2 Kings 1:1-8 Then Moab rebelled against Israel after the death of Ahab.… 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, 30), comfort for the good, and warning for the wicked. The good man acknowledges, "My times are in thy hand" (Psalm 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, 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.; Conybeare and Howson, 2 Kings 5.). 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" (ver. 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 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. Parallel Verses KJV: Then Moab rebelled against Israel after the death of Ahab. |
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