2 Kings 5:13

Naaman’s servants went to him and said, “My father, if the prophet had told you to do some great thing, would you not have done it? How much more, then, when he tells you: Wash and be cleansed!”

Men universally claim a right to “do what they will with their own;” but they are extremely averse to concede that right to God. Indeed, there is scarcely any doctrine against which the carnal heart rises with such acrimony, as against the sovereignty of God. Nevertheless we must maintain that the Governor of the universe orders everything after the counsel of his own will, and dispenses his gifts “according to his good pleasure which he has purposed in himself.”

He once chose the Jews for his peculiar people, not for the sake of any righteousness of theirs, but because he had ordained that he would magnify his grace in them; and for the same reason has he now transferred his favors to the Gentiles.

Our Lord, in his first sermon at Nazareth, warned his hearers, that, if they rejected his gracious overtures, the blessings of his Gospel should be transferred to the Gentile world; and, to show them how futile all their objections were, and how delusive their hopes of impunity in sin were, he reminded them, that God had in many instances given mercy to Gentiles, not only in conjunction with his people, but even in opposition to them. “For that there were many lepers in Israel in the time of Elisha; but had God overlooked them, while he showed mercy to Naaman the Syrian, Luke 4:27.

The history to which our Lord referred, is that which is contained in the chapter before us; which we propose to consider,

I. In a way of literal interpretation.

Under the pressure of leprosy, which was an incurable disorder, Naaman, the Syrian, applied to Elisha for a cure. Doubtless everything that the Syrian physicians could devise had been tried, but to no purpose. It happened however that an Israelitish maid, whom the Syrians had taken captive, was living in the service of Naaman; and that she, knowing what great miracles had been wrought by Elisha, suggested, that by an application to him her master might be restored to health. The idea being suggested to Naaman, he determined without delay to apply for a cure. This he did erroneously at first to the king of Israel; but afterwards to Elisha himself; but through his own folly and wickedness he nearly lost the benefit which he was so eager to obtain; for, instead of following the direction given him by the prophet, “he turned, and went away in a rage! verse 12.” Here let us pause to inquire: What it was that so nearly robbed him of the desired blessing? It was:

1. Naaman’s offended pride.

He had come in great state, and with rich rewards in his hand, to the house of a poor prophet; and the prophet had not deigned to come out to him, but had only sent him word what he must do in order to a cure. This was considered by Naaman as an insufferable insult. In his own country he was regarded with the utmost deference; and was he now to be treated with such indignity by a contemptible Israelite? No! he would not listen for a moment to a message sent him in so rude a way.

Alas! What an enemy to human happiness is pride! How acute are its feelings! How hasty its judgment! How impetuous its actings! But thus it is with all who have high ideas of their own importance. They do not stop to inquire whether any insult is intended; but construing everything according to their own conceptions, they are as full of resentment on account of a imagined insult, as they would be if they had sustained the greatest injury; and in many instances do they sacrifice their most important interests to this self-applauding, but delusive, passion.

2. Naaman’s disappointed expectation.

Naaman had formed an idea of the manner in which the prophet would effect the cure; nor do we at all condemn the notions he had formed. But what right had he to be offended because the cure was not wrought with all the formalities that he had pictured to himself? If he received the benefit, did it matter in what way he received it? Had he any right to dictate to the prophet and to God, in what way the cure should be wrought? Yet behold, because his own expectations were not realized, he breaks out into a passion, and will not accept the blessing in God’s appointed way.

This throws a great light on innumerable occasions of offence which are taken even among good people. We paint to ourselves the way in which we think others ought to act; and then, because they do not measure up to our expectations, we are offended. We forget that another person may not view everything in precisely the same light that we do, or have exactly the same judgment about the best mode of acting under any given circumstances. Yet, as though we were infallible, and the other person were in full possession of our ideas, we are offended at him for not acting as we would have him; when most probably we ourselves, had we been in his situation, would not have followed the line of conduct which we had marked out for him. It is surprising how much disquietude this mistaken spirit occasions in men’s own minds, and how many disagreements it produces in the world!

3. Naaman’s reigning unbelief.

Though Naaman came expecting that a miracle should be wrought by the prophet—yet would he not use the means which the prophet prescribed. He did not expect the effect to be produced by the power of God, but by the mere act of washing in a river; and then he concluded, that the rivers of his own country were as competent to the end desired, as any river in Israel. Thus, because he saw not the suitableness of the means to the end, he would not use the means in order to the end, notwithstanding they were so easy, and so safe.

It is thus that unbelief continually argues: ‘God, I am told, would do such and such things for me, if I would apply to him in the use of such and such particular means—but what can those means effect?’ This is an absurd mode of arguing; for, when God commanded Moses to smite the rock with his rod, did the promised effect not follow, because a stroke of his rod could not of itself produce it? God can work equally by means or without means; and whatever he prescribes, that it is our wisdom to do, in full expectation that what he promises shall surely be accomplished.

When Naaman was made sensible of his folly, and complied with the direction of the prophet, then his disorder vanished; and “his flesh became like the flesh of a little child.” And thus shall we find in relation to everything which God has promised, that “according to our faith, it will be unto us.”

We now proceed to consider this history:

II. In a way of spiritual accommodation.

We are not in general disposed to take Scripture in any other than its true and primary sense; though, as the inspired writers occasionally take passages of Holy Writ in an accommodated sense, we feel it to be a liberty which on some particular occasions we are warranted to take.

We think it would be too much to say that this history was intended to show how the Gentiles are to be washed from the guilt of sin; but we are sure that it is well adapted for that end; and, as the leprosy was certainly a type of sin, and the mode of purification from it was certainly typical of our purification from sin by the Redeemer’s blood—we feel no impropriety in accommodating this history to elucidate the Gospel of Christ.

We have here, then, a lively representation of:

1. The character of the Gospel.

Sin is absolutely incurable by any human means; but God has “opened a fountain for sin and for impurity;” and has bidden us to “wash in it and be clean!” He has even reasoned with us, as Naaman’s servants did with him, saying, “Come now, let us reason together; though your sins be as scarlet—they shall be made white as snow; though they are red as crimson—they shall be as wool.”

In all the Word of God there is not a more beautiful illustration of the Gospel method of salvation than this. We are simply required to wash in the blood of Christ by faith; and in so doing we shall immediately be cleansed from all sin.

The direction given to the jailer agrees with this, (the only one that can with propriety be given to one who inquires after the way of salvation,) “Believe in the Lord Jesus Christ, and you shall be saved!”

2. The treatment the Gospel meets with.

Multitudes not only disregard it, but turn from it with disgust. In their eyes, the direction, “Wash and be clean,” “Believe and be saved,” is too simple, too free, too humiliating.

It is too SIMPLE. What! have I nothing to do, but to believe? Will this remove all my guilt? It cannot be!

It is too FREE. Surely some good works are necessary to prepare me for the Savior, and to make me in some measure worthy of his favor. Must I receive everything without money and without price, and acknowledge to all eternity that it is altogether the free gift of God in Christ Jesus—as free as the light I see, or the air I breathe? I cannot but regard such a proposal as subversive to all morality.

It is too HUMILIATING. Must I no more bring my good deeds than my bad ones, and no more hope for mercy on account of my past life, than publicans and harlots can for theirs? This is a mode of righteousness which I never can, nor will, submit to! Romans 10:3.

Now people who argue thus against the Gospel, are frequently full of indignation against it, and against all who believe it. If called upon to do some great thing for the Gospel, they would engage in it gladly, and do it with all their might; but, if invited to accept its benefits by faith alone, they resent the offer as a wild conceit and an Antinomian delusion.

From the striking resemblance which there is between the conduct of Naaman and that of those who reject the Gospel:

We shall take occasion to add a few words of advice:

1. Do not bring to the Gospel any pre-conceived notions of your own.

Every man, of necessity, forms to himself some idea of the way in which he is to obtain acceptance with God. But when we come to the Holy Scriptures, we must lay aside all our own vain conceits, and sit at the feet of Jesus, to learn what he has spoken, and to do what he has commanded. We must not dictate to God what he shall say, but with the docility of little children receive instruction from him.

2. Do not let your pride dictate in matters of religion.

Many who hear perhaps a single sermon, or even a single expression, are offended, and shut their ears against the truth from that time. But, if candid investigation is ever called for, surely it is required in the concerns of religion; where the truths proposed must of necessity be offensive to the carnal mind, and where the consequences of admitting or rejecting them must so deeply affect our everlasting welfare.

3. Be willing to take advice even from your inferiors.

Naaman, under the influence of pride and passion, thought himself right in rejecting the proposals of the prophet; but his servants saw how erroneously he judged, and how absurdly he acted. Thus many who are our inferiors in station or learning may see how unreasonably we act in the concerns of our souls, and especially in rejecting the Gospel of Christ. May the Lord grant that we may be willing to listen to those who see more clearly than ourselves, and be as ready to use God’s method of cleansing for our souls, as Naaman was for the healing of his body!

