Thoughts about Ecclesiastes

One of the things the Book of Ecclesiastes is known for is a dismal outlook on life, exemplified by the saying that is repeated throughout of, “all is vanity and vexation of spirit” and “this also is vanity” and so on.

However, I recently realized that along with pointing out stuff that was vanity and vexation, I noticed it also points out what is good. The preacher of Ecclesiastes was anxious to discover the ideal, happy, profitable life, one best optimized for the most happiness. And running under all the observations about vanity and vexation are that fearing God and working hard is the optimal state.

Concerning work, the preacher of Ecclesiastes is not optimistic about the longevity of work results. He puzzles over how a wise king might be followed by an awful king who cares nothing and knows nothing about maintaining or adding to what was done before him. So the preacher falls back on realizing that each person must work and enjoy that work and not worry about what will happen once they leave life because the people who follow will have their own work to do.

This gives me the impression that the way work changes us is the most important result of work, when looked at from the eternal perspective. Work serves us temporarily by providing us with things like shelter, food, protection, education, comfort, but it serves us eternally by how it helps us develop good character. So, in terms of what Ecclesiastes teaches about work, it is very positive, and helps us keep from getting unhealthy notions about the temporal results.

Thoughts About Exodus and Why the Pharoah Wouldn’t Let Israel Go

We usually think of the Pharaoh who held the Israelites in bondage in Egypt as a bad guy (not that I’m going to argue he’s good…)  It seems odd that he would be shown all these signs and plagues, and once each one is over, he refuses to let the children of Israel go, after saying he would. Why did he keep hardening his heart?

I think it might be useful to think about what factors might have contributed to his hard heart because they may show us factors that cause us to harden our hearts.

One factor that easily comes to mind is that the Pharaoh saw that once the Israelites were gone, a very profitable source of cheap labor would be gone too. It would be logical to his self-interest and the interest of his kingdom that he would try to prevent that. He would try to intimidate or jolly Moses along in hopes of not losing control of Israelite labor.  Lesson: Loss of material advantages can often prevent us from responding to the Lord’s call if we value the advantage over obedience.

A second factor that might not be so obvious is that God’s actions may have run contrary to Pharaoh’s notions of how a god acts. Pharaoh has his gods, Moses has his God. This conflict could be seen as a cosmic battle between Pharaoh’s gods and Moses’ God. What is Pharaoh going to think of a God that says, “Let my people go”?  He’s going to think Israel’s God is weak. (“A god that asks permission for his people to leave? Right. Make me!”)  However, in the whole story, we see a God that allows people their agency—even hostile rulers—and lets them make decisions to respond to His requests or commands…or not.  And with the plagues that steadily increase in severity, we see that God is long-suffering, willing to wait for people to make the right choice, but ultimately, He can’t be frustrated and He can’t be toyed with.

Another thing we notice about Pharaoh is that when the crisis of a plague is upon him, suddenly he sees the necessity of letting Israel go, or requesting Moses to stop the plague, but as soon as the plague has stopped, he reneges and doesn’t follow through. Once the pain is gone, all thoughts of changing or acting as promised stop. There’s a nice lesson from this—when we’re going through a crisis, it is easy to make all kinds of resolutions that we’re going to change once things get back to normal, but when conditions improve, it is really easy to say, “Oh, I don’t need to do that after all; I’m okay now.” This is the same way Pharaoh hardened his heart.

Let’s review the plagues and see in what ways Pharaoh tries to put Moses off.

1) Moses’ first request is polite, with no plague. Pharaoh, in response, gets tough and makes the Israelite tasks harder by depriving them of ready straw for making bricks while not diminishing their quota they have to provide. In effect, he rewards good with evil, so the Lord has to get tougher. Ever after, Pharaoh can’t do anything to punish the Israelites because of the crisis of plagues.   Lesson: Sometimes we might consider spiritual impressions to change to be some sort of internal rebellion in ourselves or lack of discipline against a comfortable or tolerable status quo, so we tighten the screws and double down on what we’re doing instead of listening.

