdrawn himself into obscurity on the accession of Ahaziah, or at any rate on his exhibition of strong idolatrous proclivities (Ewald), as he had done on more than one occasion from Ahab (1 Kings 17:10; 1 Kings 19:8). Ahaziah may have been long wishing to arrest and imprison him, and now thought he saw his opportunity.
2 Kings 1:9
The king sent unto him a captain of fifty. "Captains of fifties" were first instituted in the wilderness by the advice of Jethro (Exodus 18:21-25). Though not expressly mentioned in the military organization of David, they probably formed a part of it, and so passed into the institutions of the kingdom of Israel. With his fifty. Some recognition of Elijah's superhuman power would seem to have led Ahaziah to send so large a body. His doing so was a sort of challenge to the prophet to show whether Ahaziah or the God whom he represented was the stronger. The circumstances recall those of the "band of men and officers from the chief priests and Pharisees" (John 18:3), which was sent, "with swords and staves," to arrest another righteous Person. He sat on the top of a hill; literally, on the top of the hill (ἐπὶ τῆς κορυφῆς τοῦ ὄρους, LXX.). The high ground where Elijah had met the messengers (2 Kings 1:3) seems to be intended. When they were gone, the prophet took his seat on the highest point, conspicuous on all sides, so avoiding any attempt at concealment, and awaiting the next step that the king would take, calmly and quietly. He spake unto him; Thou man of God. The captain is thought by some to have spoken ironically; hut there is no evidence of this. The address is respectful, submissive. The miraculous powers of Elijah (1 Kings 17:22; 1 Kings 18:38) were probably known to the officer, who hoped by the tone of his address to escape the prophet's anger. In the same spirit he avoids issuing any command of his own, and prefers simply to deliver the king's command—The king hath said, Come down.
2 Kings 1:10
And Elijah answered … let fire come down. The LXX. render, καταβήσεται πῦρ—"fire will come down;" and so some moderns, who are anxious to clear the prophet of the charges of cruelty and bloodthirstiness which have been brought against him. But there is no need of altering the translation, Elijah undoubtedly "commanded fire to come down from heaven" (Luke 9:54), or, in other words, prayed to God that it might come down, and in answer to his prayer the fire fell. The narrative may be set aside as an embellishment of later times, having no historical foundation, by those who (like Ewald) deny that miracles are possible; but, if it be accepted, it must be accepted as it stands, and Elijah must be regarded, not as having merely prophesied a result, but as having been instrumental in producing it. We must judge Elijah, not by the ideas of our own day, but by those of the age wherein he lived. He was raised up to vindicate God's honor, to check and punish idolatry, to keep alive a faithful remnant in Israel, when all the powers of the earth were leagued together to destroy and smother true religion. He was an embodiment of the Law—of absolute, strict, severe justice. The fair face of mercy was not revealed to him. Already, at Carmel, he had executed the Divine vengeance on idolaters after an exemplary fashion (1 Kings 18:40). Now, Ahaziah, the son of the wicked Jezebel, had challenged Jehovah to a trial of strength by first ignoring him, and then sending a troop of soldiers to arrest his prophet. Was Elijah to succumb without an effort, or was he to vindicate the majesty and honor of Jehovah? He had no power of himself to do either good or harm. He could but pray to Jehovah, and Jehovah, in his wisdom and perfect goodness, would either grant or refuse his prayer. If he granted it, the punishment inflicted would not be Elijah's work, but his. To tax Elijah with cruelty is to involve God in the charge. God regarded it as a fitting time for making a signal example, and, so regarding it, he inspired a spirit of indignation in the breast of his prophet, who thereupon made the prayer which he saw fit to answer. The judgment was in accordance with the general tone and tenor of the Law, which assigns "tribulation and anguish to every soul of man that doeth evil" (Romans 2:9), and visits with death every act of rebellion against God. There came down fire. Josephus says that the "fire" was a flash of lightning (πρηστήρ), and so the commentators generally.
2 Kings 1:11
Again also; rather, and again (see the Revised Version). He answered and said; rather, he spoke and said (ἐλάησε καὶ εἴτε, LXX.). Come down quickly. The king has grown impatient. It is conceivable that the death of the first captain with his band of fifty had been kept from him, and that he was only aware of an unaccountable delay. He therefore changes his order from "Come down" to "Come down quickly."
2 Kings 1:13
A captain of the third fifty; rather, the captain of a third fifty (see the Revised Version). This captain went up—i.e. ascended the hill on which Elijah was still seated, and there fell on his knees, or bowed himself down, before the prophet, as suppliants were wont to do, beseeching his compassion. The fate of the two former captains had become known to him by some means or other, and this induced him to assume an attitude, not of command, but of submission. He acknowledged that the prophet held his life and the lives of his fifty men at his free disposal, and begged that they might be precious in his sight, or, in other words, that he would spare them. What response Elijah would have made, had he been left to himself, is uncertain. But he was not left to himself. An angel of God again appeared to him, and directed his course of action.
2 Kings 1:15
Go down with him: be not afraid of him; i.e. "descend the hill with him—have no fear of him, accompany him to the presence of the king; do my will, and there shall no harm happen unto thee." And he arose, and went down. Elijah showed no hesitation, no fear, no undue regard for his own personal safety. He had been contending for God's honor, not for his own advantage. Now that God bade him contend no more, but yield, he complied promptly, and ceased all resistance.
2 Kings 1:16
He said unto him; i.e. Elijah said to the king. Introduced into the royal presence, as a prisoner, perhaps fettered and chained, the prophet in no way lowered his tone or abated from the severity of his speech. Distinctly, in the plainest possible words, he warned the monarch that his end approached—he would never quit the bed whereon he lay, but, because he had insulted Jehovah by sending to consult the god of Ekron, would surely die. Apparently the king, abashed and confounded, released the prophet, and allowed him to go his way. Thus saith the Lord. Elijah rehearses the words of the message which he had sent by the first of the three captains (see 2 Kings 1:6). Thus saith the Lord, Forasmuch as thou hast sent messengers to inquire of Baal-zebub the god of Ekron, is it not because there is no God in Israel to inquire of his word! Therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. God's determinations are unalterable.
2 Kings 1:17
So he died according to the word of the Lord which Elijah had spoken. Not only did he die in consequence of his fall without once quitting his bed, but his death was, as Elijah had said, a judgment on his sin in sending to consult Baal-zebub.
REIGN OF JEHORAM.
2 Kings 1:17
And Jehoram—or, Joram LXX; "whom Jehovah exalts;" another evidence that Ahab did not regard himself as having abandoned altogether the worship of Jehovah (see the comment on 1 Kings 22:40)—reigned in his stead ("his brother," אציו, has probably fallen out after "Jehoram," and requires to be inserted in order to give force to the last clause of the verse) in the second year of Jehoram the son of Jehoshaphat King of Judah. In 2 Kings 3:1 it is said that Jehoram, the son of Ahab and brother of Ahaziah, began to reign over Israel in the eighteenth year of Jehoshaphat himself. The apparent discrepancy is reconciled by supposing that Jehoshaphat associated his son Jehoram in the kingdom in his seventeenth year, when he was about to enter upon the Syrian war, so that the eighteenth year of Jehoshaphat was also the second year of Jehoram. It is certain that association was largely practiced in Egypt at a date long anterior to Jehoshaphat, and David's proclamation of Solomon as king was an association, so that the explanation is not untenable. On the other hand, the difficulties of the chronology of 2 Kings are so numerous and so great as to defy complete reconciliation, and to lead to a suspicion that the numbers have either suffered extensive corruption, or have been manipulated by an unskillful reviser. Because he had no son; i.e. because he, Ahaziah, had no son, he was succeeded by his younger brother, Jehoram.
