The Shunamite: Part III
And it came to pass as he was telling the Kiug how he had restored a dead body to life, that, behold the woman, whose son he had restored to life, cried to the Iving for her house, and for her laud. And Gohazi said, My lord, O Kiug, this is the woman, and this is her son, whom Elisha restored to life. — 2 Kixgs, viii. 5.
The Providence of God was held forth to Ezekiel in vision, under the representation of a wheeh The motion of a wheel is revolutionary; the parts are continually ascending and descending, and the highest and the lowest alternately succeed each other in the mire and in the air. And thus it is with empires, thus it is with families, and thus it is with individuals. All human affairs are administered in a state of perpetual vicissitude. From small beginnings the poor grow into wealth, while the rich are hurled from affluence into beggary, and have their present distress embittered by the remembrance of the former plenty that surrounded them. The ignoble emerge into fame, while the honorable of the earth are stripped of their dignity —
Here, he exalts neglected worms,
To sceptres and a crown;
Anon, the following page he turns,
And treads the monarch down.
Not Gabriel asks the reason why,
Nor God the reason gives.
Nor dares the favorite angel pry,
Between the folded leaves.
But, thoiigli “clouds and darkness are round about him, justice and judgment are the habitation of bis throne; mercy and truth go before his face,” Though these changes may seem casual, they are divinely appointed. Though they may appear uneven ‘and irregular, they are all order and harmony. Though they may be misunderstood and misimproved, important ends are to be answered by them all, in the correction of the wicked, in the trial of the godly, in the glory of Him that worketh all in all.
Happy will it be for us we have principles and dispositions that will enable us to accommodate ourselves to all the varying dispensations of Divine Providence, and to say with the Apostle, “I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere, and in all things, I am instructed both to be .full and to be hungry, both to abound and to suffer need.”
We left the Shunamite at a very interesting period. She had just received her dead child raised to life again, and was feeling that lively joy which arises more from the recovery than the continued possession of a valued blessing. But we must always rejoice with trembhng. The mountain never stands so strong but it may be moved; the sky wliicli serenity has cleared may again be overcast, and the clouds return after the rain. We are never out of the reach of disappointment in this vale of tears. We are vulnerable in our persons, in our connections, in our possessions. Innumerable troubles of a private or of a public nature, which no prudence could foresee, no diligence ward off, may frustrate our schemes, separate us from our friends, drive us from the bounds of our habitation, and compel us to go out, not knowing whither we go. “I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.”
After a few years of domestic tranquillity and enjoyment, the Shunamite is constrained to leave not only her own dwelling, but even her native country. Here we have an opportunity to drop a few words concerning removals in general. We are not absolutely confined to one spot. “The earth is the Lord’s, and the fulness thereof;” and, as they laughed at his folly, in Terence, who said there was a much better moon at Athens than there was at Corinth, so it would be absurd to suppose that there is a better God in one place than in another.
Where’er we seek him, he is found,
And every place is hallowed ground.
While place we seek, or place we shun,
, The soul finds happiness in none;
But with a God, whose grace I know,
‘Tis equal joy to stay or go.
Could I but cast where thou art not,
That were indeed a dreadful lot;
But regions none foi-loin I call,
Secure of finding Thee in all.
Yet removals should always be undertaken, not from fickleness and levity, but from proper and weighty reasons. Some men are never fixed, but always roving hitber and tbitber; and exemplify the proverb — “A rolling stone gatbers no moss.” A tree often transplanted seldom radicates well, and its fruit is weak and sickly. It was the advice of a beatben, “Where thou art well, keep thyself well, lest thinking to meet with better, thou findest worse.” Many difficulties should surely be borne, before people think of emigrating from their own country. Tbe risk is commonly great, both as to profit and pleasure. Tbe representations of travellers are not always to be depended upon. How many of those wbo have left England (“England! with all tby faults, I love thee still “), and have gone abroad, have ruined themselves, and mourned their inability to return. With few exceptions, Avbere Providence bas brought us forth, and brought us up, we should be willing to abide, especially remembering wbo bas said — “Trust in the Lord, and do good, and dwell in the land, and verily thou shalt be fed.”
But necessity, bas no law. It was famine that drove the Sbunamite from ber own country. “Then spake Ebsba unto the woman whose son be bad restored to life, saying. Arise, and go, thou and thine bousebold, and sojourn wberesoever thou canst sojourn; for the Lord batb called for a famine; and it shall also come upon the land seven years’.” This is one of the most dreadful arrows in God’s quiver. Happily for us wbo bye in a land wbicb the Lord batb cared for, we are incapable of knowing the borrors of it from experience.
