Equipped according to the eastern mode of travelling, the Shunammite mounted an a.s.s, and ordered the man appointed to attend her and goad on the animal, to make all possible haste to mount Carmel. As soon as Elisha saw her coming, he sent Gehazi to salute her with these inquiries: "Is it well with thee? Is it well with thy husband? Is it well with the child?"
As she came at so unexpected a moment, and with such evident haste, the prophet was naturally apprehensive that some calamity had befallen her, and, as he felt a deep interest in all her concerns, first inquired respecting what he well knew lay near her heart, the welfare of her family. Her reply was short, but remarkable: "IT IS WELL."
Some have considered this merely as an evasive answer, made for the purpose of avoiding conversation with Gehazi, with whom she did not wish to enter into the particulars of her present situation. This, however, is an improbable interpretation, because it would by no means comport with the general integrity of her character, nor with the respect which was due, and which we know she cherished, for the prophet. This was doubtless the message with which Gehazi returned to his master, who, from his ignorance of her precise circ.u.mstances, could not, till her own subsequent explanation, comprehend the elevated sentiments implied in such a general reply. A pious mind in similar circ.u.mstances would not hesitate to affirm, "_It is well_"--_well_ with the living--_well_ with the dead--_well_ with those who, notwithstanding all their bereavements, are under the care of Heaven and enjoy the smiles of G.o.d--_well_ with those whose disembodied spirits, escaped from the imprisonment of time, have ascended to the unfettered freedom, the unbounded felicity, of eternity.
In this view the Shunammite recognized the sovereignty of G.o.d; his indisputable right to dispose of her and her affairs as he pleased. "Shall the clay say to him that formed it, What doest thou?" The unbending temper of infidelity will, perhaps, receive this as "a hard saying;" but it is affirmed in the inspired page, and must ever be admitted by him who is in his "right mind." Uncontrollable power, acting irrespectively of wisdom or goodness, would be indeed a terrific idea, and must issue in a state of universal anarchy; but the _perfection_ of that Infinite Being who "sitteth upon the circle of the earth," secures the _righteous_ exercise of the most irresistible authority; and of this we may ever be a.s.sured, that although his arm is omnipotent, it is never unmerciful.
The Shunammite intended also to express her confidence in the goodness of G.o.d, however disguised by the afflictive nature of his dispensations. In a proper state of mind it will not be requisite, in order to produce resignation, that we should comprehend the whole design of every sorrow.
We should bow to the mysteriousness of the event; and the patience of our endurance will not depend on the full developement and explanation of the mystery. Whether events accord with our wishes or oppose them, "It is THE LORD" will strike us into silence and submission.
Upon this subject the declarations of the Scriptures are most encouraging.
They affirm, that "he doth not willingly afflict or grieve the children of men"--that their own benefit requires the chastis.e.m.e.nt, of whatever description it may be--that not a needless sigh heaves the human bosom, or an unnecessary tear is made to flow--and that "all things work together for good to them that love G.o.d, to them that are the called according to his purpose." It cannot be doubted, that the all-wise Disposer could, if he had pleased, have prevented a single cloud from rising to darken the Christian"s day, and by the interdictions of his Providence, as formerly by the blood sprinkled upon the door-posts of Israel in Egypt, have secured his people from the visitation of all the messengers of wo; but he knows that affliction is conducive to our real welfare, that it is a means of improving our character, and of preparing us for that state of perfect enjoyment where it shall be no longer necessary; and that it furnishes occasion for the exercise of those graces which adorn the Christian"s character, and glorify his G.o.d.
"We should endeavour," to use the words of a profound writer, "not to be distressed about any thing, but to take every event for the best. I apprehend this to be a duty, and the neglect of it to be a sin: for in truth, the reason why sin is sin, is merely because it is contrary to the will of G.o.d. If, therefore, the essence of sin consists in having a will contradictory to the known will of G.o.d, it seems clear to me, that when he discovers his will to us by events, we sin if we do not conform ourselves to it." Again, "Our own will, though it should obtain all it can wish, would never be contented; but we are contented from the very instant that we renounce it. We never can be contented with it," [48] nor otherwise than contented without it.
