2 Chronicles 28:10

“Are there not with you, even with you, sins against the Lord your God?”

In viewing the various dispensations of Providence, we should regard the Supreme Disposer of all events not merely as a mighty Sovereign ordering everything according to his own will, but rather as a Moral Governor, who has respect to the welfare of his creatures, and consults the best interests of the universe. Towards individuals, his dealings may not accord with our ideas of justice, because there is another world wherein the seeming inequalities of his present conduct towards them will all be rectified.

But towards nations, as this is the only time when they can be dealt with in their national capacity, he conducts himself more visibly according to their moral habits, rewarding them when they walk agreeably to his will, and punishing them when their violations of his commands are general and flagrant. We must not however imagine, that the people whom he makes use of as instruments of his displeasure, are more righteous than those whom he sends them to correct; for he may, and does, use what instruments he pleases; but the people corrected, will always be found to have brought upon themselves his judgments by their own willful and obstinate impiety. This is a truth so obvious and incontrovertible, that even idolaters themselves receive it with the greatest facility, and are sometimes influenced by it to a great extent.

The Israelites, at the time that the Prophet Oded was sent to them, were sunk in the grossest idolatry; yet, when informed by him that their victory over Judith was the result of a divine appointment on account of Judah’s sins, and that the excessive cruelty with which that victory had been accompanied would bring the divine displeasure upon them also, they instantly sacrificed both their interests and their resentments, and yielded obedience to the prophet’s admonitions. The expostulation in our text came home with power to their consciences, “Are there not with you, even with you, sins against the Lord your God?” May we also feel its force, while we:

I. Urge you to institute the proposed inquiry.

The circumstances under which this inquiry was proposed naturally lead us to consider it:

1. In reference to the nation at large.

Doubtless there are great enormities in other lands; the grossest superstitions and the most flagrant impieties testify against the great majority of those who bear the Christian name. But while we of this land boast of our superior light and morals, what abominations are found among us! Let us not think that because the evils once perpetrated in the slave-trade have been in a measure suppressed, the blood of thousands and tens of thousands does not yet cry to God against us for our insatiable avarice, and our cruel injustice. For centuries yet to come, we need bewail the guilt that has been contracted by our impious traffic in human blood.

Besides, the light with which we have been favored beyond other nations, only renders our misimprovement of it the more criminal; for though certainly there are many in the land who highly value and adorn the Gospel, there is with the generality a neglect and contempt of serious religion; so that real piety is branded with infamy among us, more than infidelity or ungodliness itself! Truly, on a view of all ranks and orders among us, we have as much reason to be ashamed and confounded before God, as any who may have experienced his heaviest judgments.

2. In reference to ourselves in particular.

We are all ready enough to mark what is amiss in others, and even to ascribe the calamities of others to the intervention of an offended Providence. But it would be well for all to search out and examine their own faults, rather than to be uncharitably condemning the faults of others!

The self-righteous, self-applauding moralist can spy out the failings and infirmities of those who profess a stricter system of religion; but let me ask such a one, are there not in you, even in you, sins against the Lord your God? Have you not a beam in your own eye, while you are noticing with such severity the mote in your brother’s eye?

Look and see whether your religion of which you think so highly is not a mere form of godliness without the power of it?

See whether the Bible is dearer to you than gold and silver, and be relished by you more than your necessary food?

See whether your heart is broken and contrite before God, so that you often weep before God on account of the sins you have committed against him?

See whether Christ is precious in your sight, so that all your hope, all your desire, all your delight are centered in him alone?

In a word, see whether all your faculties and powers are consecrated to the service of Him who lived and died for you?

Truly, if you would consult the records of your conscience in relation to these things, you would see little reason, and feel little inclination too, to cast stones at others.

On the other hand, professors of religion also are but too often guilty of this same fault, being filled with an excessive pride in their own excellencies, and a contemptuous disregard of their less spiritual neighbors. But I would ask the professed follower of Christ:

Are there not sins with you too, as well as with the Pharisaic formalist?

