But it is probable that the fact, though believed, was deemed a fit subject for ridicule; Let us see thee, O thou bald head, go up, as thy master did.' Thus the very abundance of God's power and grace was turned into an occasion of profane banter. And, strange as it may seem, this is a very common source of ridicule among the ungodly world. Goodness in itself is not made a ground of contempt; but as proceeding from God, as illustrating his perfections, and as conducing to his glory, it is an object of general derision. What terms, for instance, are more frequently used as expressive of contempt than "the elect," " the saints," and such like? And why are they so used, but because the sovereignty and the holiness of God are implied in them? Such reproaches then most assuredly strike at God himself, who estimates them by a very different standard from that which we use: we view them as a facetious exposure of folly; but he views them as an impious contempt of the Lord our God.] We have a clear proof of the malignity of the offence in God's sight, from, II. The judgment inflicted on account of it— In a two-fold light must that judgment be regarded; 1. As a punishment to them [We must not suppose that the judgment was inflicted by Elisha; or that he was actuated by a vindictive spirit in denouncing it. He was no more able to inflict it, than Moses was to send the ten plagues of Egypt, or than Elijah was to bring fire from heaven to consume the bands who came to apprehend him: nor was he any more under the influence of revenge, than Peter was when he passed sentence of death on Ananias and Sapphira; or than Paul was when he declared that Elymas, the sorcerer, should be struck blind. He was merely an organ whereby the Deity denounced his curse against them: and the she-bears out of the wood, like the whole creation, animate and inanimate, were ready to execute the vengeance of God upon them. As the locusts and frogs came up over Egypt at God's command, or the lion came forth to slay the disobedient prophet, or "the winds and storms fulfilled his will" in arresting Jonah in his flight; so these bears received their commission from God, and executed his commands. Now this punishment was strictly just: for, what greater dishonour could be done to the God of heaven and earth than to make the most stupendous efforts of his goodness a subject of reproach? As it respected the parents, they deserved to lose those children which they had trained up in such impious habits; and the children deserved to be cut off from all further enjoyment of the privileges which they so despised. For the transgressions of their parents they might well have suffered, even as the children of Sodom and Gomorrha did: but their own iniquities richly merited the displeasure they experienced.] 2. As a lesson to the world [Truly in this dispensation were many valuable lessons contained. It shewed that smaller acts of persecution, as well as greater, will be noticed by God. It might be thought a light matter to revile a servant of God; but did God account it so in the instance of Ishmael? He "mocked Isaac," as professing himself to be the child of promise, and the heir of Canaan: and for that sin both he and his mother were cast out from the house of Abraham. This conduct of his is by St. Paul expressly called persecution, and is set forth as illustrative of the way in which carnal men still persecute the children of God, and of the everlasting exclusion from heaven which they shall suffer for their impiety. St. Jude also, having declared that there will be "mockers" in the Church, tells us what fearful ruin they must expect from the hands of an angry God. To all therefore who are disposed to deride either religion itself or those who profess it, we would say with the prophet, “Be ye not mockers, lest your bands be made strong1.' Another lesson which this judgment teaches us is, that young persons, as well as adults, are objects of just retribution. We readily acknowledge that the criminality of our actions is deep, in proportion as our light is clear, and our judgment matured. But we must not on that account imagine that God will take no notice of the evils committed by young persons: we have here an awful instance to the contrary. We are told in Scripture, that a young person who shall despise his earthly parents, shall be visited with some heavy calamity: and shall God be so careful of the honour of earthly parents, and not be jealous of his own? Shall young people insult him with impunity? O let them not suppose that their youth is any excuse for their misconduct: for, if they are old enough to know what is right, they are old enough to do it: and " to him that knoweth to do good, and doeth it not, to him it is sin1." On the other hand, if they will employ their tongues in praising and magnifying their Redeemer, they shall receive from him a rich recompence of rewardm. e 2 Chron. xxxvi. 16. h Jude, ver. 15, 18. 1 Jam. iv. 17. f Gen. xxi. 9. i Isai. xxviii. 22. 8 Gal. iv. 29, 30. k Prov. xxx. 17. The last lesson we shall notice as arising from this dispensation is, that parents and children have a fearful responsibility for their conduct towards each other. Doubtless it sometimes happens that the most pious parents have children whom they cannot prevail upon to serve the Lord: and, if they have laboured faithfully for their good, they shall not be held responsible for their faults. But wicked parents can expect nothing but that their children shall tread in their steps: and the truth is, that young children are for the most part only an echo of their parents' sentiments. What a shocking reflection then will it be to parents, that their children perished through their neglect; or to children, that they persisted in wickedness in opposition to the instructions, example, and entreaties of their parents! Parents, think how you will bear to look upon your children in the future