It is highly proper to investigate the causes of our sorrows, to inquire how far they are occasioned by any thing sinful in ourselves. It becomes us to be humble and penitent before G.o.d, when we discover that our own misconduct has rendered it necessary for him who is "slow to anger" to inflict chastis.e.m.e.nt. It is to be feared that while we abhor the blasphemy of uttering the language of complaint, and of saying, like Jonah, "I do well to be angry," we often do not suspect the criminality of cherishing hard thoughts of Providence, doubting the propriety or repining at the continuance of afflictive dispensations. There exists, perhaps, a secret suspicion of his goodness, a latent spirit of revolt, which we dare not express, or which we flatter ourselves, because we give it another name, that we do not cherish.
The people of G.o.d sometimes receive affliction with a gaze of wonder, as if it were the most unlikely of all occurrences. We feel no surprise when it attacks _others_, but live in the true spirit of the poet"s representation,
"All men think all men mortal but _themselves_."
In general terms we even acknowledge that we are not exempted; and yet, when actually visited by personal or relative troubles, we seem like a traveller suddenly overtaken by a thunderstorm; all is confusion and alarm: our faith, and hope, and joy, take wing, and leave us solitary and sad. In our alarm we forget G.o.d, think it "strange," brood with a melancholy, but guilty pleasure, over our sufferings, and act as if we thought that "G.o.d had forgotten to be gracious." But "let them that suffer according to the will of G.o.d, commit the keeping of their souls to him in well doing, as unto a faithful Creator."
"Four things," observes Melancthon, "ought to be well impressed upon our minds respecting afflictions.
"1. They are appointed. We do not suffer affliction by chance, but by the determinate counsel and permission of G.o.d.
"2. By means of affliction G.o.d punishes his people; not that he may destroy them, but to recall them to repentance and the exercise of faith; for afflictions are not indications of displeasure, but of kindness--"He willeth not the death of a sinner."
"3. G.o.d requires us to submit to his afflictive dispensations, and to expend our indignation and impatience upon our own sins; and, since he determines to afflict his church in the present state, submission tends to glorify his name.
"4. Resignation, however, is not all; he requires faith and prayer, that we may both seek and expect divine a.s.sistance. Thus he admonishes us, "Call upon me in the day of trouble, I will answer thee, and thou shalt glorify me."
"These four considerations are applicable to all our afflictions, and are calculated, if properly regarded, to produce that truly Christian patience, which essentially differs from mere philosophical endurance." [49]
As soon as the Shunammite came to Elisha, she fell at his feet and embraced them. Gehazi attempted to thrust her away, but the prophet told him to desist, intimating that he perceived she was in some deep affliction with which he was unacquainted. Then bursting out in the abrupt language of impa.s.sioned grief, she exclaimed, "Did I desire a son of my lord? Did I not say, Do not deceive me?"
If these words wear a complaining aspect, we must make allowance for the strength of maternal feelings; perhaps, too, notwithstanding her characteristic equanimity of temper, and the elevated piety of her mind, she was betrayed, in this instance, into some degree of impatience. It is remarkable, that some of the most eminent of saints have failed, in particular periods of their lives, in the exercise of those very dispositions for which they are particularly celebrated. That faithful page, which delineates the characters of men with perfect impartiality, represents Moses, distinguished for his _meekness_, as in a state of _violent irritation_ when he saw the idolatry of Israel; in consequence of which he broke the two tables of stone to pieces on which the finger of G.o.d had inscribed his own laws--Job, to whom sacred and profane history have a.s.signed extraordinary _patience_, in language the most emphatical, "_cursed his day_"--Peter, whose _courage_ and _ardent zeal_ in the service of his Divine Master were apparent on every other occasion, not only _trembled_ before the simple intimation of a servant-maid that he was one of his friends, but _denied_ him with _oaths_ and _curses_. Such is the inconsistency of human character! Such are the shades that darken the brightest names. Such the salutary warnings that preceding ages transmit to those who have to follow the long train of heaven-bound travellers to a better existence!