2 Kings 1:18
Now the rest of the acts of Ahaziah which he did. These may have included some months of warfare against Mesha, King of Moab, who seems to have rebelled at the very beginning of Ahaziah's reign (2 Kings 1:1 and 2 Kings 3:5). Mesha's war of independence consisted of a succession of sieges, whereby he recovered one by one the various strongholds in his territory, which were occupied by the Israelites—Medeba, Ataroth, Nebo, Jahaz, Horonaim, and others—expelling the foreign garrisons, rebuilding or strengthening the fortifications, and occupying the cities by garrisons of his own. On one occasion, at the siege of Nebo, he declares that he killed seven thousand men. He found in the town a place of worship containing vessels, which he regarded as "vessels of Jehovah" (Moabite Stone, line 18); these he took? and dedicated them to Chemosh, the special god of Moab. How much of the war fell into the reign of Ahaziah, and how much into that of Jehoram his brother, is uncertain. Are they not written in the book of the chronicles of the tines of Israel? Mesha's stone is a striking testimony to the contemporary record of historical events by the Palestinian monarchs of the time, which has sometimes been doubted.
2 Kings 1:1-18
The short reign of Ahaziah: his sins, and their punishment.
For homiletic purposes we must attach to this chapter the last three verses of the First Book of the Kings. We find in that passage a short but very complete account of the general character of Ahaziah's sins; we find in this chapter a tolerably full account of one great act of sin, and a clear declaration of the manner in which that act and his other sins were punished. It will be well to consider separately
(1) the sins;
(2) their aggravations; and
(3) their punishment.
I. THE SINS. These were three in number:
(1) walking in the way of Jeroboam the son of Nebat (1 Kings 22:52), or maintaining the calf-worship—the hereditary will-worship of the northern kingdom, introduced by Jeroboam, the first non-Davidic king, and thenceforth continued uninterruptedly by each successive Israelite monarch;
(2) walking in the way of his father—neglecting the worship of Jehovah, persecuting his prophets, practically proscribing the old religion, and probably ruling with harshness and cruelty; and
(3) walking in the way of his mother—"serving Baal and worshipping him (1 Kings 22:53), maintaining the Phoenician sensualistic cult, which Jezebel had introduced from Zidon (1 Kings 16:31), and which was of a most demoralizing and debasing character. It was, primarily, under this third head that the special act of sin fell which forms the main subject of 2 Kings 1:1-18.
II. THEIR AGGRAVATIONS. Ahaziah might have been expected to have learnt wisdom by experience, to have taken to heart the warning 'furnished by his father's life and death, and at least to have avoided the sins which had brought down upon the king and upon the kingdom so terrible a blow, so signal and severe a punishment. But, on the contrary, he went beyond his father in the great sin for which his lather was punished, viz. apostasy from Jehovah to Baal. Ahab had always been half-hearted in his irreligion—he would, and he would not; he strove to combine an acknowledgment of Jehovah with a practical devotion to his rival; he gave both his sons names which placed them under the protection of Israel's true God; he at one time "humbled himself before Jehovah" and "fasted, and lay in sackcloth, and went softly" (1 Kings 21:27, 1 Kings 21:29); he consented to inquire of a prophet of the Lord at the request of Jehoshaphat (1 Kings 22:9); he had no dealings, that we know of, with the foreign Baalistic temples or oracles which abounded in Phoenicia and Philistia, and thus did not, at any rate, parade his contempt of Jehovah in the eyes of the adjoining nations. Ahaziah acted differently. He was a consistent, thorough-faced, out-and-out idolater. Jehovah was nothing to him; Baal was everything. We ought, perhaps, to view it as some extenuation of his sin that he would naturally be influenced to some extent by his mother, whatever her character, and that the strong, firm, and fierce character of Jezebel would naturally influence him to a large extent. But men are not mere creatures of circumstances; they have the power to resist influences no less than to yield to them, and are bound to consider the nature of the influences surrounding them, and to resist such as they perceive to be bad. There is no evidence that Ahaziah offered any resistance at all to Jezebel's influences. He was the weak son of a wicked mother, and simply "walked in her way," As Ewald says, he "exhibited a far more decided inclination than Ahab had done to all sorts of heathenish superstitions". He made a parade of his Baalistic leanings. He was obdurate and persistent, and despised warning after warning. A cruel hardness of heart, quite equal to his mother's, is shown in his exposing to probable death a second and a third body of fifty men, rather than submit to Elijah, and own himself in the wrong. Thus he would appear to have reached, in his comparatively short life, a deeper depth of moral evil than his father in his longer one.
III. THEIR PUNISHMENT. The revolt of the subject kingdom of Moab was the first punishment which befell the apostate king. He had to determine, on ascending the throne, what line he would take in religious matters—whether he would maintain or abolish the Baal-worship, whether he would maintain or abolish the worship of the calves, whether he would persecute or protect the adherents of the Jehovistic religion. He decided to "walk in the way of his father and of his mother," and at once the first blow fell Moab revolted, and was successful. The mere attempt at revolt might have happened in any case, for Mesha would naturally have seized such an opportunity as the death of Ahab under such circumstances offered. But the God of battles determines success or failure, and Mesha's unbroken series of victories (Moabite Stone, lines 9-33) were the consequence of Ahaziah's guilt. As usual, "for the king's offence the people bled." Seven thousand Israelite warriors were destroyed in one siege; the women and children were taken prisoners, and "devoted to Ashtar-Chemosh." There was widespread and extreme suffering. This should not surprise us. There is a solidarity between a king and his people, which unites them almost indissolubly in their fortunes and in their sins. The people follow the king's example, and, partaking in his guilt, naturally and justly partake in his punishment. The king's second punishment was personal It was permitted that an accident should befall him. Sitting in an upper chamber, i.e. in one not upon the ground floor, which had a latticed window, opening out probably on a garden, he rashly leant against it, when the fastenings or the woodwork gave way, and he was precipitated to the ground. The hurt received was serious, and forced him to take to his bed, where he lay probably in much pain and discomfort. Here was an opportunity for considering his ways, for asking himself what was amiss in them, for mourning over the sins which he had committed (1 Kings 22:52, 1 Kings 22:53), and renouncing them and turning away from them. God's judgments are sent to lead men to repentance. Prolonged lying on a sick-bed is especially favorable to meditation, self-examination, self-condemnation, penitence. But Ahaziah was obdurate. He thought nothing of the goodness of God in sparing his life, for the fall might well have been instantaneously fatal; he thought nothing of God's mercy in giving him a time for reflection and amendment. He was merely impatient of his affliction, and anxious to have done with it. And in his impatience and obduracy he added sin to sin. Ignoring Jehovah and his prophets, through whom it was always possible to "inquire of the Lord" (1 Kings 22:5-28), he makes his appeal to Baal. It is an ostentatious appeal. He sends a public embassy to consult the Baal of a foreign town. Then his final punishment is decreed. Hitherto his life had hung in the balance—his fate had been in the hands of him with whom are the issues of life and death, now his own act had shut the gate of mercy. The sentence went forth from the mouth of God's prophet, "Thou shalt not come down off that bed on which thou art gone up, but shalt surely die." Cut off in his youth, childless (2 Kings 1:17), he pays the fitting penalty of obstinate persistence in sin, and, after weeks or months of suffering, "goes to his own place." He "whom Jehovah upholds" becomes "he whom Jehovah destroys"—destroys after a short reign of little more than a year—a reign disgraceful to himself and disastrous to his country.
