"Alas," said the king of Israel, "for the LORD has summoned these three kings to deliver them into the hand of Moab!" Sermons
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. Now Jehoram the son of Ahab began to reign. Homilist. Two subjects are here illustrated — I. That whilst the forms of evil may change, the principle may continue rampant. His father and mother worshipped Baal, but the very "image" of the idol "that his father had made he put away." But notwithstanding that, "he cleaved unto the sins of Jeroboam." Observe: 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 uncivilised ancestors sinned, appear gross and revolting to us; nevertheless, our sins are not the less real and heinous in the sight of God. Our civilisation hides the revolting hideousness, but leaves its spirit perhaps more active than ever. 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. 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. Another subject illustrated here is — 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. () A remarkable character is given of Jehoram. He was not an imitator of the evil of his father as to its precise form, but he had his own method of serving the devil. We should have thought that Ahab and Jezebel had exhausted all the arts of wickedness, but it turns out that Jehoram had found a way of his own of living an evil life. There is room in wickedness for the exercise of genius of a certain limited kind. The limitation is imposed by wickedness itself, for, after all, wickedness is made up of but few elements. Many persons suppose that if they do not sin according to the prevailing fashion they are not sinning at all They imagine that by varying the form of the evil they have mitigated the evil itself. A good deal of virtue is supposed to consist in reprobating certain forms of vice. Jehoram made a kind of trick of wickedness; he knew how to give a twist to old forms, or a turn to old ways, so as to escape part of their vulgarity, and yet to retain all their iniquity. A most alarming thought it is to the really spiritual mind that men may become adepts in wickedness, experts in evil-doing, and may be able so to manage their corrupt designs as to deceive many observers by a mere change of surface or appearance. We do not amend the idolatry by altering the shape of the altar. We do not destroy the mischievous power of unbelief by throwing our scepticism into metaphysical phrases, and making verbal mysteries where we might have spiritual illumination. We are deceived by things simply because we ourselves live a superficial life and read only the history of appearances. What is the cure for all this manipulation of evil, this changing of complexion of form, and this consequent imagining that the age is improving because certain phenomena which used to be so patent are no longer discernible on the face of things? We come back to the sublime doctrine of regeneration, as the answer to the great inquiry, What is the cure for this heart-disease? "Marvel not that I said unto thee, Ye must be born again." We may change either the language or the manners of wickedness, or the times and seasons for doing wicked things; we may decorate our wickedness with many beautiful colours. but, so long as the heart itself is unchanged, decoration is useless; yea, worse than useless, for it is a vain attempt to make that look true which is false — an endeavour even to deceive Omniscience itself. () People Ahab, Aram, Elijah, Elisha, Israelites, Jehoram, Jehoshaphat, Jeroboam, Mesha, Moabites, Nebat, ShaphatPlaces Edom, Kir-hareseth, Moab, SamariaTopics Alas, Deliver, Got, Hands, Kings, Moab, TroubleOutline 1. Jehoram's reign
4. Mesha rebels
6. Jehoram, with Jehoshaphat, and the king of Edom, being distressed for want of water,
13. by Elisha obtains water, and promise of victory
21. The Moabites, deceived by the colour of the water, coming to spoil, are overcome
26. The king of Moab sacrifices his son, and raises the siege
Dictionary of Bible Themes 2 Kings 3:9 4293 water Library Sight and Blindness
'Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. 9. And the man of God sent unto the king of Israel, saying, Beware that them pass not such a place; for thither the Syrians are come down. 10. And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice. 11. Therefore the heart of the king of Syria was sore troubled for this thing; and he called …
Alexander Maclaren—Expositions of Holy ScriptureThe Minstrel
ELISHA needed that the Holy Spirit should come upon him to inspire him with prophetic utterances. "Holy men of God spake as they were moved by the Holy Ghost." We need that the hand of the Lord should be laid upon us, for we can never open our mouths in wisdom except we are under the divine touch. Now, the Spirit of God works according to his own will. "The wind bloweth where it listeth," and the Spirit of God operates as he chooseth. Elisha could not prophesy just when he liked; he must wait until …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 27: 1881 The Old Testament and Archeology
A century ago the student of the world's history found it exceedingly difficult, if not impossible, to paint for himself a clear picture of events antedating B.C. 400. Concerning earlier periods, he was, aside from the Old Testament, practically without records that could claim contemporaneousness with the events recorded. But, one hundred years ago, men had commenced to test every statement, be it historical, or scientific, or theological, by severe canons of criticism, and if it could not stand …
Frederick Carl Eiselen—The Christian View of the Old Testament Balak's Inquiries Relative to the Service of God, and Balaam's Answer, Briefly Considered.
"Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with, thousands of rams, or with ten thousands of rivers of oil? Shall I give my first born for my transgression; the fruit of my body for the sin of my soul?--He hath shewed thee, 0 man, what is good: And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" As mankind are …
Andrew Lee et al—Sermons on Various Important Subjects The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain …
Mildred Duff—The Bible in its Making The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 3:10 NIV
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