4. Obey God’s instructions proposed for your salvation.

No sooner did Naaman submit to use the means prescribed, than he derived from them all the benefit that he could desire.

Just so, shall anyone go to Christ in vain? Shall anyone wash in the fountain of his blood in vain? No! the most leprous of mankind shall be healed of his sins; and the wonders of Bethesda’s pool be renewed in all that will descend into it.

Only remember that you must wash there seven times. You must not go to any other fountain to begin or perfect your cure; in Christ, and in Christ alone, you must seek all that your souls can stand in need of!

Charles Simeon

2 Kings 4:26

And she answered, “It is well.”

To serve the Lord with our talents is the best possible improvement of them. Even as it respects this life, we never exert ourselves truly for God without receiving from him, in some way or other, an abundant recompense. Behold the pious Shunamite; being provided richly with the good things of this life, she gladly imparted of them to the Prophet Elisha; and, with her husband’s approbation, provided for him a comfortable accommodation in her house. The prophet, full of gratitude, desired to requite her kindness, and for that end would have exerted his influence with the king in any way that she should desire; but her contented disposition rendered all such services unnecessary. There was, however, one service which he might render. She had no child, which to a Jewish woman was a great calamity; and he might intercede with God to bestow upon her this blessing. Accordingly he did so, and prevailed; and thus her generous hospitality was richly rewarded. But she had a still better reward in her soul; for under an exceedingly deep affliction, she was enabled to make the declaration in our text, “It is well!”

In considering this declaration, we shall notice,

I. The circumstances under which it was made.

This son had no sooner arrived at an age to render himself helpful to his parents, than he was removed by sudden death. In great affliction the mother set off instantly to the prophet; who, seeing her at a distance, sent immediately to inquire after the welfare of herself, her husband, and her child; and to each inquiry she replied, “It is well!”

Behold here:

1. The Shunammite woman’s resignation.

Her affliction would have been great, if she had had other children left; but to lose her only son, her son miraculously given, and to have him so suddenly snatched away, was a calamity which might have utterly overwhelmed her. That she felt deeply was manifest, from the manner in which she prostrated herself at the prophet’s feet, and from the plea she urged with him to intercede in her behalf, “Did I ask you for a son, my lord?” she said. “Didn’t I tell you, ‘Don’t raise my hopes’?” That is, If I had indulged an inordinate desire after this blessing, I might well have expected this severe chastisement; but when it was given me unsolicited, as a reward for my attentions to you, surely it was not given merely to mock me, and to augment my sorrows. But, notwithstanding the anguish of her mind, she was enabled to leave the matter in God’s hands, and to say, “It is well!”

Thus did she tread in the steps of Aaron, Leviticus 10:3, of Eli, 1 Samuel 3:18, of David, Psalm 39:9, and of Job, Job 1:21; and afforded an example of patience to the Church in all ages.

2. The Shunammite woman’s faith.

She had not indeed any promise to rest upon; but she had a persuasion that God was gracious, and would hear the prayers of his servant in her behalf. Hence it was that she put the child upon the prophet’s bed, and hastened with such speed to him, and pleaded her cause with him in such an affecting manner.

In this view the history before us is referred to in the Epistle to the Hebrews, “By faith women received their dead raised to life again, Hebrews 11:35;” and in this noble exercise of faith, she approved herself to be a true daughter of Abraham, who offered up his son Isaac, from a persuasion “that God was able to raise him up again, even from the dead, Hebrews 11:17-19.” This divine principle calmed her spirits and composed her mind; and, wherever the same principle exists, it will produce a similar composure, in proportion as its operation is encouraged and felt.

Her declaration was scarcely more the language of faith than it was of prophecy—as appears from,

II. The outcome whereby her declaration was verified.

The prophet instantly complied with her request, and sent his servant Gehazi to lay his staff upon the face of the child, with a view to his recovery. But in this he appears to have acted without any direction from God, and without that humble reference to God which the occasion demanded; and therefore God rebuked him by not accompanying the attempt with his blessing.

The prophet, finding that his desire had failed, sought the Lord with all humility and earnestness; and, by means similar to those which had before been successfully used by Elijah, he obtained of God the restoration of the child to life. Compare verse 34, 35 with 1 Kings 17:21. The gestures were used, not as means to an end, but as emblematic of the blessing desired. Who now must not acknowledge the truth of the mother’s declaration? Truly, “it was well!” and the dispensation, though afflictive, was good:

1. As exercising and confirming her graces.

How would it have been known that she possessed the graces of faith and resignation, if something had not occurred to call them forth? and how could they have been strengthened, if not exercised? The pruning of the vine is therefore good, because it tends to augment its fruitfulness, John 15:2; and the putting of the choicest vessel into a furnace is good, as tending to fit it for the master’s use, 2 Timothy 2:21. Thus is “tribulation good, as working patience, experience, and hope, Romans 5:3-5; Hebrews 12:11.”

Hence we are authorized rather to commend the saints upon their trials, than condole with them, James 1:2-3; James 5:11; Romans 8:28; and the universal testimony of God’s people, after they have come out of their troubles, accords with that of the Psalmist, “It is good for me that I have been afflicted Psalm 119:67; Psalm 119:71; Psalm 119:75.”

2. As displaying and magnifying God’s perfections.

This trial of hers occasioned an application to God in her behalf; and how marvelous did the condescension of God appear in listening to the voice of his servant, and in granting his petitions! How glorious too was the display of his power! And was not a momentary suffering good, when it was an occasion of bringing so much glory to Jehovah? Is there a saint in the universe that would not gladly endure even more than that, for the attainment of so blessed an end? Paul desired nothing so much as that God might be glorified in him; and, provided his Lord and “Savior might only be magnified in his body,” he was indifferent whether it were “by life or by death, Philippians 1:20.” And, wherever the love of God is shed abroad in the heart, not even life itself will be dear to us, except as it may be improved, or sacrificed for him.

Advice.

1. Do not be hasty to judge the dispensations of Providence.

God’s ways are in the great deep; his footsteps are not known; and often those very dispensations of which we are ready to say with Jacob, “All these things are against me,” are in reality the greatest blessings that God can bestow.

Behold the case of Job; how glorious was the outcome of his trials, Job 42:11-16. And, if we could see the end from the beginning as God does, we would pronounce a similar verdict on every trial that we are called to endure.

The forty years’ sojourning in the wilderness was a dark dispensation; yet we are told, “God led his people in the right way;” so he leads us also in the right way; and when we get to Heaven we shall bless God as fervently for all the troubles we sustained, as for any comfort we ever enjoyed.

2. Do not be remiss to improve your trials.

Every trial has a voice to us, and is calculated to teach us some important lesson, Job 33:14-17; Job 33:29-30. Hence the prophet says, “Hear the rod, and him who has appointed it! Micah 6:9.” Consider then what it is intended to speak to you; take occasion from it to examine your ways, to see wherein you may have erred, or wherein you may amend your ways. Thus will every event be made a blessing to your souls; and Samson’s riddle be verified in you, “Out of the eater you will bring forth meat, and out of the strong you will bring forth sweet!”

Charles Simeon

2 Kings 4:13

Elisha said to him, “Tell her, ‘You have gone to all this trouble for us. Now what can be done for you? Can we speak on your behalf to the king or the commander of the army?'”

She replied, “I have a home among my own people.”

“To be content with such things as we have” is a very rare attainment. Everyone imagines that some change of circumstances, and especially some addition to his finances, will increase his happiness. But the answer of the Shunamite to the Prophet Elisha may well dissipate this delusion. She, in concurrence with her husband, had provided accommodation for the prophet, that, when he was proceeding on his journeys in the discharge of his ministerial office, and should have occasion to visit Shunem, he might have a place of repose under her roof. The prophet, sensible of her great kindness, and thankful for all the care she had taken of him, proposed to do anything she might wish for the promotion of her interests. He offered to speak for her to the captain of the army, or even to the king himself, if he might thereby obtain for her and her husband anything that might conduce to their comfort. But she declined his kind offer, saying, “I have a home among my own people,” and possess all that my heart can desire.

Now this was a wise and good reply. It commends itself to us as the dictate of a sound judgment,

I. On the principles of worldly wisdom.

Advancement in the world was offered to her, but:

1. She preferred a state of independence, to a state of obligation.

No man should be ashamed of a state of dependence, or of being indebted to the kind offices of others, if God has put him into a situation that requires it. God has ordained that there shall be a great diversity in the conditions of men, on purpose that every species of virtue may be called forth into act and exercise; in the poor, contentment; and in the rich, a liberal and tender sympathy. But to be needlessly dependent upon others is most disgraceful. No man should exist on charity, when he is able to support himself. It was a blessing which God promised to his obedient people, when he said, “You shall lend to many nations, but shall not borrow; since by the one they would be the head, whereas by the other they would be in the degraded situation of the tail, Deuteronomy 28:12-13.” It was a virtuous pride therefore in this woman to decline a state of dependence, when God had given her a sufficiency for independence.

