2 Kings 18:4

“Hezekiah removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it. (It was called Nehushtan.)”

We too often see the children of godly parents turning aside from the principles in which they have been educated, and deserting the paths which parental piety has marked out for them. Here we behold a youth, whose father was branded with a special mark of infamy on account of his numerous and aggravated impieties—shining with a brighter luster than any other of the kings of Judah! verse 5, 6. No sooner did Hezekiah come to the throne of his father, than he set himself to counteract all the evil which his father had done. At the early age of twenty-five Hezekiah commenced a reformation, which, for the time at least, was attended with the happiest effects. “Hezekiah removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made.” It seems that the veneration in which that memorial of God’s mercy had been held, had degenerated into the grossest superstition. Where the bronze serpent had been preserved for so long a period, we are not informed. Had it been placed within the sanctuary, with the pot of manna, and Aaron’s rod that budded, being concealed from the view both of the people and the priests—it would not have become an object of idolatrous regard. But it is not to be wondered at, that, when idols of every kind were multiplied in the land, this, which as a memorial of God’s mercy was really entitled to most affectionate respect, should have divine honors paid to it.

The use which was made of it by the Jewish people naturally leads me to show: How prone men are to superstition; while the zeal of Hezekiah in destroying it, will properly afford me an occasion yet further to show how earnestly we ought, all of us according to our ability, to counteract the superstition that is around us!

Observe then,

I. How prone men are to superstition.

Superstition, I am aware, may exist, without being carried to the extent in which it prevailed among the Jews at this time. But the same ingredients are found in superstition, whatever is the degree in which it prevails. In the instance before us its component parts are manifest. The Jews carried their veneration of the bronze serpent to a very culpable excess; they assigned to it a sanctity which it did not possess. They ascribed to it a glory which it did not merit. They expected from it a benefit, which it could not confer. Now, whether our superstition has respect to a visible creature, or only to a figment of the brain, its essential qualities are the same; and man in his fallen state is prone to it.

Superstition prevailed, and still prevails, universally among the heathen.

What were, or are, the Deities of the heathen, but men, who on account of some exploits in former days have been canonized, or mere creatures of the imagination invested with divine attributes? The philosophers of Greece and Rome knew of no other gods than these; and in that respect were scarcely more rational than any other of the heathen, whether in ancient or modern times.

Among the Jews also superstition ever did, and still does, prevail to an awful extent.

Scarcely had they been brought out of Egypt before they made a golden calf, and worshiped it as their god, Acts 7:41. Through their whole abode in the wilderness they bowed down to Moloch and Remphan, the gods of the heathen that were around them Acts 7:42-43. After their settlement in Canaan the Jews evinced the same propensity continually. The greatest mercies which God gave to them were abused to this end.

Was the law given the Jews from Mount Sinai? They rested in it for justification, instead of using it as “a ministration of condemnation,” and a rule of life.

Was the temple of God among the Jews? In that they trusted as a security against their enemies, saying, as Micah superstitiously did when he had secured a Levite for his priest, “Now know I that the Lord will do me good, seeing I have a Levite for my priest, Judges 17:13; Jeremiah 7:4.”

The Jews had the badge of circumcision, but they thought that would suffice, though they knew nothing of the true circumcision of the heart. To this present hour the dispersed of Israel have no juster views of God and of religion, than those had in former days, of whom it is said, that, trusting in their own righteousness, they would not submit to the righteousness of God. Even the doctrines of man’s invention had, and still have, a greater authority over them than the commands of God!

And what is Popery but a mass of superstition altogether? What is the worship of the Virgin Mary, and of saints, and relics? What are all the masses, the pilgrimages, and the penances that are prescribed among them as means of expiating their sins? What is their confession of sins to a priest, their priestly absolution, their worshiping of the consecrated wafer, and their administration of extreme unction?

Some, I trust, there are, who are enabled to look simply to Christ through all the mists that are cast around him; but those who regard the dogmas of popery as the only ground of their eternal hopes, are as far from God and truth as either Jews or heathens!

Would to God that the Protestant world were blameless in relation to this matter!

The Gospel light which we enjoy ought long since to have dispelled the clouds of popish superstition; but among the generality there still remains a most astonishing blindness respecting the Gospel of Christ.

How many are there who imagine that repentance has in itself a power to wash away their sins!

How many regard the Lord’s Supper, not as a mere commemorative ordinance in and through which divine blessings are dispensed, but as a sacrificial act, that expiates their guilt, and insures their forgiveness!

Baptism, in like manner, is supposed by many to take away our sins—yes, and to renew our natures also! Those who deny this, are represented as denying the sacramental character of the ordinance.

Thus do many among ourselves run into the very same absurdity as the Jews did in relation to the bronze serpent. God once conveyed bodily health by a sight of the bronze serpent. Just so, God now conveys spiritual health in and through the ordinance of baptism [Editor’s note: We find Simeon’s Anglicanism expressed in this section to be unbiblical]. But the serpent did not heal all, but those only who looked to it by faith; nor did it heal them by any power of its own, but only as appointed of God to be a medium of communication from him to them. When the Jews ascribed the honor to the bronze serpent, and looked to it for future benefits, they erred. And precisely in the same manner do they err, who ascribe power to baptism as an act, instead of looking simply to God for his blessing on the use of it as an instituted ordinance, and a medium of communication with God. As reasonably might any person ascribe the refreshing water which he drinks to the pipe which conveys it to him, as imagine that the mere act of baptism can justify and sanctify his soul. There is a fountain to which the stream must be traced; and, if we allow our views to terminate on anything short of that, we are guilty of the grossest superstition!

In a word, there is in every man by nature a tendency to this fatal evil, and a readiness to rob God of his glory, by giving to the creature that honor which is due to him alone! Such is the proneness of man to superstition; and from Hezekiah’s conduct, we learn,

II. How earnestly we should endeavor to counteract superstition.

We should counteract superstition,

1. We should counteract superstition, in ourselves.

There is a great deal of this evil remaining in the heart, even after we are truly converted unto God. To view God in everything; to ascribe everything, evil as well as good, to God, Amos 3:6; to give him the glory of everything; and to depend wholly and entirely upon him for everything, is an attainment to which we are not soon brought; we gain it for the most part by a long and painful discipline.

There is a measure of creature-confidence and creature-dependence cleaving to us to the end. And though we are purged from it—yet is there a tendency to return to it, and a necessity to be constantly on our guard against it. Whence is that confidence which some derive from dreams, or visions, or other conceits of their own? Whence is that stress which they lay on the Word of God coming to their minds in this or that particular way? It all arises from a propensity inherent in fallen man to rest in something besides God.

The Word of God is our only legitimate ground of either hope or fear. The manner of its being applied to the mind does not alter one jot or tittle of it. The promises are not a whit more sure because they are presented with force to our minds, nor the threatenings less sure because we are strongly impressed with the idea that they shall never be fulfilled in us. And the only effect of attending to our own feelings in relation to these things is, to generate a presumptuous confidence in some, and groundless apprehensions in others. They all draw the mind away from God; and must be guarded against as superstitious vanities; and “all who trust in such vanities, shall have vanity for their recompense.”

2. We should counteract superstition, in others.

Were superstition only a harmless delusion, then we might leave men to themselves; but when we consider how great an evil it is, and how strenuously the pious Hezekiah opposed it—then we should all use our utmost efforts to counteract it in the world. Whether we view the dishonor which it does to God, or the evil which it entails on man, we cannot but see, that we should tread in Hezekiah’s steps respecting it. That it robs God of his glory, is obvious; because it ascribes to the creature what is due to Him alone. And it is most injurious to man, because while it disappoints his hopes, it actually robs him of all the blessings which the Gospel itself provides.

What did Paul say to those who relied on circumcision as securing or confirming to them the benefits of the Gospel? Did he say, “If you are circumcised, your circumcision shall profit you nothing?” No, but “If you are circumcised, Christ shall profit you nothing, Galatians 5:2.”

Just so must we say in reference to superstition of every kind; it not only fails to procure the benefits it aspires to, but actually deprives us of the benefits we might otherwise obtain. It would be well if those who superstitiously regard divine ordinances, whether baptism, or the Lord’s Supper, or any other ordinance, as possessing any inherent virtue in themselves, and as imparting virtue by any power of their own, would contemplate their guilt and danger while under the influence of such delusions; for to those who against better light adhere to them, as necessarily conveying justification and sanctification and salvation, “Christ himself will become of no effect;” they are fallen from grace; and, as far as respects them, “Christ has died in vain! Galatians 5:4 with Galatians 2:21.”

Well I know that to some these opinions will appear harsh; but fidelity to God and man requires, that, if even an angel from Heaven should countenance such an error, he should be Anathema! Galatians 1:8-9. And if in opposing such errors anyone think that we manifest too much zeal, then what would such a one have said to Hezekiah? ‘What! don’t you know that that serpent was appointed as an ordinance by God himself? Don’t you know how many thousands were healed by it? And do you dare to break it in pieces, and to degrade it with such an appellation as “Nehushtan [a bronze thing]”? I am shocked at your impiety. But what would Hezekiah have said? ‘It is not as an ordinance of God that I degrade it, but as idolatrously substituted in God’s place, as a ground of hope, and as a source of good.’

So I say of baptism and of the Lord’s supper; ‘In their proper and appointed use they cannot be too highly valued; but, if abused to purposes for which they were not given, and looked to as containing in themselves, and conveying of themselves, salvation to man, they are desecrated, and may justly be called Nehushtan.’

So Paul said in relation to circumcision, which corresponds with the Christian ordinance of baptism. When some abused it as a ground of hope, he would not acknowledge them as the people of God. He indignantly denominates them “the circumcision,” declaring that they only were the circumcision who sought their salvation in God alone. And if any are offended with this doctrine, we refer them to Hezekiah; we refer them to Paul. It is too weighty a matter to be trifled with, seeing that it is of vital importance to every soul of man.

Let us learn, then, from hence,

1. How to use God’s ordinances.

We should be thankful for them; we should honor them; we should look to God in them, and expect from God through them the communications of his grace and peace. They are to be reverenced, but not idolized. They are to be used as means, but not rested in as an end. No one is to imagine himself the better, merely because he has attended on any ordinances; for he may eat his own condemnation at the supper of the Lord, and have the word which is ministered unto him “a savor only of death.”

We must look, not to ordinances, but to God in them; and just so much as we obtain from God in them, are we benefitted by them.

