2 Kings 8:16-29

CRITICAL AND EXPLANATORY NOTES.—

2 Kings 8:16. Joram the son of Ahab—See Notes on chap. 2 Kings 3:1.

2 Kings 8:18. The daughter of Ahab—Attaliah. It was through her influence the king introduced the worship of Baal into Judah (2 Chronicles 21 :).

2 Kings 8:19. To give him alway a light, and to his children—i.e., “even in his children,” that his kingdom should be kept from becoming extinct.

2 Kings 8:21. Zair—Vulgate says Seir; other authorities suggest Zoar.The people fled to their tents—i.e., the men of Judah.

2 Kings 8:22. Yet Edom revolted—So Edom revolted, thus fulfilling Genesis 27:40, for though the Edomites were subjugated for a brief period (chap. 2 Kings 14:7; 2 Kings 14:22), they were never again vanquished.—W. H. J.

HOMILETICS OF 2 Kings 8:16

THE WOEFUL DISASTERS OF AN UNHOLY ALLIANCE

In this paragraph we detect traces of the baneful influence of the iniquitous Jezebel. The brief histories of Jehoram and Ahaziah present a terrible example of the way in which one bad woman can radically corrupt entire dynasties and kingdoms, and of the curse that rests upon matrimonial connections which are only formed in order to attain political objects. The kingdom of Judah became tainted with the idolatry that had degraded and enfeebled Israel, and there was danger that the social morality of Jerusalem would sink to the low, black level of Samaria. The dynasty of Omri was the most disastrous in the annals of Israel, and is stained with the darkest crimes. Such a succession of weak and wicked rulers could not continue for ever. The doom of the dynasty is declared. The darkening clouds of vengeance are closing round. The victims and the avenger are being prepared. The hour to strike is at hand. We have here an indication of the woeful disasters that befell Judah because of its unhappy connections with Israel, and how the wrong-doers were ripening for punishment.

I. That an unholy alliance may be unwisely sanctioned by good and holy parents. Jehoshaphat, the father of Jehoram, was one of the noblest kings of Judah. Influenced by genuine piety, he effected important reforms in his kingdom. He abolished idolatry; he raised a formidable army, and strongly fortified the frontiers; he promoted a flourishing commerce; he administered justice with strict impartiality; he maintained and encouraged the worship of Jehovah; he was beloved by his people, and his fame spread in every direction. It was a serious mistake when he first entered into confederacy with the profane court of Israel. His connection with Ahab in war (chap. 3), and with Ahaziah in commerce (2 Chronicles 20:35), both ended disastrously. But the greatest wrong, and what became a fruitful source of evil, was his sanctioning the marriage of his son with a daughter of the house of Ahab. If he was induced to it by the prospect of advantage, he was utterly disappointed. Not only did he suffer himself, but many calamities happened to his descendants in consequence of this affinity. Parents cannot be too careful in advising their children as to matrimonial alliances; and children should respect the counsel and riper judgment of parents on so delicate and important a subject. Mere sentiment and passion should not be allowed to blind the sense of what is just and wise and holy. The best of parents in other respects may be weak in this. And yet, if a mistake is made, it is made for life, and many other lives are involved in the suffering.

II. That an unholy alliance often leads to a career of unexampled wickedness (2 Kings 8:18). Though Jehoram reigned during the life-time of Jehoshaphat, he did not follow the good example of his father, but chose Ahab for his pattern, if he did not exceed him in vileness and cruelty. He murdered his six brothers, as it would appear, for no other reason than to become possessed of the treasures which his father bequeathed to them (2 Chronicles 21), not from any jealousy that they would interfere with the succession to the throne. A king who did not shrink from fratricide may be easily conceived capable of any crime. Jehoram grew into a monster of impurity and wickedness, and, after a brief reign of eight years, he died of a horrible desease, unhonoured, and unregretted. It is some consolation to society that the career of its most debauched and brutalised members is brief. Outraged nature retaliates with suffering and premature death. A bad wife may drive her husband to the vilest excesses; there is no escape from her baleful influence but in the grave. How different would have been the history and career of some men if they had married differently!

III. That an unholy alliance corrupts and demoralises the national life. (2 Kings 8:20). Edom and Libnah revolted. They despise a king who was both weak and wicked. Jehoram made some attempt to put down the rebellion, and though he was successful in a night engagement against the Edomites, his soldiers gave up the battle and ran away to their homes. Edom, which had been tributary to Judah from the days of David, was thus lost to Jehoram. The national life was demoralised, and the people were heedless as to what became of the national power and prestige. Jehoram had the memorable distinction of being the first to introduce the abominations of Baal worship to Judah, and the result was soon evident in the lowering of the moral tone of the national character. In the rulership of Judah, it was a great drop from Jehoshaphat to Jehoram; but in the moral life of the people it was a greater drop from Jehovah to Baal!

IV. That an unholy alliance infects posterity with its evils (2 Kings 8:25). The bad influence of Jehoram did not die with him. It survived in Ahaziah, who inherited and practised the worst features of his father’s example. The history, brief as it is, is careful to point out his relationship to the worst dynasty that darkens the history of the Jewish kings, and to show the predominating tendency of his life to be evil. “He did evil in the sight of the Lord, as did the house of Ahab.” Sin hardens the heart and produces obstinacy of disposition. The practice of sin becomes an infatuation, until the sinner becomes incorrigible. So that

“You may as well
Forbid the sea for to obey the moon,
As by oath remove, or counsel shake,
The fabric of his folly.”—Shakspeare.