2. She preferred a state of competency, to a state of affluence.

She had food and clothing—what more could she need? An abundance of the things of this life is usually productive of care, and always exposes us to temptation; while yet the possessor of it has “no other benefit from it than, that of beholding it with his eyes! Ecclesiastes 5:11. See also Psalm 37:16; Proverbs 15:16; Ecclesiastes 4:6; Matthew 6:25-30.” Why then should any man strive for worldly advancement? “A man’s life consists not in the abundance of the things that he possesses, Luke 12:15.” True wisdom therefore dictates to every man the advice, which Jeremiah gave to Baruch, “Are you seeking great things unto yourself? Seek them not! Jeremiah 45:5.”

3. She preferred a state of domestic quiet, to all the happiness that arises from external and adventitious circumstances.

It is a great mistake to imagine that happiness can be found in amusements of any kind. They involve no small measure of trouble in the pursuit of them, and they almost always issue in disappointment. At all events, they are but “as the crackling of thorns under a pot,” which blaze for a moment, and then expire in smoke and darkness! Ecclesiastes 7:6.

But in filling up our station in life with diligence, and administering to the welfare of all around us—there is real happiness. However much we diversify the objects of our pursuit of pleasures, we never attain any solid satisfaction, “The eye is never satisfied with seeing, nor the ear with hearing, Ecclesiastes 1:8.” But, when we are always content with whatever God has blessed us with, we possess that state of peaceful tranquility, which is the most enviable state on earth! “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs. But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness, 1 Timothy 6:6-11.”

If in a mere worldly view, and on the principles of common sense, this woman’s choice was commendable, much more was it so:

II. On the principles of Christian piety.

Let two things only be considered;

1. How little any worldly things can add to the happiness of a believing soul!

Pleasure, riches, and honor are the great objects of men’s idolatrous regard! But what pleasure can the world afford in comparison with “that peace which passes all understanding,” and that “joy which is unspeakable and full of glory”—both of which are the believer’s portion from day to day!

What are gold and silver when compared with “the unsearchable riches of Christ,” which are given even to the poorest and lowest of God’s saints!

What, too, are the most elevated titles upon earth, when put in competition with that of being “sons of God, and joint-heirs with Christ!”

If we could imagine two angels sent from Heaven, one to rule an empire, and the other to sweep the streets—they would be equally happy in discharging the offices assigned to them, because they would have no happiness but in God.

Just so it is with us, in proportion as we grow in grace. We shall, “in whatever state we are placed, be content,” and, while “having nothing, consider ourselves as possessing all things.”

“But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that!” 1 Timothy 6:6-8.”

2. How entirely our future abundance depends on our present moderation!

We are told by our Lord that “The cares of this world and the deceitfulness of riches choke the word, and render it unfruitful;” and we see in Demas this sad effect, “Demas has forsaken us, having loved this present evil world.” The things of this life are as “thick clay to the feet” of one who is running a race, or as “a long garment” that impedes his every step. Hence we are told to cast off both the one and the other, that we may “so run as to obtain the prize.”

Now no one would doubt the wisdom of complying with this advice when striving for an earthly crown; nor can anyone doubt it in reference to the spiritual “race that is set before us.” Hence, when the question was put to David, “Who will show us any good?” he replied, “Lord, lift up the light of your countenance upon us! Psalm 4:6.”

Seeing now that this Shunamite’s choice was so wise, let us inquire,

1. Whence it is that this godly disposition is so rare.

She improved for the Lord the property she possessed. She spent it not on carnal gratifications, but devoted what she could to pious uses. Now by acting on that principle we suppress all worldly-mindedness, and attain a superiority to all covetous desires.

But how few act on that principle! How few regard their property as given them of the Lord for the carrying on of his service, and for the promotion of his glory!

Hence it is that worldly advancement is so coveted; and that few, with such prospects as were now opened to this pious woman, would have the wisdom or the fortitude to follow her example.

2. How we may attain this godly disposition.

Nothing will so soon or so effectually deliver us from worldly desires, as the acquisition and experience of heavenly joys! Our Lord told the Samaritan woman that “whoever should drink of Jacob’s well, would thirst again; but that whoever should drink of the water that he would give, should never thirst.” And so we find it invariably. “By the cross of Christ, the world will become crucified unto us, and we unto the world.” Let us then “set our affections on things above, and not on things on the earth.” So shall we both advance our happiness here on earth, and secure a more exalted happiness in the realms above.

Charles Simeon

2 Kings 4:6

When all the jars were full, she said to her son, “Bring me another one.”

But he replied, “There is not a jar left.” Then the oil stopped flowing.

From every event recorded in the Old Testament, there is much useful instruction to be derived. For instance, it is impossible to read with attention the account of the miracle before us, and not to see, that, in our deepest extremity, God is able and willing to relieve those who trust in him. But there are often minute incidents, which a superficial reader is apt to overlook, but which, to a considerate mind, suggest very important reflections.

Of this kind is the incident mentioned in my text; the increase of oil continued as long as there was a vessel left to contain it; but when there remained no more a vessel to receive the oil, the supply ceased. So remarkable a circumstance as this cannot have occurred without a special design on the part of God that we should make a suitable improvement of it; and, that we may draw from it the instruction which it is well calculated to convey, I shall mark,

I. The bounty of God towards this insolvent widow.

Certainly her distress was great.

She was the widow of a pious minister. Her late husband was one of the sons of the prophets; and so decided had been his piety, that she could appeal to the prophet himself, “You know that your servant feared the Lord.” He had died in debt; not through any extravagance of his; for a man that will run into debt for the purpose of indulging his pride and vanity, has no pretensions to real piety. Piety would teach him to “owe no man anything,” and to deny himself any gratification rather than obtain it at the expense of common honesty.

But in the days of Ahab and Jezebel, when a hundred prophets were hidden by fifties in a cave, and fed with bread and water, at the expense of a single individual, to prevent their falling into the hands of their blood-thirsty persecutor, we do not wonder that a pious minister should be involved in debt. And, indeed, at any time a man may be so oppressed with misfortunes or with sickness, as to preclude a possibility of avoiding debt, especially if he has, like this man, a wife and family to maintain.

But, to add to her affliction, she was warned by her creditors that they would take her two sons for slaves. This the law enabled them to do, Leviticus 25:39-40; Matthew 18:25; and this would exceedingly augment her trouble, since to her widowhood and poverty would be added the loss of her sons, who were her only hope and support.

Under this heavy calamity she applied to the Prophet Elisha; who, though not able to relieve her himself, might possibly obtain relief for her from God.

The relief afforded her, through the instrumentality of Elisha, was fully adequate to her necessities.

The prophet interrogated her as to the means which were yet left her of discharging her debts; and being informed that nothing remained to her but a jar of oil, he directed her to borrow as many vessels as she could of her neighbors, and, with her doors closed in order to avoid the distraction which might be occasioned by impertinent curiosity, to pour out the oil into the vessels, under a full assurance that it should be so multiplied as to prove a supply for all her wants.

The event fully answered her expectations; and in one hour she had enough to pay all her creditors, and to support herself and family for the future. Thus, in the hour of her necessity, did she experience the truth of that proverb, “In the mount the Lord shall be seen.”

But the point to which we wish more particularly to draw your attention is, the stopping of the supply, when there were no more vessels to be filled. And this, while it shows how large God’s bounty is, shows also,

II. Whence it is that we also are not more spiritually enriched by it God’s bounty.

Our state accords in a measure with that of the insolvent widow, inasmuch as we are loaded with a debt which we can never discharge, and are threatened with everlasting bonds as the just consequence of our insolvency. But from God do I declare,

1. That spiritual relief shall be afforded to you.

God is both able and willing to relieve all who call upon him. He is able; as the Apostle has said, “God is able to make all grace abound toward you; that you, always having all-sufficiency in all things, may abound unto every good work, 2 Corinthians 9:8.” And to God he ascribes all glory, in that precise view, “Now unto Him who is able to do exceeding abundantly above all that we can ask or think, according to the power that works in us; unto him be glory in the Church by Christ Jesus, throughout all ages, world without end, Amen! Ephesians 3:20.”

God is as willing as he is able. It is for this very end that he has treasured up in Christ all fullness for us, that out of it we may receive to the utmost extent of our necessities, Colossians 1:19; John 1:16. “From the fullness of his grace we have all received one blessing after another! John 1:16” on purpose that he may impart of it unto us.

2. That if we receive not to the fullest possible extent of our spiritual necessities, it is “not in God that we are straitened, but in ourselves, 2 Corinthians 6:12”.

Most free are the invitations given us to come and receive God’s blessings “without money and without price, Isaiah 55:1.” And so largely is our Savior willing to bestow them, that “they should be in us a well of water springing up unto everlasting life, John 4:14.” Yes, to all, without exception, does he make an offer, that, if they come unto him for the waters of life, “out of their belly shall flow rivers of living water.” “And this he spoke of the Spirit, which those who believe on him should receive, John 7:37-39.”

