The murder of Gedaliah; or, noble credulity.
No sooner was the new government in a fair way of being settled and prosperous, than untoward circumstances occurred. Ishmael, son of Nethaniah, son of Elishama, a connection of the royal house, inspired, perhaps, with a jealous feeling towards Gedaliah, began to plot with the King of Ammon against him. Under cover of paying his respects to the new governor, he visited him at Mizpah, and partook of his hospitality. Although warned by Johanan the son of Kareah that Ishmael entertained hostile designs against him, Gedaliah refused to credit the information, and indignantly forbade his informant carrying out his proposal to assassinate Ishmael. The latter, finding thus a clear way for his schemes, took advantage of the trustfulness of Gedaliah to accomplish his murderous purpose and to deceive his leading supporters. This done, crime followed upon crime with startling rapidity, until Jehanan overtook the miscreant at the "great waters that are in Gibeon," and delivered the prisoners whom he was carrying off. In this tragic incident we see—
I. HOW THE VIRTUE OF ONE POSITION MAY BE THE VICE OF ANOTHER. A trusting, ingenuous man like Gedaliah was out of place in more senses than one as governor of such a people. In any circumstances it is necessary that the utmost precaution should be taken with respect to the person of a ruler, as there are always evil disposed persons who may take advantage of an opportunity, and accidents and misfortunes are continually possible. The off hand openness, therefore, which is so admirable in the private citizen, upon whose life so little depends, is highly reprehensible in one occupying so responsible a position. When it is remembered that the people over whom Gedaliah ruled were wholly undisciplined, and had but recently been exposed to the most demoralizing influences, his rashness will be even more apparent. It is well when a ruler can combine the trustful ingenuousness of the private citizen with the sagacity and watchfulness his responsibilities impose upon him. Life is full of such misplaced virtues. The poor man open-handed and lavish as when he was wealthy; the rich man meanly careful as when he had everything to acquire, etc.
II. HOW MUCH IS REQUIRED TO JUSTIFY A WRONG ACTION It was a case, apparently, on Johanan's showing, of self-protection. Ishmael contemplated murder and treachery; what more natural than that he should be killed? Yet this consideration had no weight with Gedaliah. His informant might be mistaken, and was, perhaps, interested. It was foreign to his disposition to be suspicious; and he could not brook the idea of assassination. If the governor was wrong in neglecting the most ordinary precautions, he was certainly right in this. The instinct of the true man is ever averse to underhand actions, even although their object be to avert contingent or certain evils. It is never right to do evil that good may come or evil may be averted. The weapons which God's children have to wield are ever those of truth and honour; and these are sufficient if they be sagaciously handled.
III. HOW GREAT A CRIME AND CALAMITY MAY BE DivinELY PERMITTED.
1. Jeremiah, for the most part, resided with Gedaliah, and yet no warning appears to have been given him of the catastrophe. How was this? Had it not as profound a bearing on the future of God's people as the march of Nebuchadnezzar's armies? It is a great mystery, and there are many like it. How appalling the wickedness of our Saviour's crucifixion.! Yet are the fruits of it a world's salvation.
2. The dictates of common sense and worldly experience, had they been attended to, might have proved sufficient. God's interpositions are not always to wait upon human folly. It is our duty to make the best of the means and information at our disposal This is especially incumbent with regard to the warnings and instructions of the gospel. The rich man, eager for an evangel from Hades to his careless, sinful brethren, is assured, "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead" (Luke 16:31). We may wait long if we expect to be converted by a miracle. The commandment is binding now: "Believe on the Lord Jesus Christ, and thou shalt be saved."—M.
HOMILIES BY S. CONWAY
The blind seeing, the seeing blind.
This heathen captain, who could not be expected to know the truth, who was, as it were, born blind as to the truth of God, sees clearly that truth, and declares it; whilst the people of Judah and Jerusalem, their kings, their priests, their nobles, all of whom regarded themselves as knowing the truth, who, as in John 9:41, said, "We see," are found to be completely blind as to that truth. Note herein -
I. HOW CLEAR WAS THE RECOGNITION OF GOD. He ascribes all to "the Lord thy God." He recognizes the prophet as sent of God (John 9:3), "According as he hath said" He traces their calamities to their true cause—sin against God. He recognizes that Babylon and her troops are but ministers of God to do his will.
II. THE PROBABLE SOURCES OF HIS KNOWLEDGE. Perhaps:
1. The general belief that each nation had its own deity.
2. Yet more, the prophecies of Jeremiah.
3. Also the strength of Jerusalem. Never, apart from the people's sin, has such a fortress been overthrown.
4. The madness of the people. Quem deus vult perdere prius dementat. Only a God forsaken people could have thrown away their well being as these had done.
5. The judgments that came upon them.
III. WHAT SUCH FACTS AS THESE—the blind seeing, etc.—REVEAL.
1. How clear the light of truth which God has given! Were it not so clear, such as this heathen would not see it.
2. How dense the darkness which persistent sin spreads over the soul! Hence the "seeing blind."
3. How awful the doom of those who seeing, see not! Cf. Matthew 11:1-30; "Woe unto thee, Chorazin," etc.!—C.
A strait betwixt two.
St. Paul tells how he was in such strait. He was willing to stay, but ready to depart home to his eternal rest, which would be far better. And oftentimes we are in perplexities as to choice in the common events and circumstances of our lives. It is so difficult to see what we ought to do, what it would be best to do. Here we have an instance. The patriotic prophet had a perplexing choice put before him. Consider—
I. THE ALTERNATIVES PROPOSED.
1. He might go to Babylon, where, no doubt, the same favour that had shown him such consideration thus far would bring him to honour there.
2. He might stay amongst his own people. Amid their poverty, their displeasure, their disgrace.
3. Or he might go anywhere he pleased—to Tarshish, as Jonah tried, if so he pleased.
II. THE ARGUMENTS FOR AND AGAINST EACH.
1. For Babylon. Safety, wealth, honour, help to his countrymen there.
2. For staying in Israel. There he had been called; there he was yet needed; Ezekiel and Daniel were in Babylon. Against this, he had no command of God; the peril in which he would be placed.
III. THE DECISION. He resolved to stay. This come to, not because the captain (verse 5), who saw him lingering, bade him go back, but because the hardness of the duty seemed to declare it was his duty. In such cases choose what you like least.—C.