But the network of retribution is being drawn tighter round its victims. It is not without design that Joram, Ahaziah, and Jezebel are brought together in Jezreel. The avenger is at hand, and the three chief representatives of the house of Ahab must be the first to fall.

V. That the worse sins of an unholy alliance cannot revoke the Divine promise. “Yet the Lord would not destroy Judah for David His servant’s sake, as He promised him to give him alway a light and to his children” (2 Kings 8:19 comp. with 1 Kings 11:36). By the formal adoption of idolatry Judah had revolted from Jehovah and became as bad as Israel, and, but for the Divine promise, the royal family of Judah would have been as thoroughly extirpated as that of Israel. O, the infinite patience of God! The basest ingratitude, the most outrageous sins, cannot invalidate the fidelity of God. David was assured that he should not lack a successor on the throne of Israel, so that his name should be as a light continually kept burning by a constant supply of oil, until the Messiah came, in whose glorious advent the greatest earthly luminary should be quenched. The pledge, though in abeyance for many long, weary years, was fully redeemed. And now, “while wicked men from generation to generation perish in their sins, the son of David, the light of His church, ever liveth to protect; bless, and comfort His people.”

LESSONS:—

1. Great care should be taken in forming the friendships and alliances of life.

2. Unutterable mischief has resulted from an ill-assorted marriage.

3. No union should be entered into that is not based on the mutual love of God.

GERM NOTES ON THE VERSES

2 Kings 8:16. The spirit of the house of Ahab. I. Perversion of all divine and human ordinances. “Wicked and corrupt women set the tone and ruled over their weak husbands. II. Immorality, licentiousness, murder, and tyranny. III. Contempt, on the one hand, for the richness of God’s long-suffering and goodness; and, on the other, for the warnings of God’s judgments and chastisements. What a different spirit animated the household of a Cornelius (Acts 10:2), of a Crispus (Acts 18:8), cf a jailer at Philippi (Acts 16:34).

—The importance of family relationships. I. The great influence which they exert. They necessarily bring about relationship in spirit and feeling. They work gradually, but mightily. One member of the connection draws another with him either to good or to evil. In spite of their pious father and grandfather, Jehoram and Ahaziah were tainted by the apostasy of the house of Ahab. How many are not able to resist the evil influences of these connections, and therefore make shipwreck of their faith, and are either drawn into open sin and godlessness, or are transformed into a superficial, thoughtless, and worldly character. II. The duty which therefore devolves upon us. The calamities which even the pious Jehoshaphat brought upon his house, nay, even upon his country, arose from the fact that he gave the daughter of Ahab and Jezebel to his son, as a wife, and did not bear in mind that relationships which do not rest upon the word and cammandment of God bring discontent and ruin. Therefore beware of entering into relationships which lack the bond of faith and unity of spirit, however grand or advantageous externally they may seem to be. Do not, by such connections, transplant the Ahab and Jezebel spirit into your house, for it eats like a cancer, and corrupts and destroys to the very heart.—Lange.

2 Kings 8:18. An indiscreet marriage. I. May be mistakenly promoted by the best of parents. II. Makes the beginning of married life morally perilous. III. Leads on gradually to the commission of great sins. IV. Involves many in disgrace and suffering.

2 Kings 8:19. Behold the faithfulness of God, who, for the sake of the fidelity of the father, chastises indeed the son, but yet will not utterly destroy him. God will sustain His kingdom to the end of the world, in order that a holy leaven may remain, no matter how many may be found who scoff at His promise to sustain His church.—Cramer.

—The Divine faithfulness.—

1. Is not rendered inefficacious by human sin.
2. Guarantees the fulfilment of every Divine promise.
3. May well inspire the unbeliever with alarm.
4. Provides the light of hope in the darkest period of human history.

2 Kings 8:20. A demoralised monarch. 1. Weakens government.

2. Is powerless to suppress rebellion.
3. Loses the respect and attachment of his subjects.
4. Dies without being regretted, and is buried without sorrow.

2 Kings 8:27. The influence of a bad example.

1. Is felt by succeeding generations.
2. Is difficult to counteract when emanating from a near relative.
3. When deliberately followed tends to shorten life, and leads to misery and ruin.

2 Kings 8:28. Confederates in a false religion.

1. Are capable of strong personal attachments.
2. Share with one another the risks and fortunes of war.
3. Not devoid of sympathy in affliction.

2 Kings 8:29. As he so gladly joined himself to Ahab’s family, and was so fond of spending his time with them, there it was, by the ordering of Divine providence, that he met his end. Those who, by their hostility to the Lord, belong together, must come together, that they may perish together. Jehoram was so anxious to be healed of the bodily wound which the Syrians had given him, that he left the army, and returned to Jezreel; but the wounds of his soul, which he had inflicted upon himself, caused him no trouble, and did not lead him back, as they should have done, to Him who promised, “I will restore health unto thee, and I will heal thee of thy wounds” (Jeremiah 30:17). The children of this world visit one another when they are ill. They do it, however, not in order to console the sick one with the word of life, and to advance God’s purpose in afflicting him, but from natural love, from relationship, or other external reasons. Their visits cannot, therefore, be regarded as Christian work.—Calwer Bib.