This present ordinance for instance—what are you the better for it, if you have not held communion with God himself in your devotions? And what benefit will you receive from the word now delivered, if it does not come to you in demonstration of the Spirit and of power? Bear this in mind, both before you come up to the house of God, and when you depart from it; and then you will find the ordinances to be blessings indeed. But, if you “sacrifice to your own net, and burn incense to your own dragnet, Habakkuk 1:16,” then your coming here will be in vain, and our labor also will be in vain.

2. How to regard the Lord Jesus Christ himself.

Methinks these Jews, though so blind and sinful, may well rise up in judgment against the generality of the professing Christian world. The serpent which they worshiped had never done anything for them; the people whom it had healed, had lived eight hundred years before; and it prevailed only to prolong for a season their physical life; and no benefit had accrued from it to any child of man since the day that it was erected in the camp. Yet they honored it, and “offered incense to it.”

But the Lord Jesus Christ has been healing immortal souls; and that from the foundation of the world to this present hour; and so healed them, that they should live forever! This too he has done, by voluntarily leaving his Father’s bosom, and assuming our nature, and dying on the cross under the load of all our sins, and drinking to the very dregs that cup of bitterness which must otherwise have been put into our hands to drink forever!

Yet how many days and months and years have been spent by most of us without ever offering to him the incense of our prayers and praise! Yes, notwithstanding he is erected for the healing of us, and is at this moment empowered to bestow on us all the blessings that we can need for body or for soul, for time or for eternity—how little is he adored and magnified by us! May we not well be ashamed when we reflect on this? May we not be confounded when we compare our treatment of him, with the conduct of the Jews towards the senseless shadowy representation of him? Yes indeed; we have reason to blush and be confounded before him!

Let us then repent of all our ingratitude towards him. Let us remember that there is no fear of honoring him too much, since He is God, as well as man; and not the medium of communication only, but the true and proper source of all blessings to our souls. Then shall our communion with him be sweet; and “the golden oil shall flow through the golden pipes, Zechariah 4:11-14,” of his ordinances, from Him the fountain of it, to the enriching of our souls with all spiritual blessings, and to the everlasting glory of his great and glorious name.

Charles Simeon

2 Kings 17:33

“They feared the LORD, but they also served their own gods in accordance with the customs of the nations from which they had been brought.”

The views which men in general have of religion are extremely indistinct. Hence arises the necessity of unfolding religion to them in every possible way. Sometimes we attempt it by a clear exposition of its principles from the declarations of the Inspired Volume. Sometimes we bring forth the examples of the Apostles, and show what their views of religion were. On the present occasion, I will proceed in a way of contrast, so that the difference between true religion and false religion may the more fully appear.

The people of whom my text speaks were the inhabitants of Samaria. When the king of Assyria had subdued the ten tribes of Israel, he took away the inhabitants, and dispersed them throughout his own dominions, and sent a number of his own subjects to occupy and cultivate the land of Samaria. These people, coming from different parts of the Assyrian Empire, took with them their own gods, whom they had severally been accustomed to worship. But, after a season, the lions of the forests multiplied, and caused such destruction among them, that they could not but regard it as a token of God’s displeasure, for not being worshiped and served in a way conformable to his own appointed ordinances. The people stated this to the king of Assyria; and requested that one of the priests who had been taken from the land, should be sent back to Samaria, in order to instruct them how Jehovah, whom they supposed to be a local Deity, and the God of that particular land, was to be worshiped.

This request was complied with; a priest was sent to them; a number of others were appointed to officiate with him under his direction; and thus the people united the worship of Jehovah with that of their own idols; or, as my text expresses it, “feared the Lord, and served their own gods, verse 24-41.” And in this state they continued even to the time of our blessed Lord; who said to the Samaritan woman, “You worship what you do not know, John 4:22.”

Now, this will afford me an opportunity of showing what true religion is, by contrasting:

I. The Mongrel Samaritan Standard of Religion.

From the history of the Samaritans, as contained in the chapter before us, it will be seen what their religion was. It had:

self-delight for its object,

external religious forms for its essence,

and custom for its origin.

It had self-delight for its object; for every one worshiped his own gods; as it is said, “Every nation made gods of their own, and put them in the houses of the high-places which the Samaritans had made, every nation in their cities where they dwelt, verse 29-31.” If they added Jehovah to them, it was from fear of his vengeance, “They feared the Lord, and served their own gods;” fearing him by constraint, and serving them by choice. They had a general idea that it was well to acknowledge some God; and with that they were satisfied.

It had external religious forms for its essence, “They made unto themselves, of the lowest of the people, priests of the high-places, who sacrificed for them in the houses of the high-places verse 32.” While the priests were at their posts, and performing their accustomed round of services, all was well. Respecting religion as a personal concern between them individually and the God whom they served, they knew nothing. It was with them a mere official matter; and if it was performed with regularity by the appointed officers, they felt no need, no cause for self-reproach.

It had custom or tradition for its origin, “They feared the Lord, and served their own gods, after the manner of the nations who had carried Israel away captive from thence, Unto this day they do after the former manners, verse 33, 34.” “So these nations feared the Lord, and served their graven images, both their children, and their children’s children; as did their fathers, so did they unto this day, verse 41.” None of them inquired whether their views were right or wrong; they took for granted that the religion which they had received from their forefathers was right; and, if they only conformed themselves to that, they had nothing to fear.

And what is the religion which prevails among us?

Truly, we might almost conceive ourselves to be in Samaria, rather than in Britain, where the light of the Gospel so clearly shines. For what is the object which the generality of us aim at, even in religion? Is it not merely to have within our own bosoms a foundation for self-applause? As to any real delight in holy exercises, we do not pretend to it. To read the Word of God with a devout application of it to our own particular case; to commune with God in secret, and pour out our souls before him in praise and thanksgiving; these are not really the employments we desire; as for enjoying his presence, and receiving communications from him in answer to our prayers, we scarcely contemplate such a thing as attainable by us; if we do our duty, as we call it, that is all that we are concerned about; that satisfies our conscience; and we neither desire nor think of anything beyond.

In perfect accordance with these views are all our services. We come to the house of God; we follow the minister in the different parts of the service, standing, sitting, kneeling, as occasion requires, and making our responses at the places assigned to us. We then attend to his discourse with interest or indifference, as it may happen; and then congratulate ourselves as having performed a duty, though the soul has not been really engaged in a single word that has been uttered either by the minister or ourselves. Samaritan-like, we devolve almost the whole service on the minister; and, if he have discharged his office with regularity and decorum—we conclude that we have done all that was required of us.

If it were asked of us, Why we professed the Christian faith at all—the greater part of us would have no better reason than that by which the Samaritans were influenced, “We follow the religion of our forefathers.” We are Christians, in fact, for the very same reasons that Muhammadans or Pagans profess the beliefs maintained respectively by them. We have taken our religion upon trust from those who have gone before us, without ever having examined it for ourselves; and it is owing to the circumstance of our having been born in a Christian land, and not to any conviction of the truth and excellency of our religion, that we are Protestants and not Papists; or Christians and not Heathens.

The God of Scripture is professedly the object of our worship. But the gods whom we really worship, and by choice, are the pleasures, and riches, and honors, of this vain world! On them our heart is fixed. To them is our time and money are devoted. If we but attain our real gods to the extent of our desires, we bless ourselves as having gained the objects most worthy of our pursuit!

But now, in opposition to all this, let us notice:

II. The standard proposed to us in the Bible.

This, also, is fully set forth in the chapter before us.

1. The standard of Scripture has God alone for its object.

“You shall not fear other gods, nor how yourselves to them, nor serve them, nor sacrifice to them; but to the Lord; him shall you fear, and him shall you worship, and to him shall you sacrifice, verse 35, 36.” In the first and great commandment that is given us, of loving God with all our heart and mind and soul and strength, there is no alienation admitted, no participation with any creature upon earth. “God is a jealous God,” and must have our whole hearts. “If our heart is divided, we shall,” as the prophet warns us, assuredly “be found faulty, Hosea 10:2.”

Now then, if there be anyone thing under Heaven that is not truly and entirely subordinated to God, we have not yet taken so much as one step in true religion. We may have some fear of God; but while there is any other God in the universe that we serve, or that stands in competition with him—we are yet mongrel Samaritans in heart, “having the form of godliness, but not any of its power, 2 Timothy 3:5.”

2. The standard of Scripture has the covenant of grace altogether for its foundation.

“The covenant that I have made with you, you shall not forget, verse 38.” We have no hope whatever before God, but as founded on that everlasting covenant which the Father entered into with his dear Son, as the head and representative of his elect people, Zechariah 6:13; Hebrews 13:20.

In ourselves we were reduced to a footing with the fallen angels, and had in ourselves no more claim on God than they. By the first covenant we were all condemned, Galatians 3:10. But God has made a new covenant with us, “ordered in all things and sure, 2 Samuel 23:5;” and has “confirmed that covenant with an oath, Hebrews 6:17-18;” and according to the tenor of that covenant, shall saving mercy be given unto us, Hebrews 8:8-12. But who knows anything about that covenant?

Who even thinks of it, or has any more respect unto it than if it never had existed? The utmost that people in general know about religion is, that they need to repent; and that, if they repent, they shall obtain mercy. But under what considerations, and by what distinct means, mercy shall be accorded to them—they know nothing. They do not see everything as springing from the sovereign grace of God, and given to Christ for us, and received from Christ through the exercise of faith. Truly, so miserably defective are the most of us in the knowledge of these things, that the mongrel Samaritans themselves had almost as good a discernment of them as we!

3. The standard of Scripture has the work of redemption for its great influential motive.

“You shall fear the Lord, who brought you up out of the land of Egypt with great power and a stretched-out arm, verse 36.” Throughout all the Old Testament, the deliverance from Egypt is urged as the chief incentive to serve and glorify God. Yet what was that, in comparison with the redemption given to us through the blood of our Lord and Savior Jesus Christ? This is the substance, of which the redemption from Egypt was the mere shadow. And it is from the consideration of this stupendous work that we are exhorted to “yield up ourselves as living sacrifices to the Lord, Romans 12:1.” It is “because Christ has bought us with a price, that we are called to glorify him with our bodies and our spirits, which are his, 1 Corinthians 6:19-20; 1 Peter 1:17-19.”

See the saints in Heaven; even there are they actuated in all their services by a sense of redeeming love! Revelation 5:9-10. Much more are we on earth induced by this wonderful mystery to “live to Him, who died for us, and rose again, Romans 14:7-9.”