2 Kings 1:9-16
The spirit we are of-the old dispensation and the new.
I. THE SPIRIT OF THE OLD DISPENSATION. The spirit of the Law was strict, stern, inexorable justice. "Cursed be the man that maketh any graven or molten image …. Cursed be he that setteth light by his father or his mother …. Cursed be he that removeth his neighbor's landmark," etc. (Deuteronomy 27:15-26); "He that curseth father or mother, let him die the death" (Exodus 21:17); "Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe" (Exodus 21:24, Exodus 21:25); "He that smiteth a man, so that he die, shall surely be put to death" (Exodus 21:12); "He that smiteth his father or his mother, shall surely be put to death" (Exodus 21:15); "He that stealeth a man, and selleth him, shall surely be put to death" (Exodus 21:16); "Thou shalt not suffer a witch to live" (Exodus 22:18); "Whosoever lieth with a beast shall surely be put to death" (Exodus 22:19); "He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed" (Exodus 22:20), etc. Man was so far gone from original righteousness, had so corrupted and depraved himself, that only by the strictest possible system, by the most solemn warnings, the most awful threats, and the sternest possible execution of the threats when the occasion came, could wickedness be repressed, crime prevented from becoming rampant, mankind be reclaimed, society saved. Hence the severity of the Mosaic code, the frequency of the penalty of death, and the strictness with which the penalty was in almost every case exacted. The first idolatry was punished by the death of three thousand by the sword (Exodus 32:28). Nadab and Abihu, for offering strange fire, were destroyed by fire from heaven (Le 2 Kings 10:1, 2 Kings 10:2). When Korah, Dathan, and Abiram rebelled against Moses, the earth gaped and swallowed them up (Numbers 16:32). The iniquity of Peer was avenged by the slaughter of all the heads of the people (Numbers 25:4, Numbers 25:5). The sin of Gibeah cost the lives of twenty-five thousand Benjamites (Judges 20:46). Elijah, in calling down fire from heaven upon the minions of an idolatrous tyrant sent to arrest him for declaring to their master the sentence of Jehovah, was but acting in the general spirit of the Law, which regarded all opposition to Jehovah as deserving of death, and looked upon the inspired prophets of God as the ministers of an avenging righteousness. From time to time some signal display of Jehovah's anger against rebels and his power to punish them was requisite to preserve among the people any respect or reverence at all for true religion; and Elijah deemed that the time for such a display was now come. That the fire fell at his word showed that he had judged aright, and that his will reflected the Divine will and was in unison with it.
II. THE SPIRIT OF THE NEW DISPENSATION. The new dispensation opened with the proclamation of "peace on earth, good will toward men" (Luke 2:14). The curses of the Law were replaced by the Beatitudes" (Matthew 5:3-10). The gentle and tender Jesus destroyed nothing but a single senseless tree (Matthew 21:19). He went about doing good. He was "sent to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that were bruised, to preach the acceptable year of the Lord" (Luke 4:18, Luke 4:19). When men rose up against him, when his life was attempted, before his hour was come, he was content by an exertion of his miraculous power to withdraw himself, to pass through their midst, and go his way. On one occasion he himself pointed the contrast between the two dispensations in the most distinct and remarkable manner. It was when he and his disciples were proceeding on a journey through this very district of Samaria, where Elijah had shown forth the justice of God, that his disciples, James and John, the "Sons of Thunder," as they were called, desired to repeat the Tishbite's act for the punishment of some Samaritans who would not permit him to enter their village. "Lord," they said, "wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?" But they little knew the Master they addressed. Jesus "turned and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them. And they went to another village" (Luke 9:51-56). "It was," remarks Archbishop Trench, "as if he had said, 'Ye are mistaking and confounding the different standing-points of the old and new covenants, taking your stand upon the old—that of an avenging righteousness, when you should rejoice to take it upon the new—that of a forgiving love'". The spirit of the Christian dispensation is seen especially in such commands as the following: "Resist not evil but whosoever shall smite thee on thy right cheek, turn to him the other also" (Matthew 5:39); "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you" (Matthew 5:44); "Be kindly affectioned one to another with brotherly love; in honor preferring one another" (Romans 12:10); "Recompense to no man evil for evil" (Romans 12:17); "Avenge not yourselves, but rather give place unto wrath: for it is written; Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good" (Romans 12:19-21).
HOMILIES BY C.H. IRWIN
2 Kings 1:1-4
Seeking after strange gods: its cause and consequence.
We are here introduced to a kingly home. All the pomp of royalty is there. But it is not a happy home. To beta with, there is sickness in that home. Royalty, or rank, or riches cannot keep sickness out. Ahaziah had been looking through the window of his chamber, or, as some think, leaning over the frail baluster of wicker-work which ran round the roof on the inner or courtyard side, when the lattice-work gave way, and he was precipitated into the court beneath and seriously injured. But there are homes of sickness that are nevertheless happy homes. The sufferer is happy; the other members of the family are happy. Why? Because they all know that Jesus is there. They hear his voice saying, "It is I: be not afraid." They took Christ into their house when all was going well with them, and they find that he does not leave them when sickness comes. But it was not so with Ahaziah. How a man will bear sickness depends a good deal on what his life and character have been when he was in health. This is true physically. It is true also in a moral and spiritual sense. The bad man is generally afraid of sickness. Yes; for he is afraid of death. What about Ahaziah's previous history? We have it summed up in the closing verses of 1 Kings. "He did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin: for he served Baal, and worshipped him, and provoked to anger the Lord God of Israel, according to all that his father had done." Oh, the tremendous influence of a bad example. Ahaziah was in alarm about this illness. He wanted to know if he was to recover. He had forsaken God when in health; perhaps he does not think that God would hear him now. Or perhaps he has been so hardened in sin that he really believes his heathen god can help him. So he sends messengers to inquire of Baal-zebub at Ekron, whether he would recover of his disease.