Jesus is represented by the Prophet Zechariah as an inexhaustible fountain, even as that golden bowl which by golden pipes supplies with golden oil every lamp in God’s sanctuary, Zechariah 4:1-6; Zechariah 4:11-14.

He bids us “open our mouth wide, that he may fill it! Psalm 81:10.” He assures us that we may “ask what we will, and it shall be done unto us, John 15:7;” and that “according to our faith, it shall be done unto us Matthew 9:29.”

Why, then, are we for the most part, so seldom filled with the Holy Spirit? The reason may be seen in the conduct of king Joash. Elisha had told him that he should destroy the Syrians who had oppressed him; and he bade the king to strike the ground with the arrows which he had in his hand. The king, being deficient both in faith and zeal, struck the ground only three times, and thereby greatly incensed the prophet against him; and was told, that the mercy promised should be reduced to the scale which he himself, by his lack of zeal, had dictated; for he should smite the Syrians only thrice; whereas, if he had struck the ground five or six times, he should have utterly consumed them, 2 Kings 13:15-19.

Thus, if we were more urgent in our prayers, and more enlarged in our expectations, who can tell what supplies of the Holy Spirit we might obtain? Truly I speak not too strongly, if I say, that God would “pour him out so abundantly upon us, Titus 3:6,” that we should “be filled with all the fullness of God, Ephesians 3:19.”

This, then, I would desire of you, my brethren:

1. Beg of God to make you sensible of your spiritual needs.

You are not a whit less indigent than that insolvent widow. You see how bent she was on obtaining relief; let me entreat you to follow her steps in this respect; and to ask of God himself, who has promised to “supply all your needs according to his riches in glory by Christ Jesus! Philippians 4:19.”

2. Assign no limits to the spiritual supplies which he will afford you.

See what God did on the day of Pentecost; three thousand were converted in one hour! And why should not his grace abound in like manner towards us? He has said, that “a nation shall be born in a day, Isaiah 66:8;” and that “when he shall breathe upon the dry bones, the dead shall arise as a whole army, Ezekiel 37:9-10.” Enlarge, then, your expectations, to the utmost extent of God’s power and grace. And, if a doubt arise whether your insignificance or unworthiness shall not divert his attention from you, or arrest his arm, know, and be assured, that no father upon earth would so readily supply the wants of his first-born child, as God would fulfill your desires for the filling of his Holy Spirit to your souls, Luke 11:13. “Ask, and you shall receive; and your joy shall be full John 16:24.”

Charles Simeon

2 Kings 3:27

“Then he took his firstborn son, who was to succeed him as king, and offered him as a sacrifice on the city wall. The fury against Israel was great; they withdrew and returned to their own land.”

God delights to honor prayer; and often withholds the blessings which he has purposed to bestow, until he shall have been “inquired of by us concerning them, Ezekiel 36:37.”

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 the Moabites to their former state of subjection. In prosecution of this purpose they were left by God to adopt such measures as nearly proved fatal to the confederate armies. They attempted to pass through the wilderness of Edom, where they were in danger of perishing for lack of water. Then, but not until 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, surely 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 Elisha to 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 extraordinarily wicked act by the king of Moab.

Reduced to the greatest extremity, the king of Moab 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 their gods 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 favor. Even the Israelites themselves, when they had departed from their God, practiced these impious and wicked rites! Psalm 106:37-38.

The 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.

While we lament that Satan should have ever so blinded the eyes of men, we cannot but be filled with 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 favor, 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.

The king of Moab 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 everything 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 among 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 “the fury against Israel was great!” who being the principals in the war, (while the other two kings were only allies,) were the more immediate objects of their resentment.

The burning of Moscow by the Russians, on Napoleon’s invasion of Russia in 1812, to prevent it from being serviceable to their enemies, was an act somewhat similar, and tended 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. And certainly the expedient so far succeeded, that the king of Moab’s victorious enemies “departed from him, and returned to their own land.”

We proceed to,

II. Suggest some reflections naturally arising from this extraordinarily wicked act by the king of Moab.

We observe then,

1. How great are the calamities of war!

Dreadful indeed were the evils inflicted on the land of Moab, “the cities were beaten down; every good piece of land was marred with stones; the wells were all filled up; and every good tree leveled with the ground.” It is true 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 that which has recently been carried on in its more northern states, has partaken much of the same spirit, and proved almost equally fatal to the happiness of millions.

What reason then have we to bless our God, that, notwithstanding all the threats of our enemies, this happy land has not been made the theater of war! And with what alacrity should we contribute for the relief and comfort of our suffering allies! Let us learn to sympathize even with our enemies, and to moderate our joy at the victories we obtain, by feelings of compassion for the miseries we inflict.

2. How pitiable is the ignorance of the heathen!

Who can forbear to pity that afflicted king of Moab, who had recourse to such an unnatural expedient as that of murdering his own son in order to pacify the deities he adored? Yet such are the methods by which the heathen almost universally endeavor to appease their gods. When once they begin to ask, “With what shall I come before my God?” they proceed to say, “Shall I give my first-born for my transgression; the fruit of my body for the sin of my soul? Micah 6:7.”

In India there are thousands, perhaps many thousands, sacrificed every year, under the idea that such offerings are pleasing to the gods whom they worship. Should we hear of such transactions then with indifference? Should not a holy zeal be stirred up within us, to turn the heathen, if possible, from those vanities, to serve the living and true God? O that we felt for the honor of God, and for the good of man, as we ought to do; and that they especially who call themselves ministers of Christ were more willing to spend and be spent in the service of their Lord!

Alas! how few are those that are willing to forego their carnal ease and worldly interests, to save their benighted and perishing fellow-creatures! A call to accept a lucrative situation is soon acknowledged and easily obeyed; but God may call us long enough to go and labor among the heathen, and we neither regard his voice, nor listen to his proposals. If ever there was a time that peculiarly called for missionary exertions, methinks this is that time; for never was there such a zeal for disseminating the Holy Scriptures as at this time; never were so many societies raised up to consider the state both of Jews and Gentiles, as at this moment. This alone is a call from God to contribute, each according to his ability, to the advancement of our Redeemer’s kingdom, and to the salvation of a ruined world.

3. How rich are the provisions of the Gospel!

We all, as sinners, have reason to fear that God is displeased with us. But we need not sacrifice an eldest son to avert his wrath. No; blessed be his name! He himself has given us “a Lamb for a burnt-offering,” even his only dear Son, the Lord Jesus Christ. This sacrifice was once offered on Mount Calvary; and it was offered, not to intimidate, but encourage us; not to threat us with ruin, but to open for us a way of everlasting salvation. With this sacrifice he was well pleased; he smelled a sweet savor at the very instant it was offered; and from respect to it, he is reconciled to his most inveterate enemies!

What thanks do we owe to God for such a wonderful provision as this! How delightful should it be to us to hear, that “God spared not his own Son, but delivered him up for us all!” Let us dwell upon the joyful sound; let us put away all those vain hopes which we are apt to substitute in the place of this; and let us look to Christ for all the ends and purposes for which he was sent.

Are we afraid that God is angry with us? Let us seek reconciliation with him through the blood of our adorable Redeemer.

Are we desirous of repelling all our spiritual enemies? Let us “be strong in the Lord and in the power of his might;” let us “resist the devil” in the strength of Christ, and “he will flee from us.”

In Christ there is all that we can stand in need of. We are expressly taught to say, “In the Lord I have righteousness and strength.” “In him therefore let us rejoice always;” for, as “in him we shall be justified, so in him we should glory, Isaiah 45:24-25.”

Charles Simeon

2 Kings 2:23-24

“From there Elisha went up to Bethel. As he was walking along the road, some youths came out of the town and jeered at him. “Go on up, you baldhead!” they said. “Go on up, you baldhead!” He turned around, looked at them and called down a curse on them in the name of the LORD. Then two bears came out of the woods and mauled forty-two of the youths!”

Though the ministry of the word in its original purpose was intended only for the happiness of man, it but too frequently proves an occasion of his more aggravated misery.

That great Prophet, the Lord Jesus Christ, who came to enlighten and save the world, was “set no less for the fall, than for the rising, of many in Israel.”

In like manner Paul was to some “a savor of life unto life; but to others, a savor of death unto death.”

Thus the Prophet Elisha, who, in healing the waters of Jericho, not only conferred upon Israel a great temporal benefit, but showed what benefit he was sent to confer on their souls also, was speedily constrained to call down judgments upon the people whose welfare he was most anxious to promote.