Are there not great and crying evils in the religious world, which prove a stumbling-block to those around them?

Are not a vain conceit, an obtrusive talkativeness, an inattention to domestic duties, and a disregard of just authority—often indulged under the cloak of religion?

Are there not often found among professors of religion the same covetous desires, the same fraudulent practices, the same deviations from truth and honor—as are found in people who make no profession?

Are there not many whose tempers are so unsubdued, that they make their whole families a scene of contention and misery? Yes; though the accusations which are brought against the whole body of religious people as hypocrites are a gross calumny, there is but too much ground for them in the conduct of many.

But where these observations do not at all apply, we must still renew the question, even to the most exemplary among us, “Are there not sins with you also,” even such as would justify God in taking vengeance upon you? Think of your manifold short comings and defects. Yes, think of “the iniquity even of your holiest things;” and, instead of exalting yourself above others, you will call yourself “less than the least of all saints,” or rather “the chief of sinners.”

But, that the inquiry may be suitably improved, we will,

II. Point out the ends for which the inquiry should be made.

There is not any part of Christian experience which would not be deeply affected by the knowledge of our own hearts; but, as our observations on this subject must of necessity be few, we shall con fine ourselves to those which arise from the passage under our consideration.

We should inquire then into our own sins:

1. To make us estimate aright the distinguished mercies given unto us.

Let us reflect on the peaceful state of this nation during the whole period in which we have been engaged in war, while every nation in Europe has in its turn sustained the heaviest calamities; and how shall we adore that Providence that has protected us! [March 1814, when the North of Germany was desolated and distressed.]

Let us contemplate also the numbers who have from time to time been cut off in their sins, though they had neither attained to our age, nor committed our iniquities. O what reason have we to adore God’s mercy that has spared us, and that still waits to be gracious to us! May we not well be astonished, that while so many have been taken, we are left; and that while they are gone beyond redemption, we are yet on praying ground? If we know little of ourselves, we shall feel but little gratitude for this mercy; but, if we are duly sensible of our own extreme vileness, we shall be overwhelmed with a view of his goodness to us, and shall be humbled under a sense of our unbounded obligations.

2. To moderate our resentments to our offending brethren.

The former idea was implied in the prophet’s address to Israel; but this was plainly expressed. The cruelty exercised by them was extreme; and, to deter them from prosecuting their inhuman projects, was this suggestion made; for how could they proceed with such rigor towards others, when they themselves deserved so much heavier judgments had experienced such mercy from the hands of God?

Certain it is, that we feel keenly for the most part the injuries that are done to us; and that we are but too apt to indulge a vindictive spirit. But the evils that a fellow-creature can do to us are nothing in comparison with those which we ourselves have committed against God! How then can we proceed with severity against a fellow-servant for a few pence, when a debt of ten thousand talents has been remitted unto us? Surely we shall be afraid lest God should mete to us the measure which we have dealt out to others, and that, we “having shown no mercy to others, should have judgment without mercy ourselves! James 2:13.”

3. To stir us up to imitate the compassion of our God to us, in our dealings with our fellow sinners.

What a marvelous exercise of compassion was that which arose from the prophet’s admonition! The princes of Israel were led to protest against the measures now about to be adopted by the victorious army; and that army, with the spoils and captives in their hands, renounced immediately all their views of self-interest and resentment, and made use of the very spoils, whereby they had expected to be enriched, to feed the hungry, and clothe the naked, and comfort the distressed, and honor those whom they had so deeply degraded. They even put on donkeys the sick and feeble; and they themselves took them back to the borders of their own country. This was what they now saw to have been the conduct of God towards them, and they desired to tread in his steps.