4. The standard of Scripture has holiness—real and universal holiness, for its end.

Not even the salvation of men from perdition is so much the end of all religion, as the saving of them from sin. It was in the latter view, rather than the former, that the very name of Jesus was given to our blessed Lord, Matthew 1:21. He came to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous for good works, Titus 2:14.”

This also, like all the foregoing characters of true religion, is specified in the passage before us, “The statutes, and the ordinances, and the law, and the commandment, which he wrote for you—you shall observe to obey for evermore, verse 37.” And to this agrees the testimony of Zachariah, the father of John the Baptist, “Blessed be the Lord God of Israel; for he has visited and redeemed his people, and has raised up a horn of salvation for us; that, being delivered out of the hand of our enemies, we might serve him without fear, in righteousness and holiness before him, all the days of our life, Luke 1:67-69; Luke 1:74-75.”

Now, from hence we may see how far we are possessed of true religion; for, if we desire not holiness as our chief aim, and as that which alone can render Heaven itself desirable, we have yet to learn what are the first principles of true religion. Satan himself would gladly be restored to his original happiness in Heaven; but he has no desire to be “renewed in the spirit of his mind, and to be created anew, after the divine image, in righteousness and true holiness, Ephesians 4:23-24.”

These are exclusively the desires of a Christian mind; and in every regenerate soul under Heaven are they paramount and predominant. There is not a Christian in the universe who does not desire to become “holy, as God himself is holy,” and “perfect, even as his Father in Heaven is perfect.”

And now, by way of improvement,

1. I call you to humiliation.

Methinks the Prophet Isaiah furnishes me with the most appropriate address that can possibly be delivered to you, “Hear this, O house of Jacob, who are called by the name of Israel and who come forth from the seed of Judah; you who swear allegiance by the name of the Lord and make mention of the God of Israel—but not in truth and sincerity, nor in righteousness, Isaiah 48:1.” (Amplified version)

Here your Christian profession is acknowledged; and here, alas! is your Christian practice described. For who among us has devoted himself to God with that entireness of heart and life which the very name of Christian implies? I must indeed warn you, that “you cannot serve two masters, who are so opposed to each other as God and the world are. To whichever of them you adhere, you must, of necessity, despise the other; you cannot serve God and mammon! Matthew 6:24.”

This is the warning of our Lord Jesus Christ himself, who will confirm it by His judgment at the last day. Let a sense of this humble you in the dust; and remember that if ever you would serve God acceptably—then every rival must be put away, and he alone must reign in your heart.

2. I call you to decision.

What is the determination which I desire you all to form? It is that which the Prophet Micah so well inculcates, “All people will walk every one in the name of his God; and we will walk in the name of the Lord our God, forever and ever! Micah 4:5.” Yes, “walk in the name of your incarnate God,” whose name you bear; and let it be seen “whose you are, and whom you serve.” Do this at all events, without compromising the matter, or “halting between two opinions.” “If Baal is God—then follow him! But if the Lord is God—then follow Him 1 Kings 18:21.” Yes, and “follow him fully too, Joshua 14:8-9;” and if you are called to bear a cross for him, do not wait until it is laid upon you by necessity; but “take it up willingly, and follow him, Luke 9:23;” “follow him outside the camp, bearing his reproach, Hebrews 13:13;” and, whatever be the cross laid upon you, rejoice, and “glory in it, for his sake, Acts 5:41.”

This is the Bible standard. Do not attempt to lower it. Aspire after a full conformity to it. Your Lord well deserves this at your hands. It was not by measure that he expressed love to you. There was nothing which he did not forego for you; nothing which he did not sustain for you. Walk then, in his steps; and have no other standard than this, to “love him as he has loved you,” and to serve him as he has served you. Whatever he did for your salvation, that be ready to do for his honor. And whatever attainments you have made, still endeavor to advance, “walking on” with ever-increasing zeal, “forgetting what is behind, and pressing forward to that which is ahead, until the prize of your high calling is awarded to you, Philippians 3:13-14,” and you rest forever in the bosom of your God.

Charles Simeon

2 Kings 13:18-19

Then he said, “Take the arrows,” and the king took them. Elisha told him, “Strike the ground.” He struck it three times and stopped. The man of God was angry with him and said, “You should have struck the ground five or six times; then you would have defeated Aram and completely destroyed it. But now you will defeat it only three times.”

In this passage is recorded a conversation between King Joash and the Prophet Elisha. The prophet was dying; and the king, who had utterly neglected him before, now went to visit him, and was full of concern about the loss, which both he and all his people would sustain; the king even wept over him, and most pathetically exclaimed, “O my father, my father, the chariots of Israel, and the horsemen thereof! This is the same expression as Elisha himself had used in reference to Elijah, 2 Kings 2:12.

The people of Israel were forbidden to multiply chariots and horses, that they might look to God alone as their strength. And they were now so reduced by Hazael king of Syria, that they had only ten chariots and fifty horsemen left; verse 7. But if they had attended to Elisha, they would not have needed any such protectors, because God himself would have defended them. This truth the king now acknowledged, feeling that he was about to lose the best support of his kingdom.”

Thus it is that the servants of the Lord are too generally treated; they are neglected and despised in their life; but, when they are no longer able to benefit the world, their loss is deeply felt.

On this occasion God put fresh honor upon his servant, and made him a messenger of glad tidings to the king. These tidings were conveyed under two symbolical representations; the shooting of an arrow towards Syria, and the smiting of a bundle of arrows upon the ground. But it seems that the king, though apprised of God’s gracious intentions towards him, was not by any means either so enlarged in his expectations, or so ardent in his desires, as he should have been. He was lukewarm; and by his lukewarmness he both displeased the prophet, and deprived himself of a great measure of that mercy which God had designed to bestow upon him.

Now this subject affords us a fit occasion to consider,

I. What messages of mercy God has sent to us.

Innumerable are the intimations which God has given us of a glorious deliverance from all our spiritual enemies; they have been given:

1. By significant emblems.

What was the preservation of Noah and his family in the ark, but a representation to us of that deliverance which shall be given to all who are found in Christ? All the rest of the world shall perish; but they shall be “saved in the Lord with an everlasting salvation, 1 Peter 3:20-21.”

What were the deliverances of God’s people from Egypt and Babylon, but typical exhibitions of that redemption which God has given to us in Christ Jesus? In this light they are uniformly set forth in the holy Scriptures; and from them we learn never to despair, Isaiah 40:4-5.

What were all the miracles of our Lord, but so many emblems of the spiritual blessings which shall be imparted unto us by the Gospel, Isaiah 35:5-6; John 9:39.

Above all, what was the resurrection of our blessed Lord, but a pledge, yes, a shadowy representation also, of that restoration to a new and spiritual life, of which all shall partake who believe in Christ! Compare Ephesians 1:19-22 with Ephesians 2:4-7.

2. By express promises.

Where shall we begin, or where shall we end—our enumeration of the “exceeding great and precious promises” which are given us in the Gospel? Though we should confine ourselves to the precise idea of the text, and contemplate the promises solely as relating to our deliverance from spiritual enemies, we might easily collect passages almost without number:

Sin, Romans 6:14.

Satan, Romans 16:20.

Death, 1 Corinthians 3:22.

Hell, John 3:15-16.

Or all in one, Luke 4:18!

These promises are made, like that in our text, even to the most unworthy of mankind.

3. By the declarations and examples of dying saints.

Behold Jacob on his dying bed, Genesis 49:18.

Or the aged Simeon with Jesus in his arms, Luke 2:29.

Or Paul, in daily expectation of martyrdom—how bright his prospects, how heavenly his thoughts! 2 Timothy 4:7-8.

In such passages as these we see death entirely disarmed of its sting, and the triumphs of Heaven, as it were, begun. But we need not go back to the days of old; we may hear for ourselves precisely similar declarations, if we will frequent the chambers of sick and dying saints. In all such instances, the departing saints bring the matter home to our own feelings, and “put, as it were, their hands upon ours,” to teach us how to shoot, and to encourage our efforts. See verse 16. God himself instructs us, what we also may expect from him in a dying hour.

Amidst so many gracious intimations from God, we should inquire,

II. Why it is that we profit so little by them?

The fault is in ourselves alone, just as it was in the king of Israel.

1. Our desires for holiness are faint.

We do not long for the blessings of redemption as we ought to; we should “pant after them, as the deer after the water-brooks, Psalm 42:1-2; Psalm 63:1-2; Psalm 84:2.” But instead of this, we are satisfied with low attainments; and, if we can, as it were, just get within the door of mercy, we have no ambition either to glorify God on earth, or to obtain an augmented weight of glory in Heaven. The people of this world put us utterly to shame; they are never satisfied; the more they obtain—the more their desires are enlarged. O that it were thus with us; and that we were determined “never to be satisfied, until we awake after the perfect image of our God! Psalm 17:15.”

2. Our expectations for holiness are low.

We do not actually deny the truth of God in his promises; but we do not view them in their breadth and length, and depth and height.

God says to us, “Open your mouth wide, and I will fill it!” But we have no enlargement in prayer. “We are not straitened in him; but we are straitened in our own affections.”

God tells us, that “according to our faith it shall be unto us;” but we, instead of raising our expectations in proportion to the ability of the Giver, are ever limiting his power and grace; and on every occasion we ask: Can he do this thing? or Will he do it for me? This is a fault even among eminent saints.

It was for this that Jesus reproved the sisters of Lazarus; he had told them that their brother would rise again; and, when he went to the grave to raise him, they thought that the circumstance of his having been dead four days was an insurmountable obstacle to his restoration to life. But Jesus replied, “Did I not say unto you, that if you would believe, you would see the glory of God?”

This reproof most justly belongs to us. If when we attended the gospel ordinances, or read the Word of God, or opened our mouths in prayer—we really expected such manifestations of God’s power and love as he has given us reason to expect—then what might we not obtain at his hands? But God does not perform, and, if we may so speak, cannot perform, all that he would for us, because of our unbelief, Matthew 13:58 with Mark 6:5.

3. Our exertions for holiness are languid.

When we come into the divine presence, the arrows are, as it were, put into our hands; but we are content with striking twice or thrice. We do not “stir up ourselves to lay hold on God!” We do not wrestle with him, and determine not to let him go, until he has bestowed a blessing on our souls. We should “give him no rest,” until he has manifested to us the acceptance of our prayers. But we perform all our duties in so cold a way as rather to offend God by our lukewarmness, than to please him by our zeal.

