THE REVOLT AND DEFEAT OF MOAB
CRITICAL AND EXPLANATORY NOTES.—
2 Kings 3:1. Jehoram, the son of Ahab—See on chap. 2 Kings 1:17. The more distinctive name of this king, together with a helpful chronological statement, will be found in chap. 2 Kings 8:16. In character and conduct he was only comparatively better than his parents: bad, but not so bad as they.
2 Kings 3:2. He put away the image of Baal—There were “images” (chap. 2 Kings 10:26) in the house of Baal, which Ahab erected (1 Kings 16:32) in Samaria; but there was one distinctive (probably very vast) statue, called here, and in chap 2 Kings 10:27, “the image.” Probably those מצְּבוֹת were wooden images; whereas this מַצְּבַת הַבָּעַל was a statue in stone or metal.
HOMILETICS OF 2 Kings 3:1-3
PARTIAL REFORMATION
I. That partial reformation is brought about by association with the good (2 Kings 3:1). This verse reminds us of the intimacy existing between Jehoram, the son of the idolatrous Ahab, and the God-fearing Jehoshaphat. It was by the mediation of the latter monarch that the war-like rancour so long cherished between Israel and Judah was subdued, and more friendly intercourse encouraged (1 Kings 22:44). The company of the good, if it does not change the character of the wicked, greatly modifies their conduct. The influence of a holy life makes itself felt in the most abandoned society. Example is more potent than precept. The power of Jesus when on earth consisted more in what He did than in what He said—more in the significance of His conduct than in the fulness of His argument. “Far more of God was revealed in what He was, in what He did, and in what He suffered, than in what He taught.” If all the good withdrew from society, one of the most powerful moral restraints would be removed from the wicked, and the world would soon become a very Tophet of unbearable suffering.
II. That partial reformation is seen in the abolition of the grosser forms of sin. “He put away the image of Baal that his father had made” (2 Kings 3:2). The worship of the Tyrian Baal was encouraged by Ahab and Jezebel to such an extent as at once to degrade and disgust the people. It was a national scandal. Jehoram did his best to wipe out that disgrace, and to dry up that fountain of popular pollution. So far good. It is a gain to the community when vice is prevented from flaunting itself before the public gaze. If it cannot be at once abolished, let it be narrowed to the smallest space and reduced to the minimum of mischief. Partial reformation of abuses is better than leaving things as they are. The vice in our large cities, notwithstanding all attempts to hide and circumscribe it, is something appalling. It is said that there are in London 10,000 prostitutes—a procession a mile long, walking double file—all somebody’s daughters; and there are 20,000 thieves, making two more miles of that dread procession. What would be the effect on public morality if all these criminals were allowed unchecked and unrestricted scope?
III. That partial reformation does not deliver from sins which have become established by a generation of wicked examples. “Nevertheless he cleaved unto the sins of Jeroboam” (2 Kings 3:3). How prolifie is the progeny of a single sin—how tenacious the effects of one evil example! It requires more than ordinary courage to break away from sins that are hereditary and that have been fastened on a nation by long usage and enforced by kingly example and authority. No partial and half-hearted efforts will avail. “Men do less than they ought, unless they do all that they can.” Only by Divine help can a thorough and lasting reformation be effected.
LESSONS:—
1. Any efforts after sincere reformation are commendable.
2. Nothing short of a thorough reformation can be acceptable to God.
3. The evil of a bad example may be counteracted by a good one.
GERM NOTES ON THE VERSES
2 Kings 3:2-3. If we do in truth tear down a statue of Baal or two, and adhere nevertheless to the sins of Jeroboam, and to his calf images—to those ordinances which for political reasons have been introduced and established in the church contrary to the will of the Lord—what will it help us? He who, for himself, abstains from that which is opposed to God’s word and commandment, but continues to tolerate it in those who are connected with him, or subject to him, shows thereby that he is not in earnest in his own obedience to God, and that his principles are deduced only from external considerations and relations.—Lange.
2 Kings 3:2. A vacillating spirit. I. Weakens kingly authority. II. Is easily discouraged in a work of religious reform. III. Is hampered by the influence of evil parental example. IV. Never accomplishes anything great
—Even into the most wicked families it pleases God to cast His powerful restraints, that all are not equally vicious. It is no news to see lewd men make scruple of some sins. The world were not to live in, if all sins were affected by all. It is no thanks to Ahab and Jezebel that their son is no Baalite. As no good is traduced from parents, so not all evil; there is an Almighty Hand that stops the foul current of nature at His pleasure. No idolater can say that his child shall not be a convert.—Bp. Hall.