1. Though the existing generation sins not in the form of the preceding, their sin is not less sin on that account. The forms in which barbarians and our uncivilized ancestors sinned appear gross and revolting to us; nevertheless, our sins are not the less real and heinous in the sight of God. Our civilization hides the revolting hideousness, but leaves its spirit perhaps more active than ever. Your father's prominent sin, perhaps, was that of drunkenness, but though you touch not the inebriating cup, you sin in other forms—the forms, perhaps, of vanity, avarice, ambition, etc.
2. That mere external reformations may leave the spirit of evil as rampant as ever. Jehoram "put away the image of Baal," but the spirit of idolatry remained in him in all its wonted force. "He cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom." This is ever true. Religiously, you may destroy a superstitious organization, and yet leave the spirit of religious superstition, intolerance, and pride, even more vigorous than ever, to assume other forms. So of political institutions. You may destroy this form of government or that, monarchical or democratic, and yet leave the spirit in which these forms work, vital and vigorous to manifest itself in other forms.
II. THAT WHILST SIN MAY ONLY BE IN THE FORM OF NEGLECT OF DUTY, IT MAY IN THE CASE OF ONE MAN ENTAIL SERIOUS EVILS ON POSTERITY. "And Mesha King of Moab was a sheep master, and rendered unto the King of Israel a hundred thousand lambs, and a hundred thousand rams, with the wool. But it came to pass, when Ahab was dead, that the King of Moab rebelled against the King of Israel." Moab was a tributary to the kingdom of Israel, and contributed largely to its revenue, not in cash, but in cattle, or in wool, but not the less valuable on that account. But now a rebellion had broken out, and a serious revolt was threatened. Why was this? Matthew Henry ascribes it to the neglect of Ahaziah, the former king, the brother of Jehoram. lie made no attempt to avoid such a catastrophe. Ah! sins of omission entail serious evils. The neglect of one generation brings miseries on another. The neglect of parents often brings ruin on the children. Negative sins are curses. "We have left undone the things we ought to have done;" and who shall tell the result on all future times?—D.T.
2 Kings 3:6-12
Worldly rulers-men in trial seeking help from a godly man.
"And King Jehoram went out of Samaria the same time, and numbered all Israel," etc.
I. Here we have WORLDLY RULERS IN GREAT TRIAL. "And King Jehoram went out of Samaria the same time, and numbered all Israel. And he went and sent to Jehoshaphat the King of Judah, saying, The King of Moab hath rebelled against me." The revolt of Moab threatened the ruin of Jehoram and his empire, and he, smitten with alarm, numbers, or rather, musters, all Israel, and hurries to Jehoshaphat to seek his aid. They, with their armies, go forth to meet in battle their enemy on a seven days' journey, enduring the privation of water for themselves and their cattle. At the end of their journey, disheartened and exhausted, they reached a crisis of terrible anxiety and danger. Worldly rulers have their trials. "Uneasy lies the head that wears a crown." What terrible ends in past ages kings have come to! and today all the thrones of Europe seem to be tottering to their fall. Providence destines that a man who aspires to the highest office must pay a terrible price for it. The trials of high office, added to the natural trials of man as man, are often overwhelming. Here we have worldly rulers in great trial—
II. SEEKING HELP FROM A GODLY MAN. "But Jehoshaphat said, Is there not here a prophet of the Lord, that we may inquire of the Lord by him? And one of the King of Israel's servants answered and said, Here is Elisha," etc. Mark the cry, "Is there not here a prophet of the Lord?" The question is answered, and the three kings—those of Israel, of Judah, and of Edom—go in earnest quest of him. They "went down to him." This:
1. Proved their instinctive belief in the existence of one God, the Maker and Manager of worlds. Man always, in overwhelming distress, turns away from his systems and theories, and looks up to the Everlasting One.