I. THE CAUSE OF SEEKING AFTER STRANGE GODS. What is the secret of that idolatry which in all ages has taken such a hold of the human heart? Why is it that such a people as the Hebrews, descended from one who lived so entirely under the power of the invisible God as Abraham did—they who in their Passover had a constant reminder of God's existence and power, and in their ten commandments a constant reminder of his mind and will,—why is it that they so far forgot God as to sink into the degrading worship of the heathen deities? Or, to bring it more home to ourselves and our own surroundings, why is it that men and women who know that Christ died for them, who therefore know the priceless worth of their immortal souls, who bear in the very name of Christian a constant reminder of the Son of God, and who have in the precepts of the gospel the highest code of morality ever taught to man,—why, is it that they too forget God, reject his mercy, set at naught his counsels, and writ have none of his reproof? Why is it that in our Christian land so many are living in practical heathenism? Why are they so few who read the Bible, and, of those who do read it, so few who obey its teachings? Why so many thousands who never enter the house of God? Why is it that a really religious daily newspaper it is almost impossible to find, while nearly all our daily newspapers largely devote themselves to advance the interests of the theatre, the race-course, and the betting-ring? Truly it may be said that our nation has gone after strange gods. What is the secret of it all? Largely this, the love of what is seen, more than of what is unseen. This is at the root of all idolatry. It is this that makes men such an easy prey to sin. They are absorbed in the interests and pleasures of the body only. They forget the interests of the immortal soul. They live for the present, but neglect the future. They live for self, but neglect God. They lay up treasure on earth, but have no treasure in heaven. We see this love of what is seen—this going after strange gods—in much of the philosophy of the present day. Men deny God, the God of the Bible, the intelligent, wise, powerful, provident, holy, loving Creator of the universe. And what do they substitute for him? A mere negation. At best matter or force. Here plainly they are absorbed in what is seen. They make a god of matter. They forget that only mind could produce mind, only soul could produce soul, that only an intelligent Being could produce the order and control the workings of the universe. Strange gods, indeed—gods of which they have no certainty—they set up in place of the God of our Christian faith. We see this love of what is seen operating also in the case of the money-lover. It is not wrong to acquire wealth, provided it is rightly won and rightly used. But there are many who make a god of money. It occupies all their thoughts while they are awake. When they are asleep, they dream of it. Even the sabbath, supposed to be devoted to the worship of God, is often devoted to meditations on money and how to get it. Yet even for the present life there are things more precious than money. Men who sacrifice everything for money soon find that they have lost things which money cannot buy.
"The world with stones instead of bread
My hungry soul has always fed:
It promised health; in one short hour
Perished the fair but fragile flower.
It promised riches; in a day
They made them wings and flew away.
It promised friends; all sought their owns
And left my widowed heart alone."
And then what shall we say of the folly of those who, while making ample provision for this short life, have made none for the life that is to come? "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" Let us beware of making a god of money. We see the same love of what is seen entering even into the Church of God. There is too much tendency, even in the Christian Church, to worship earthly rank, to attend to the rich and neglect the poor. How often have our Churches made a god of custom, of the traditions of men, of public opinion, of expediency and worldly policy I Images and pictures are set up to aid in the worship of him of whom it is said that "God is a Spirit: and they that worship him must worship him in spirit and in truth."
II. THE CONSEQUENCE OF SEEKING AFTER STRANGE GODS. "But the angel of the Lord said to Elijah the Tishbite, Arise, go up to meet the messengers of the King of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub the god of Ekron? Now therefore thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." The strange deity that Ahaziah sought after had not served him much. Strange gods have never been much help to those who seek after them. They have not helped the heathen nations, but their degrading and demoralizing worship has always been a source of weakness and decay. It is the same with all the strange gods that men serve everywhere—with all the passions and desires to gratify which they spend their energies and time. We read of King Ahaz that he turned away from the true God to serve the gods of Damascus, because Syria enjoyed prosperity. He said, "Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me? But, says the Bible narrative, they were the ruin of him, and of all Israel" (2 Chronicles 28:23). How many a man has done like Ahaz—turned his back upon God, and found that the strange gods whom he served proved to be his ruin! Many a man has lived without God when in health, who was very glad to seek him when sickness came and death was drawing nigh. It is told of a skeptic called Saunderson, who was a great admirer of Sir Isaac Newton's talents, but who made light of his religion when in health, that when on his death-bed he was heard to say, in mournful entreaty, "God of Sir Isaac Newton, have mercy on me!" But, as many a one has found, it may be too late then to seek the Lord. Such are the consequences of seeking after strange gods. The same message which was sent to Ahaziah will one day be sent to us—this part at least: "Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." The way to prepare for that message is to accept the messages of life. The way to prepare for sickness is so serve God while in health.—C.H.I.
2 Kings 1:5-16
Fire from heaven.
Ahaziah's messengers were intercepted by Elijah. They brought back to Ahaziah the fearless prophet's announcement of his doom. Elijah's message was God's message. He began it by "Thus saith the Lord." The statement that Ahaziah would surely die was in reality the sentence of him who knows the future of every life, and in whose band is the breath of every human being, be he peasant or be he king. But such a terrible sentence had not brought Ahaziah to his senses. He does not begin to set his house in order. He does not prepare to meet his God as a guilty but penitent sinner. No; but when the messengers tell him of the strange interruption they bad met with, recognizing at once from their description that it was Elijah the Tishbite who had stopped them, he is filled with anger and defiance. He has defied God when in health; now he defies him from a bed of sickness. He sends forth a captain with a company of fifty men to lay hold upon the prophet. It was not the first time Elijah's life had been threatened by royal sinners. When a man is fearless in rebuking sin, he must expect the hatred of impenitent sinners. Smooth words may win a fleeting popularity, but the friendship of this world is enmity against God. Popularity is dearly bought that is obtained at the sacrifice of truth, of conscience, and of duty. But Elijah's life is safe in the hands of the Master whom he serves. Once before God had vindicated his own honor and Elijah's faithfulness by sending fire from heaven to consume his sacrifice. In a similar manner now he defends Elijah and punishes his enemies. The incident is one which presents some difficulties. The study of it suggests many useful lessons.