The prophet was justly displeased with Joash for not showing greater ardor in the cause of Israel, “You should have smitten,” says he, “five or six times; then had you smitten Syria, until you had consumed it; whereas now you shall smite Syria but thrice.” This prediction was exactly verified, “Joash defeated them only three times, verse 25.”

Just so, do we find it in our own experience. We gain some victories, it is true; but they are only small and partial, because we do not fight with all our might.

Advice.

1. Improve the opportunities which God affords you by his ministers.

Elisha ministered for above sixty years; yet Joash never availed himself of his instructions, until they were about to be forever withdrawn. And is it not so wherever the faithful servants of God are sent? The generality, especially of the great and opulent, disregard their warnings, and despise their messages of mercy. O that it might not be found so in this place! If God has sent you the light, learn to walk in the light while you have it; lest darkness come upon you, and “the word which ought to be a savor of life, becomes unto you a savor of death!”

2. Do not trifle with the spiritual impressions which are at any time upon your minds.

Joash once appeared to be in a hopeful way; but he soon lost his good impressions, and died, as he had lived, an enemy of God!

Just so, are there not found among us many whose “goodness is as the morning cloud, and as the early dew that passes away?” Under the ordinances perhaps, or in a time of sickness, or under the prospect of some painful bereavement, you have been affected, and been made willing to obey the voice of God’s prophets. But you have soon forgotten all your vows, and “returned like the dog to his vomit, and with the sow that is washed to her wallowing in the mire!” Truly if this is the case with you, “your latter end will be worse than your beginning; for it would have been better never to have known the way of righteousness, than after having known it to turn from the holy commandment delivered unto you!”

Charles Simeon

2 Kings 10:30-31

The LORD said to Jehu, “Because you have done well in accomplishing what is right in my eyes and have done to the house of Ahab all I had in mind to do, your descendants will sit on the throne of Israel to the fourth generation.”

Yet Jehu was not careful to keep the law of the LORD, the God of Israel, with all his heart. He did not turn away from the sins of Jeroboam, which he had caused Israel to commit!

We can scarcely conceive any stronger proof of God’s willingness to reward his people, than that which he has given us in rewarding people whose services were merely external, without any real love to him in their hearts. If we were to judge from the honor put upon Jehu, we would be ready to suppose he was, if not a blameless—yet, on the whole, a pious character; but on a review of his history, our admiration must be fixed, not on him, but on that infinitely gracious and condescending Being, who was pleased to remunerate such services as his. Let us consider:

I. The character of Jehu.

Here was a mixture, not uncommon in the world. Let us notice,

1. What Jehu did for God.

Being appointed of God to the office of avenging upon Ahab the blood of Naboth and of the prophets, he addressed himself to the work without delay. In the space of a few hours he destroyed Jehoram, with his mother Jezebel, and then instantly set himself to complete the work he had so prosperously begun. It is worthy of observation, that in extirpating the family of Ahab, he succeeded by the very same means which Jezebel had used for the destruction of Naboth. He sent letters to the great men of Samaria, to whose care the seventy sons of Ahab were entrusted, and required of them to cut off their heads in one single night, and send them to him at Jezreel; and these elders, many of whom had surely concurred in the shedding of Naboth’s blood at the command of Jezebel, now, at the command of Jehu, became traitors to their king, and murderers of all his family!

But, besides cutting off the posterity of Ahab, he proceeded also to execute judgment on all the worshipers of Baal. By a stratagem deeply laid, but not according with truth or godliness, he succeeded against these also in one day; and entirely banished, as it were, the worship of Baal from the land, burning all his images with fire, and making his very temple a sink of all impurity.

In this conduct he gained the approbation of Jehonadab, whose pious character and zealous cooperation strengthened and encouraged him in this arduous undertaking. From God himself too, he obtained a decided testimony of approbation, together with a rich reward; for he alone of all the kings of Israel had the kingdom continued to his posterity of the fourth generation, or for so long a period of years.

Thus, it must be confessed, Jehu appears to have been a distinguished servant of the Lord; though, alas! he was but partial in that obedience which God rendered.

2. What Jehu omitted to do.

Against Ahab, whom it was his interest to destroy, and Baal, whom he had no wish to preserve—he executed vengeance with zeal. But against the calves of Dan and Bethel, which policy required him to preserve, he raised not up his hand. Nor indeed did he make the law of God the rule of his conduct, “he took no heed to walk according to that;” much less did he aim at it “with all his heart.” No! he both indulged in himself, and tolerated in others, much that was contrary to the divine will; and thus he manifested, that, notwithstanding all his outward obedience, his heart was not right in the sight of God! Such was his character, externally good, but internally depraved!

Let us proceed to notice,

II. The lessons to be deduced from it.

Such characters as these are very instructive. They teach us:

1. That we may perform many external duties, and yet have no vital principle of religion within us.

The actions of Jehu, as to the matter of them, were good; and therefore they were rewarded. But in their motive and principle they were bad; and therefore God afterwards visited them with a severe punishment, Hosea 1:4. This shows, that notwithstanding all he did for the Lord, he had not within him any principle of true piety.

And thus it is with multitudes among ourselves; they are zealous against open vice and profaneness, yes active too in many works of benevolence—and yet appear evidently to be destitute of vital godliness; they have never been truly humbled before God, never fled to Christ for refuge, never given themselves up to God as his redeemed people! How much is it to be regretted that such people, who by their external facade have gained the admiration and love of the most pious characters, and even received a recompense from the Lord also—should yet, for lack of a root of grace in them, never bring forth fruit unto perfection, and never obtain happiness in the eternal world!

Like the rich youth in the Gospel, or Nicodemus, or Paul in his unconverted state—they are zealous towards God to a certain extent, but without a new and spiritual birth must forever perish! O that all who have a zeal for God in the performance of outward duties, would carefully examine the principles by which they are actuated, and never be satisfied with any action which has not a sense of redeeming love for its moving cause!

2. That we may profess much zeal for God, and yet have a radical alienation of heart from him.

Jehu certainly professed to be actuated by a regard for God’s honor, “Come and see my zeal for the Lord,” said he; and when the different events had taken place, he made reflections upon them as accomplishing the divine predictions. Yet his flagrant neglect of other duties stamped him as a hypocrite in the sight of God.

And is it not thus with many who make a profession of religion in the present day? They think themselves to be zealous for God, and wish to be thought so by others; but they are manifestly under the dominion of:

some reigning lusts,

some evil tempers,

some hidden abominations!

They will sacrifice the refuse to the Lord, and such things as they care but little about; but they will retain the choicest of the flocks, and the sins which are more intimately connected with their pleasures or their interests. Let professors of religion who are so ardent in talking about their favorite topics, or in attending on the ordinances of religion, inquire:

Whether the Word of God is really loved in their hearts;

whether they are aspiring after an entire conformity to its commands;

and whether they are longing to “stand perfect and complete in all the will of God?”

Sad will it be to be numbered among those of whom James speaks, who seem to be religious, and yet, by their unbridled tongues, and unsubdued tempers—show that they “deceive their own selves, and that their religion is vain! James 1:26.”

3. That if ever we would be accepted by God hereafter—then we must have our hearts right with him now.

This is required of every human being, Deuteronomy 10:12-13; Deuteronomy 18:13. Absolute perfection indeed is not to be expected; but Christian obedience must be attained; nor without it will any conformity to outward rights, or any profession of Christian principles, avail us before God, Acts 8:21. But how shall this state of mind be attained? It must be sought by prayer to God, who has promised to give us his Holy Spirit, and by the mighty working of that Spirit to bring us to a radical conformity to his will, Ezekiel 36:26-27. Plead then with God that blessed promise; yes, give him no rest until he accomplishes it in your souls. Then shall your heart be made right with God, as God’s is with you; and with infinite condescension will he “take you up to sit with him in the chariot” of his love, and on the throne of his glory! verse 15.

Charles Simeon

2 Kings 10:16

Jehu said, “Come with me and see my zeal for the LORD.”

Ungodly men, though they will not follow the example of the godly, are glad to have their sanction and approbation in what they do. Jehu was indeed acting at this time under a divine commission. The work in which he was engaged was that of extirpating the whole house and family of Ahab; and as terrible as it was, he did right to execute it, because he acted under a divine command, 2 Kings 9:7-9. But his spirit in executing the work was far from right. He was too much under the influence of pride and ambition. This appears from his address to Jehonadab, in the words before us. Jehonadab was a holy man, and had considerable influence in the state; and, knowing that Jehu was fulfilling the will of God, he went to meet him, and to testify his approbation of his proceedings. And Jehu, glad to have the sanction of such a man, took him up into his chariot, saying, “Come with me, and see my zeal for the Lord.”

Now, as this zeal was partly good, and partly evil, I propose to show,

I. When our zeal is such as will bear God’s inspection.

“It is good to be zealously affected always in a good thing, Galatians 4:18.”

1. We may be assured that our zeal is good, when it proceeds from a principle of love.

Love is properly the principle from which all our actions should flow. There are, indeed, far different principles from which our zeal may spring. We may he led on by a party spirit, which will operate to the production of great efforts in the support of any cause. Or we may he actuated by a natural forwardness of disposition, which urges men to prosecute with ardor whatever they undertake. A self-righteous hope of commending themselves to God, also, will stimulate some to incredible exertions in any cause in which they are embarked. But that which alone gives the stamp of piety to our services, is love. We should act from a sense of the unbounded obligations which we owe to God, both as our Creator and Redeemer. “Our souls should be altogether constrained by the love of Christ, to live to him, 2 Corinthians 5:14-15;” and so far as we are actuated by that principle, we have reason to hope and to believe that our zeal is genuine, and that our services are pleasing and acceptable to God.

2. We may be assured that our zeal is good, when it is regulated by the written Word.

As our zeal may spring from an unworthy motive—so it may be exercised in an unhallowed way. It must be bounded by the occasion that calls it forth; neither exceeding it, nor falling short of it. Joshua erred in making a league with the Gibeonites, whom he was commissioned to destroy, Joshua 11:18-20; but Saul also erred, when, “from his zeal to the children of Israel and Judah, he sought to slay the Gibeonites, 2 Samuel 21:1-6.”

There is an intemperate zeal that is highly criminal. Such was that of Simeon and Levi, who slew the Shechemites, because by the prince of that city their sister had been defiled Genesis 34:25-31. They had just ground for displeasure; but their mode of manifesting their displeasure was cruel in the extreme, and brought upon them God’s merited indignation, Genesis 49:5-7. Not that the mere circumstance of slaying their fellow creatures when they were incapable of resistance was wrong, provided they had received a divine commission to do so; for Joshua did right in extirpating the Canaanites; as did the tribe of Levi also, when they went through the camp of Israel, every one of them slaying even his nearest relatives, if he found them worshiping the golden calf! Exodus 32:25-29; Deuteronomy 33:8-11.