2) Then there is the miracle of the rods turning to snakes, the water of the river turning to blood, and the frogs. But because Pharaoh’s magicians seem to be able to do the same, Pharaoh hardens his heart. He still things his gods are just as powerful as Israel’s god. We don’t hear anything about the river and waters being healed; we only hear of the request to send away the frogs. (But you can notice that Pharaoh doesn’t actually say he’ll let the Israelites go once the frogs are gone.)  Lesson: Sometimes we refuse to listen to spiritual impressions or signs we need to change or act because we think they are coincidences or something caused by others.

3) Then there is the plague of lice, which the magicians can’t duplicate, so they tell Pharaoh it is Israel’s God at work. Still, Pharaoh hardens his heart, and we don’t see him asking for that to be removed, so maybe he thought it was a small enough problem that everyone could just deal with it.

4) Next comes the plague of flies, and Pharaoh tries to dictate the terms by which the Israelites will act. Moses’ request from the beginning has been that the Israelites be allowed to go out into the wilderness to sacrifice to God (and then not be expected to return.) The Pharaoh says at this point, “Oh, sure you can sacrifice, but do it here in Egypt.” Moses says, “No, we can’t do that, since our sacrifice is abomination to the Egyptians; they will stone us.” (see Ex. 8:26) and he says the Israelites must go at least three days journey into the wilderness. Pharaoh says “That’s fine; just don’t go very far. And pray for me.” So Moses prays for the flies to go away, which they do, and again Pharaoh hardens his heart. 

Pharaoh’s problem here was that he thought that if the intent of letting the Israelites go was sacrifice, then they should be able to do that anywhere. So why not Egypt? He forgot that the Egyptians did not approve of sacrifice, so requiring that would create a hostile, unbelieving environment for what should be a sacred, believing rite.   Lesson: Sometimes we try to dictate the terms of our obedience to the Lord. We try to choose the time and place that is most convenient, when sometimes those very inconveniences we try to ignore are what contribute to the sacredness of the experience.

5) Then there is the plague on the Egyptian cattle, and the boils on man and beast, but Pharaoh’s heart is still hardened. And he doesn’t seem to ask for any reprieve from these. He must have felt that was another thing people could just handle. Lesson: Sometimes we think we can deal with a problem instead of fixing it as we’re prompted to, and it just causes pain for everybody.

6) Then there is the hail, which is mixed with fire. (This may be ball lightning, which still hasn’t been studied much.) It so happens that the Egyptians who believed Moses could save their cattle and servants by bringing them into the house, but apparently Pharaoh didn’t care enough. Still, he asks Moses to stop the hail. Here he tries confession. “I have sinned this time: the LORD is righteous, and I and my people are wicked.” (Ex. 9:27) He promises to let the Israelites go afterward, but when the Lord stops the hail, Pharaoh hardens his heart again. So his confession was fake. You can also see that because he says, “I have sinned this time” (emphasis added). He doesn’t admit that his previous refusals to let them go are also sins. Lesson: Confessing a sin doesn’t do any good unless there is a commitment to act differently and follow-through.

7) The next one is an interesting case. Moses tells Pharaoh that there will be a plague of locusts if the Israelites aren’t let go. Pharaoh responds by telling them that only the men can go (see Ex 10:8-11) and then kicks Moses out so he can’t protest. Pharaoh is trying to hold the Israelite families hostage to ensure the return of the men. Also, he is trying to stop the conversation there so that there is no time for Moses to protest and announce the plague. I notice his servants figuring it out; they know Egypt is in trouble, but Pharaoh doesn’t realize it or refuses to see it.  Lesson: Censoring the Lord’s messenger doesn’t mean you’re off the hook. Also, sometimes it becomes obvious to others around us that we are ignoring the Lord and on the wrong track, while we flail around trying to avoid the inevitable.

