Elijah answered the captain, "If I am a man of God, may fire come down from heaven and consume you and your fifty men." And fire came down from heaven and consumed the captain and his fifty men. Sermons
I. MAN RUINED THROUGH THE CONDUCT OF OTHERS. The messengers which the king sent to Elijah - fifty each time on three different occasions - were all, except the last fifty, destroyed by lightning. This awful judgment came upon them, not merely on their own account - although, like all sinners, they had forfeited their lives to eternal justice - but as messengers of the king. Throughout the human race, in all races and times, there are found millions groaning under the trials and sufferings brought on them by the conduct of others. In this world the innocent suffer for the guilty; the "fathers eat sour grapes, and the children's teeth are set on edge." II. MAN EMPLOYED AS THE EXECUTOR OF DIVINE JUSTICE. These hundred men, messengers from the king, were struck down by Elijah at the command of God. There was no personal vengeance in the act. Elijah was used as the organ of Heaven. God's plan in this world is to punish as well as to save man by man. How was Pharaoh punished, and the Canaanites, etc.? By man. Sinful nations are punished, often by worthless kings and ruthless despots. III. MAN STEPPING INTO THE PLACE OF THE DEAD. The King Ahaziah dies; Jehoram steps into his place. "So he died according to the word of the Lord which Elijah had spoken. And Jehoram reigned in his stead." "One generation cometh, and another passeth away." Places, positions, and the various offices of life are no sooner vacated by death than they are stepped into by others. Thus the world goes on, and the dead are soon forgotten. The greatest man on earth today is but a mere bubble on the great river of human life; he sparkles for a moment, and is lost forever in the abyss. - D.T.
And Ahaziah fell down through a lattice. Homilist. I. WORLDLY ROYALTY IN A HUMILIATING CONDITION.1. A king in mortal suffering. 2. A king in mental distress. 3. A king in superstitious darkness. II. PERSONAL GODLINESS DIVINELY MAJESTIC. Elijah is an example of personal godliness, though, in a worldly sense, he was very poor, and his costume seemed to be almost the meanest of the mean. But see the majesty of this man in two things. 1. In receiving communications from heaven. "But the angel of the Lord said to Elijah the Tishbite." 2. In reproving the king. Which is the better — a throne or a godly character? Fools only prefer the former. (Homilist.) II. THAT THE REFUGES OF THE WICKED ARE OFTEN VAIN. Ahaziah sent his messengers to Baal-zebub, as his only hope in distress, but they were not permitted even to reach the shrine of that deity. So that the god of Ekron was of no help to the King of Israel. III. THAT CALAMITY OR AFFLICTION ALONE IS NOT SUFFICIENT TO LEAD MEN TO REPENTANCE. Sometimes it is thought that by means of adverse circumstances men can be brought to God; but it was not so in the ease of Ahaziah. IV. THAT GOD WILL VINDICATE HIS OWN HONOUR AGAINST THE REBELLION OF THE WICKED. Ahaziah, by seeking to consult Baal-zebub, ignored Jehovah, and thus dishonoured Him in the eyes of the people. In whatever way men may refuse to acknowledge God, and rebel against Him, He, in His own time, will bring them to nought, and vindicate His character as a God of honour, majesty, mercy, and love. (T. Cain.) (J. Parker, D. D.) The 5th of February 1685 witnessed a sad scene in the palace of Whitehall. The second Charles lay in the last agony, while, amid the courtly circle around his bed, stood Sancroft, Archbishop of Canterbury, and Ken, the Bishop of Bath and Wells. "The king is really and truly a Catholic," whispers the Duchess of Portsmouth to the French ambassador; "and yet his bed-chamber is full of Protestant clergymen." The fact had been long suspected, and gave additional earnestness to the holy men who desired to prepare the dying monarch for his inevitable and solemn change. "It is time to speak out, sir," exclaims Sancroft; "for you are about to appear before a Judge who is no respecter of persons." "Will you not die in the communion of the Church of England?" anxiously asks Ken; the king gives no response. "Will you receive the sacrament?" continues the bishop.; the king replies, "There is no hurry, and I am too weak." "Do you wish pardon of sin?" rejoins the favourite prelate, whose hymns are still sung in our Christian churches; the dying man carelessly adds, "It can do me no hurt" — on which, says