2. Proved their faith in the power of a truly good man with that God. This is common; skeptics and worldlings on their death-beds are continually sending for those to visit them whom they believe to be men of God. The evil must ever bow before the good. What an illustration we have of this in the case of the two hundred and seventy-five men on board the ship tossed in the dangerous tempest on her way from Caesarea to Rome, with the Apostle Paul on board! Paul was a poor prisoner in chains, and the passengers were made up of soldiers and merchants and men of science; but to whom did they look in the turmoil? Paul, who at the outset, when "the south wind blew softly," was nothing in that vessel, became the moral commander during the tempest. Amidst the wild roaring of the elements, the cries of his fellow-voyagers, the crashes of the plunging ship, the awful howl of death, in all he walked upon the creaking deck with a moral majesty, before which captain, merchant, soldier, and centurion bowed with loyal awe. So it has ever been; so it must ever be. The good show their greatness in trials, and in their trials, the evil, however exalted their worldly position, are compelled to appreciate them. How often do the world's great men on death-beds seek the attendance, sympathies, counsel, and prayers of those godly ones whom they despised in health!—D.T.
2 Kings 3:13-27
Aspects of a godly man.
"And Elisha said unto the King of Israel, What have I to do with thee?' etc. Elisha was confessedly a godly man of a high type, and these verses reveal him to us in three aspects.
I. AS RISING SUPERIOR TO KINGS. When these three kings—Jehoshaphat the King of Judah, Jehoram the King of Israel, and the King of Edom—approached Elisha, was he overawed by their splendor? or was he elated by their visit? No. He was no flunkey; no true man ever is. Here are his sublimely manly words, "What have I to do with thee?"
1. He rebukes Jehoram for his idolatry. "Get thee to the prophets of thy father, and to the prophets of thy mother." "In your prosperity you Israelite kings have been serving these false gods, and you have despised me as the servant of the true God. Why come to me now in your distress? Go and try what they can do for you." What courage in this poor lonely man, thus calmly to confront and honestly to rebuke a monarch! Ah me! where is this courage now? The loudest professors of our religion in these times will too often crouch before kings, and address them in terms of fawning flattery.
2. He yields to their urgency out of respect to the true religion. "And Elisha said, As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee." Jehoshaphat was pre-eminently a godly man (2 Chronicles 17:5, 2 Chronicles 17:6), and that influenced the great Elisha to interpose on his behalf. "Them that honor me I will honor," saith the Lord. A godly man is the only true independent man on this earth; he can "stand before kings" and not be ashamed, and rebuke princes as well as paupers for their sins. Whither has this spirit fled? We are a nation of sycophants. Heaven send us men!
II. AS PREPARING FOR INTERCESSION WITH HEAVEN. What these kings wanted was the interposition of Heaven on their behalf, and they here apply to Elisha to obtain this; and after the prophet had acceded to their request, he seeks to put himself in the right moral mood to appeal to Heaven, and what does he do. But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him." Probably his mind had been somewhat ruffled by the presence of these kings, especially at the sight of Jehoram, the wicked and idolatrous king, and before venturing an appeal to Heaven he felt the need of a devout calmness. Hence he called for music, and as the devout musician sounded out sweet psalmody on his ear, he became soothed and spiritualized in soul. The power of music, especially the music which is the organ of Divine ideas, has in every age exerted a soothing and elevating influence on the human soul. By the harp David expelled the evil spirit from the heart of Saul. "Buretti declares music to have the power of so affecting the whole nervous system as to give sensible ease in a large variety of disorders, and in some cases to effect a radical cure: particularly he instances sciatica as capable of being relieved by this agency. Theophrastus is mentioned by Pliny as recommending it for the hip gout; and there are references on record by old Cato and Varro to the same effect. AEsculapius figures in Pindar as healing acute disorders with soothing songs."
"Music exalts each joy, allays each grief,
Expels diseases, softens every pain,
Subdues the rage of poison and of plague,
And hence the wise of ancient days adored
One power of physic, melody, and song."
Luther taught that the "spirit of darkness abhorred sweet sounds." £ There is a spiritual mood necessary in order to have intercourse with Heaven, and this mood it is incumbent on every man to seek and retain.
III. AS BECOMING THE ORGAN OF THE SUPERNATURAL.
1. That there is nothing antecedently improbable in this. God works through his creatures; since he created the universe he employs it as his agent. What wonders he works through the sun, the atmosphere, etc.! Science teaches that even through worms he prepares the soil of this earth to produce food for man and beast. £ But inasmuch as man is confessedly greater than the material universe—for he is the offspring of the Infinite, and participates in the Divine nature—it cannot be absurd to regard him in a preeminent sense as an organ of the supernatural.