Anyway, Moses is in a tricky spot here. Do they take what Pharaoh offers, or do they stick to their guns? The Lord tells Moses to stretch out his hand over Egypt and bring the locusts. And they come.  Lesson: Partial obedience doesn’t fool the Lord. He knows when full obedience is being held back.

After the locusts come, Pharaoh says, “I have sinned against the LORD your God and against you. Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that he may take away from me this death only.” (Ex. 10:16-17)

Interesting that now Pharaoh admits he sinned against the Lord and against Moses. He has to up his contrition rhetoric to try to get Moses to believe him. (We only see this is rhetoric in hindsight, though, in the moment it could have been sincere, so he has to be believed.) But there are things he says which make us question his sincerity, especially since he says, “Forgive, I pray thee, my sin only this once.” Even though Pharaoh has seen the Lord remove FIVE plagues, he has this idea that he only has to repent once and then everything will be okay after that. (What? Does he think no more plagues are possible and he’s seen the worst?) He doesn’t realize the principle that believers know-- all of us keep transgressing in ways we hadn’t anticipated, so we continue to need repentance. Also there’s another principle that Pharaoh depended upon, but which we sometimes forget (to our torment)—the Lord continues pardon as often as we repent. If the Lord removed plagues at Pharaoh’s request (knowing how hard-hearted Pharaoh was), how much more merciful will He be our complete sincerity and humility? So much more.

The Lord removes the locusts. But then Pharaoh hardens his heart again.

8) The next plague, Moses brings without going to Pharaoh. It is three days of darkness. This time Pharaoh says he will let the Israelites go, but they must leave their cattle in Egypt. He’s still trying to keep hostages, still only trying to get by with 2/3rds obedience.  But since the effect of leaving the cattle means the Israelites would have to go back to Egypt to keep them or stay in the wilderness impoverished, Pharaoh’s agreement is actually not obedience at all, just a complete sham. Lesson: Hypocrisy doesn’t cut it with the Lord either.

Moses holds the line—everyone and everything they own is going with them. Pharaoh does not agree to that and says the next time Moses sees him, Moses will die.

So it has come to threats. Pharaoh seems to think that Moses is the problem and if Moses is gotten rid of, then everything will be okay. The problem is, this has just raised the stakes. Those who dig a pit for others will fall into said pit themselves. So, the Egyptians get the plague of the death of the firstborn.  Lesson:  Getting rid of the leader who transmits the commands of the Lord does not let you off the hook of following those commands.

Let’s sum up what we’ve learned, in a more organized fashion.

Sometimes we have troubles accepting messages from God because:

·      It forces us to sacrifice material advantages

·      It runs counter to our notions of what we think God would tell us.

·      We think it is just self-generated or foolish dissatisfaction.

·      We think it is coincidence or easily duplicated by others.

·      Or we think we can deal with the pain instead of changing.

Once it becomes clear the message really is from God, we still might drag our feet in the following ways:

·      The end of a crisis causes our urgency to fade and our motivation to drop.

·      We might confess our sins of disobedience, but still not change.

·      We might think we can get away with a show of obedience while not actually obeying.

·      We might think we can dictate the terms of the obedience, choosing what’s most convenient.

·      Or we might think that partial obedience is acceptable.

·      We might shorten, edit, re-interpret away the message.

·      Or (the unthinkable) threaten the messenger.

I bet these types of reasons look pretty familiar. But if we recognize ourselves here, recognizing there’s a problem is the first step to fixing it.

What I keep coming back to in this story is how long-suffering and merciful the Lord was with Pharaoh and how that means we can absolutely count on the mercy of the Lord if we repent sincerely and obey completely.