But, ah! think what it would be if the heaven over you was “brass, and the earth under 3’ou was iron — if a prophet like Joel should come and saj, “That which the palmer-worm hath left hath the locust eaten; and that which the locust hath left hath the canker-worm eaten; and that which the canker worm hath left hath the caterpillar eaten. The meat-offering and the drink-offering is cut off from the house of the Lord; the priests, the Lord’s ministers, moui’n. The field is wasted, the land mourneth; for the corn is wasted, the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vine-dressers, for the wheat and for the barley, because the harvest of the field is perished. The vine is dried up, and the fig-tree languisheth; the pomegranate tree, the palm-tree also, and the apple-tree, even all the trees of the field, are withered; because joy is withered away from the sons of men. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.” Think what it would be to feed on roots and garbage, and animals the most offensive, and even human flesh, as delicious viands. It was this that gave rise to the pitiful lamentation, “They that be slain with the sword are better than they that be slain with hunger; for these pine away, stricken through for want of the fruits of the field. The hands of the pitiful women have sodden their own chfldren; they were their meat in the destruction of the daughter of my people.”
But observe how long this famine was to continue:
no less than seven years! and secondly, see how it came; “The Lord hath called for a famine,” says Elisha. David has exjoressed himself in similar language — “Moreover, he called for a famine upon the land; he brake the whole staff of bread.” It is to intimate what is clearly affirmed in other parts of Scripture, that God is to be acknowledged in judgments as well as in mercies; and that, whatever may be the second cause, he is always the first. “Shall there be evil in a city, and the Lord hath not done it?” “The inhabitant of Maroth waited carefully for good; but evil came down from the Lord unto the gate of Jerusalem.” Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.” “Out of him came forth the arrow, out of him the nail, out of him the battle-bow, out of him every oppressor together,”
It also shows us with what ease he can punish or destroy. He has but to speak and the judgment obeys his call. He has evils of every kind and of every degree awaiting his pleasure. He says to one come, and it cometh; to another go, and it goeth. Their direction is unerringly prescribed; — their objects are sj)ecified; their continuance is limited; all they are commissioned to perform they Tuust execute. “He doeth according to his will in the army of heaven; and among the. inhabitants of the earth; and none can stay his hand, or say unto Him, what docst thou?” One word from God would bring disease, and stop the progress of the most victorious army;’ one word from God would raise the stormy wind, and sink a navy like lead in the mighty
waters. 0 that we may feel our entire dependence upon God, and acknowledge Him in all our ways; whose eye is upon us, and we are not!
But look at this woman, and learn that it is as easy for God to save as to destroy. “The Lord knoweth how to deliver the godly out of temptation;” while “he reserves the ungodly unto the day of judgment to be punished.” Sometimes, indeed, his own people are involved in common calamities: he then indemnifies them in some other way; and though they suffer with others, they do not suffer like them. But he has often interposed for their exemption, and sometimes he has appeared for them so sensibly as to constrain their enemies to acknowledge, that “verily there is a reward for the righteous, verily there is a God that judgeth in the earth.” Thu.s, Noah was saved and the world drowned. Thus, Lot was rescued from the overthrow of Sodom and Gomorrah. Thus, in all the plagues inflicted by Moses, God put a difference between the Egyptians and the Israelites. And thus, in the dreadful calamity that was coming upon Judea, and from which so many must have suffered and died, the Shunamite has a way made for her escape; God informing the Prophet and the Prophet informing her: “Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn; for the Lord hath called for a famine; and it shall also come upon the land seven years.”
This was a trial of her faith. It is probable that at this season’ there was no natural appearance of such a dearth; and had the man of God addressed this to many, he would have seemed to them as one that mocked; and they would have said, “Well, we’ll wait and try; we shall do as well as others.” But the Shunamite believed his word; and, as faith can only be j)roved by works, she immediately acts according to his suggestion; and taking a long farewell of home, she goes forth —
“All the world before her, where to chose Her place of rest, and Providence her guide.”
The famine was not universal; it did not rage in the neighboring country of the Philistines. Thither therefore she bends her steps, with her husband and her only child (who would ask many an artless question by the way); and looking to God for protection, she enters a land generally hostile to Israel, but she finds favor in their eyes.