The Word of God is the standard by which every act must be regulated.

It is not sufficient that we intend to please God; for James and John thought to please their divine Master by calling fire from Heaven to consume a Samaritan village. James and John were told by their Lord, that “they knew not what spirit they were of Luke 9:53-55.”

Paul also thought he was serving God aright, when he haled men and women to prison and to death for their attachment to Christ.

Paul condemns himself afterwards as an injurious and blaspheming persecutor! Acts 8:3; Acts 26:9; 1 Timothy 1:13.

If we are able to show a Scriptural command for what we do, then our zeal in doing it is good.

3. We may be assured that our zeal is good, when it is tempered with discretion.

There are conflicting duties, which, as far as possible, should be made to harmonize; and neither of them should be violated without necessity. To obey the civil magistrate is the duty of all; but when his injunctions militate against the paramount authority of God, they must be disregarded, whatever are the dangers to which our disobedience may subject us. The appeal, “Whether it be right to hearken unto you more than unto God, you judge, Acts 4:19,” carried its own evidence along with it. Of course, there is need of much discrimination in this matter.

The Pharisees acted well in showing a regard for the Sabbath, and a zeal for the due observance of it; but they erred grievously, when they accused our blessed Lord as violating it by working miracles on that day; for they should have known that “God preferred mercy before sacrifice,” and, consequently, that acts of mercy and necessity superseded the obligation of a merely positive command, Matthew 12:2-7.

Even where a duty is plain, it is proper for us to consider whether we are the people to perform it. To preach the Gospel is a most important duty; but to engage in that service uncalled, and unsent, is not by any means expedient or right; for even our blessed Lord “glorified not himself to be made a high priest, but waited for the call” of his heavenly Father, Hebrews 5:4-6.

So again, we must attend to the time and manner of executing what we conceive to be a lawful act; and not abuse our liberty by exercising it in a way that may prove offensive to others, 1 Corinthians 8:10-13.

In a word, our zeal must be wisely regulated; it should be able to rise to any occasion that may call for it, Acts 21:13; but it should be under due control; nor should it ever be satisfied with a conviction that a thing is “lawful,” without considering also whether, and how far, it is “expedient, 1 Corinthians 6:12.”

We think, then, that a zeal flowing from such a source, and regulated by such a standard, and exercised in such a way—will bear inspection; and that, so far as we give the invitation for the purpose of self-inquiry, and not of self-applause, we may say, not to man only, but even to God himself, “Come, and see my zeal for the Lord.”

But there are occasions when our zeal is blameworthy.

II. When our zeal evidently manifests itself to be delusive and vain.

1. Our zeal is altogether vain and unacceptable to God, when it is proud and ostentatious.

Such was the zeal of Jehu on this occasion. Raised to kingly power, and successful beyond his most hopeful expectations, he was elated with pride, and desirous of having his prowess admired and extolled. Hence his conduct, which, as conformable to a divine command, was made the ground of a reward—was, on account of the base mixture of pride and cruelty with which it was pursued, visited with signal punishment! Compare verse 20 with Hosea 1:4.

Pride and ostentation will mar and vitiate the best actions that we can possibly perform! The giving of alms, or the waiting upon God with fasting and prayer, are acceptable services—if performed aright. But when made occasions for advancing ourselves in the estimation of men—they are hateful and contemptible in the sight of God, and will bring with them no other recompense than that which we vainly seek! Matthew 6:1-5.” The declaration of God in relation to such things is plain and express, “It is not honorable to seek one’s own honor, Proverbs 25:27.” Therefore “let another man praise you, and not your own mouth; someone else, and not your own lips, Proverbs 27:2.”

To this, then, we must carefully attend; for if, while professing to serve the Lord, our motive is ostentation, then be the service what it may, God will say, “Who has required this at your hands? Isaiah 1:11-12.” Yes, it will be no better, in his sight, than “the cutting off a dog’s neck, or the offering of swine’s blood! Isaiah 66:3.”

Matthew 6:5, “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full.”

2. Our zeal is altogether vain and unacceptable to God, when it is partial.

In this respect, also, Jehu’s zeal notoriously failed. He was sent to punish Ahab’s wickedness; and yet himself joined in the idolatry which he was ordered to abolish, verse 29, and indulged in all the sins which he was commissioned to correct, verse 31. Zeal, if pure, will extend to every part of our duty; it has respect to God’s will; and therefore will operate in reference to all his commands; to those which require self-denial, no less than to those which may administer to our personal gratification. Zeal will be in the soul what the soul is in the body; its operation will be uniform and abiding. Whether our actions be public or private, and whether our duties be of an active or passive kind, it will stimulate us to approve ourselves to the heart-searching God; and, if it fails of this, at least in our endeavors, it is evidently not such as has God for its author, nor such as God will ultimately approve.

3. Our zeal is altogether vain and unacceptable to God, when it is transient.

The stony-ground hearers manifest a great degree of zeal for a season, “they readily with joy receive the word; but, having no root in themselves, they believe only for a while, and in time of temptation fall away! Luke 8:13.” But it is not sufficient for any man to “run well for a season only, Galatians 5:6.” “We must endure unto the end, if ever we would be saved, Matthew 10:22.” We are “not to look back, after having once put our hand to the plough, Luke 9:62.” “We are never to be weary in well-doing;” “never, under any circumstances, to faint.”

On this our future remuneration altogether depends, Galatians 6:9. “The man who draws back, draws back unto perdition, Hebrews 10:38-39,” and he whose zeal will not carry him to the last extremity, even to the enduring of the most cruel death—will fail of obtaining the approbation of his God! Luke 17:33.

I must, therefore, guard you against ever relaxing in your zeal even for a moment. Whatever your attainments are, and whatever you may have done or suffered in the service of your God, you must “forget the things that are behind, and reach forward unto that which is before, and press on for the prize of your high calling,” until you have actually finished your course, and obtained the crown which is to be awarded to you, Philippians 3:13-14.

In conclusion, let me say to every individual among you.

1. Have a zeal for God.

God is not to be served with lukewarmness, Revelation 3:15-16. He requires the heart, the whole heart, Proverbs 23:26; Hosea 10:2; and surely he is worthy of it; and his service well deserves it. See what zeal men display in the pursuits of this world:

the student, for knowledge;

the merchant, for his gains;

the soldier, for honor.

And will you be behind any one of them? Does our blessed Lord and Savior deserve less at your hands, than this vain and perishing world can do? The burnt-offerings, you know, were wholly consumed upon God’s altar; they were wholly God’s; and the priests had no part in them. Such offerings are you to be; and to be devoted thus exclusively to God is “your reasonable service! Romans 12:1.” Give yourselves up, then, entirely to God; and “whatever your hand finds to do, do it with all your might! Ecclesiastes 9:10.”

2. Let “your zeal be according to knowledge”.

Ignorant zeal will only deceive and ruin you, as it did the Pharisees of old, Romans 10:2-3. There is a great deal of zeal in religion; hence come the penances and pilgrimages of the Papists; and hence come the accursed cruelties of the Inquisition? Who does not know the persecutions that Christianity has sustained from heathens; or the miseries that Popery, under the name of Christianity, has inflicted on those who would not yield to its abominations? In all these things, the agents “have imagined that they did to God an acceptable service, John 16:2.”

Nor can I deny that even good men have sometimes been betrayed into a very erroneous line of conduct, from a mistaken notion that they were serving God, while anathematizing those who differed from them in some matters of subordinate importance. But do not be satisfied, brethren, even though Jehonadab himself be embarked in the same cause with you.

It is not by man’s judgment or example that you are to stand or fall, but by the judgment of your God, according to his written word. Endeavor, then, to have your mind and spirit regulated by the only standard of right and wrong. And especially be on your guard against a fiery zeal. “The zeal of our blessed Lord was such as even consumed him, John 2:17;” But remember, it was himself that it consumed, not others. Yes, when he himself suffered from the blind zeal of others, he prayed for them, even for his very murderer! Luke 23:34. “Be then followers of him.” “Let it be your food and your drink to do the will of God yourselves! John 4:34.” But, with respect to others, let all your efforts be “to save, and not to destroy, them Luke 9:56;” to “win them” by love, Proverbs 11:30, and not constrain them by force, Luke 14:23.

Charles Simeon

2 Kings 9:36

They went back and told Jehu, who said, “This is the word of the LORD that he spoke through his servant Elijah the Tishbite: On the plot of ground at Jezreel dogs will devour Jezebel’s flesh!”

From nothing does the unbeliever receive more solid grounds of fear, than from the facts recorded in the sacred history. In those facts there is undeniable evidence that there is a God who “orders all things after the counsel of his own will,” and who is particularly “known by the judgments which he executes.” In confirmation of this truth we will show:

I. How God’s Word was accomplished in the history before us.

We lay no stress on the fulfillment of what was spoken to Jehu, because the declaration made to him was the immediate cause of his adopting measures for the attainment of the kingship.

But the accomplishment of God’s Word in the death of Jehoram and of Jezebel was independent of any human purposes whatever. The fate that awaited Ahab and Jezebel had long before been announced by the Prophet Elijah; though on account of Ahab’s repentance, the evil denounced against him had been deferred, and the fulfillment of the threatening had been reserved for his children.

Now it was particularly specified by Elijah to Ahab, that “where dogs had licked the blood of Naboth, they should lick his blood;” and that “dogs should eat Jezebel by the wall of Jezreel, 1 Kings 21:19; 1 Kings 21:23.”

Behold then how exactly these prophecies were accomplished! Jehoram was at Jezreel; but how did he get there? He had gone there to be healed of the wounds which the Syrians had given him. But why did he not flee from thence, when he saw that Jehu detained the messengers that were sent to ascertain the reason of his approach? He was altogether infatuated; for instead of fleeing, both “he and Ahaziah king of Judah went out, each in his chariot, to meet Jehu,” and they actually “met him in the portion of Naboth the Jezreelite! 1 Kings 21:21.” Here Jehu drew his bow against Jehoram, and smote him through the heart. And so remarkable was this accomplishment of the prophet’s prediction, that Jehu himself was struck with astonishment at it, and ordered that the corpse should be there exposed to public view, in order that the justice of God, in so requiting the injury done to Naboth, might be manifest to all! Note1 Kings 21:26.