2. Biblical history attests this. Moses, Christ, and the apostles performed deeds that seem to us to have transcended the natural. A morally great man becomes "mighty through God." God has ever worked wonders through godly men, and ever will.—D.T.
HOMILIES BY J. ORR
2 Kings 3:1-3
Jehoram; or, qualified evil.
The successor of Ahaziah was Jehoram, another son of Ahab and Jezebel. It is said, however, concerning him, that, though he did evil, it was not like his father and mother, for he removed from its place the image of Baal which they had impiously set up. Nevertheless, he upheld the worship of the calves—the distinguishing sin of the northern kingdom.
I. THERE ARE DEGREES IN SIN. Some go greater lengths in transgression than others. It is fight and dutiful to note even distinctions of this kind, and give every one his due. We may be thankful when even a less form of evil is substituted for a worse one. The impartiality and discrimination of the Bible, even among those whose actions it must condemn, is a proof of its fidelity.
II. PARTIAL REFORMS ARE POSSIBLE WHICH DO NOT TOUCH THE ROOT OF SIN. Jehoram so far profited by the experience of his predecessors that he withdrew his countenance from the Baal-worship. This was a real reform, and he gets credit for it. So, many men take certain steps in the direction of reform—breaking off particular evil habits, intemperance, perhaps, or profane swearing—who yet get no further. They are able to do this. It is gratifying to see them do it. But it leaves the root of the matter untouched.
III. QUALIFIED EVIL IS EVIL STILL. The foundation of Jehoram's character was still evil—" he wrought evil in the sight of the Lord." This is the great fact which God looks at, and in the light of which he judges us. Herod "did many things" to please John the Baptist, but his bad heart remained unchanged (Mark 5:20). The cardinal necessity of the heart is renewal—regeneration—the founding of the life on a spiritual basis.—J.O.
2 Kings 3:4, 2 Kings 3:5
King Mesha's rebellion.
The general causes of this rebellion are considered on 2 Kings 1:1. The victories recorded on the Moabite Stone as achieved by the favor of Chemosh belong probably to the earlier stages of the revolt. They can hardly have followed the crushing destruction of verses 24, 25. Prior, also, to the expedition of this chapter, must be placed the attempt to overwhelm Jehoshaphat by the combined forces of the Moabites, Ammonites, Edomites, etc. (2 Chronicles 20:1-37.), which seems to be the invasion described in Psalms 83:1-18. The language alike of the history and of the psalm in the description of that invasion—which, like the present struggle, ended in supernatural defeat—shows how dangerous an enemy an independent kingdom of Moab would have been to Judah, and how necessary it was, in the interests of the covenant nation, that this rival power should, on its first upspringing, he effectually broken. Jehoram's action was overruled to bring about this effectual humbling of Moab, though, for his own humiliation, Moab does not seem ever to have been brought again under the yoke of Israel; Great as were the severities of the war, they were not greater than Moab, as a conquering power, meted out to others (see Moabite Stone), and would still have meted out had she been victor.—J.O.
2 Kings 3:6-8
The alliance of the three kings.
No time was to be lost, if the King of Israel was to check the progress of this formidable rebel, who, from the inscription on his stone, appears to have had some remarkable successes.
I. JEHORAM'S PROPOSAL.
1. Jehoram's first step was to muster for the expedition the whole army of Israel. His trust was in chariots and horses. How little they could do for him, apart from God's help, was soon to be made manifest.
2. He next sent a message to Jehoshaphat, inviting him to accompany him. This shows, at least, that he took a sufficiently serious view of the difficulty of his enterprise. He did not enter on it lightly. Perhaps also he had the inward feeling that it would be likelier to go well with him if this godly king were on his side. A wicked man is always glad when he can get a good one to lend his countenance to any of his doings.
II. JEHOSHAPHAT'S CONSENT. This was at once and freely given. Jehoshaphat had refused partnership with Ahaziah (1 Kings 22:49). But:
1. Jehoram was a man of less impious character.
2. The war seemed just.
3. He had to secure the safety of his own kingdom. This had already been menaced, and would no doubt be menaced again, if Mesha continued his victorious career.