The destruction of so many children for what appears to have been but a small offence, has afforded to infidels an occasion of triumph. But that this dispensation affords no just ground of complaint either against the God of Israel or his holy prophet, will appear, if we consider,

I. The sin committed by the children.

In their treatment of the prophet we behold a mixture:

1. Of revilement.

The name of “bald head” was not, it is true, any bitter invective; but it was intended as a reproach; and the evil of such reproaches consists, not in the term that is used, but in the intent of him who uses it. Opprobrious language used to anyone is sinful, Matthew 5:22; but as used on this occasion, it was an insult to God himself. The mocking of a poor man on account of his poverty is considered by God as a reproach offered to himself, who has appointed him his lot, Proverbs 17:5; much more therefore was this contemptuous treatment of the prophet an insult to that God, who had called him to the prophetic office. This is plainly declared by our blessed Lord, Luke 10:16; and it is confirmed by a similar testimony from the Apostle, Paul 1 Thessalonians 4:8.

2. Of profaneness.

The expression “Go up, go up!” evidently refers to the recent ascension of Elijah in the fiery chariot; and it intimated that his translation was regarded by them either as a fiction to be disbelieved, or an event to be despised. In either of these views, their guilt was exceedingly great; for how could they disbelieve what was immediately attested by that stupendous miracle, the forming a dry passage through Jordan by a stroke of Elijah’s mantle? It is true, that many of the people of Jericho doubted at the time, and desired Elisha to send fifty men to search for his master, lest he should have been cast upon some mountain or valley; but that very doubt, like the unbelief of Thomas, tended only to confirm the fact that had been denied; and consequently the continuance of unbelief became so much the more criminal, in proportion as the evidence had been increased to confirm the fact.

But it is probable that the fact, though believed, was deemed a fit subject for ridicule; ‘Let us see you, O bald head, go up as your master did.’ Thus the very abundance of God’s power and grace was turned into an occasion of profane banter. And, as 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 God views them as an impious contempt of Himself!

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 Elisha 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 God denounced his curse against them; and the two bears out of the woods, 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 dishonor 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 Gomorrah did; but their own iniquities richly merited the judgement they experienced, 2 Chronicles 36:16.

2. As a lesson to the world.

Truly in this dispensation were many valuable lessons contained.

It showed 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! Genesis 21:9. This conduct of his is by 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! Galatians 4:29-30. 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! Jude verse 15, 18. To all therefore who are disposed to deride either religion itself or those who profess it, we would say with the prophet, “Now stop your mocking, or your chains will become heavier! Isaiah 28:22.”

Another lesson which this judgment teaches us is, that young people, as well as adults, are objects of God’s 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 people; we have here a solemn 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 Proverbs 30:17; and shall God be so careful of the honor of earthly parents, and not be jealous of his own honor? 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 who knows to do good, and does it not, to him it is sin! James 4:17.”

On the other hand, if they will employ their tongues in praising and magnifying their Redeemer, they shall receive from him a rich recompense of reward, Matthew 21:15-16.

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 labored 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’ opinions. 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!

Ungodly parents, think how you will bear to look upon your children in the eternal 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 godly 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. May the Lord grant that this may prove a beneficial warning to us all!

Charles Simeon

2 Kings 2:19-22

The men of the city said to Elisha, “Look, our lord, this town is well situated, as you can see, but the water is bad and the land is unproductive.” “Bring me a new bowl,” he said, “and put salt in it.” So they brought it to him. Then he went out to the spring and threw the salt into it, saying, “This is what the LORD says: ‘I have healed this water. Never again will it cause death or make the land unproductive.'” And the water has remained wholesome to this day, according to the word Elisha had spoken.”

The miracles recorded in the Old Testament are replete with most important instruction. Many of them are typical, such as:

the deliverance of the first-born through the blood of the paschal lamb;

the passage of Israel through the Red Sea;

the guidance of them by the pillar and the cloud;

their supplies of manna from the clouds, and of water from the rock;

their healing by the bronze serpent; and many others.

Some miracles, which were not strictly types, were of an emblematic nature, and well calculated to convey instruction beyond the mere exhibition of power or grace contained in them. Among these may be ranked the miracle which is recorded in my text. It cannot properly be considered as a type; yet, I think, it may well afford occasion for the following observations. I would observe then:

I. That there is no evil so great, but God is both able and willing to remove it.

The evil experienced at Jericho was great.

I do not conceive that the water had originally been bad, or the ground barren; but that God had sent a curse both upon the one and the other, on account of the wickedness of those who had rebuilt the city, in direct opposition to his recorded will. Joshua having destroyed the city, had declared that the man who should presume to rebuild it should lay the foundation in the death of his first-born, and put up the gates with the loss of his youngest son. And until the days of Ahab, no one had dared to contravene the will of God respecting it. But at last Hiel, the Bethelite, presumed to restore the city; and on him had been executed the very curse denounced by Joshua, Compare Joshua 6:26 with 1 Kings 16:34.

At that time I suppose that the water and the ground were cursed by God, agreeably to what he had threatened by Moses, Deuteronomy 28:2-4; Deuteronomy 28:11; Deuteronomy 28:15-18; so that in that instance was fulfilled what David has spoken, “He turns a fruitful land into barrenness, for the wickedness of those who dwell therein, Psalm 107:34.”

And certainly the beauty of the situation could but ill repay the loss sustained by the infliction of this curse. But, as the miracle shows us, God was both able and willing to remove the evil, when he was applied unto in the exercise of faith.

But have not we far greater evils to be removed?

Behold what has been inflicted on mankind on account of sin! How dead are the souls of men, which, at their first creation, were as living springs of all that was good! Behold, too, how barren are their lives in respect of all the fruits of righteousness, which originally, when in Paradise, were produced by them! True, indeed, there is somewhat of man’s primeval beauty still adhering to him; and if we had respect only to his faculties, as compared with all other parts of the terrestrial creation, we should say of him, “Behold how beautiful he is, as my lord sees!” But, “his heart, alas! from whence are the issues of life,” has become “deceitful above all things, and desperately wicked! Jeremiah 17:9.” Yes, “it is full of evil! Ecclesiastes 9:3,” and “out of it proceed all manner of abominations! Mark 7:21-23.” As to anything truly spiritual, every man’s heart is a perfect desert; so barren, that not one “just work, or one good counsel, or one holy desire,” is produced by it.

And to what a vast extent are these evils felt! Not only those who are in immediate contact with us, but the whole world, feel the bitter consequences of the change that has taken place in us, and of the curse that has been inflicted on us; and, if a remedy is not applied, the sad effects will be continued to all eternity!

And can these evils be removed? Yes, and shall be, if only we apply to God in prayer and faith.

But in this miracle we further see,

II. That there are no means so weak, but God can render them effectual to the desired end.

How utterly inadequate were the means by which this miracle was wrought!

There was no power in salt to render the water sweet, or the ground fertile. Or, if there had been any suitableness in the means to the end, what could a single cruse of salt have effected, in a spring of water, and in all the adjacent land? And why must it be brought in a new cruse, rather than in one which had been used?

It is plain that these means were no more than the erecting of a bronze serpent to heal the wounded Israelites, or than our Lord’s making clay of spittle to restore to sight a man that had been born blind! John 9:6.

Nor are the means which we use for the conversion of souls at all more adequate to the end proposed.

How is it that we attempt to operate on men, so as to sanctify their hearts and lives? It is by the simple preaching of the Gospel to them; or, as the Apostle expresses it, “by the foolishness of preaching, 1 Corinthians 1:21.” How little this can effect, may be seen in the ministry of the Prophets, and Apostles, and even of our blessed Lord himself. To few, comparatively, was the word accompanied with any saving power.

“Neither Paul was anything, nor Apollos anything;” whatever was done through their instrumentality could, if God had so pleased, been as easily effected without them, as with them. So at this day, what is any minister, but “a voice crying in the wilderness?” Yet when God is pleased to make the word effectual, the dead are quickened, and the bond-slaves of Satan are sanctified unto the Lord.

Behold, on the day of Pentecost, what a change was wrought by one single discourse, delivered by Peter, a poor illiterate fisherman! Methinks, as to any intrinsic power to produce the miracle which was wrought that day, the cruse of salt was on a par with the sermon of the Apostle.

And it is a great encouragement to us, to know that no weakness of ours will be any bar to the efficacy of our ministrations, if only God is pleased to work by us; for he “has committed his treasure to earthen vessels, on purpose that the excellency of the power may be seen to be of God, and not of us, 2 Corinthians 4:7.”

It is certain, too,

III. That there is no benefit so great, but God will confer it through the ministry of his faithful servants.

What a rich benefit was that conferred by the hands of Elisha!

We, who are accustomed to drink of wholesome springs, and to eat in rich abundance the fruits of the land, have very little conception how great a benefit God at this time bestowed on Jericho. There was from that time no more death in the water, or barrenness in the land. Even after the destruction of Jerusalem by the Romans, the spring continued both abundant and healthful, as the Jewish historian informs us; yes, and to this very hour it so remains, as modern travelers have attested.

But what was that benefit, in comparison with the blessings conferred on us by the Gospel?

