2 Kings 4:20

He sat on her knees till noon, and then died.

Death in early life

I. Let us inquire what proportion of mankind die before they arrive to years of maturity.

II. What purposes God may design to answer by the early death of children. Though there is no reason to doubt whether God has some wise and good purpose to promote by cutting short the lives of so many of mankind; yet it is not to be supposed that we can discover all the reasons which influence the kind Parent of the universe in bereaving fathers and mothers of their young and lovely children. But some of His purposes in such dispensations of Providence are plain and obvious.

1. He may intend, by taking away so many at an early age, to make this appear as a dying world. Though He has told us in His Word that it is appointed unto all men once to die, and that dust they are and unto dust they must return, yet these declarations generally fail of making mankind realise their frail and mortal state. The eye affects the heart, and the bare sight of death makes a deeper impression on the minds of the living, than any human or even Divine declarations concerning it. The frequency of death seems necessary to keep up a lively sense of it in the minds of dying creatures. A very dying time we know is always very alarming to the living. And by so many deaths of the young, God makes it appear to all, that they live in a dying world and are dying creatures. The frequent instances of mortality, not only from year to year, but from month to month, and from week to week, make it appear that death is continually carrying mankind to their long home, and causing mourners to go about the streets. If it be necessary, then, that the world should appear as a dying world, what wiser course could God take to produce this solemn and instructive appearance, than to cut off such a large proportion of mankind in their earliest days?

2. God may design, by the great mortality of children, to teach mankind His sovereign right to take away any temporal favours He has bestowed upon them. They are very apt to consider their children as their own property, and their own most precious property. They value them more than all their other earthly enjoyments, and claim a higher right to them. They possess many things which they do not consider as their own. They dwell in houses, and cultivate lands which are not their own. They borrow many comforts and conveniences from one another; but their children they hold by a stronger claim, and practically deny human or Divine right to take them away. But they ought to consider, that God has given them these desirable objects and precious blessings, and therefore that He has an original and sovereign right to do what He will with His own. This is a matter of so much importance, that God may, with propriety, take the most effectual method to display His sovereignty. And we can hardly conceive of any more effectual way to make mankind see, and feel, and acknowledge His sovereignty, than His stripping them of those blessings which they are most apt to claim, most apt to prize, and most reluctant to part with. By going into their families, and tearing from them the objects which lie nearest to their hearts, He gives them the most sensible and affecting evidence, that He has a right to dispose of them and of all they have. The loss of children was the heaviest of Job’s afflictions, and most effectually bowed his heart in cordial submission to Divine sovereignty. “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.

3. God may design, by the death of some little children, to take them away from the evil to come, and give them cause to adore His sovereign goodness in early and safely conducting them to His heavenly kingdom. We are told that God sometimes takes away the godly from the evil to come; and why may He not do the same by some who die in infancy and childhood?

4. God may design, by the death of little children, to moderate the affections of their parents towards them. They are extremely prone to love their children too much. Jacob was too fond of Joseph and Benjamin. David was too fond of Absalom. Aaron and Eli were too fond of their sons. And parents in general are too fond of their children. And sometimes they are partial in their affections, and dote upon some son or daughter, who has the more promising appearance or talents. Now, God knows the feelings of parents better than they do themselves, and there is reason to think that He often takes away some of their darlings, to teach them to moderate their affections towards them that survive.

5. God may intend, by the death of children, to prevent parents from being too much engaged to provide for them in this life. Their great fondness for them often creates a worldly spirit, and an anxiety to lay up for them rich and large possessions. They are ready to think that they cannot do too much for them. They give themselves no rest, but employ their time and exhaust their strength and expose their own lives, for the sake of putting their children into the most easy and flourishing situations.

6. God may bereave parents of some of their children, on purpose to teach them to do their duty to the rest. So long as parents have high expectations of their children’s living, they are apt to neglect to prepare them for dying; but when God takes away one or more of their children, by an early death, then they can hardly fail to realise that they are all mortal, and may be called out of time into eternity before they are prepared for the solemn and interesting event; which makes them feel, that it is of more importance to prepare their children for dying than for living.

7. God may bereave pious parents of their young and tender offspring, in order to try and purify their hearts. This seems to have been the primary purpose of God, in taking away for a time the child of the Shunammites. Every circumstance was directly suited to try the hearts of those professed friends of God. They were not fond of the world. They were amiable and exemplary persons, and much engaged in religion, and warmly attached to its friends. But it is probable that they idolised their only child. Accordingly, God meant to take away their idol, try their sincerity, and recall their supreme affections to Himself.

8. Another reason why God sometimes bereaves parents of their little children, is because He intends to make their bereavement the means of their own conversion. Such sensible and severe strokes of Providence have led thoughtless, careless, and prayerless parents to attend to the things of their everlasting peace.

III. Improvement.

1. If so great a proportion of mankind die in childhood and youth, as has been stated, then all adult persons have great reason of gratitude for the preservation of life.

2. If God so often takes away infants and little children by death, then those parents have peculiar reason for gratitude to God, who have never suffered a single breach in their young and rising families.

3. If God so often and so early takes away children from their parents, then it is of very serious importance that parents should be truly religions.

4. If God may answer many wise and benevolent purposes by the death of little children, then those who are lamenting the sudden and surprising death of their lovely and only child, ought to be cordially submissive to the bereaving and afflictive hand of God.

5. This subject calls upon all to inquire whether the bereavements and afflictions they have experienced have been instructive and beneficial to them. (N. Emmons, D. D.)

Influence of a child’s death upon his mother

Princess Alice had just returned from her Italian trip, into which she had thrown herself with true enjoyment, and was still resting after the fatigue of the long journey. The two little princes had been playing by her sofa; Prince Ernest ran into the next room followed by the Princess, and in her brief absence Prince Fritz fell out of the window upon the stone pavement below. One moment in the most vivid radiant life and health, the next he lay senseless and crushed. He died a few hours later in his mother’s arms. In her agony she sounded, as it were for the first time, the depths of scepticism. She searched in vain through the various systems of philosophy, but found no foothold. She did not speak of the transformation that was going on within; but slowly, silently, and surely faith returned to her, never again ¢o falter. “The whole edifice of philosophical conclusions which I had built up for myself, I find to have no foundation whatever--nothing of it is left--it has crumbled away like dust. What should we be, what would become of us if we had no faith--if we did not believe that there is a God who rules the world and each single one of us?” (Miss Gladstone in “Contemporary Review.”)

The Shunammite’s son

I. The dead child. Beautiful: innocent, and pure.

1. His death was sudden. Although sufficiently grown to have passed the usual dangers of the infant age, he is not old enough to go out to the field to the reapers.

2. In the death of this child there is one of the hardest providences to understand.

II. The believing mother. In reality she is the central figure in this story.

1. She manifested her faith by her determination. She tells no one of her plans, but prepares to go to find the prophet, and bring him to the chamber where the child has been placed.

2. She showed her faith again in not making known her errand until she met the prophet himself. She must pour her complaint into the ears of God’s representative.

3. Her faith came out still stronger in her refusing to leave the prophet unless he would return with her. Gehazi had been sent with the prophet’s staff, but this, to her mind, was not sufficient. Her intuition seemed to tell her that it would not restore the child, and Elisha must return with her.

III. The restored son.

1. He stretched himself upon the child. He “put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon the child; and the flesh of the child waxed warm.”

2. This effort was a manifestation of the earnestness of the prophet. Elijah did the same. In both cases there was such an earnest longing for the accomplishment of the purpose that they would willingly give their own lives to restore the dead. (G. S. Butters.)