I. FIRE FROM HEAVEN IS AN ACT OF JUSTICE. It may appear to some that these first two captains and their fifties were hardly dealt with. Some one may say, "It was their duty to obey. They were only executing the king's orders. They were not responsible for the message which they brought from the king to Elijah. It was hard, then, that they should suffer for doing that which it was their duty to do." These are very plausible statements. Let us examine them a little more closely. Let us remember that man is not a mere machine. Every man has an immortal soul, coming from God, going back to God, and accountable to God for its actions. There is such a thing as individual personal responsibility. No external circumstances, no position in life, can ever take away that responsibility. These captains and their men were bound to do their duty to their king. Yes; but not in defiance of the Law and power of God. Where the will of man or the word of man comes into conflict with the will or Word of God, then it is the duty of every human being to say, "We ought to obey God rather than men" These officers and soldiers were really encouraging Ahaziah in his guilt. They knew that he was an idolater. They knew that he was a worshipper of Baal. They knew that the man whom he was sending them to arrest was a servant of the most high God, and his foremost living prophet. They knew of the sentence which had already been pronounced against Ahaziah. Yet here, at his bidding, they go forth as the instruments of his defiance against the living God. They were sharers in his guilt—participes criminis. They were personally guilty before God. We can never shift our own responsibility on to the shoulders of others. It did not make Adam's guilt less that he accused Eve, or Eve's guilt less that she accused the serpent. They were intelligent beings, with the power of free choice. Our plain duty is, if we are in any position or business which requires us to violate the Law of God, at once to give it up. God says, "Them that honor me I will honor." Moreover, they had already been warned of the sin and danger of resisting God. They knew how the prophets of Baal had been slain. They knew how Elijah's prophecy—in other words, God's sentence—against Ahab had come true, that where the dogs licked the blood of Naboth, there they would lick the blood of Ahab, and they knew that a similar doom was foretold against Jezebel. Yet in spite of all these warnings they went forth against the prophet of God. So the sinner has many warnings. How often God's Word and God's messenger have called him to repentance! Perhaps by sickness and suffering he has had reminders of approaching death. By sudden bereavement he has been reminded that "in such an hour as ye think not the Son of man cometh." Let him beware of turning a deaf ear to the warning voice. "See that ye refuse not him that speaketh." Further, when we are considering the justice of this fire from heaven, let us remember that the life of God's most useful servant was at stake. It is pretty certain that Ahaziah, when he sent for Elijah, wanted to take his life. It is pretty certain also that, had Elijah gone with either of the first two captains, his life would have been in danger. It was only after the third time of sending that God said to Elijah, "Be not afraid of him." It was only then, perhaps, that Ahaziah realized the uselessness of fighting against God. We hold by the principle that life should not be recklessly sacrificed. But if we are disposed to speak of this incident as reckless sacrifice of life, let us remember what hundreds of lives have been imperiled and sacrificed more than once, even for the sake of a single British subject. No right-minded person would condemn the sending forth of soldiers—many of them to certain death—in such a case as that of Abyssinia, where the lives of British subjects were in danger, or that of the attempted rescue of General Gordon. Before we can cherish a suspicion of injustice against the dealings of God, let us be sure that we have fight and reason on our side. A full examination of all the circumstances will generally banish even such a suggestion from our minds. But, then, there are many cases where we cannot possibly understand or know all the circumstances. In such a case, is it not the only course we can take to bow in submission to the all-wise will of God? "Shall not the Judge of all the earth do right?" For all these reasons I conclude that the fire which came down from heaven upon these soldiers was an act of justice.
II. FIRE FROM HEAVEN IS AN ACT OF NECESSITY. More than one reason has already been suggested why this fire from heaven was necessary. It may have been necessary in defense of the prophet's life. It may have been necessary in vindication of the power and honor of God; for it took place at a time of almost universal idolatry and Baal-worship on the part of Israel. This, however, we may be sure of, that, whether we can see the necessity for it or not, fire from heaven is necessary, or God would not send it. There are three uses, which fire serves in the natural world, for which analogies may be found in the spiritual world. These are purifying, destroying, and testing. We need the cleansing fires to purify us in the spiritual life. Perhaps we are becoming too worldly, too much engrossed with the things of this life, laying up for ourselves treasures upon earth. Perhaps we are making an idol of some earthly object of our affection. Perhaps we are becoming spiritually proud. Perhaps we compare ourselves favorably with others, and think how much better we are than they. Then our heavenly Father may think it wise to purify us from such dross as this. And so he calls us to pass through the furnace of affliction, or adversity, or sickness. Thus he humbles us. Thus he keeps us mindful that we are but dust. Thus he keeps us mindful of our dependence upon him. Then the destroying fire is needed in the moral and spiritual world, as well as in the natural world. It was a necessary part of the Divine government that Sodom and Gomorrah should be destroyed. They were a moral plague-spot. The festering limb must be cut off if the body is to be saved. So also Herculaneum and Pompeii were destroyed when they too became a center of moral degradation and corruption. Would it be any wonder, would it be any injustice, if the fire of God would come down from heaven and burn up some of the moral plague-spots of modern times? Would not the world be vastly the better if the gambling-hells and drinking-hells and hells of immorality were burnt up in one vast conflagration? And if they are spared, and if the moral corrupters of others are spared, will it be any better for them in that day when "the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death"? Then there is the testing fire. This also is necessary in the spiritual world. "Wherein ye greatly rejoice," says the Apostle Peter, "though now for a season, if need be, ye are in heaviness through manifold temptations, that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ" (1 Peter 1:6, 1 Peter 1:7). If there were no trials and difficulties, there would be no test, no proof of our faith. And then the time is coming when the fire—the searching, testing fire of God's judgment—shall try every man's work of what sort it is. If our life is built up on Christ, then out of the purifying fire it will come clearer and brighter, from the destroying fire it will suffer no harm, and from the testing fire it will come forth to honor and glory. "Then shall the righteous shine forth as the sun in the kingdom of their Father" (Matthew 13:43).
III. FIRE FROM HEAVEN IS NOT INCONSISTENT WITH THE DIVINE MERCY. Here we may consider a difficulty which some have raised. When Jesus, on his way to Jerusalem, passed through a village of the Samaritans, the people there would not receive him, "because his face was as though he would go to Jerusalem." The disciples, in anger, asked him if they should command fire to come down from heaven, as Elijah did, and consume them. The answer of our Savior was, "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them" (Luke 9:51-56). Now, the question which some have asked is this—Does not Christ here condemn the action of Elijah? A careful study of the narrative before us would at once dispose of such a question as that. It is said here, "The fire of God came down from heaven." Even if this were not stated, it is obvious that Elijah of himself had no power to bring down fire from heaven, unless with God's sanction and assistance. But a great many commentators and preachers, who would not go the length of saying that Christ condemned Elijah, seem to suggest that he condemned his spirit, as unsuited to gospel times. Even for this suggestion I do not think there is any warrant. Our Savior condemned the disciples for a spirit of vindictiveness and revenge, which probably was intensified by the feeling of prejudice and animosity which existed against the Samaritans. He also stated that he was not come to destroy men's lives, but to save them. His work, then, was one of salvation. But those who rejected his salvation were certainly to perish. More than once Christ in the clearest manner teaches this. "Except ye repent, ye shall all likewise perish." He foretells the doom of Jerusalem. He foretells the terrible agony of lost souls, who shall go away into everlasting fire; "there shall be the wailing and the gnashing of teeth." The action of retributive justice, therefore, is perfectly consistent with mercy toward the sinner. The consuming fire may be part of a merciful and loving purpose toward the world at large. In the particular case before us, we see that mercy was exhibited as well as justice. The third captain, who showed a humble spirit, and apparently some regret at the work he had to do, was mercifully spared the fate, which had fallen upon the other two. While we speak of the consuming fire of God's justice, we would speak also of mercy for the penitent, of forgiveness, full and free, for every anxious soul, for every returning wanderer. "Believe on the Lord Jesus Christ, and thou shalt be saved."—C.H.I.
HOMILIES BY D. THOMAS
2 Kings 1:1-8
Worldly royalty and personal godliness.
"Then Moab rebelled against Israel," etc. The two Books of Kings, which form but one in the most correct and ancient edition of the Hebrews, whilst they constitute a very strange and significant history, are fraught with much moral and practical suggestion. These verses bring under our notice two subjects of thought—worldly royalty in a humiliating condition, and personal godliness truly majestic.
I. WORLDLY ROYALTY IN A HUMILIATING CONDITION.
1. Here is a king in mortal suffering. "And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick." Nature has no more respect for kings than for beggars; her laws treat them as ordinary mortals.