Let us turn our eyes for a moment from these specimens of mortal excellence to Him who was "holy, harmless, undefiled, separate from sinners;" and who has left us "an example, that we should follow his steps: who did no sin, neither was guile found in his mouth ... who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness."
Compa.s.sionating the distressed Shunammite, Elisha immediately adopted measures to afford her effectual consolation. He commanded Gehazi to hasten to the chamber appropriated to his use, and lay his staff upon the face of the child. He was to avoid the usual compliments upon meeting friends or strangers, in order that not a moment might be lost. [50] The bereaved mother, in the mean time refused to quit the prophet, to whom she was so much attached, and in whom she cherished such unbounded confidence; and he, affected by her sufferings, arose and accompanied her home.
Gehazi fulfilled his commission; but finding no symptoms of life, he returned to inform his master, whom he met on the way. "And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. He went in, therefore, and shut the door upon them twain, and prayed unto the Lord. And he went up, and lay upon the child, and 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. Then he returned and walked in the house to and fro; and went up and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes. And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out."
It is observable, that the attempt to reanimate the child by despatching the servant to place the prophet"s staff upon its face utterly failed, possibly because "this act was done out of _human conceit_, not out of _instinct from G.o.d_." [51]
Elisha, however, came, _prayed unto the Lord_, and succeeded in effecting a miraculous restoration of the departed child. The grateful mother may be cla.s.sed among those who, through faith, "received their dead raised to life again." How animating the prospect of that moment when almighty power will be displayed in raising every human body from the grave, and reuniting it with its kindred spirit in a state of deathless existence!
May we attain the "blessedness and holiness" of such as have "part in the _first_ resurrection!"
Only one other circ.u.mstance is mentioned in the history of the Shunammite.
When Israel was threatened with a famine of seven years, Elisha forewarned her of the danger, and advised her retirement into some place of security and plenty. She accordingly removed with her family into the land of the Philistines. At the expiration of this period she returned; but finding that her property had become the prey of rapacity, or was alienated by some royal edict, she applied to the king for its restoration. This was perfectly consistent with her former character; for although she felt no eagerness for worldly advancement, and, indeed, refused it, piety did not require a total negligence of her civil rights, or of measures calculated to preserve her and her beloved family from a state of indigency.
Providentially, at the precise moment of her application the king was conversing with Gehazi, who was informing him of Elisha"s miracles, and in particular of the miracle he had performed upon the deceased son of the Shunammite. She was of course introduced under the most favourable circ.u.mstances; and having ascertained the ident.i.ty of the present applicant, "the king appointed unto her a certain officer, saying, Restore all that was hers, and all the fruits of the field, since the day that she left the land even till now."
Thus is afforded a striking exemplification of the remark of Solomon, "The king"s heart is in hand of the Lord, as the rivers of water: he turneth it withersoever he will."
Esther.
Chapter XIV.
The Feasts of the King of Persia--his Queen Vashti sent for--her Refusal to obey the Summons--her Divorce--Plan to fill up the Vacancy--Esther chosen Queen--Mordecai detects a Conspiracy--declines paying Homage to Haman--Resentment of the latter, who obtains a Decree against the Jews--Mordecai"s Grief, and repeated Applications to Esther--she goes in to the King--is accepted--invites the King and Haman to a Banquet--Mortification of the latter at Mordecai"s continued Neglect--Orders a Gallows to be built for the disrespectful Jew--the Honour conferred by the King upon Mordecai for his past Zeal in his Service--Haman"s Indignation--is fetched to a second Banquet--Esther tells her feelings, and accuses Haman--his Confusion and useless Intreaties--he is hung on his own Gallows--Mordecai"s Advancement--Escape of the Jews by the Intercession of Esther--Feast of Purim.
