2 Kings 17:7-23 - Homilies By J. Orr

Review of the history of Israel.

The Bible does not simply relate, but draws aside the veil and shows us the innermost springs of God's providence, and how they work. It teaches us to understand the deepest causes of the rise and fall of nations. The causes it insists on are not economical, or political, or intellectual, but religious, and its lessons are for all time. We may say of this survey of Israel's history—these things "are written for our admonition, upon whom the ends of the world are come" ( 1 Corinthians 10:11 ). We have here—

I. MANIFOLD PROVOCATIONS .

1. Ingratitude to God . This is put in the foreground. It was the Lord "their God "Israel had sinned against—the God who had brought them up from Egypt, who had delivered them from bondage, who had made a nation of them, who had given them a land to dwell in, who had bound them to himself by solemn covenant. What people were ever under stronger obligations to obedience! Yet they apostatized, and "feared other gods." Sin appears more heinous against a background of mercies received. It is worse for a nation that has known God, that has possessed pure ordinances, and has been graciously dealt with by him, to backslide, than for another that has been less favored. Our own nation has been blessed in these respects as few have been or are. Correspondingly great are our responsibilities. The individual may reflect that the fact of spiritual redemption—salvation through Christ—places him under greater obligations than could spring from any temporal deliverance.

2. Heathenish ways . The positive wickedness of the people is next detailed. The heart of man cannot exist without an object to fill and occupy it; and if God is neglected, something else must be found to take his place. The Israelites rejected Jehovah, but they took to following idols. They would have none of his statutes, but they walked in the statutes of the heathen, and of the kings of Israel. It is to be remembered that the heathen worships here referred to were saturated through and through with lust and vileness. It was because of the nameless abominations connected with them that the Lord, after long forbearance, cast out the former inhabitants from Canaan (Le 2 Kings 18:24-32 ; 2 Kings 20:1-6 ). Yet these were the ways into which Israel turned back in the land which God had given them. May we not fear as we think of the vices, the impurities, the filthy abominations, which abound in our own nation?

3. Zeal in the service of idols . Israel had no heart for the service of God, but they showed unbounded zeal in the service of their idols. Publicly, and in secret also, in every city, on every hill, and under every green tree, wherever even there was a watchman's solitary tower, there they set up their high places, burnt incense, and "wrought wicked things to provoke the Lord to anger." The children of light may well learn a lesson from the children of this world in respect of zeal. If only one tithe of the earnestness with which men serve the devil were put into the service of God, how rapid would be the spread of true religion! The wicked throw the whole energy of their souls into their follies, their pursuit of pleasure, their service of the world, the devil, and the flesh. But how slack-handed and half-hearted oftentimes are Christians! What wonder God's cause suffers!

II. REJECTION OF PROPHETS .

1. God ' s prophets sent . God did not leave Israel to sin without trying every means to turn the people from their evil ways. Prophets were sent, and these not one or two, but "all the prophets" and "all the seers." They were sent both to Israel and to Judah. They spoke in God's Name to the people, testified against their sins, and exhorted them to return to the ways of right. They warned them also of the consequences of disobedience (verse. 23). Thus it was shown that God has no pleasure in the death of him that dieth ( Ezekiel 18:32 ). The fact of warning being given is a great aggravation of guilt if sin is persisted in. It leaves the transgressor without excuse. In our own land, warnings abound. The Bible is widely circulated, the gospel is faithfully preached; there is no lack of voices proclaiming the need and duty of repentance. If men perish, it is not in ignorance. They sin against light, and their blood is on their own heads.

2. Their testimony rejected . The efforts of the prophets to bring the people back to God proved unavailing. No heed was paid to their warnings; rather the people grew bolder and more daring in sin. If faithful counsel does not soften, it hardens. Judged by outward results, no class of preachers ever had less success than the Hebrew prophets. Their exhortations seemed as water spilt upon the ground. Yet through them was preserved and kept alive in the nation a remnant according to grace ( Romans 11:5 ), and to it belonged the great future of God's promises. The stubbornness of the Jewish character was proverbial—they were, and had ever been, a stiff-necked people. The root of their evil was they " did not believe in the Lord their God." When they did believe, the same basis of character discovers itself in their unyielding tenacity and perseverance in serving God and obeying the dictates of their conscience (cf. Daniel 3:1-30 .).

3. Aggravated wickedness . The people latterly threw off all restraint in the practice of their evil. It was no longer "secretly," but openly, that they rejected the statutes of the Lord their God and his covenant, and the testimonies which he testified, against them. It but aggravated the evil that in name they still claimed him as their God, and professed to do him honor, while in reality they had "left all his commandments," and had changed the whole substance of his religion. The form is nothing if the heart is wanting ( Matthew 15:7-9 ); but the Israelites changed even the form. They went after vanity, and became vain, imitating the heathen who were round about them, and unblushingly introducing the worst heathen abominations into their own worship.

III. JUSTICE NO LONGER TARRYING . If the Lord's justice tarries, it does not sleep. And when the blow does fall, it is all the more severe that it has been so long delayed.

1. Israel rejected . This people had rejected God, and God now rejected them, as he had from the first threatened he would do (Le 26:14-29). He did not cast them off without the warning afforded by many premonitory judgments. But when neither judgment nor mercy was regarded, and the cup of their transgression was brimming over, he gave them up, and "cast them out of his sight." They were carried away out of their own land to Assyria, and never, as a nation, returned.

2. Judah not taking warning . The sad thing was that Judah also, which had begun to walk in the same paths, did not take warning by the fall of the sister kingdom. "The princes of Judah were like them that remove the bound" ( Hosea 5:10 ), and many warnings directed to Judah mingle with the prophetic denunciations of Israel. Yet, notwithstanding partial reformations, the people did not repent. The sight is not unparalleled. If wicked men could be deterred from sin, or led to repentance, by warnings, these are never wanting. History and experience bear uniform testimony that it is well with the righteous, ill with the wicked; men have daily examples of the ruinous effects of vice before their eyes; yet they go on heedless and blinded. It is not a question of reason, but of evil inclination, and wrong bent of will. Sin is truly named folly—it is the absolute unwisdom.

3. The origin of the mischief . Again, the source of all these evils which came on Israel is traced to Jeroboam's fatal step in setting up the two calves. It was he who "drave Israel from following the Lord, and made them sin a great sin." One step in the wrong direction carries many others in its train. That act of Jeroboam had in the heart of it a principle which logically meant the overthrow of the theocracy. It was not only a violation of the fundamental law of the second commandment; but it was an act of self-will in religion; the assertion of the right to set human will above God's ordinances, and change and alter them at pleasure. Once a principle of that kind is introduced and acted on, it cannot be prevented from logically working itself out. The consequences of a wrong step stretch far beyond the results immediately seen or intended.—J.O.