2. Here is a king in mental distress. On his bed of suffering the king's mind was most painfully exercised as to what would be the issue of his bodily suffering. He sends messengers to the idols in order to ask whether "I shall recover of this disease." No doubt the fear of death distressed him, as indeed it distresses most.
3. Here is a king in superstitious darkness. He had no knowledge of the true God, no enlightened religious feeling, and he sent his messengers to an idol—the god of flies-to know whether he should recover or not. What a humiliating condition for royalty to be in! And yet it is a condition in which kings and princes are often found. The other subject of thought here is—
II. PERSONAL GODLINESS TRULY MAJESTIC. Elijah is an example of personal godliness, though, in a worldly sense, he was very poor, and his costume seemed to be almost the meanest of the mean. "He was a hairy man, and girt with a girdle of leather about his loins." But see the majesty of this man in two things.
1. In receiving communication from heaven. "But the angel of the Lord said to Elijah the Tishbite." A truly godly man is ever in correspondence with Heaven; his "conversation is in heaven."
2. In reproving the king. "Is it not because there is not a God in Israel, that thou sendest to inquire of Baal-zebub the god of Ekron?" The thing called religion in many countries is just strong enough to reprove the poor, but too weak to thunder reproof into the ear of the corrupt and pleasure-seeking monarchs. In his reproof he pronounces on him the Divine judgment, "Thou shalt not come down off that bed on which thou art gone up, but shalt surely die."
CONCLUSION. Which is the better, do you think—a throne or a godly character? Fools only prefer the former; the man of sense, thoughtfulness, and reflection would say the latter.—D.T.
2 Kings 1:9-18
Man in three aspects.
"Then the king sent unto him a captain of fifty," etc. In this paragraph we have man in three aspects.
I. MAN RUINED THROUGH THE CONDUCT OF OTHERS. The messengers which the king sent to Elijah—fifty each time on three different occasions—were all, except the last fifty, destroyed by lightning. This awful judgment came upon them, not merely on their own account—although, like all sinners, they had forfeited their lives to eternal justice—but as messengers of the king. Throughout the human race, in all races and times, there are found millions groaning under the trials and sufferings brought on them by the conduct of others. In this world the innocent suffer for the guilty; the "fathers eat sour grapes, and the children's teeth are set on edge."
II. MAN EMPLOYED AS THE EXECUTOR OF DIVINE JUSTICE. These hundred men, messengers from the king, were struck down by Elijah at the command of God. There was no personal vengeance in the act. Elijah was used as the organ of Heaven. God's plan in this world is to punish as well as to save man by man. How was Pharaoh punished, and the Canaanites, etc.? By man. Sinful nations are punished, often by worthless kings and ruthless despots.
III. MAN STEPPING INTO THE PLACE OF THE DEAD. The King Ahaziah dies; Jehoram steps into his place. "So he died according to the word of the Lord which Elijah had spoken. And Jehoram reigned in his stead." "One generation cometh, and another passeth away." Places, positions, and the various offices of life are no sooner vacated by death than they are stepped into by others. Thus the world goes on, and the dead are soon forgotten. The greatest man on earth today is but a mere bubble on the great river of human life; he sparkles for a moment, and is lost forever in the abyss.—D.T.
HOMILIES BY J. ORR
2 Kings 1:1
The revolt of Moab.
(On this cf. 2 Kings 3:1-27.) Moab, one of the conquests of David (2 Samuel 8:2), perhaps regained its independence after the death of Solomon, and, if the Moabite Stone can be trusted, was again subdued by Omri, Ahab's father. Now, on the occasion of the death of Ahab, it renewed the attempt to throw off the Israelitish yoke.
1. The original conquest had been not unstained by cruelty. These things burn into the memory of peoples.
2. The rule of Omri and Ahab had been most oppressive (2 Kings 3:4). Nothing else could be expected from these godless monarchs. "The tender mercies of the wicked are cruel" (Proverbs 12:10). Half the rebellions and revolutions in the world have their origin in oppression and misgovernment.
3. Ahab and Israel had just sustained a severe defeat, that viz. at the hands of the Syrians (1 Kings 22:1-53.). This weakened the Israelitish power, and gave a favorable opportunity for revolt. Those whom we hold in subjection by force, not love, cannot be blamed if they take the earliest opportunity to get rid of our yoke.
4. Israel and Moab were divided by religion. This is the deepest ground of severance among peoples, Nationalities based on different religious faiths constantly tend to fall asunder. Any unity in which they are held can be only external. The federation of the race can only be accomplished on the basis of the worship of the One Jehovah, and the one Lord Jesus Christ.
5. God used these revolts as a means of chastisement (cf. 1 Kings 11:23). Under David, the greatest theocratic ruler, the kingdom was built up, consolidated, extended. The revolt from God, both in Judah and Israel, was signalized by the revolt of dependencies. Will our own Britain hold its foremost position among the nations, or will its greatness too decay, and its power be shorn by successive breaking off of its colonies? The answer, we believe, will depend very much on its fidelity to God.—J.O.
2 Kings 1:1-8
Son of a doomed house (1 Kings 21:29), Ahab's successor on the throne reigned for two inglorious years. His evil character is described in the words, "He walked m the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin" (1 Kings 22:52). A weak ruler, he was probably the mere tool of his mother Jezebel, whose worst qualities he inherited. In determined idolatry, open defiance of Jehovah, and vindictive persecution of God's servants, as shown by his attempt on the life of Elijah, he is the true child of the "cursed woman" (2 Kings 9:34). Even on his death-bed he shows no such compunction as occasionally visited his father Ahab (1 Kings 21:27). Undeterred by examples and warnings, he "hardened his neck' in a way which led to his being "suddenly destroyed" (Proverbs 29:1).
I. THE FATAL FALL. The faineant king came to his end in a manner:
1. Sufficiently simple. Idly lounging at the projecting lattice-window of his palace in Samaria—perhaps leaning against it, and gazing from his elevated position on the fine prospect that spreads itself around—his support suddenly gave way, and he was precipitated to the ground, or courtyard, below. He is picked up, stunned, but not dead, and carried to his couch. It is, in common speech, an accident—some trivial neglect of a fastening—but it terminated this royal career. On such slight contingencies does human life, the change of rulers, and often the course of events in history, depend. We cannot sufficiently ponder that our existence hangs by the finest thread, and that any trivial cause may at any moment cut it short (James 4:14).
2. Yet providential. God's providence is to be recognized in the time and manner of this king's removal. He had "provoked to anger the Lord God of Israel" (1 Kings 22:53), and God in this sudden way cut him off. This is the only rational view of the providence of God, since, as we have seen, it is from the most trivial events that the greatest results often spring. The whole can be controlled only by the power that concerns itself with the details. A remarkable illustration is afforded by the death of Ahaziah's own father. Fearing Micaiah's prophecy, Ahab had disguised himself on the field of battle, and was not known as the King of Israel. But he was not, therefore, to escape. A man in the opposing ranks "drew a bow at a venture," and the arrow, winged with a Divine mission, smote the king between the joints of his armor, and slew him (1 Kings 22:34). The same minute providence which guided that arrow now presided over the circumstances of Ahaziah's fall. There is in this doctrine, which is also Christ's (Matthew 10:29, Matthew 10:30), comfort for the good, and warning for the wicked. The good man acknowledges, "My times are in thy hand" (Psalms 31:15), and the wicked man should pause when he reflects that he cannot take his out of that hand.