Disturbances to get gain

Now, it was for the sole purpose to get gain, because they received their wages according to their employ, therefore, they did stir up the people to riotings, and all manner of disturbances and wickedness, that they might have more employ, that they might get money according to the suits which were brought before them; therefore they did stir up the people against Alma and Amulek. (Alma 11:20)

This verse talks about the dangers of law-craft becoming a means of stirring people up to disturbances, in order for the lawyers to get gain, but I think it can apply in other ways too. Anyone who stands to profit from an increase in disturbance may become suspect.

For instance, what good is a big army in peacetime? Preparation is important, but how much is too much? Nibley (who worked in Army intelligence) later wrote of his concern when he saw army leaders being sad when WWII was over because they would be out of a job…until they discovered the idea of little brushfires wars around the world.   Likewise, those who sell weapons have an interest in conflict becoming armed and dangerous.

Disturbance is news, so those who report the news have a sort of motivation not only to find the conflict to report it, but also to continue talking about it and hashing it over as much as possible, all while publicly tsk-tsking over what goes on. The 24-hour news cycle was a model created in the 80s that also created a constant demand for material to report. The news cycle means not only reporting events, but also reporting reaction to those events from all kinds of stakeholders in the story and even those who are not involved. Competition between news providers means they must deliver the latest news in the most compelling manner to stay ahead. They get dollars for capturing eyeballs to sell to advertisers.

Social media enables those who gather a large following to make money from online advertising.

Sharing on social media may start with sharing valuable perspective that may otherwise go unheard, but there is a darker side. When emphasis on conflict becomes a primary means of capturing and holding attention--as followers are gripped with curiosity and want to see what happens next—when a social media person’s involvement is devoted mostly to taking sides in controversies—and followers are encouraged to take action to attack and shame those they consider enemies, then social media advocacy is stirring up disturbance.

I think it behooves us to keep these things in mind and be careful not to let ourselves get stirred up to anger. Part of charity is to not be easily provoked. We need people with those qualities even more now.

Isaiah testifies of Christ’s resurrection and others’ too

He will swallow up death in victory;

and the Lord God will wipe away tears from off all faces;

and the rebuke of his people shall he take away from off all the earth:

for the Lord hath spoken it.

(Isaiah 25:8)

I love that image of death being swallowed up in victory. The only way that could be done was for Christ to lay down His life and take it up again.

However, that isn’t the end of what this verse says about resurrection. The second line about the Lord wiping tears from all faces, which we generally take to mean the ending of all kinds of sorrow, is meant to refer to the grief at someone’s death. The only way that can be wiped away is for all the dead to arise.

The third line about the rebuke of the Lord’s people being taken away from off all the earth is also about resurrection. Think about the biggest way that the Lord’s people have been rebuked by the world. It’s by martyrdom, isn’t it? Killing the Saints and prophets has been the world’s way of saying, “Shut up forever, and leave us alone.” So when that rebuke is taken away, it means the Lord resurrects the righteous, and they can’t be gotten rid of any longer.

The State of the Soul When Dying

As Ammon is trying to convince Lamoni’s father not to kill Lamoni, he says something about what would happen to Lamoni’s father if he were to die at that time, versus Lamoni’s state. I found it both interesting and indicative of an important principle.

But Ammon stood forth and said unto him: Behold, thou shalt not slay thy son; nevertheless, it were better that he should fall than thee, for behold, he has repented of his sins; but if thou shouldst fall at this time, in thine anger, thy soul could not be saved. (Alma 20:17)

So dying in anger would leave a soul in a sin without time to repent, and even though that probably wasn’t the only sin Lamoni’s father was burdened with, the point is that Ammon didn’t want to send Lamoni’s father out of mortality unprepared to meet God.

The deeper principle here is one that is universally applicable. We all have sinned, and we deserve to die, but God prolongs our life so that we have time to repent. We don’t know when our time will run out and our life will be over. Freak accidents happen. People go unexpectedly ballistic and kill people. Disease hits, etcetera, and if it is suddenly our turn to go, can we see we have repented and have a clear conscience?