Macaulay, "the bishop put forth all his eloquence, till his pathetic exhortation awed and melted the bystanders to such a degree, that some among them believed him to be filled with the same spirit which in the old time, had, by the mouths of Nathan and Elias, called sinful princes to repentance." To complete the parallel we propose, we must notice another incident in this dying scene. "If it costs me my life," exclaims the Duke of York, afterwards James II., "I will fetch a priest." With some difficulty he is found, He is smuggled into the royal presence, and the chamber of death. "He is welcome," says Charles. The monarch who refused to listen to Sancroft and Ken, had an open ear for Father Huddleston. The monarch who was unwilling to die in the Church of England, is perfectly willing to die in the Church of Rome, For three-quarters of an hour he "confesses," adores the "crucifix," receives the mysterious virtues of "extreme unction," and at length, with an apology to his attendants that he has been "a most unconscionable time dying," he breathes his last, an apostate from the faith inseparable from England's throne, and for his abandonment of which his own successor died an exile on the charity of a foreign land. Let Ahaziah take the place of Charles II.; let his idolatry be represented in the Popery of the British monarch; let the application to the god of Ekron be symbolised in the welcome given to the Romish monk; and, last of all, let Elijah by the bedside of the King of Israel, dealing faithfully with the soul departing there, be the type of good Sancroft and Ken by that other couch, using all their entreaties to make the sufferer think of his approaching end — and the parallel is well-nigh complete. The mention of Ekron and Baal-zebub introduces the subject of the heathen oracles, which played such an important part in all the nations of antiquity. Even among the Jews, it is believed by many, a true oracle existed — namely, the Urim and Thummim ("lights and perfections," as the words denote), on the high priest's breastplate; and that, when the Divine response was to be given, it was manifested either in an audible voice from the twelve precious stones, or in their appearance changing in keeping with the answer — brighter for an affirmative, and duller for a negative reply. What are usually known, however, as the heathen oracula were very different. They were also very numerous: the small province of Boeotia, in Greece, having twenty-five, and the Peloponnesus as many; but the most celebrated were Delphi, Dodona, and Jupiter Ammon in the deserts of Lybia. We get a glimpse of one of the oracular priestesses in the life of Paul, where the reference, we think, abundantly proves that the heathen oracles were under Satanic control. Such being admitted, we need not add they were only a system of imposture and falsehood, a "lying in wait to deceive," "cunningly devised fables," as Peter expresses it, where the allusion is unmistakable. There was more than mere fury about the Pythia; and it may be that the commonplace expression about there being "method in madness" has been literally borrowed from her. Never did ambiguity find itself of such use as on the consecrated tripod, or beneath the decayed oak-tree. Croesus., King of Lydia, asks what will be the issue of a war with Persia, and he receives as reply, "If you war with them, you will destroy a great kingdom." Pyrrhus, King of Epirus, desires to know what will be the result, if he assists the Tarentines against the Romans, and the response may either mean that he is to conquer the Romans, or that the Romans are to conquer him. In both instances, Croesus and Pyrrhus were defeated and ruined, but of course the oracle was right, and its credit maintained. Many lessons might be drawn from that darkened chamber, where lies the son of Ahab, arrayed in the last robe he will ever need. We mention only one — the folly of men when they forsake the ways of God to pay homage to idols of any kind, or in hopeless attempt to unveil the future. As to the former all the Ekrons of earth — whether pride of reason, or personal merit, or the general mercy of God — are only vanity and a snare; there is but one Rock of hope, security, and strength, "and that Rock is Christ." As to the latter — the attempt to unveil the future, we know what Saul made of it in his visit to Endor, and we have seen what Ahaziah made of it in his proposed message to Ekron. "Just men made perfect" have other occupation than to be the tools of the clairvoyant; and lost spirits, we may be sure, are in no mood for such work. Away with your mediums, their bandaged eyes and pencilled messages, hands waving in the air, and all the dark arts of this latest charlatanry, the most wretched and profane of all modern shams. "God is His own interpreter"; and neither to shrines at Ekron nor Boston, neither to Baal-zebub nor Daniel Home, will He give the power of unlocking the destinies of men.