The same infatuation seized Jezebel also; for she, when she knew that her son Jehoram was dead, instead of fleeing, or consulting her own safety by submission, insulted Jehu, and was, by his order, thrown out of the window by her own servants, in the very place where God had foretold that death should come upon her!

Jehu after some hours thought that as Jezebel, though an accursed woman, was a king’s daughter—it was not right to leave her dead body exposed in the streets; and therefore he gave orders that she should be taken up and buried. But, behold, when they came to look for her, nothing of her remained but her scull and her feet, and the palms of her hands; for the dogs had devoured her; and this singular accomplishment of God’s Word respecting her, brought again to Jehu’s recollection the prediction of Elijah, so minutely verified, not only without any design on his part, but even contrary to his design! verse 36, 37.

An attentive survey of such facts as these is of the greatest use; it convinces us that every Word of God must be fulfilled in its season, and that “sooner shall Heaven and earth pass away, than one jot or tittle of it should fail!”

From beholding the Word of God thus verified in them, let us proceed to notice,

II. How the Word of God shall be accomplished sooner or later in the history of us all.

As our subject leads us almost exclusively to speak of those who are liable to the Divine threatenings, we shall comprehend them under two classes:

1. Those who make no profession of religion.

These may differ widely from each other with respect to their external conduct; but in the habit of their minds as alienated from God, and averse to heavenly pursuits—they are all alike: unregenerate, unsanctified, unhumbled! They do not fear God, “he is not in all their thoughts;” “they proceed from evil to evil, because they know not God.” We again say, that they do not all commit the same iniquities; but they all live as without God in the world. And is not this agreeable to what Paul has spoken of the natural man Romans 3:10-18; Romans 8:7. Yes truly, his Word is fulfilled in every child of Adam. Thus it is with them in this world.

Next, let us see how it is with them in the eternal world. They die each at his appointed time, and go into the presence of their God; but in him they find an angry and an avenging Judge! From his presence are they driven to reap the just recompense for their deeds. They would not, while living, regard his threatenings; and therefore they are left to experience the accomplishment of them to all eternity.

And is not this precisely according to what the Psalmist has forewarned them of, Psalm 9:17. Has not Paul also again and again guarded them against deluding themselves with vain expectations of a different end, 1 Corinthians 6:9; Galatians 6:7-8. Yes! in all of them will there be scope for precisely the same observation as Jehu made respecting Joram, and Jezebel, “This is the word of the Lord, which he spoke by his servants the prophets!”

2. Those who walk unworthy of their profession.

Mark the different people who decline from the ways of God; there is the same variety found among them as among the carnal and ungodly world; each has his separate pursuit, and each his separate infirmity. But in this all agree; that, whatever be their besetting sin, they are led captive by it more and more; the earthly, the sensual, the devilish, become more and more enslaved by their respective lusts and passions, from the time that they depart from God! And what is this but an accomplishment of that word of Solomon, “The backslider in heart shall be filled with his own ways! Proverbs 14:14.”

Follow them also into the eternal world; and there also you will find that verified, “It had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered to them! 2 Peter 2:21.” They “have been heaping up treasures indeed for the last days;” but they are found to be treasures of wrath, agreeably to that declaration of Elihu, “The hypocrites in heart heap up wrath! Job 36:13. The separation predicted by our Lord takes place; nor do the privileges they enjoyed in this world avail anything for the altering of the sentence passed against them! Matthew 7:21-23.

Observe now from hence,

1. The folly of neglecting the Holy Scriptures!

These contain the whole revealed will of God; and according to these we shall be judged in the last day. What folly is it then not to study them, and to find out beforehand what shall then assuredly come to pass! O let us search them! Let us bear in mind whose word is there contained! Let us not rest one single hour in a state that is there condemned.

2. The evil and danger of unbelief.

Unbelief “scoffs at the Word of God,” as though it never should come to pass. But can we point out any one declaration of God that has failed of accomplishment? As Paul says in reference to the Jews, so may we in reference to the whole world, “What if some did not believe? Shall their unbelief make the faith of God of no effect? Romans 5:3.” Did not God’s Word “take hold of them” at the different periods of their history? Compare Zechariah 1:6 with Daniel 9:11-13. Yes, and in us also shall they be fulfilled in their season; nor shall one iota of them ever fall to the ground. The infidels shall “know before long, whose word shall stand, whether God’s or theirs! Jeremiah 44:28.”

3. The truth and faithfulness of all God’s promises.

If the threatenings of God are sure—then so also are the promises. Nor shall any one of them fail the person who trusts in them. Let us remember, that “in Christ Jesus they are all yes and Amen.” Let us lay hold on Christ, and all the promises are ours. We may plead them at the throne of grace; we may rely upon them; we may expect the accomplishment of them; and in that great day, when all the ungodly shall be banished from the presence of God—we shall have them fulfilled to us in their utmost extent, being put into complete possession of our promised inheritance.

Charles Simeon

2 Kings 8:12, 13

“Why is my lord weeping?” asked Hazael.

“Because I know the harm you will do to the Israelites,” Elisha answered. “You will set fire to their fortified places, kill their young men with the sword, dash their little children to the ground, and rip open their pregnant women!”

And Hazael said, “Is your servant a dog, that he should do this monstrous thing?”

There was in the heart of Hazael a root of evil which would induce him to destroy the king, in order to gain possession of his throne; and that root springing up, would bring forth such terrible fruits, as could not be contemplated without the most pungent sorrow. This the prophet Elisha saw, and deeply lamented; insomuch, that Hazael, astonished at the tears which Elisha shed, asked him with great emotion, “Why is my lord weeping?” The prophet told Hazael that he wept at the prospect of the horrible cruelties which, however incapable of committing them Hazael might now think of himself—he would certainly before long commit.

This is the point to which we would now call your attention; and it is well calculated to show us:

I. How unconscious we are of our own depravity.

Hazael could not conceive it possible that the prophet Elisha’s predictions respecting him should ever be fulfilled. Doubtless the predicted evils were very terrible, “You will set fire to their fortified places, kill their young men with the sword, dash their little children to the ground, and rip open their pregnant women!” Nor do we wonder that Hazael should ask so pointedly, “Is your servant a dog, that he should do this monstrous thing?”

But Hazael was a stranger to his own heart.

Just so, we are ignorant of the evils which lurk in our own heart: “The heart is deceitful above all things, and desperately wicked! Who can know it? Jeremiah 17:9.”

2 Kings 8:14-15, “Then Hazael left Elisha and returned to his master. When Ben-Hadad asked, “What did Elisha say to you?” Hazael replied, “He told me that you would certainly recover.” But the next day he took a thick cloth, soaked it in water and spread it over the king’s face, so that he died. Then Hazael succeeded him as king.”

The outcome soon verified all that the prophet had spoken concerning him; for immediately on his return to his master, he gave a false report of the prophet’s answer, and (probably under a pretense of using the best means for his recovery) adopted a measure, which he had reason to expect would speedily put an end to the king’s existence.

Having by these means succeeded to the throne, Hazael soon waged war with Israel, and committed all those shocking cruelties, at the very mention of which he had once shrunk back with horror! Verse 15 and 2 Kings 13:3; 2 Kings 13:7.

Thus also do we question the representations which God gives respecting us in His Word.

These representations are surely very humiliating, both in the Old Testament and the New Testament, Ecclesiastes 9:3; Genesis 6:5; Romans 3:10-19; Romans 8:7. We are ready to account them as libels upon human nature. If we have been moral and sober hitherto, we have no conception that we could ever be induced to “run into the same flood of debauchery” as the most wicked have done.

But may we not all find in ourselves the seeds of those iniquities, which in others have obtained their full growth? Have we not seen too, in many instances, that people who once thought themselves as superior to temptation as we now do, have sunk into the grossest habits of vice, and astonished the world with their iniquities! We can know but little of ourselves, if we have not learned to ascribe to God alone, whatever difference there may be found between us and others! “For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not? 1 Corinthians 4:7.” “By the grace of God I am what I am! 1 Corinthians 15:10”

Let us learn then from the prophet,

II. What ought to be the frame of our minds in relation to our own depravity.

If we have not been left by God to perpetrate the more heinous crimes to which we have been tempted, still it will be proper for us to consider what our frame should be:

1. In reference to our depravity, so far as we have discovered it.

Elisha wept at the contemplation of the future crimes of Hazael; and should not we weep at the evils of our own hearts—yes at the evils which we have actually committed? Truly, the best of us have done enough to humble us in the dust, and to make us weep with the deepest self-abasement. Let us look back and think of our past conduct:

towards God as our Sovereign,

towards Jesus as our Redeemer,

and towards the Holy Spirit who has been so patient with us all our days.

Is here no cause for tears? If Prophets and Apostles wept so bitterly for others who kept not God’s law, should not we weep for ourselves, Psalm 119:136; Jeremiah 13:17; Romans 9:1-3; Philippians 3:18. Yes, the best of us, as well as the worst, needs to “go on his way weeping,” and can only hope to “reap in joy,” when he shall have humbly “sown in tears.”

2. In reference to that depravity which is yet hidden from our eyes.

Much, very much evil, there is in us, which we have never yet seen! Either we have never been brought into situations to call it forth, or God has mercifully withheld us from perpetrating all that was in our hearts. But our hearts are altogether corrupt; and therefore we should tremble; yes and “work out our salvation with fear and trembling!” Even to our last hour, “we should not be high-minded, but fear;” “watching continually and praying, that we may not enter into temptation.” The confidence of Peter, as well as that of Hazael, may be a warning lesson to us. To God then must we look to “keep us by his power,” even to Him who alone “can keep us from falling, and present us faultless before the presence of his glory with exceeding joy!”

That we may yet further improve this subject, let us learn:

1. To be thankful for God’s grace.

What is the reason that we have not been as vile as the most abandoned of mankind? Are we made of any better materials than they? No! We owe it entirely to the distinguishing grace of God! It is He who has “hedged up our way” in numerous instances, that we might not fall into those temptations which would have utterly overwhelmed us. “He kept us,” and “by his grace alone we are what we are.” O let us adore and magnify him for all his goodness towards us! When we see others wallowing in iniquity, remember that it is God alone who has made us to differ from them!

2. To be submissive to God’s providence.

It may be that God has been pleased to disappoint us in some things which we have set our heart upon, and we have been grieved and vexed at the painful dispensation. But how little do we know what would have been the effect of success! Perhaps the attainment of our wishes would have operated as Hazael’s advancement did on him, and we would have long before this time have been monsters in iniquity! At all events we have reason to believe that what we have lost was only like thick clay which would have impeded us greatly in our Christian course.