Though nothing is said of her while in this state of exile, we may be assured that her conduct was in character with her circumstances and her profession; that the same principles which had enabled her to appear to advantage in every former trying scene, would qualify her to act properly in this new exigency; that ghe would not faint in the day of adversity, but submit herself under the mighty hand of God, who could exalt her in due time; that though accustomed to ease and indulgence before, she would stoop to labor, and frugality, and self-denial; that as in such a situation the eyes of many would be upon her, who would judge of her religion by her, she would be careful to give no offence, that the name of God should not be blasjihemed among the Gentiles by her means; yea, to be useful, to recommend amiably her godliness to others, dropjDing occasional instruction, and walking in wisdom towards them that were without. This is what the Apostle enjoins upon all Christians — “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain.” And who knows of what utility, during her residence among the Philistines, this woman was the instrument?
But the seven years are at length elapsed, and she thinks of returning home. She would doubtless return with feelings very different from those with which she went forward. But alas! we are oftener deceived on the side of our hopes than of our fears. She finds better entertainment among strangers and foreigners than among her own countrymen.
Bitlier some persons had seized the estate by violence, or probably those enlrusted with the management in her absence, had proved false, and would neither resign, nor come to any settlement. If the latter supposition bs true, it shows us what little principle there is in the world, and reminds us of Solomon’s words: “Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.”
However this may be, it furnishes us with another proof of the precariousness of treasure upon earth, where not only “moth and rust doth corrupt, but where thieves break through and steal.” Well arc the rich called upon, not to “trust in uncertain riches, but in the living God, who givcth us richly all things to enjoy;” and “that they do good, that they be rich in good works, ready to distribute, willing to com.
municate, laying up in store for themselves a good foundation against the time to come.” For e how “not what evil shall be upon the earth.” It is well, therefore, to have something certain to look to in distress, and this may be secured by benevolence and liberality; for “blessed is he that considers the poor, the Lord will deliver him in time of trouble.” “Blessed are the merciful, for they shall obtain mercy.” “He that hath pity upon the poor, lendeth unto the Lord; and that which he hath given will he pay him again.” Nothing is like making Providence our banker. Nothing is like our securing his blessing and friendship, who has all hearts in his hands, and all events under his control. While the Shunamite had property, she did good with it, and she had no reason to repent. She was vfell paid for her accommodation of the Prophet, in the gift and resurrection of her son, in keeping herself and her family alive in famine, and in the recovery of her estate. This is the event that concludes her history, and it is a very instructive one. “She went forth to cry unto the King for her house and for her land” — and behold the marvellousness of the occurrence. “The King was talking with Gehazi of all the great things which Blisha had done,” at the very time the woman approached with her suit, yea, at the very time when she herself happened to be the subject of conversation. “And it came to pass, as he was telling the King how he had restored a dead body to life, that behold, the woman, whose son he had restored to life, cried to the King for her lioiise, and for her land. And Gehazi said. My Lord, 0 King, this is the woman, and this is her son whom Elisha restored to life.”
Upon this consideration of circumstances depended the immediate recovery of her property and arrears. “And when the king asked the woman, she told him. So the king appointed unto her a certain of&cer, saying, Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.”
Everything in our world is providential. Our Saviour teaches us that nothing is beneath His notice, however minute. A sparrow falleth not to the gTound without our Heavenly Father; and the hairs of our head are all numbered. But besides the’ ordinary course of Providence, there are two classes of occurrences mentioned often in the Scripture. The one is miraculous the other is what we call eventful. The former is contrary to the laws of nature, or above them; the latter is not an immediate effect produced by an exertion of divine power, but a display of wisdom taking things as they are, and giving them a jDcculiar union and result. In a word, though it be not miraculous, it is marvellous, and shows much of the agency of God; and this sort of occurrences concerns us more than the miraculous. For miracles have ceased, but God continues to rule over all; and by his secret influence can so direct persons, circumstances, and events, as to make them easily work together for our good.