The blessings of salvation itself are imparted to us by the preaching, the simple preaching, of Christ crucified. Who can estimate this benefit? Think of a new heart being given to us, and a new spirit renewed within us. Think of the whole life and conversation as so changed, that in the place of the brier grows up the fir-tree, and instead of the thorn grows up the myrtle-tree, and all the fruits of righteousness abound to the praise and glory of God. Yet shall this be wrought through the ministry of the word, in every place, and in every heart, where the Gospel is faithfully administered, and humbly received. Yes, it is not to one town or country that this mercy shall be given, but to every country under Heaven, where the Gospel comes. Nor shall the benefits be continued only through the contracted span of this life, but through the endless ages of eternity. Not that it is to be expected to any great extent, except through the intervention of his ministers; for he delights to honor his own ordinances, and his own servants, whom he has sent to minister his blessings to mankind.

He might have healed the springs of Jericho, without either the use of salt, or the agency of Elisha. Just so, he may impart salvation to men without the ministry of a preached Gospel; but it is only in the use of his appointed means that we are authorized to expect his offered blessings. Nevertheless, if we use the appointed means in faith, we may expect, from the abundance of his mercy, every benefit which our souls can desire.

Address to those who feel their need of God’s merciful intervention.

The men of Jericho had neglected to avail themselves of the presence of Elijah, who was now forever withdrawn from them; and it was only through the unforeseen circumstance of Elisha waiting for the return of the men who had been sent to search for Elijah, that he was detained there for a few days. Now, therefore, they seize the opportunity afforded them, and beseech his intercession with God in their behalf; and thus they obtain the benefit which they so greatly needed.

Beloved brethren, think how many opportunities you have lost of obtaining salvation to your own souls. But, blessed be God! the word of the Gospel yet sounds in your ears, and God is at this moment waiting to confer on you all the blessings both of grace and glory. But how long the advantages you now enjoy may be continued to you, or you are continued to possess them, God alone knows.

Methinks what our Lord said to his hearers may now be addressed to you, “A little while is the light with you; walk while you have the light, lest darkness comes upon you. While you have the light, believe in the light, that you may be the children of light, John 12:35-36.” And who can tell what benefits may accrue to distant ages, if you yourselves obtain these blessings to your souls?

To those, especially, who are now before me, I would say, Cry mightily to God that the cruse of salt may be cast into this fountain, from whence so many streams are issuing. May the life-giving gospel fertilize this whole land, and be the means of diffusing life and salvation to the remotest corners of the globe!

Charles Simeon

2 Kings 2:14

“Where is the Lord God of Elijah?”

When bereft of those whom we love, and with whose continuance in the world our welfare was intimately connected, we are ready to think that our all is gone. We forget that, while Jehovah lives, he can repair our breaches, and make up to us all our losses. When Elijah was taken up into Heaven, Elisha cried, “My father, my father! the chariots of Israel, and the horsemen thereof!” He supposed that Israel’s defense was utterly departed from them. But he soon found that God had mercy in store for Israel; and that the spirit of the departed prophet now rested upon him. Recovering therefore from his desponding fears, he took up the mantle which had fallen from Elijah, and, in full expectation of seeing the waters of Jordan separated by means of it, as they had just before been, he smote them with it, and said, “Where is the Lord God of Elijah?”

From these words we shall take occasion to show,

I. By what means God showed himself to be the God of Elijah.

The whole history of Elijah might be adduced to illustrate this point; but, to avoid needless prolixity, we observe, that God showed himself to be Elijah’s God,

1. By the communications of His grace.

Elijah was eminently endued with grace; he was pious in the midst of a general religious defection; he was courageous under the most cruel persecution. The whole nation of Israel had become idolaters; but he dared to stem the torrent of iniquity, and to confess Jehovah as his God. There were indeed seven thousand people who had not conformed to the worship of Baal; but as they were totally unknown to him, the effect, as far as it related to him, was the same as if there had not been one; because he derived no comfort from their countenance or example. But he was not contented to do what was right himself, without bearing his testimony against what was wrong. He therefore reproved with boldness and severity the king himself; and though on one occasion his courage seemed to fail him, 1 Kings 19:3; yet on the whole he was an undaunted champion for his God, and an invincible sufferer for the truth’s sake.

As for the spirit of prophecy which he had, or his power to work miracles, these were no proofs that God was his God; for then God must have been the God of Balaam, who was a prophet; and of Judas, who wrought miracles. But the graces which he exercised and maintained in the midst of a wicked generation, incontestably showed, that he was elevated in God’s esteem far above the generality of mankind.

2. By the interpositions of His providence.

Such was his interest with God, that by his prayers he shut up the heavens for three years and a half, and then opened them again by the same means, James 5:17-18. When he lifted up his voice to God, instantly came fire from Heaven to consume his sacrifice, 1 Kings 18:37-38; yes, to consume also, and that repeatedly, the enemies who were sent to apprehend him, 2 Kings 1:10-12.

While all the surrounding nations, together with Israel, groaned under the calamitous effects of a drought, he was miraculously sustained with bread and meat, twice a day for a long time together, by ravens at the side of the brook Cherith, 1 Kings 17:3-6. When that brook failed, he was supported by a poor widow, whose barrel of meal never decreased, nor did her cruse of oil fail, until a return of rain brought plenty to the famished land, 1 Kings 17:9-16.

On another occasion (when perhaps he could least of all expect such an interposition) an angel was sent to feed him, 1 Kings 19:4-8; and on taking a second meal of the food provided, he was enabled to go in the strength of it for forty days.

Waving all mention of visions imparted to him, 1 Kings 19:11-12, or miracles wrought by him, 1 Kings 17:19-23 and 2 Kings 2:8; let us pass on to the period of his departure from the world. Then we see not only the sting of death taken away, but the law relating to the dissolution of our bodies cancelled; and the man of God taken in body and soul into Heaven without ever tasting of death, 2 Kings 2:11; the only person thus honored in the new world, as Enoch had been in the old world. Can we doubt but that the person for whom God so interposed both in life and in death, was a distinguished favorite of Heaven?

Yet were not these favors from God so peculiar, but,

II. That believers at this time may expect similar tokens of his regard.

We readily grant, that no one at this day is warranted to expect a miracle, yet:

1. Every believer shall have God for his God.

God has been the God of his people in every age. He is called “The Lord God of Shem, Genesis 9:26;” and it is needless to say how often he is spoken of as “The God of Abraham, Isaac, and Jacob.” That this honor was not confined to a few eminent saints, is manifest; for he is called by no name more frequently than “The God of Israel.” Indeed he has expressly covenanted that he “will be the God of his believing people, Jeremiah 31:33,” or, as that term is varied and explained in the Epistle to the Hebrews, Hebrews 8:10. See also 1 Chronicles 17:24, He “will be a God unto them,” and do everything that an Almighty Being can do for their benefit. As “he was not ashamed to be called the God of his people” of old, Hebrews 11:16, so neither will he be ashamed to be called our God.

2. Every believer shall have all the proofs that he has God for his God, that can conduce to his welfare.

Think of anything that a believer can need, for body or for soul, for time or for eternity; and we do not hesitate to affirm that God has made it the subject of a special promise, and that it is the believer’s privilege to expect it at his hands.

Do we need temporal blessings? God has said, “Seek first the kingdom of God and his righteousness, and all other things shall be added unto you! Matthew 6:33.”

Are our privations accompanied also with great dangers? “Our place of defense shall be the munitions of rocks; bread shall be given us, and our water shall be sure! Compare Isaiah 33:16 with 2 Kings 1:10-12 and 1 Kings 17:3-6.”

Do we desire that our petitions may be heard? We are reminded that “Elijah was a man of like passions with us;” and are taught to conclude from the answer given to his prayers, that “the prayer of every righteous man avails much, James 5:16-18.”

Do we need to be strengthened for our manifold trials and conflicts? “His grace shall be sufficient for us 2 Corinthians 12:9;” and “as our day is, so shall our strength be! Deuteronomy 33:25.” True, we shall not be exempt from death, or carried in a fiery chariot up to Heaven; but the sting of death shall be taken away; and we shall be “carried by angels into Abraham’s bosom! Luke 16:22.” In a word, if only we seek God as our God in Christ, “he will give us grace and glory, and withhold no good thing from us” either in time or eternity! Psalm 84:11.

What then had Elijah more than this—or what more can we desire

Having proved our point, we come to recommend the confident expectation expressed in the text.

Believer, are you just called forth, like Elisha, to face a frowning world? Fear not! Take up Elijah’s mantle, and smite the waters that obstruct your path, and expect Elijah’s God to open your way before you. Realize that “nothing is too hard for God.” Remember that he is your God, as well as Elijah’s; and as “his ear is not heavy, that he cannot hear; so neither is his hand shortened, that he cannot save, Isaiah 59:1.”