Consequences of Squelching Prophets

10 ¶ Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.

11 For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.

12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:

13 But prophesy not again any more at Beth-el: for it is the king’s chapel, and it is the king’s court.

14 ¶ Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit:

15 And the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel.

16 ¶ Now therefore hear thou the word of the Lord: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac.

17 Therefore thus saith the Lord; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land. (Amos 7:10-17)

In these verses, Amos is complained of to the king of Israel on the grounds that he is conspiring against the king just because he has said the Lord would raise a sword against the house of Jeroboam.

Who is the complainer? None other than Amaziah, the priest of Bethel. It is not clear whether Amaziah is an idolatrous priest or a priest of Jehovah, but either way, it is ironic that a priest thinks the land can’t bear all Amos’s words. Amaziah also tells Amos to go elsewhere—to Judah, for instance—and prophesy there, but not in the king’s particular place of worship. Amaziah says

Amos responds to Amaziah’s opposition with a prophecy just for Amaziah: that his wife would be a harlot, his children would fall by the sword, his land would be divided among others, he would die in a polluted land, and Israel would go into captivity.

Because Amaziah can’t bear Amos’s words and thinks the land can’t bear them either, Amaziah is not going to tell the truth that needs to be told. That means even if his family begins to sin, he won’t try to stop them, and his family will do worse and worse things.

If Amaziah thinks the land can’t bear the truth, then he’s not going to teach it, and people won’t get a chance to hear the principles that could correct their errors and learn about the Messiah who can save them from their sins. If he doesn’t call for justice and righteousness, then eventually the injustice and wickedness will affect him, and his land will be taken away and divided among others. The people will get worse and worse and go down to destruction.

Even today there are people who, though they call themselves spiritual, can’t understand the scriptures.

Hosea wrote, “I have written to him the great things of my law, but they were counted as a strange thing.” (Hosea 8:12) Some of the things that are most often counted strange from the Law of Moses are the strict prohibitions and penalties against sexual sin or death penalties for sins that are considered trivial today—Sabbath-breaking, dishonoring parents, speaking evil of the leaders of the people, blasphemy.

It’s common to think about the consequences and shudder at the idea of what it would be like if those who were currently in violation were to have the penalties enforced, but who thinks about why such strictness was necessary or whether there was an instructive purpose to it? Whoever considers trying to fit themselves to the principle rather than rejecting it just because the penalties seem fearsome?

It is wonderful to know that commandments are for our blessing, not to ruin our fun. They show us a higher way to live, a way to find an optimum level of happiness that doesn’t injure ourselves or others with excess. They guide us so we can come to find greater long-term happiness, even if the short-term sacrifices look hard. They help us avoid carnal pleasures that would result in long-term suffering and regret.

Wickedness in a 6-gallon bucket

I was reading through Zechariah the other day and I found an interesting visionary incident. It is puzzling, and there is no large view interpretation for it in the scriptures, so it invites the faithful to ponder and extract important principles.

5 ¶ Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.

6 And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth.

7 And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

8 And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

9 Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.

10 Then said I to the angel that talked with me, Whither do these bear the ephah?

11 And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. (Zechariah 5:5-11)

First, some clarifications of terms.

An ephah is a dry measurement for grain, with a size of about 6-7 gallons.

A talent of lead would be a round disk of metal weighing about 113-125 pounds.

Shinar is another name for Babylon.

Now, let’s get straight what Zechariah saw. He saw an ephah container with a talent weight used as a cover. The angel lifted the weighty cover to show Zechariah there was a woman (symbolizing wickedness) in the ephah, then pushed her back down in and put the cover back on. After that, two other winged women picked up the ephah container, and the wind blew them to Shinar (Babylon), where, the angel said, they would build the ephah a house and a special spot, like a shrine.