One of the most delightful employments of the heavenly state will probably be, to investigate the past dispensations of Providence, and to make perpetual discoveries of its mysteries. In that world of light, events which are now covered with clouds and darkness impervious to the eye of sense, will become obvious to the view of "just men made perfect" in all their proportions, connexions, and combinations. The shadows of the morning having disappeared, the brightness of eternal noon will irradiate our existence.
We are by no means to imagine, however, that it is inconsistent with the present arrangements of divine goodness to afford us information, even in this world, respecting his plans and purposes; we do "know," though it be but "in part." The book of providence is indeed the least intelligible to us of all that the wisdom of G.o.d has written: but we can read _some_ of its pages, and understand _some_ of its hieroglyphical characters. The histories of Scripture const.i.tute a volume of elementary instructions, of which the narrative of ESTHER has always been regarded as singularly interesting.
[Sidenote: Years before Christ, about 460.]
In order to introduce this story, it will be requisite to take a cursory view of some previous occurrences. The scene is laid in Persia, in the days of Ahasuerus, another name, as learned men have generally agreed, for Artaxerxes Longima.n.u.s. After struggling with those perplexing compet.i.tions for empire which often obstruct the path to a crown, and agitate the first years of power in arbitrary governments, he at length secured the dominion of Persia with its hundred and twenty-seven provinces. To proclaim his undisputed possession, and to display his glory, he appointed a feast, which may perhaps be deemed unrivalled in the majesty of its circ.u.mstances and the length of its continuance. At the expiration of a hundred and fourscore days the king gave another entertainment of seven days, for "all the people that were present in Shushan the palace, both unto great and small." It was held in the court of the garden, for the purpose of accommodation, and with great magnificence. Vashti also, his royal consort, in conformity to the usages of the times, which, it must be admitted, were admirably calculated to preserve the purity of morals, prepared a separate entertainment for the women in another part of the palace. "Vashti feasted the women in her own apartment: not openly in the court of the garden, but in the _royal house_. Thus, while the king showed the _honour of his majesty_, she and her ladies showed _the honoux of their modesty_, which is truly the majesty of the fair s.e.x." ... HENRY.
Alas! how little did Ahasuerus comprehend wherein true riches and dignity consisted; and how little are these heathen "lovers of pleasure" to be envied by us, who are invited as welcome guests to a n.o.bler table and a better banquet! "Wisdom hath builded her house, she hath hewn out her seven pillars, she hath slain her oxen, she hath mingled her wine." Into the highways and hedges, into every quarter of the world, and amongst every cla.s.s of mankind, the messengers of heaven are commissioned to go and call the poor as well as the rich, the peasant as well as the prince, to the "feast of fat things," which celestial mercy has provided in the Gospel, where admission is not exclusive, where indulgence cannot be construed into excess, where not a brutal appet.i.te, but a mental and spiritual taste, is amply supplied. The princes of Persia congratulated themselves upon the favour of Ahasuerus; but how much greater reason have Christians to rejoice in the friendship of Christ! Now they are admitted to partic.i.p.ate the blessings of his grace and the sacramental festival; hereafter they have substantial reasons to antic.i.p.ate a diviner intercourse and a more exalted familiarity, when they shall drink new wine with him in his Father"s kingdom.
On the seventh day of the feast already mentioned, the king commanded the seven chamberlains of his household to wait upon Vashti, and bring her before him arrayed in the crown-royal. His heart is said to have been "merry with wine," or he would not have thought of indulging his own vanity, and insulting his queen"s dignity, by such an exhibition. She ventured to refuse a compliance with this royal order, in which she was probably countenanced by the concurring opinion and feelings of the ladies who were present at the entertainment. As a woman she felt for the honour of her s.e.x, and as a queen for her individual reputation and dignity. It was unquestionably a foolish command, contrary to the Persian customs, and dishonourable to the character of Ahasuerus as a sovereign and a husband.