3. Irremediable. From the bed to which he had been carried up, the king was never to rise. The injury he had received was fatal. Yet a little space was given him—even him—for repentance. His fall might have produced immediate death. These few remaining days, when the sands were running out, were, however, only to demonstrate further his incorrigibility of nature.
II. THE MESSAGE TO EKRON. A sick-bed, with the possibility of the sickness proving fatal, tests most men. It tested Ahaziah. We note in his behavior the following instructive facts:
1. He was moved to apply to some god. Not, indeed, in hope of a cure, but only to obtain information as to the issue of his illness. He sent to consult an oracle, not to ask a blessing. But even in this there is seen the desire for supernatural help, for direct intercourse with the invisible, which men so often feel in their hour of trouble. It was a dark hour for Ahaziah. Life hung in the balance, and he shrank from death with a great dread. He could not wait for the verdict of events, but would fain wrest the secret from a heathen shrine. Piety can afford to leave the issue in God's hands. Impiety dare not do this, and can find no comfort save in the assurance of recovery.
2. He did not apply to Jehovah. Was there not a God in Israel to inquire of? Ahaziah knew very well that there was, and that there were prophets, like Micaiah and Elijah, who would tell him the truth. It need not be questioned that it was an evil conscience, and that only, which kept him from applying to Jehovah. He knew how impiously he had behaved towards Jehovah. He perfectly well understood what kind of reception he would receive from the prophets, and in what language they would address him. He anticipated the nature of the sentence they would pronounce. He dared not, therefore, inquire of the Lord. So when men, in their distress, feel impelled to go to God, they are often held back by the remembrance of past wickedness. They know, if they come, it must be with changed hearts and the renouncing of evil deeds, and for this they are not prepared.
3. He applied to the god of Ekron. Baal-zebub—"lord of flies," as the word means. The oracle of this god had probably some local repute, which led him to select it. Here comes in the element of superstition. The craving after the supernatural in human nature is not to be stilled, and, if it cannot be gratified in a lawful, it will seek gratification in some unlawful way. Saul, forsaken of God, turned to the witch of Endor (1 Samuel 28:6, 1 Samuel 28:7). "A notorious infidel like Philippe Egalite, though in other respects a man of ability, could yet try to presage his fate by the sort of cup-augury involved in examining the grounds of coffee" The Roman world, in the time of the apostles, was not more characterized by its educated skepticism than by the influx into it of every kind of superstition (cf. Farrar's 'St. Paul,' 2 Kings 19:1-37.; Conybeare and Howson, 2 Kings 5:1-27.). In our own day, multitudes professing disbelief in God's revelation turn with eager credulity to the delusions of spiritualism. It was to supersede unlawful modes of consulting the invisible world that God gave "the sure word of prophecy" (Deuteronomy 18:9-22).
III. THE UNEXPECTED MEETING. The messengers speed on their way to the shrine of Baal-zebub at Ekron, but their steps are soon to be arrested. Here we notice:
1. A new task for Elijah. "The angel of the Lord said to Elijah the Tishbite, Arise, go up to meet the messengers of the King of Samaria." The medium of communication is, perhaps, the historical angel of the covenant—he of whom God had said, "Provoke him not, for he will not pardon your transgressions, for my Name is in him" (Exodus 23:21). The Divine side of the calamity which had befallen Ahaziah comes to light in this message by the prophet. Ahaziah had forgotten God, but God had not forgotten him. He is the "jealous God" (Exodus 20:5), who takes the Vindication of his honor into his own bands.
2. A surprise for the messengers. Elijah's appearances partake everywhere of the nature of a dramatic surprise. He comes no one knows whence; he departs no one knows whither. His personality was impressive—"a hairy man, and girt with a girdle of leather about his loins" (2 Kings 1:8). Suddenly he confronts the messengers, and puts to them the ironic question, "Is it not because there is not a God in Israel that ye go to inquire of Baal-zebub the god of Ekron?" It is rare that, in fleeing from the path of duty, we do not meet God in the way in some form. Balaam on his journey to the King of Moab; Jonah fleeing from the presence of the Lord to Tarshish; Elijah himself when he fled to Horeb, hearing the voice of the Lord, "What doest thou here, Elijah?" (Numbers 22:22; Jonah 1:1-17.; 1 Kings 19:9).
3. Evil tidings for Ahaziah. The messengers need go no further. The information they sought at Ekron was given them, unasked, from a surer source. An oracle had spoken, but not the one to which they were sent. Ekron's reply was anticipated by Jehovah's: "Now therefore thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." Unhappy monarch I God hath spoken, and no other can reverse it (Numbers 23:20).
IV. THE RETURN TO THE KING. There was that in the appearance, manner, and language of this man who had crossed their path like an apparition which convinced the messengers that God had spoken through him. They accordingly returned at once to the sick king. A few words of explanation sufficed to put him in possession of the circumstances. A guilty conscience is swift to comprehend in such matters. With unerring precision the king's thoughts interpreted the riddle of the mysterious prophet. "What manner of man was he which came up to meet you, and told you these words?" "It is Elijah the Tishbite." Ahaziah knew what that meant. His feelings would be those of his father Ahab when he exclaimed, "Hast thou found me, O mine enemy?" (1 Kings 21:20). The appearance of Banquo's ghost at the banquet was not more terrible to Macbeth than this crossing of his path by Elijah was to Ahaziah at that moment. HIS sins had found him out. However long the lane of wickedness may be, we may be sure the Avenger stands at the end of it.—J.O.
2 Kings 1:9-16
The prophet of fire.
The act of Elijah, in calling down fire from heaven on his enemies, is thus remarked upon by Dean Stanley, with reference to Christ's allusion to it in the gospel (Luke 9:51-56). "When the two apostles appealed to the example of Elijah 'to call down fire from heaven,' he to whom they spoke turned away with indignation from the remembrance of this act, even of the greatest of his prophetic predecessors". We cannot endorse this remark. Jesus, indeed, gently rebuked his disciples, telling them they did not know what manner of spirit they were of, and reminding them that the Son of man was not come to destroy men's lives, but to save them. But he did not mean to imply that the spirit which Elijah showed was, in its own time and place, wrong. It was a pure and holy zeal for God's honor, and God sanctioned it by sending the fire. Only there was a better and higher spirit-the spirit of love and grace in Christ; and it was by this the disciples of Christ ought to have been actuated. What was congruous with the old dispensation was not necessarily congruous with the higher spirit of the new. Christ may have intended to suggest also that the disciples were mistaken in thinking that their spirit was exactly that of the Old Testament man of God. He was moved solely by regard for God's honor; in their case personal anger and resentment probably gave an impure tinge to their passion.