4. There was further the unfortunate bond of kinship—Jehoram's sister Athaliah being married to Jehoshaphat's son. Entanglements with the wicked lead into many a snare. Jehoshaphat's chief error was in deciding on his own responsibility, and not doing first what he was glad enough to do after—" inquire of the Lord." How many troubles we often get into through simply neglecting to seek Divine guidance! Secular things ought to be made the subjects of prayer as much as spiritual things. "In everything by prayer and supplication," etc. (Philippians 4:6).
III. THE WAY BY EDOM. Which way would they take? Jehoshaphat urged that they should go by the wilderness of Edom, that is, round the foot of the Dead Sea. This route would be the longer, but it enabled Moab to be attacked from a safer side, and had the further advantage that it would secure to the allies the services of the deputy-king of Edom, who, as a vassal of Jehoshaphat, could not refuse to accompany them (1 Kings 22:47; 2 Kings 8:20). The Edomites had, indeed, but lately joined in the confederacy against Judah, but they were now probably burning to be avenged on the Moabites, who, in that expedition, had proved to be their worst enemies (2 Chronicles 20:23). Thus providence overrules the passions of men to work out its own ends.—J.O.
2 Kings 3:9-17, 2 Kings 3:20
Man's extremity is God's opportunity.
This expedition, begun without consulting God, soon landed the allies in dire straits.
I. THE STRAITS OF THE ARMY.
1. The failure of water. The host must have been a large one, and they had much cattle with them for sustenance. For some reason, the journey occupied seven days, and the desert was waterless. They were in the same distress that the Israelites were in centuries before under Moses (Exodus 17:1-3; Numbers 20:1-5); but they had not the same right to rely on Divine help. When, at the end of seven days, they arrived at a valley where water might be looked for—probably "the brook Zered" (Deuteronomy 2:13)—their condition became desperate.
2. God's hand recognized. Jehoram recognized, when it was too late, that it was not Moab who was fighting against him in this expedition, hut God. "Alas! that the Lord hath called these three kings together, to deliver them into the hand of Moab!"
II. THE APPEAL TO ELISHA.
1. Jehoshaphat's inquiry. The King of Israel abandoned himself to despair, but Jehoshaphat asked, "Is there not here a prophet of the Lord, that we may inquire of the Lord by him?" Had he inquired of the Lord at the beginning, he would not now have been in this difficulty. But:
2. The three kings and the prophet.
3. Help only for the sake of Jehoshaphat. Elisha's spirit seems to have been strangely perturbed by the visit of these three kings. He was roused in part by scorn at a king like Jehoram, who ordinarily paid no respect to religion, coming to ask his aid in the pinch of physical distress. It is Elijah's fire which glows in him for the moment, as he sternly asks, "What have I to do with thee?" and bids the humbled monarch get him to the prophets of his father (the calves-prophets) and the prophets of his mother (the Baal-prophets), to see what they could do for him. But Jehoram knew that the prophets of the calves or of Baal could in that extremity give him little help. He deprecates Elisha's anger, only to he told that, but for the sake of Jehoshaphat, the prophet would neither look towards him nor see him.
III. THE DIVINE DELIVERANCE.
1. Holy minstrelsy. The discomposed state of Elisha's mind was not fitted for the reception of "revelations of the Lord." If God would speak, passion must be stilled. To this end, he called for a minstrel, that by the soothing, subduing effect of sacred melody, his soul might be restored to a calm condition. It is a wonderful power that resides in music; we do well in God's service to take advantage of it. "The noblest passages in ' Paradise Lost' were composed as Milton's daughter played to her father on the organ." Music gives wings to the soul, reveals to it the existence of a world of harmony, touches and harmonizes it to like "fine issues."
2. A labor of faith. As the minstrel played, the hand of the Lord came upon Elisha, and he gave directions to make the valley full of trenches. As yet there was not the slightest sign of water, nor would there be any. The work was to be done in entire dependence on the word of God that water would be sent. This is faith—acting on God's bare word of promise. All that night the laborers toiled, and when the morning came, the valley was seamed with trenches, and studded with pits, to hold the yet invisible supply of the life-giving water.
3. Streams from Edom. In the morning, true to the Divine promise, the wished-for water came.
2 Kings 3:10
An evil conscience.