See what confident expectation was manifested by God’s Church of old, “Awake, awake! Clothe yourself with strength, O arm of the LORD; awake, as in days gone by, as in generations of old. Was it not you who dried up the sea, the waters of the great deep, who made a road in the depths of the sea so that the redeemed might cross over? Isaiah 51:9-10.” Thus must you call upon your God. You cannot ask too largely, nor expect too much at his hands. If difficulties are to be surmounted, or wants to be supplied, or lusts to be subdued, go forth and say, “Where is the Lord God of Elijah?”

Even to unbelievers methinks this subject is not without its appropriate use; for, who was Elijah more than others? Was not he once “a child of wrath even as others?” and may not those who are now children of wrath, become even as he? Yes, there is a cloud of witnesses to prove, that, though Elijah is gone, Elijah’s God remains, and that he is the same gracious, merciful, loving, and almighty Friend as ever! O seek him then as your reconciled God in Christ; and you shall soon be able to say, “He is my God, and I will praise him; my father’s God, and I will exalt him! Exodus 15:2.”

Charles Simeon

2 Kings 2:9-12

When they had crossed, Elijah said to Elisha, “Tell me, what can I do for you before I am taken from you?”

“Let me inherit a double portion of your spirit,” Elisha replied.

“You have asked a difficult thing,” Elijah said, “yet if you see me when I am taken from you, it will be yours–otherwise not.”

As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind. Elisha saw this and cried out, “My father! My father! The chariots and horsemen of Israel!” And Elisha saw him no more. Then he took hold of his own clothes and tore them apart.

True religion, however despised by men, has invariably been honored by God. He has said, “Those who honor me, I will honor;” and he has fulfilled his Word to all his servants in all ages. The tokens of his love, and the communications of his grace, have in different measures been given unto them; and for the most part some visible manifestations of his favor have been given them, in proportion as they have visibly displayed their regard for him.

On some occasions the honor conferred upon his servants has been exceeding great. Noah, Abraham, and many others, have been so distinguished by him, as to be set, as it were, above all the rest of the human race that existed in their day. And in two instances, the one before the deluge, and the other since, he has condescended to exempt from death frail mortals like ourselves; and to exalt them in their embodied state to the celestial Paradise. Of Enoch we have spoken in another place; we are now to speak of the other instance, the Prophet Elijah.

We propose to consider,

I. Elijah taken up into Heaven.

In order to get a just view of this subject, we must notice,

1. How Elijah was occupied.

This eminent servant of Jehovah was indefatigable in his Master’s work; nor, when informed of God’s gracious purpose respecting him, did he relax it, but rather abounded in it more and more.

He labored for the public good. There were schools of the prophets, which he had established for the preservation of true religion, amidst the general defection to idolatry in the land of Israel. These he visited at Gilgal, at Bethel, and at Jericho, to strengthen and encourage all the students previous to his final departure from them. How blessed, how suitable an employment!

Thus did Paul go about “confirming the churches,” and exert himself with all fidelity for the good of the Ephesian church, when he knew that they were about to “see his face no more, Acts 20:17-38.”

Thus did Peter also, when he knew that his departure was at hand, 2 Peter 1:12-15.

And thus did our blessed Lord himself just previous to his crucifixion. What encouraging discourses were those which he delivered to his disciples, John 14; John 15; John 16; and how wonderfully sublime his parting prayer, John 17.

Thus should every minister exert himself as long as his Divine Master shall see fit to continue him on earth. To train up others for the same glorious service is the most acceptable office he can perform for God, and the most profitable work he can execute for man!

Nor was the prophet inattentive to the welfare of his private friends. “What shall I do for you before I go?” was the question which he put to his servant Elisha. He knew that after his departure he could benefit his friends no longer; and therefore he would improve the present moment to the utmost of his power. How worthy of his high character was such conduct as this! How carefully should every minister, yes and every private Christian, put to himself this question: ‘What more can I do, for my friends? for my very enemies? What can I do as a parent, for my children? as a master, for my family? as a friend, for my most endeared companions? as a minister, for the people committed to my charge? Is there no one who particularly needs from me a word of reproof, of consolation, of encouragement?’

May the Lord grant that at whatever hour we shall be called hence, we may be found thus laboring in the way most suited to our respective spheres, and our several capacities!

2. How Elijah was taken up to Heaven.

“A fiery chariot and horses of fire,” that is, angels under that appearance, were sent to convey him to Heaven, without his ever tasting the bitterness of death. What a blessed change did he then experience!

But such is indeed the change which every saint experiences at his departure hence. The body, it is true, must die, and be consigned to the grave; but the soul shall be carried by angels into Abraham’s bosom. And the body itself, after returning to its native dust, shall at the last day be re-united to the soul, and enjoy all that Elijah now enjoys, in the presence of its God! This was by the exaltation of Elijah, assured to men; for the honor conferred on him was not that he alone should have a glorified body, but that he should possess it now, while others must wait for it until the resurrection of the just.

We cannot wonder that the removal of such a man should call forth,

II. The lamentation of Elisha.

So deep and sincere was his grief, that he rent his clothes as the accustomed expression of it.

1. Elisha lamented the departure of Elijah as a private loss.

“My father, my father!” cried this afflicted saint. He regarded the departed prophet with all the reverence and affection due to a beloved parent. Indeed the prophet was his spiritual father; for it was by him that Elisha was first called to the service of his God; and to such there is an affection due, as much as to a natural parent. To our natural parent we owe the existence of our bodies only; but to our spiritual parent, the salvation of our souls, Philemon verse 19. And how great is the loss of one who has opened our eyes to eternal things, and by his watchful care and beneficial advice has led us forward toward the possession of everlasting bliss!

It might have seemed indeed, that, as Elisha expected to receive the benefit he had asked, he needed not to have laid so much to heart the loss he had sustained; but no considerations of personal benefit ought to divest us of the finer feelings of our nature.

The benefit, it is true, was exceedingly great; he had asked for a double portion of Elijah’s spirit; that is, regarding Elijah as his father, he desired to have the portion of his eldest son, which was double that of the younger children, Deuteronomy 21:17 with Numbers 11:17; Numbers 11:25.

As for his asking for twice as much as Elijah himself possessed, and actually doing by virtue of it twice as much good as Elijah did—it is all fanciful and absurd; but still he had been ungrateful in the extreme, if he had not bewailed the loss of so faithful a master, and so dear a friend.

2. Elisha lamented the departure of Elijah as a public loss.

Horses and chariots composed the chief strength of armies in that day. Hence Elisha, judging that now the best friend and most efficient protector of his country was gone, exclaims, “The chariot of Israel, and the horsemen thereof!” And true indeed it is, that the faithful servants of God do deserve the character here given them.

Look at Moses, and see how often he preserved the whole nation of Israel from ruin.

Had there been ten pious men found in Sodom, all the cities of the plain would have been spared for their sake.

Little does the world imagine how much they are indebted to the very men whom they revile and persecute; but God has declared that even one single individual who humbly intercedes for his country, may be the means of preserving it from utter destruction! Jeremiah 5:1; Ezekiel 22:30. Well then may such people be honored while they live, and deeply deplored when removed to a better world.

Address,

1. Those who are more advanced in life.

The time is shortly coming when you must be taken into the presence of your God. Should you not then inquire, Whether “the good work has yet begun in you; or, if begun, whether it be proceeding towards its perfect accomplishment?”

Should you not ask, What is there more that I can do for God, my neighbor, or myself? O “work while it is day, because the night comes wherein no man can work.” “There is no work nor device nor knowledge nor wisdom in the grave where you go;” and therefore “whatever your hand finds to do, you should do it with all your might!”

To ministers who are drawing near the close of their labors, this subject applies itself with peculiar force. If you see young Elishas coming forward to enter into your labors, be thankful for it; and labor, while yet an opportunity is afforded you, to raise up a succession of faithful ministers, who shall continue after your decease to advance the Redeemer’s interests in the world.

2. To those who are entering into spiritual life.

Learn of Elisha to appreciate rightly the privileges you enjoy. The world will often endeavor to draw you from Christ and his faithful servants; and will say, “Tarry here, I beg you.” But let your answer always be, ‘As the Lord lives, I will not leave either my God himself, or the ministry of his Word!’ In all places, and under all circumstances, I will “cleave unto my Lord with full purpose of heart.” “If you have the light, then believe in the light, and walk in it, that you may be the children of the light.”

Above all, take care that your eye is single, and that spiritual realities have their due preponderance in your hearts.

If God should say to you, as in truth he does, What shall I do for you? John 14:13-14. then let your soul be ever ready to reply, “Grant that a double portion of your Spirit be given to me!” Yes; let spiritual blessings be the one object of your desires; and “covet earnestly the best gifts.”

Charles Simeon

2 Kings 1:11-12

At this the king sent to Elijah another captain with his fifty men. The captain said to him, “Man of God, this is what the king says: Come down at once!”

“If I am a man of God,” Elijah replied, “may fire come down from heaven and consume you and your fifty men!”

Then the fire of God fell from heaven and consumed him and his fifty men!