Some interesting things I notice as I think about this imagery are the following:

1)    The ephah is like a 6-gallon bucket, and to fit a woman in there would be really confining. Like squished.

2)    The weight of the talent of lead on the mouth of the ephah container makes it so the woman can’t get out. She’s trapped.

3)    The woman has no control over where she is carried.

4)    The woman in the ephah container is taken to Babylon, where she is given a place and established in what looks like pleasant conditions, but she’s still confined in the ephah container.

There are a lot of commentators that say this talks about the wicked Jews being exiled to Babylon, but I think there is more to learn from it that can warn us today.  I think it is meant to convey the long-term spiritual consequences of wickedness.

Just like a woman squished in an ephah container (or a 6-gallon bucket), God is trying to show that wickedness is confining, rather than liberating. Just like the talent of lead on the mouth of the ephah prevented the woman from escaping, to those steeped in wickedness it often seems as if it is too hard to repent and escape their sins. It seems like they’ve gone too far or the costs of escape seem too great to pay. (Satan loves to use this lie, by the way.)

Then, these two women with wings come and carry off the ephah container to Shinar (Babylon) with the woman still in it, and the woman has no choice in the matter. The wings often symbolize powers, and winds can represent societal forces or worldly doctrines that blow here or there. It shows us that if someone doesn’t repent, they will be carried about by the world’s doctrines concerning the particular sins they indulge in. They’ve already given away their choice in the matter, so they don’t have control at this point.

Where does it all lead? Where is the ephah container carried to? Babylon. All sins lead to Babylon, no matter what they are. It’s like a one-way road to a dead end.

Then it looks like things get better for the woman in the ephah. A house is built for her, and there’s a nice secure base for the ephah to be placed. Some people interpret “house” as meaning a temple is made for the ephah where it is worshipped. And in Babylon all kinds of sins are glorified and given places. That makes me think that all the sins Israel must get rid of are the very things Babylon and the world loves, worships, and establishes. It’s as though Babylon is a junk yard dressing up as an amusement park, or a cesspit trying to masquerade as a temple.  But ultimately, don’t let the appearance fool you—the woman is still stuck in the ephah.

Also, I think this vision shows how instead of liberating, sin takes away freedom and options until one is so confined they lose their agency. Satan tries to make us think the wicked are strong individuals who forge their own path in life, but here we are shown that the wicked are carried away from the church and apostatize, then swept along by outside forces no matter how they try to fight it. Even if outside the church they are hailed as great heroes, accepted, respected, and given a place, they are still confined by their sins. They are not really free, and the respect of Babylon is not worth having, since they love all the wrong things.

All if this is so we know the long-term consequences of sin and what it leads to without having to actually experience it ourselves. No doubt Zechariah (and the Lord who gave the vision) hoped that people would see the truth and choose to repent and be free.

-->

All God’s judgments are not given to man

But remember that all my judgments are not given unto men; and as the words have gone forth out of my mouth even so shall they be fulfilled, that the first shall be last, and that the last shall be first in all things whatsoever I have created by the word of my power, which is the power of my Spirit. (D&C 29:30)

That bit about “all my judgments are not given unto men” is intriguing. He’s given a lot of guidance on the things people will be judged on, and He wants us to know that stuff so we can prepare ourselves with repentance and/or avoid those sins.

But along with judgment that punishes, He can also give judgment that takes mercy. So this suggests to me that Jesus intends to take mercy in ways He has not told us. Aside from the principles of mercy on conditions of repentance and mercy for those who never heard of Christ or the gospel, and mercy on those not old enough to be accountable for their sins, we don’t know all the ways he can exercise mercy.

It could be He gives us a hint of another way He will have mercy in this verse—the last will be first and the first shall be last in all things. This is a reference to the parable of the workers hired in the market place at the 3^rd, 6^th, and evening hours, who were all mercifully given the same wages in the reverse order in which they were hired. Having the last be first is a mercy of love intended to show the last hired that they were not forgotten, when they might be perpetually afraid that they would be.