Perhaps God has seen fit to lay upon us some heavy affliction. Are we sure it was not necessary to lead us to deeper views of our own corruption, and to a more entire dependence on the Lord Jesus? We may be sure at least that our afflictions have been sent as a pruning-knife, to lop off our excess branches, and to make us more fruitful in the fruits of righteousness to God’s praise and glory!

3. To pant after God’s glory.

It is in Heaven alone that we shall be free from sin. While we are in the body, we are exposed to the assaults of that roaring lion that seeks to devour us. It is true that we have God’s promises to trust unto; but it is also true that we have wicked and deceitful hearts; and if we had attained as much as ever the Apostle Paul did, we must still, like him, “keep our body under control, and bring it into subjection, lest by any means, after having preached to others, we should be cast away ourselves.” Let us then “look for, and hasten unto, the coming of the day of Christ,” even that blessed day, when all sin shall be purged from our hearts, and “all tears be wiped from our eyes!”

“Hold me up, and I shall be safe! Psalm 119:117.”

Charles Simeon

2 Kings 7:18-20

It happened as the man of God had said to the king: “About this time tomorrow, a seah of flour will sell for a shekel and two seahs of barley for a shekel at the gate of Samaria.”

The officer had said to the man of God, “Look, even if the LORD should open the floodgates of the heavens, could this happen?”

The man of God had replied, “You will see it with your own eyes, but you will not eat any of it!”

And that is exactly what happened to him, for the people trampled him in the gateway, and he died.”

This is a repetition of what had been said in the two first verses of this chapter; or rather it is a renewed recital of the prediction, as accomplished in all its parts. Now we are not to imagine that this repetition was without design. It was surely intended to call our attention to the history in a more peculiar manner, that we might observe it carefully throughout. In truth, it is a singularly instructive history, especially as revealing to us what we propose distinctly to consider—the folly and danger of unbelief.

I. The folly of unbelief.

Faith appears to many to be a foolish naivete; and unbelief a discreet estimate of causes and effects. Sceptics look with contempt upon Believers, even as Jehoram’s officer did upon the prophet, for expecting himself, and teaching others to expect, so incredible an event, as that which he foretold. But this history rebukes the folly of such conceited men. They imagine that they have sufficient reason for their unbelief; but this history shows us that all those things which are supposed to justify unbelief, are, in fact, no grounds for it at all. Consider:

1. The extremity of our case.

Many, both under temporal and spiritual distresses, will say that there is no hope; and that to expect relief under such circumstances as theirs would be the height of presumption. But can any state be more desperate than that of Samaria at this time? The famine was so grievous, that things which would not have been deemed fit for food at other times, were made articles of subsistence; nor could they be procured but at a most exorbitant price. Yes, so extreme was the pressure of their hunger, that a woman, who had agreed with another to boil their children for their mutual support, came to the king, to complain of the other woman for having hidden her child, instead of giving it up according to their agreement, after having already fed upon the child of the complainant, 2 Kings 6:25-29 with Deuteronomy 28:56-57. Can any case be more extreme than this?

We are almost ready to justify Jehoram’s officer who doubted the possibility of plenty being restored to the city in so short a time as twenty-four hours. But there are no circumstances under which God cannot effectually interpose, Isaiah 59:1. On the contrary, God is pleased frequently to let our troubles advance so as to appear irremediable, on purpose that his power may be the more magnified in our deliverance! Deuteronomy 32:36.

2. Our great unworthiness.

It is nothing but pride, under the semblance of humility, that leads any upright person to be discouraged by a sense of his unworthiness. If a man lives in willful and allowed sin, he surely can expect nothing at the hands of God. But if he desires to be delivered from all sin, the deeper his sense is of his own unworthiness, the more readily will he find acceptance in the sight of God. The truth is, that God gives freely according to his own sovereign will and pleasure; and often makes his “grace to abound most, where sin has most abounded.”

To whom did he send the promise recorded in our text? To Jehoram, an idolatrous king of Israel. And under what circumstances did he send the promise? It was when this wicked prince, instead of being humbled by his distresses, took occasion from them to rage still more against the God of Israel; and immediately after he had, with bitter imprecations, resolved to murder the Lord’s prophet that very day! 2 Kings 6:31-32. Yes, to that very murderer, at the moment he was about to commit the murder, was that promise given!

It is scarcely possible to conceive a state of greater unworthiness than his; yet, behold, to him, I say again, was the promise given. Who then that desires a saving interest in the Lord’s salvation, has any reason to despond on account of his unworthiness?

3. The lack of any visible means of relief.

Jehoram’s officer doubted whether the prediction could be verified, even if the Lord should open the windows of Heaven, and rain down wheat and barley upon them, as he did manna in the wilderness. And as there was no hope of such an interposition, he concluded the prediction to be false. But what if he could see no way of relief? Was God at any loss for means whereby to accomplish his own purposes?

The Syrians shall be struck with a panic, and with perfect infatuation shall desert their camp and everything in it. Still the purpose is but half effected; for, how shall the people in the city know the state of the Syrian camp? Four lepers perishing with hunger, shall go over to the Syrians, to cast themselves upon their mercy; and they shall find the whole camp forsaken, and report it in the besieged city; and thus shall perfect plenty be afforded them even in the space of a few hours.

What then cannot God effect for us? Whether our distress be of a temporal or spiritual nature, he can in a moment “supply our needs,” and far “exceed all that we can ask, or even think.” “Is there anything too hard for God!”

If in this history, we see the folly of unbelief. We behold no less,

II. The danger of unbelief.

Unbelief is justly most offensive to God.

Its very nature is to doubt the power or truthfulness of God. Is this a light offence? See how greatly he was offended at it in his people of old, Psalm 78:40-41; and surely he will be still more offended at us on account of it, in proportion as his mercy and truth manifested to us in the gift of his dear Son, have exceeded all that he has ever shown to mankind from the foundation of the world.

In the history before us we see how certainly, and how awfully, unbelief shall be punished.

The moment that Jehoram’s officer had expressed his contempt of God’s promise, his doom was sealed, and his punishment was declared! But Jehoram’s officer, being high in the confidence of his prince, was invested with authority to control and regulate the disposal of the spoil; consequently, if there were anyone person in the city that was sure to enjoy the newly-acquired plenty, it was he. Yet, behold, the very means which seemed almost sure to defeat the divine purpose, were instrumental to its accomplishment! For the extreme eagerness of the people to obtain the food, occasioned him to be thrown down, and to be trodden to death under their feet. Yes, so had God threatened— and so happened to him.”

Say then, you who promise yourselves impunity in sin, whether “God’s Word shall stand—or yours?” Shall it not “happen to you as God has said?” Yes, it shall; and “unbelievers shall assuredly take their portion at the last in the lake that burns with fire and brimstone! Revelation 21:8.”

See what became of those who doubted God’s Word in the Garden of Eden, Genesis 3:6; Genesis 3:16-19; Genesis 3:24.

See what became of the antediluvian infidels, 2 Peter 3:3-6.

See what became of the unbelieving Israelites in the wilderness, Hebrews 3:18-19. See also especially Zechariah 1:6.

Did not God’s threatened vengeance fall on them all?

“Beware then, all of you, lest you also perish after the same example of unbelief! Hebrews 4:11.” Whether God promises or threatens—it shall surely come to pass according to his Word. “If we believe not—yet he abides faithful; he cannot deny himself, 2 Timothy 2:13.”

We may even notice some resemblance between the doom of Jehoram’s officer, and that which awaits the unbelieving world at large, “He saw the promised blessing, but he did not taste of it.” And will it not be thus in that great and solemn day when all shall stand at the judgment-seat of Christ? Those on the left hand of the Judge shall see the blessedness of his believing people, but shall not taste of it. On the contrary, while God’s faithful people shall be admitted to a full enjoyment of their promised inheritance, the whole assembly of unbelievers shall be bidden to “depart accursed into everlasting burnings!”

APPLICATION.

Consider now how you are affected by the Word of God. Does it come with weight and authority to your minds, as if you saw it about to be accomplished before your eyes? Is it a fixed principle with you, that “not one jot or tittle of God’s Word can fail?” This is what God expects at our hands: he expects us to “tremble at his Word, Isaiah 66:2;” he expects us to entertain no doubt of its accomplishment, but to “be strong in faith, giving glory to God.” On that he suspends his bestowment of further blessings, James 1:6-7; and, for the most part, he will make the strength of our faith to be the measure of his communications, Matthew 8:13.

Consider more particularly, how you are affected with all those “great and precious promises which God has given us” in Christ Jesus. Are you enabled to receive them “without staggering at them through unbelief?”

This is your duty,

this is your privilege,

this is the pledge of all that God himself can bestow upon you!

Charles Simeon

2 Kings 6:15-16

When the servant of the man of God got up and went out early the next morning, an army with horses and chariots had surrounded the city.

“Oh, my lord, what shall we do?” the servant asked.

“Don’t be afraid,” the prophet answered. “Those who are with us are more than those who are with them.”

It has been justly said, that a servant of God is immortal, until his work is done. He will indeed be exposed to many dangers; and probably to more, in proportion as his zeal is exercised in the service of his Lord; but the promise made to Jeremiah is fulfilled to every faithful champion, “They shall fight against you; but they shall not prevail against you.”

The prophet Elisha eminently experienced this blessed truth. He had been enabled by God on different occasions to reveal to the king of Israel the plans which the king of Syria had laid for his destruction. The king of Syria at first thought that his plans were all betrayed by some confidential servant of his own; but when he learned that they were revealed by God to the prophet Elisha, he determined to kill the prophet; and for that end he sent a large army to besiege the city wherein Elisha was. This was effected with such rapidity, that the city was encompassed before anyone suspected that an army was near; and Elisha’s servant, conceiving that the enmity of the king of Syria was chiefly directed against his master, was filled with despondency; taking for granted now that no possible method of escape for him remained.

But Elisha knew that God was his protector, and therefore bade his servant to dismiss his fears, assured that, while he had the Creator on his side, he need not feel the smallest anxiety, though the whole creation should be against him.

Now from this answer of Elisha we shall take occasion to show you the excellency and efficacy of faith in:

its discoveries,

its consolations,

its triumphs.