I. BEDCHAMBER REVENGE. It is pitiable to see this sick king, within a few hours of his death, instead of humbling himself in repentance, stretching out his puny arm to do battle with God in the person of his messenger. If he must die, he is resolved that Elijah shall die also. This resolve is:
1. A sign of character. It shows the thoroughly hardened and irreligious nature of the man. There are no limits to a sinner's madness in warring against God.
2. An act of infatuation. Knowing what he did of the prophet's history, he might have understood that his enterprise was hopeless. He may have reasoned that, as the blood of prophets had been spilt before (1 Kings 18:4), so it might be spilt again. But he was now crossing a prophet in the direct discharge of his duty, and was thus, in a sense, giving a direct challenge to God. "Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth" (Isaiah 45:9). A knowledge of the perilousness of the task in which he was embarking is shown in the fact that a band of fifty men is sent to arrest one prophet (cf. John 18:3). If a band was necessary, it could only be because Elijah had supernatural aid to rely on; and, if he had that aid, no amount of force could overcome him.
3. A trace of evil influence. It is the spirit of Jezebel which breathes in this Heaven-defying resolution. The queen-mother had not forgotten her yet unfulfilled threat, "So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time" (1 Kings 19:2). There were old scores to pay off against Elijah, and this wicked woman was no doubt there to strengthen her son in his resolution to pay them.
II. ELIJAH ON THE HILL. The band that was sent to apprehend Elijah found him seated on the top of a hill Observe:
1. The solitary grandeur of his situation. The situation was characteristic. We may say of Elijah what Wordsworth says of Milton, his "soul was like a star, and dwelt apart." He is a strange, solitary figure from first to last—stern, rugged, unconquerable.
2. His moral fearlessness. The appearance of Ahaziah's soldiers inspired him with no terror. He had apparently waited in the neighborhood where he met the messengers, and did not now retreat. Strong in his sense that God was on his side, he did not fear what man could do to him (Psalms 118:6).
3. His invisible protection. The result showed how entirely Elijah was justified in his confidence. "The angel of the Lord," who had sent him on his mission, "encamped around him" (Psalms 34:7), and kept him from all evil. Those who are engaged in Divine work can confidently rely on Divine protection. Not till they had "finished their testimony" was the beast allowed to kill the witnesses (Revelation 11:7). The mountain on which Elijah sat was no doubt as "full of horses and chariots of fire" as the hill of Samaria was in after-days for the protection of Elisha (2 Kings 6:17). What could bands of fifties avail against one thus defended?
III. THE CAPTAINS AND THEIR FIFTIES.
1. The first captain. Clothed with a little brief authority, this first captain, accompanied by his fifty men, approaches Elijah, and orders him to surrender.
(1) The terms of his summons: "Thou man of God, the king hath said, Come down." In the same breath in which he acknowledges him to be a servant of Jehovah, he demands his submission to the wicked King of Israel. Le roy le veult—the king wills it. Thus poor, paltry, human authority ventures to assert itself against the authority of the King of kings. No uncommon thing, it must be said, in history. In the extravagance of its conceit, too often has royal authority presumed to set itself above the law of heaven, and to dragoon, imprison, and coerce those who chose to obey God rather than man. Nor have tools ever been wanting to carry out these infamous behests.
(2) A lurking fear. Notwithstanding his bravado, the officer was not without his own fear of Elijah. He does not boldly mount the hill to secure his prisoner, but stands at a respectful distance, and summons him to "come down." The wicked often inwardly fear the righteous at the very time when they boast most loudly of having them in their power.
(3) The answer of fire. This insolent summons to Elijah, in his character of "man of God," was a direct challenge to Jehovah to vindicate his own honor, and that of his insulted servant. The insult was wanton and public, and must be as publicly met. Elijah met it by invoking God, if he was truly his servant, to send down fire from heaven to consume this blustering captain and his myrmidons. As before, in the contest with Baal's prophets, his prayer was granted, and the answer came by fire (1 Kings 18:21-39). "Elijah will let him know that the God of Israel is superior to the King of Israel, and has a greater power to enforce his commands" (Matthew Henry). Thus at length, gospel dispensation though it is, will fire descend from heaven to consume the hosts of the ungodly (Revelation 20:9).
2. The second captain. One example of this kind should have been enough. But when men are inspired by fury and hate of God, above all, when it is not their own lives they are risking, they are not easily deterred. As if this first defeat but added fuel to the king's anger, the order goes forth for another band to he equipped, and sent to take the prophet. The captain who received the mandate had no choice but to obey, and military pride may have led him to suppress any outward show of misgiving. But it must have been with no small quaking of heart that he set out on this now doubly perilous service. Still Elijah sits on his hill, and, putting as bold a front on matters as he can, the second captain, in the king's name, repeats the summons to come down. "O man of God, thus hath the king said, Come down quickly." Elijah from his height returns the former answer; and once again the thunderbolt descends, and scatters the bodies of this second fifty at the hill's foot beside the first.
3. The third captain. Not even yet will the king own the folly of resistance. Like Pharaoh in conflict with Moses, each new calamity but seems to harden him the more. A third captain is dispatched with the same peremptory orders to seize the recalcitrant prophet.
(1) But this captain is wiser than his predecessors. He does what few in his position could help doing—accepts a lesson from experience. He abandons the insolent tone of previous captains, and, failing on his knees before Elijah, sues for peace. "O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight." He sees the folly of flinging away his life, and the lives of his men, to please a foolish king in a contest as wicked as it was vain.
(2) This prayer robs his mission of its offensiveness, acknowledges God's supremacy, and shows that Elijah's life is in no danger. The angel of the Lord accordingly says to Elijah, "Go down with him: be not afraid of him." By this timely humbling of himself, the third captain
(a) saved the lives of himself and his men;
(b) obtained what the former captains could not obtain by their bullying, viz. that Elijah should go with him.
No fire descended from heaven upon him, for God takes no pleasure in the wanton destruction of human life. And not only was his life spared, but he was saved from the king's anger, by Elijah consenting to accompany him. He was a living example of the truth, "God resisteth the proud, but giveth grace unto the humble" (James 4:6).
IV. THE WORD OF DOOM CONFIRMED. Brought, not as a prisoner, but as a conqueror, to Ahaziah's bedchamber, Elijah repeated in person the terrible message he had formerly sent by the messengers. "Thou shalt not come down off that bed on which thou art gone up, but shalt surely die." It is the word of doom, and as such Ahaziah cannot but hear it. This is all he has made of his futile attempts to fight against God—to hear that doom confirmed by the very prophet whose head he had vowed to bring to the dust. The counsel of the Lord, it alone stands; the imagination of the sinner perishes. It is from Christ's own lips that those who now fight against him and despise his gospel will hear their final sentence.—J.O.
2 Kings 1:17, 2 Kings 1:18
Ahaziah died, and Jehoram his brother succeeded him. "The rest of his acts" were written "in the book of the chronicles of the Kings of Israel;" but Scripture has not preserved them. Why should it? What was there in the records of that brief and evil existence to entitle the memory of it to live? "The memory of the just is blessed; but the name of the wicked shall rot" (Proverbs 10:7). Enough is written to hold him up to after-ages as an example of the certainty of retribution. Then Scripture buries him with the epitaph, "So he died according to the word of the Lord which Elijah had spoken."—J.O.