world; and how they will one day execrate your conduct towards them, and call for vengeance on your heads for neglecting to warn them of their evil ways! And, children, think how, if you have disobeyed the voice of your parents, you will execrate your own folly, when you see an impassable gulf between them and you! Reflect a moment on the terror that seized the children the very instant the bears rushed forth upon them; and the distress which came upon their parents when they heard of the calamity that had befallen them. This may serve as an image, though a very faint image, of the terror and distress in which negligent parents and ungodly children will be involved to all eternity. The Lord grant that this may prove a salutary warning to us all!] CCCLXI. THE KING OF MOAB SACRIFICES HIS SON. 2 Kings iii. 27. Then he took his eldest son that should have reigned in his stead, and offered him for a burnt-offering upon the wall. GOD delights to honour prayer; and often withholds the blessings which he has purposed to bestow, till he shall have been "inquired of by us concerning them." In the preceding context we are informed that Moab had rebelled against Israel, and that the kings of Israel, of Judah, and of Edom united their forces in order to reduce them to their former state of subjection. In prosecution of this purpose they were left of God to adopt such measures as nearly a Ezek. xxxvi. 37. proved fatal to the confederate armies. They attempted to pass through the wilderness of Edom, where they were in danger of perishing for want of water. Then, but not till then, did they think of making their application to Jehovah. Jehoshaphat, a pious king, proposed it, and the other two from the pressure of their necessity united in it. Elisha, doubtless by the gracious appointment of Providence, was in the camp at the time; and at the request of the three kings, undertook to lay their case before the Lord. The Lord bade him inform them that he would not only give them a miraculous supply of water, but would deliver the Moabites into their hands. The supply of water, without the intervention of any natural cause, was given; and the Moabites, mistaking the reflection of the sun upon the water for blood, supposed that the confederate armies had destroyed each other; and going therefore securely to take the spoil, were themselves destroyed. The remnant of them with their king taking refuge in a fortress, the king brought forth his eldest son, and offered him for a burnt-offering in the sight of all his enemies. We shall, I. Inquire into the reasons of this extraordinary act— Reduced to the greatest extremity, he resorted to this expedient, 1. To propitiate his gods [The gods of the heathen are supposed to delight in sacrifices, and to regard them in proportion to the worth and estimation of them in the minds of the offerers. Hence they are supposed above all to be pleased with human sacrifices: and hence their votaries have offered to them even their own sons and daughters, with the hope of conciliating their favour. Even the Israelites themselves, when they had departed from their God, practised these impious and cruel rites". king of Moab, now looking to his gods for help, presented to them as an offering his own, his eldest son, as being confessedly of more value, and dearer to himself, than all that he possessed. Whilst we lament that Satan should have ever so blinded the eyes of men, we cannot but be filled with b Ps. cvi. 37, 38. The shame when we reflect, how little we have ever sacrificed to our offended God. We all know that he has abundant reason to be displeased with us: and we know that " a broken and contrite spirit is a sacrifice which he will never despise:" but how few of us are willing to offer it! how few are at all anxious about his favour, or will exercise any self-denial in order to obtain it! Will not that ignorant heathen rise up in judgment against us?—] 2. To intimidate his enemies [He offered his son "upon the wall" in the sight of all his enemies. What an idea did that give them of his determination to sacrifice every thing rather than surrender to his enemies, and to sell his life as dear as possible! We cannot doubt but that this act of his was publicly known amongst the besiegers as well as the besieged: and, methinks, it must strike them all with horror to reflect, that they had driven him to such an awful act of desperation; and no doubt it tended also to inflame the hatred of his own subjects against them to the uttermost. We are told indeed that this effect ensued; for "they had great indignation against Israel;" who being the principals in the war, (whilst the other two kings were only allies,) were the more immediate objects of their resentment. And certainly the expedient so far succeeded, that his victorious enemies "departed from him, and returned to their own land."] Having seen the reasons of that extraordinary act, we proceed to, II. Suggest some reflections naturally arising from it— We observe then, 1. How great are the calamities of war! [Dreadful indeed were the evils inflicted on the land of Moab : 66 the cities were beaten down; every good piece of land was marred with stones; the wells were all filled up; and every good tree levelled with the ground." True it is that these judgments were inflicted by the command of God; and therefore the agents who inflicted them were blameless: but the warfare which has so long desolated Europe, and especially The burning of Moscow by the Russians, on Buonaparte's invasion of Russia in 1812, to prevent it from being serviceable to their enemies, was an act somewhat similar, and tended not a little to convince the French that the complete conquest of Russia would be no easy matter. In fact, it produced the same effect as the expedient of the king of Moab did; it caused his enemies to depart, without pursuing any further the advantages they had already gained. |