(H. T. Howat.) It is the habit of some people only to seek spiritual support in times of trouble and difficulty. When the clouds have passed they think no more of the truths that comforted them in sorrow. Dr. Moule, the Bishop of Durham, in his recently published book, From Sunday to Sunday, relates the following incident: "A friend told me the tale a few years ago as we paced together the deck of a steamship on the Mediterranean, and talked of the things unseen. The chaplain of a prison, intimate with the narrator, had to deal with a man condemned to death. He found the man anxious, as well he might be; nay, he seemed more than anxious — convicted, spiritually alarmed. The chaplain's instructions all bore upon the power of the Redeemer to save to the uttermost; and it seemed as if the message were received and the man were a believer. Meanwhile, behind the scenes, the chaplain had come to think that there was ground for appeal from the death-sentence. He placed the matter before the proper authorities, and with success. On his next visit, very cautiously and by way of mere suggestions and surmises, he led the apparently resigned criminal towards the possibility of a commutation. What would he say, how would his repentance stand, if his life were granted him? The answer soon came. Instantly the prisoner divined the position; asked a few decisive questions, then threw his Bible across the cell, and, civilly thanking the chaplain for his attentions, told him that he had no further need of him nor of his book." The Bible, like prayer, was never meant exclusively for the hours of darkness. It has a message for every time and every occasion of life.When I was at school in France, an English boy who was sleeping in the next bed to mine in a large dormitory said, "There will be thunder and lightning to-night!" When I asked, "How do you know?" he replied, "Because So-and-so," referring to a French boy who seldom prayed, "is saying his prayers." He meant that this boy only said his prayers when he was frightened, or by fits and starts. Ah! that is what we are all liable to do, and that is the very danger I want to guard you against. Beware that you do not pray by fits and starts.(Quiver.) People Ahab, Ahaziah, Baalzebub, Elijah, Jehoram, Jehoshaphat, JoramPlaces Ekron, Moab, SamariaTopics Answereth, Captain, Consume, Consumed, Consumeth, Elijah, Eli'jah, Fell, Fifty, Fire, Heaven, Heavens, Replied, Sky, SpeakethOutline 1. Moab rebels2. Ahaziah, sending to Baal-Zebub, has his judgement by Elijah 5. Elijah twice brings fire from heaven on those Ahaziah sent to apprehend him. 13. He pities the third captain, 15. and, encouraged by an angel, tells the king of his death 17. Jehoram succeeds Ahaziah Dictionary of Bible Themes 2 Kings 1:10Library Whether the Sin of those who Crucified Christ was Most Grievous?Objection 1: It would seem that the sin of Christ's crucifiers was not the most grievous. Because the sin which has some excuse cannot be most grievous. But our Lord Himself excused the sin of His crucifiers when He said: "Father, forgive them: for they know not what they do" (Lk. 23:34). Therefore theirs was not the most grievous sin. Objection 2: Further, our Lord said to Pilate (Jn. 19:11): "He that hath delivered Me to thee hath the greater sin." But it was Pilate who caused Christ to be crucified … Saint Thomas Aquinas—Summa Theologica Whether it is Lawful to Curse an Irrational Creature? Answer to the Jewish Rabby's Letter. An Address to a Soul So Overwhelmed with a Sense of the Greatness of Its Sins, that it Dares not Apply Itself to Christ with Any Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men. The Assyrian Revival and the Struggle for Syria A Prayer when one Begins to be Sick. Kings Links 2 Kings 1:10 NIV2 Kings 1:10 NLT 2 Kings 1:10 ESV 2 Kings 1:10 NASB 2 Kings 1:10 KJV 2 Kings 1:10 Bible Apps 2 Kings 1:10 Parallel 2 Kings 1:10 Biblia Paralela 2 Kings 1:10 Chinese Bible 2 Kings 1:10 French Bible 2 Kings 1:10 German Bible 2 Kings 1:10 Commentaries Bible Hub |
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