Many things recorded in the Old Testament appear at first sight to savor of harshness and severity. The utter extirpation of the Canaanites, and the judgments inflicted occasionally on the Israelites themselves, were surely such dispensations as we cannot contemplate without feeling that “God is very greatly to be feared!”

The instance before us is of a very solemn nature; and we may be ready to wonder, how a godly man could deliberately call fire from Heaven to consume two whole companies of fifty each, when they had no alternative but to fulfill the orders given them, or be put to death for a violation of them. But, if anything appears to us inexplicable, it is owing to our ignorance, and not to any inequality in the divine government. As to the conduct of Elijah, we will proceed to show,

I. How it may be vindicated.

As being “a man of like passions with us,” he might err, and did err, on some occasions; but in this matter he did nothing that was in any wise unfitting his high character. Consider,

1. The provocation given.

This was exceedingly great. Ahaziah walked in all the steps of his father Ahab; and this alone was abundantly sufficient to call forth the displeasure of God against him. But he had now been pouring contempt on God in a more than ordinary degree. He had fallen through a lattice, and the injury he had received was likely to prove fatal. Anxious to know what the outcome would be, he sent messengers to inquire of Baal-zebub, the God of Ekron. By this conduct he declared, not to Israel only, but even to the heathen themselves, that there was no God in Israel able to solve the question, and that the God of Ekron, a city of the Philistines, was superior to Jehovah. What an insult was this to the God of Israel, “whose name is, Jealous!” And what a tendency had this to confirm the heathen in their idolatry, and to justify them in their rejection of the true God!

Besides this, when Jehovah sent his servant Elijah to reprove the messengers, and to give them the information which they were going to seek, Ahaziah, instead of humbling himself for his offence, and preparing for his latter end, rose up in anger against the God of Heaven and earth, and sent a band of soldiers to seize the prophet, in order to wreak his vengeance on him. He knew that Elijah was a most distinguished prophet of Jehovah, and yet he determined to slay him, for no other reason than because he had delivered the message which God had sent him to deliver. What was this but to contend with God himself?

But further, when the whole band with their commander were consumed by fire from Heaven, the enraged king did not at all relent, but sent another, and another band, as though he was determined never to relinquish the unequal contest.

Can we wonder that God should inflict signal vengeance on such a man, and mark the evil of his conduct in the severity of his punishment?

2. The judgment inflicted.

Fire was sent from Heaven to consume the men. But could Elijah do this? Or was he any other than the mere organ of God, to announce the judgment, and assign the reason of it?

When Moses entreated of God to interpose and show whom he had chosen for his high-priest, fire came forth to consume all the competitors of Aaron!

Or when Korah, Dathan, and Abiram, with all their families, were swallowed up alive in the earth according to the prediction of Moses; was Moses the author of the judgments? The people indeed foolishly complained of him as such; but it is manifest that it was Jehovah alone, and not Moses, that inflicted these punishments on the offending people.

So it was with Elijah; he did not even pray for the judgments as one under the influence of revenge, but merely denounced them according to the will of his Divine Master.

The terms in which they were denounced are worthy of notice. The captains, in calling him “a man of God,” did not mean to honor, but insult him; it was as though they had said, ‘You boast of Jehovah as your Master; but we come to you in the name of a greater king than he; King Ahaziah says: Come down, come down quickly.’ Then says Elijah, ‘If I am a man of God, you shall have a proof of it, and of the greatness of that King whom I obey.’ He had before desired fire from Heaven to consume the sacrifice, and it produced no permanent effect upon them; now therefore he declares from God, that they shall be the sacrifice, and fall a prey to the devouring flames.

What was there here that can in any way reflect upon the character of Elijah? He was but the organ to declare what a holy and offended God saw just occasion to inflict.

If it is said, that the soldiers themselves acted under the orders of another, we answer, that they could not but know the character of Elijah, who had confounded all the worshipers of Baal; and that they should rather have submitted to have military law executed upon them, than be the instruments of man to fight against God.

3. The ends for which the judgment was inflicted.

Almost the whole nation of Israel had rejected God; and all the means which had been used to bring them back to their allegiance to him, had failed. Now they had an evidence which, it might be reasonably hoped, they could not withstand. The information, conveyed by Elijah to the king’s messengers, was sufficient to convince both the king and his people, that Elijah’s God was omniscient. And when they still refused to acknowledge him, and rose up in arms against him, the judgment he inflicted was sufficient to convince them that he was omnipotent; and had it produced this beneficial effect, the judgment, however severe it may appear, would have been an act of mercy. The temporal destruction of a few would have been a merciful expedient for the salvation of a whole people. If it produced not this happy effect, the fault was not in God, but in them.

Thus this conduct of Elijah was justifiable in every view. Let us then proceed to show,

II. How it may be applied to us.

As the dispensation appears dark, it may be proper to throw some further light upon it; and, when our views of it are rectified, it will afford us some valuable lessons. We will improve the subject therefore,

1. In a way of caution.

We must not imagine that we are at liberty to act in all things as the prophets did, or even as our blessed Lord himself did. Their peculiar office gave them an authority, which we are not called to exercise. This thought is of great importance; for, if we do not advert to it, we may think ourselves justified in a line of conduct which is most opposite to the path of duty.

The Apostles themselves materially erred in this very way. They supposed that this conduct of Elijah afforded a proper precedent for them; and therefore when the inhabitants of a Samaritan village refused to receive them, they proposed to our Lord, “Do you want us command fire to come down from Heaven and consume them, even as Elijah did?” But our Lord said, “You know not what spirit you are of; for the Son of Man has not come to destroy men’s lives, but to save them, Luke 9:53-56.” Here our Lord rectifies their apprehensions. They were under the influence of a vindictive spirit, and were wanting to make Jehovah the avenger of their wrongs.

But this was very different from the spirit of Elijah, and quite contrary both to the precepts and example of Christ. Christ was injuriously treated by all ranks and orders of men—yet he never exerted his power to destroy his enemies; on the contrary, he sought with invincible patience to convert and save them. On one occasion indeed he did, when an armed band came to apprehend him, strike them all backward with a word! John 18:6. But he only struck them down; he did not strike them dead, though he could as easily have done the one as the other; his design was to bring this history to their remembrance, and to show them that they were fighting against God.

On other occasions, he wept over the most inveterate of his enemies, and at last laid down his life for them; and, after his resurrection, commanded that the very first offers of salvation should be made to them!

This then is the manner in which we are to act. We must never seek to avenge ourselves; but must rather bless those who curse us, and do good to those who despitefully use us, and persecute us. We may indeed heap coals of fire upon their heads; but it must be, to melt them into love, Romans 12:20-21. The rule that is universally established for the regulation of our conduct, is this, “Do not be overcome by evil, but overcome evil with good.”

2. In a way of instruction.

Two things only will we notice under this head, namely:

The danger of persecuting the saints of God.

The security of all who trust in God.

The danger of persecuting the saints of God.

Behold one party slain by fire from Heaven; and soon after, another party, of fifty each! What has called forth these signal acts of vengeance? They sought to lay hands on a faithful servant of the Lord. We do not indeed expect that all persecutors will be visited with the like judgments; but we know what God has spoken respecting them, “He who touches you, touches the apple of my eye.” We know also what our blessed Savior has said, “It would have been better that a millstone were hanged about their necks, and that they were cast into the depths of the sea, than that they should offend one of his little ones.” And would it not have been better for those hundred soldiers and their captains to have been thus treated? Truly, if they had been so treated for refusing to persecute a servant of the Lord, we would have congratulated them on the occasion, as martyrs in the cause of God. Or even if they had been so treated on other accounts, still they would at least not have perished under such a load of guilt as now lay upon them.

People now make a mock at religion, and turn the very names by which God designates his people into terms of reproach; and, if they were not restrained by human laws, would proceed to all the cruelties that have been practiced in former times! But let it be remembered, that Christ himself is wounded in the person of his saints; as he said once to Saul, “Saul, Saul, why do you persecute me?”

So now he regards his people’s cause as his own, and will surely recompense into the bosoms of their enemies whatever shall be said or done against them. “Precious in his sight is the blood of his saints.” Remember this, you who revile and persecute the children of God; they may appear weak, and unable to avenge themselves; but “their Redeemer is mighty,” and will in due time execute the fullness of his wrath upon his enemies, precisely as he did in the days of old! 2 Chronicles 36:15-16.

On the other hand, God will protect his people, as he did this distinguished prophet. He will be “as a wall of fire round about, and the glory in the midst of them.” Most unanswerable is that question, “Who is he who will harm you, if you are followers of that which is good?” If God is for them, who can be against them? “Let the weak then say, I am strong;” let them say with David, “Though a host should encamp against me—yet my heart shall not be afraid.” In the hands of our adorable Lord we are safe, “nor can any pluck us out of them.”

We should not, it is true, court persecution; but if it comes for the Lord’s sake, we may expect to have “strength given us according to our day,” and to be made “more than conquerors through Him who loved us!”

Charles Simeon