"And the King of Israel said, Alas! that the Lord hath called these three kings," etc.!
1. Trouble awakens the evil conscience.
2. The evil conscience takes the darkest view of the actions of God.
3. The evil conscience is glad to shelter itself by associating with others. (See excellent remarks in Krummacher.)—J.O.
2 Kings 3:18-27
The defeat of Moab.
This also was foretold by Elisha as a mercy from the Lord, in comparison with which the supply of water was "a light thing." If these are God's "light things," surely we need not fear to ask from him all that we require. Our sin is, not in asking too much, but in asking too little (John 16:24). "He is able to do exceeding abundantly above all that we ask or think" (Ephesians 3:20).
I. LOST THROUGH ILLUSION. The manner in which the defeat of the Moabites was brought about is very remarkable. The defeat was caused:
1. Through illusion. Their forces—"all that were able to put on amour, and upward"—were mustered on the mountains opposite, ready for battle on the morrow. As the morning sun rose, its red beams, falling on the pools of water in the valley, gave the water the appearance of blood—an effect to which the red soil may have contributed. This startling appearance the Moabites—who knew nothing of the unlooked-for supply of water—interpreted in their own way. They said, "This is blood," and concluded—remembering a recent experience of their own (2 Chronicles 20:1-37.)—that the attacking forces had fallen out, and destroyed each other.
2. Through over-haste and over-confidence. The cry was at once raised, "Moab, to the spoil!" and, casting aside all precautions, the people flew down, to find themselves in the power of their enemies. How many defeats are sustained in life from the same causes! We eagerly snatch at first appearances, which are often so deceptive; we hurry to the fray, without faking due precautions or counting the cost; we are confident in our strength or numbers as sufficient to bear down all opposition, if by chance we should be surprised. Therefore we fail. God often snares men through their own illusions. Haman went to Esther's banquet under the illusion that it was the road to highest honor, and found it the way to death (Esther 5:11, Esther 5:12; Esther 7:1-10.). Of the wicked it is said, "For this cause God shall send them strong delusion, that they should believe a lie" (2 Thessalonians 2:11).
II. THE MERCILESS PURSUIT. The passage describing this pursuit is a terrible illustration of the severities of war. They were, perhaps, under the circumstances, not needless severities, but they are nonetheless extreme and painful to think of.
1. The most direct lesson we can learn from the passage is the dreadfulness of war. Wherever or however waged, wars are a source of incalculable misery. Even just wars entail a loss of life, a destruction of wealth, and a waste of the means of production and of human happiness, which may well make the heart of the lover of his species sicken.
2. An indirect lesson to be gleaned from verse 25 is the power of little things—"every man his stone." By each man bringing but a single stone, the ground was covered, and the end aimed at attained. The power was wielded here for destruction, but it may be wielded as well for good. Each doing his individual part—though that in itself is little—great results will be achieved.
3. We do well to carry into moral warfare the same thoroughness as is here displayed in physical warfare. Not content with operating on individuals, let us strike at causes and sources—stopping the wells of poisonous influence, etc.
III. THE LAST TRAGIC ACT. The war was brought to a sudden and unlooked-for termination.
1. The fearful sacrifice. Beaten into his last stronghold, driven to desperation, the King of Moab, having made an unsuccessful sortie with seven hundred men, resolved on an act which, he rightly judged, would strike horror into the hearts of his enemies, while it might also propitiate his god. He took his eldest son, the heir to his throne, and offered him up for a burnt offering on the wall.
2. Repulsed by horror. "There was," we read, "great indignation against [or, 'upon'] Israel: and they departed from him, and returned to their own land." The meaning seems to be that the ghastly act produced a universal horror, which turned into indignation against Israel as the original authors of the expedition which had so dreadful an end. There is an element of superstition in all men, and sudden revulsions of feeling, caused by an act that powerfully impresses the imagination, are not uncommon. The Israelites themselves so far sympathized with the emotion of horror which brought upon them the indignation of the Moabites, of neighboring tribes, perhaps also of the Edomites and others among their own allies, that they gave up the thought of proceeding further. This seems a more natural explanation than either
2 Kings
2 Kings 3 - 2-kings-3 - worlddic.com