This being premised, observe how critical was this moment for the Shunamite. The king talking with Gehazi, and Gehazi talking of her. Shall we call this chance, fortune, luckiness? How much depended upon Joseph’s elevation; even the salvation of Egypt and of his fathers house. This depended upon his interpretation of Pharaoh’s dream. This depended upon his imprisonment with the chief butler and baker. This depended upon his being a servant in Potiphar’s house. But all depended upon his life; and how came he to be saved alive? His brethren hated him, and when he comes into the field they agree to murder him. But one little circumstance diverted them from their purpose — “And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmaelites came from Gilead, with their camels bearing spicery, and balm, and myrrh, going to carry it down to Egypt. And Judah said unto his brethren, what profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, and our flesh. And his brethren were content. Then there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver; and they brought Joseph into Egypt.” Was their passing by at this moment, and in this part of the plain, accidental? Moses was doomed to perish by a cruel edict. Three months his mother hid the fair child; but “when she could no longer hide hun, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s sid-e; and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child; and behold, the babe wept. And she had compassion on him, and said, this is one of the Hebrews’ children.” What brought her down at this j uncture, and to this very’ spot? When we consider Moses as a historian, a lawgiver, a dehverer; and that all’ — his life, his gi’oatness — all was suspended upon these circumstances, can we suppose that the circumstances were contingent? David’s first fame was derived from his carrying victuals to his brethren in the army; and from his arrival, just at the time when the Philistines came forth and defied the armies of the living God, and they fled back from his approach. Saul pursued after him in the wilderness of Maon; “And Saul went on this side of the mountain, and David and his men on that side of the mountain; and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about, to take them. But there C3,me a messenger unto Saul, saying. Haste thee, and come; for the Philistines have invaded the land. Wherefore, Saul returned from pursuing after David, and went against the Philistines; therefore they called that place Sela-hamma-lekoth.” Upon what hangs Mordecai’s elevation? Upon an hour’s restlessness. “On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king.” Forty men had banded together, and bound themselves under a curse that they should not eat or drink till they had killed Paul. He was delivered, not by miracle, but by the report of his sister’s son, who had casually heard the scheme of the assassins.
And who, in the course of a few years, has not met with, some remarkable incidents of this nature? Though it is not necessary to publish them, yet we should do well to remember them, for the purposes of gratitude and encouragement. “He that will observe Providences will never want Providences to observe,” says an old divine; and says David, “Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.” Elijah’s receiving his food by ravens was miraculous, and so was the multiplication of the widow’s oil; but is not the hand of God to be seen in giving us day by day our daily bread, in giving us skill to seize opportunities and advantages, in raising us up friends, in bringing us relief from very unlikely sources?
Thus far we have traced the history of this female worthy. More we should have been glad to know respecting her, but the Scripture now becomes silent. We have seen that she was “a great woman” even in circumstances. But this was the least part of her praise, and no part of her character. She did not derive her importance from external pageantry, from rank, or fortune, but from personal and religious endowments.
Her goodness is not, like her greatness, expressly mentioned. This was to be read in her life, in her temper, in her actions; and there it has undeniably appeared.
I have held up the picture; and while I wish you to observe the whole figure, you cannot fail to observe particular features — her kindness, her discretion, her contentment, her faith, her self-possession, her obedience to the leg-dings of Providence. These excellencies are seen in her, not separately and independently, but aiding each other, and blending together like the colors in the rainbow, to make a beautiful whole.
She shines by not seeking to shine. There is nothing eccentric in her motions. She does not throw herself out of her own proper sphere of action; she never despises the duties of relative, and domestic, and common life. She not only attends to the substance of duty, but to all its decencies to all the proprieties of time and place and manner.
But she was not untried — and we are glad she was not. A person that pa.^ed through the world smoothly and without changes, would be a poor insipid character, and a poor unedifying example. Polishing is the effect of friction. The Son of God himself was “made perfect through suffering,” and the afflictions of his peoyle “work out for them a far more exceeding and eternal weight of glory.” Much of the excellency of this woman was derived from her difficulties; her graces, like the stars, shining in and by the darkness of the night.
My female readers, “be not slothful, but followers of them who, through faith and patience, inherit the promises.” And bo not discouraged; what she was, why may not you become? With Him is the residue of the Spirit, “who gives to all liberally, and upbraideth not.”
And though, in your resemblance of her, your name may not be published to the world or handed down to future generations, yet be sure that unostentatious goodness in your circumstances will not wholly escape the notice of others, while it will be recorded in a book of remembrance, and acknowledged before an assembled imiverse.
The Judge of worth estimates actions, not according to bulk and splendor, but according to their utility, their importance, and the humble and self-denying principles from which they are performed; and in his view, a female moving along the vale of life, filling up her station with cheerfulness and decorum, and discharging duties which, though they are common and seem little, are the most essential to the welfare and happiness of the human race, is worthy of more praise than a Semiramis or a Zenobia, ruling nations, heading armies, and lauded to the skies.