It is not by indulging pomp that the glory of a prince is best displayed, but by useful enactments, virtuous a.s.sociations, and an upright uniformity of conduct.
Unreasonable, however, as the demand of Ahasuerus was, Vashti ought not to have been so peremptory. In such an age, and under such a government, a moment"s consideration must have excited in her an apprehension of danger.
Besides, it was not the time for remonstrance. She was no private character; it was, therefore, an injudicious resistance of his authority.
Obedience would have involved no guilt; but disobedience, even though the command were ridiculous, necessarily exposed her husband"s authority to contempt. It must be admitted in Christian communities, that the Gospel requires submission on the part of a wife; nor is this requisition limited solely to those commands which the woman herself may deem just and proper, otherwise her own humour, caprice, or misconception, would perpetually infringe upon a positive law, and in fact, render it nugatory. On the other hand, if the husband would secure a cheerful obedience, and cherish, instead of spoil, an amiable temper, or regulate a peevish one, let his wishes be reasonable in themselves, and uttered without a look or a term expressive of an insolent consciousness of superiority.
Ahasuerus instantly resented the refusal of Vashti. His pa.s.sion became outrageous, sensible that his dignity was insulted and his authority questioned. He not only felt the uncomplying message of the queen as a sufficient mortification to his personal vanity, but as a public attack upon his influence and power as a king. It was not in a retired apartment, or on a private occasion, but, in a sense, before the eyes of a _hundred and twenty-seven provinces!_
Immediate recourse was had to his counsellors, who concurred in the opinion of Memucan, that it was a public question of great importance to the future welfare of the state, and affecting the domestic felicity, not of the king only, but of every family in the Persian empire. The advice he gave them, which Ahasuerus promptly followed, was to divorce Vashti, and interdict her forever from reappearing in the royal presence. "If it please the king, let there go a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered. That Vashti come no more before king Ahasuerus: and let the king give her royal estate unto another that is better than she. And when the king"s decree which he shall make shall be published throughout all his empire (for it is great,) all the wives shall give to their husbands honour, both to great and small." It is not surprising that such a gratifying, but _unchristian_ proposal, should be adopted by an arbitrary heathen monarch. Neither Memucan nor his royal master had drunk at the purifying fountain of evangelical truth.
G.o.d was now making "the wrath of man to praise him." Human pa.s.sions, prejudices, and errors were promoting divine designs. The feast, and the riot, and the vanity, and the rage of Ahasuerus, all concurred, though unconsciously on his part, to fulfil the mighty arrangements of Providence, and to introduce, a train of events which now march through the page of sacred history in rapid and wonderful succession.
After the divorce of Vashti, the ministers of Ahasuerus advised him to adopt speedy measures to fill up the vacancy in his affections and his throne. Their plan exhibits the barbarity of the age and the sensuality of the king. He was to have his choice of all the "fair young virgins,"
collected from the provinces of the empire: and it devolved upon Hada.s.sah, or Esther, an orphan educated under the inspection of Mordecai, her cousin and guardian, one of the captive Jews at this period attached by some employment to the royal establishment. That G.o.d, who had bestowed upon this young Jewess unusual beauty, gave her favour in the eyes of the king, and secretly accomplished his own gracious purposes respecting his people by her advancement.
Little did any of the persons immediately concerned in this affair imagine the predestined results. Ahasuerus was gratifying his pa.s.sions; Esther and Mordecai conforming to an irresistible influence; Hegai, the keeper of the women, following the impulse of a secret admiration, and, perhaps, aiming to ingratiate himself in the favour of one whom he might suppose likely to become the future queen; while the Supreme Disposer was making use of all this variety of feeling and design as the means of securing the ends in his omniscient view.
Esther retained her humility of spirit after her elevation of circ.u.mstances; for she "did the commandment of Mordecai like as when she was brought up with him." She was one of the very few that resist the allurements of splendour--that cherish kindness for their poorer relatives--and remember with grat.i.tude the guardians of their youth.