Let us consider,

I. The excellency and efficacy of faith in its discoveries.

The affrighted servant saw nothing but the invading army; but Elisha saw that there were invisible hosts of angels engaged in his defense; and he begged of God to open the servant’s eyes, that he might have visual demonstration of that fact, which he had beheld by faith.

Now this is the proper effect of faith—it discerns God as everywhere present to support his people by his providence and grace, Hebrews 11:27. Faith beholds myriads of angels also waiting upon God, and flying at his command to execute his will, and to minister to his people. The chariots of fire and horses of fire were not more visible to the eye of sense, when God withdrew from the servant’s face the veil that concealed them, than they were to Elisha by the eye of faith. If we could only conceive aright of Elisha’s views at that moment, we would have a perfect idea of the proper office of faith, and of the high privilege which belongs to every believer.

From the discoveries of faith we may judge of,

II. The excellency and efficacy of faith in its consolations.

The servant was full of fear and terror, “Alas, my master! what shall we do?” But Elisha was as composed as if no enemy had been near. Thus it is that faith uniformly operates.

However we are threatened by persecutors, faith keeps us tranquil, Psalm 3:6; Psalm 27:3 and 1 Peter 3:14-15.

However exposed we are to troubles of any kind, faith preserves us in a peaceful state, Isaiah 26:3.

How calm were Daniel and the three Hebrew youths, when threatened with the most cruel death! It assures us that though the waves and billows rise ever so high, there is at the helm a Pilot, who can guide our vessel in safety to the desired haven. The language of the heart on such occasions is, “If God is for me, then who can be against me?” Or, “Who is he who shall harm me, if I am a follower of that which is good?”

Those who in conflicts experience the consolations of faith, shall after their conflicts enjoy also,

III. The excellency and efficacy of faith in its triumphs.

While the servant was yielding to despair, the master was deriding the vain efforts of his enemies, and laughing them to scorn. In this light we must understand his address to them—it was not a solemn assertion, but a derisive banter; ‘You have come here to seek the prophet, but you are all under a mistake; come all of you with me; I will show you the man whom you are seeking after.’ Thus did he, alone and unarmed, lead captive, as it were, the armed hosts that came to apprehend him.

Innumerable are the instances in holy writ where faith has triumphed in like manner, even before the conflict has been begun! How gloriously did:

Moses exult over the Egyptians, Exodus 14:13-14;

David exult over Goliath, 1 Samuel 17:45-47;

Jehoshaphat exult over three confederate armies, 2 Chronicles 20:17; 2 Chronicles 20:20;

Hezekiah exult over the proud Sennacherib 2 Kings 19:21;

Paul exult over all the enemies of his salvation, Romans 8:34-39.

Thus it is our privilege also to “know in whom we have believed,” and to be assured that we shall be “more than conquerors through Him who loved us! In confirmation of this, see Isaiah 8:12-14; Isaiah 26:20.”

From this subject we may learn,

1. Our chief danger.

The agency of spiritual beings is here confirmed beyond all doubt; and, if holy angels are active in our preservation, we may be well assured that evil angels are active in seeking our destruction. The truth is, that we are more in danger from the agency of evil spirits than from all other causes whatever; because of their malice, their subtlety, and their power. Were our eyes opened as those of Elisha’s servant were, we would see ourselves surrounded with myriads of those malignant foes, all acting in concert with each other under Beelzebub their head, and combining their efforts to destroy us.

Let us remember how they are “working in all the children of disobedience,” and actually “leading the whole world captive at their will!”

Let us particularly call to mind also the power which Satan exerted over Judas, Ananias, and even the Apostle Peter himself.

et us, under a sense of our insufficiency to withstand him—cry mightily to God, “to arm us for the combat, to strengthen us with might, and to bruise him under our feet! Ephesians 6:10-18; Isaiah 41:10; Romans 16:20.”

2. Our great security.

Of ourselves we have no sufficiency for the smallest thing—all our sufficiency is of God! Let us beg of God then to “hold us up, that we may be safe.” Let our eyes be directed to him in every danger, temporal and spiritual! Let us “commit the keeping of our souls to him in well-doing.” Then, however numerous and powerful and deceitful our enemies may be, “we shall not be ashamed or confounded world without end.” He will not leave us in the hands of any enemy, but will “keep us by his power through faith unto everlasting salvation!”

Charles Simeon

2 Kings 5:21-22

So Gehazi hurried after Naaman. When Naaman saw him running toward him, he got down from the chariot to meet him. “Is everything all right?” he asked.

“Everything is all right,” Gehazi answered. “My master sent me to say, ‘Two young men from the company of the prophets have just come to me from the hill country of Ephraim. Please give them a talent of silver and two sets of clothing.'”

In the preceding chapter we have seen a similar inquiry made by Gehazi himself; and a similar reply from the Shunamite, who came in quest of Elisha, 2 Kings 4:26. The answer as made by her, under her most afflictive circumstances, justly fills us with admiration.

But the answer as here given by Gehazi, calls forth our severest indignation. Naaman, when he saw Elisha’s servant running after him, was afraid that something was amiss; and therefore asked with great anxiety, “Is everything all right?” Gehazi, the hardened villain, one might have hoped, should have relented at the sight of Naaman’s simplicity; but that same wicked spirit who put the evil into his heart, furnished him with a ready answer, “Everything is all right.”

Now this answer is of considerable importance:

I. As illustrating the character of Gehazi.

Previous to this we have nothing that gives us any particular insight into the character of Gehazi. He lived with a pious master, enjoyed the benefit of his instructions and example, and was an eye-witness of the miracles he wrought. One might have hoped therefore that he was impressed with a sense of true religion. But in this answer we see that he was a subtle, self-deluding hypocrite.

As far as related to the general scope of Naaman’s inquiry, the answer was true; but was it true, as conveying all that Gehazi intended to convey? Or would Naaman have thought it true, if he could have seen all that was in the heart of this vile impostor? Was all well, when you were coming on so base an errand? When you had fabricated such a falsehood and were making it an occasion of such dishonest gain? Was all well, when you were so belying your master, so dishonoring religion, casting such a stumbling-block before Naaman, and bringing such guilt upon your own soul? Did not your own conscience reprove you, when you thus confidently dared to assert, “Everything is all right.”

From your composure on the occasion it was evident that you expected to reap the fruit of your iniquity in peace; and that, when you replied, “Everything is all right” you apprehended no consequences.

But did you forget that God saw you? Did you forget that he notes down everything in the book of his remembrance, and will bring it forth at the last day in order to a final retribution? Did you forget that even now God could reveal your wickedness to his prophet, and punish it by some heavy judgment?

Had you known at that moment that your master’s eye was upon you, and that in less than an hour afterwards the leprosy of Naaman would cleave to you, and that it would be the wretched inheritance of your children to their last posterity, would you then have said, that Everything is all right?

Above all, if you could have realized your appearance at God’s bar of judgment, and the sentence that there awaited you, would you then have said, Everything is all right?

So it is that sin blinds the eyes of men, and hardens their hearts. Nor is there any sinful passion in the human mind, which, if allowed to gain an ascendant over us, may not produce in us the very same effect.

The selfish ambition of Absalom,

the envy of Cain,

the revenge of Jacob’s sons,

the covetousness of Judas,

the lewdness of Herod

—sufficiently show that where there is a mere professed regard for religion, a predominant lust will soon break down the barriers of conscience, and issue in many evil principles!

Let us now contemplate the answer,

II. As affording some valuable lessons to the world at large.

The great improvement which we are to make of Scripture history, is to deduce from every part of it lessons for our own instruction. Now from the conduct of Gehazi we learn:

1. That such hypocritical professors must be expected to exist, even among the godly.

If in the house of Elisha, his only servant was such an impostor; if even among the Apostles of our Lord there was a Judas. yes, and if among the very first Christians immediately after the day of Pentecost such a deceiver as Ananias was found—then what reason have we to be surprised, if such professors exist in our day? Is not human nature now the same as ever it was? Has not our Lord taught us to expect, that, wherever the seed of his Word is sown, the enemy will sow tares; and that no effectual separation of the tares can be made until the last day?

Doubtless it is most distressing when any are found to act unworthy of their Christian profession; but the wonder is rather that so few hypocrites are found, than that some occasionally are detected in the Church of Christ!

2. That the existence of such hypocritical professors is no argument against true religion.

People are apt to impute the misconduct of hypocrites to the doctrines that they profess. But is there anything in the Gospel that tends to encourage hypocrisy? No! Is not every branch of morality carried to its utmost height in the Gospel, and required as an evidence of our faith in Christ? Are all who embrace the Gospel hypocrites? Was Elisha a hypocrite because his servant was so? What would Naaman have said, if he had been dissuaded from embracing Judaism because he had been deceived by a Jew? Would he not have said, ‘Naaman’s wickedness must rest on his own head. I myself am a monument of Jehovah’s power and grace, and am under the most unspeakable obligations to him; and, if all who profess his religion were hypocrites, it would be no reason why I should not worship him in spirit and in truth!’

Thus then must we say, “Offences will come, but woe be to those by whom they come!” But while I know myself to have been a leper, and feel that the Lord Jesus Christ has healed me of my leprosy, I must love him as my Benefactor, and serve him in the presence of the whole world.

3. That in whatever light men now appear, they will before long be seen in their true colors!

Gehazi little thought that his master’s eye was upon him during the whole transaction; but his iniquity was soon exposed, and fearfully punished.

Just so, in whatever place we are, God’s eye is upon us! In vain do we say, “Tush, God shall not see;” for he sees even the most secret recesses of our hearts! The time is quickly coming, when, he “will bring to light the hidden things of darkness, and make manifest the hidden motives of the heart.”

Do not let any of us then deceive our own souls. Let those who declaim against hypocrites remember, that, if they seek not after God, the hypocrisy of others will be no justification of their neglect. There is but one rule of judgment for all, and by that shall every man be justified or condemned, Isaiah 3:10-11.

But let those in whom hypocrisy of any kind is found, tremble for themselves; for their guilt is heinous, and their condemnation will be proportionably severe! “If there be woe to the world because of offences, much more will there be to him by whom the offence comes.”

Against every sin therefore I would most earnestly caution you, but more especially against that sin which ensnared Gehazi. “The love of money is the root of all evil, and drowns many in destruction and perdition! 1 Timothy 6:9-10; 2 Timothy 4:10; 2 Peter 2:14-15.” Covetousness is most particularly the sin to which people professing godliness are apt to be addicted, and under which they are most satisfied with their own state, Ezekiel 33:31; but, whatever profession they may make, they deceive themselves to their eternal ruin!

Charles Simeon