In any event, the Lord’s mercy is a surprising thing. Any of us who have experienced it can testify to that. I know I can. So I guess it makes sense that He reserves the right to use it and not tell us everything about how He can use it.

Stumbling blocks and Snares

These verses come from chapters of Isaiah that Nephi quotes.

13 Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread.

14 And he shall be for a sanctuary; but for a stone of stumbling, and for a rock of offense to both the houses of Israel, for a gin and a snare to the inhabitants of Jerusalem.

15 And many among them shall stumble and fall, and be broken, and be snared, and be taken.

16 Bind up the testimony, seal the law among my disciples. (2 Nephi 18:13-16)

The chapter heading makes it clear this is talking about how Christ would be a stumbling block to Israel and Jerusalem. (He would be a different kind of Messiah than what they were expecting.)

I also think the same principle is relevant in the church today. If we aren’t careful, the words of the prophets and church policies can become stumbling blocks to us. Church history has stories of people who took issue with particular revelations and fell by the wayside—people who didn’t move to Kirtland, people who didn’t fulfill their callings, people who didn’t go west with the Saints, people who had troubles with this or that doctrine.

Each time there is a change of some sort, it becomes a test of discipleship to see if people will find sanctuary in the Lord or whether they will feel trapped and stumble and leave. We have a promise elsewhere that Christ will take away our stumbling blocks, but we each have to make the commitment to do whatever it takes to stay true.

Elisha predicts Ben-hadad’s death and Hazael’s kingship

7 ¶ And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.

8 And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and inquire of the Lord by him, saying, Shall I recover of this disease?

9 So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?

10 And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the Lord hath shewed me that he shall surely die.

11 And he settled his countenance steadfastly, until he was ashamed: and the man of God wept.

12 And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.

13 And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elisha answered, The Lord hath shewed me that thou shalt be king over Syria.

14 So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover.

15 And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead. (2 Kings 8:7-15)

This is a pretty shocking story. Anyone with any acquaintance with the story of MacBeth can recognize a certain core element here. Did Elisha incite Hazael to assassinate Beh-hadad by telling him he would be king?

If we compare this story with that of David, who was anointed at an early age, we see that, no. Also, merely saying the thing will be so does not say anything about the means by which the event will come about.

There is also something odd in verses 10-11 that requires some examination. Something is going on under the surface here.

10 And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the Lord hath shewed me that he shall surely die.

11 And he settled his countenance steadfastly, until he was ashamed: and the man of God wept.

Why the double speak from Elisha? Why does Elisha say Hazael should say one thing—Thou mayest certainly recover”—when the truth is different? Also, why the difference in certainty levels in the statements—“thou mayest certainly recover” versus “he shall surely die?

Also, who’s got a settled countenance and who got ashamed? Was it all Elisha? Or was it Hazael?

I think it was Hazael, because the text says the man of God wept, which distinguishes his actions from the other’s. 

So why would Hazael be ashamed?

I think that Hazael came to Elisha on that mission having already determined to assassinate Ben-hadad and that Elisha’s words about what would happen revealed that Elisha knew from God what Hazael intended. So the answer was, yes Ben-hadad will recover, but he will surely die. Because Hazael was contemplating murder, Elisha’s knowledge made Hazael ashamed.

Further, Elisha tells Hazael that he knows Hazael will do much evil to Israel. (Clearly the Lord had showed Elisha what was coming and it was very painful for Elisha to know about it and know who was going to be responsible for it.) Perhaps Elisha hoped going to Damascus and telling Hazael about it would change things, but it seems to have not helped.

This story shows that God knows all that is in man’s heart and may reveal it to others to share, as a warning and to reveal His power. It also shows us some of the burden a prophet may carry of knowing ahead of time painful things that are going to occur. Elisha had to depend on the Lord for hope.