And what has God done for us? Even when we were his enemies, he gave his only dear Son to die for us; yes, and notwithstanding all our continued impieties, he stretches out his hands to us all the day long, and importunes us to accept his offered salvation. Just so, if we know how contrary to our deserts, these mercies are—then we shall be ready to act towards our brethren. Instead of rendering evil for evil, we shall “feed our enemy, or give him drink,” in hopes of melting him into love by heaping kindness upon him, just as the workman fuses his metals by an accumulation of fire upon them, Romans 12:14; Romans 12:17; Romans 12:19-20. There is in this last verse an astonishing beauty in a word which imports the feeding him as a helpless infant; and corresponds exactly with the tender and respectful care exercised by the Israelites on this occasion, verse 15; he will not “be overcome of evil, but will overcome evil with good, Romans 12:21.”

Let this subject teach us,

1. To cultivate the knowledge of our own hearts.

It is that, and that alone, which will bring us to act aright in any part of our duty. Without a sense of sin we can never be humbled before God; and without humility we can never exercise a just measure of forbearance and of kindness to man. Then only, when we are sensible of having “been forgiven much, shall we love much.”

2. To keep our minds open to conviction.

It is surprising how soon this whole multitude was convinced of sin. Let us learn from them not to dispute with our reprovers, or to vindicate ourselves at the expense of truth; let us rather desire to find out our errors, that they may be rectified, than to cloak them, and hold them fast.

3. To follow instantly the convictions of our own minds.

The Israelites fulfilled to the uttermost what they apprehended to be the mind and will of God; they did not plead for their interest, on the one hand, nor were they deterred by a fear of shame, on the other hand. They saw their duty, and performed it instantly without reserve. O that our reproofs might thus meet always an obedient ear! This ready obedience was their highest honor; let us regard it as ours also; and let us beware, lest this host of benevolent idolaters rise up in judgment against us, to our utter confusion, and our eternal condemnation!

Charles Simeon

2 Chronicles 26:15-16

“Uzziah’s fame spread far and wide, for the LORD gave him marvelous help, and he became very powerful. But when he had become powerful, he also became proud, which led to his downfall.”

It frequently happens, that after the most promising appearances of abundance, the hopes of the harvestman are disappointed; some blast, or some destructive insect cuts off the fruits before they arrive at maturity, so that “the mower fills not his arms with them, neither he who binds up the sheaves his arms.”

Thus also it is too often found in the moral and religious world; people begin to “run well, and continue for a season; but are at last hindered,” and “come short of that rest” which they had professed to seek. This is particularly found in those whose hopeful conduct has been chiefly occasioned by external influence. We have seen in Joash, that “he did that which was right all the days of Jehoiada the priest;” but after his decease, he turned aside to wickedness, and brought the heavy judgments of God both on himself and all his people! 2 Chronicles 24:2; 2 Chronicles 24:17-18.

Thus it was also with his grandson, Uzziah. For many years “he sought after God, verse 5;” and was signally blessed, and prospered by the Lord during all that time; yet, through the influence of that very prosperity, he fell, and perished miserably under the hand of an avenging God.

The words of our text will naturally lead us to set before you,

I. The usual tendency of prosperity.

Doubtless, prosperity cheers the mind, but:

1. Prosperity tends to puff up with pride.

It is difficult to succeed in any enterprise, or any labor, without arrogating to ourselves a considerable portion of credit on account of it, “Therefore he sacrifices to his net and burns incense to his dragnet, for by his net he lives in luxury and enjoys the choicest food, Habakkuk 1:16.” That this is the common influence of prosperity, appears from the cautions given to the Israelites respecting it, in an instance where it should seem to be impossible for them to do otherwise than give the whole honor to God! Deuteronomy 8:11-14. But pride, though so unsuitable to a fallen creature, is, alas! too powerful a principle in every man. Behold Nebuchadnezzar in the summit of his glory! Daniel 4:30-32; Daniel 5:20. Behold Uzziah, when he had been “marvelously helped, until he was strong.” How forgetful were they of the obligations which they owed to God! Even the pious Hezekiah fell, through the influence of pride, though afterwards he humbled himself for this transgression. Indeed it is very rare that people elevated by the acquisition of wealth or honor retain their former humility and simplicity; they rise in their own esteem, in proportion as they are looked up to by others, and account the homage that is paid to them a tribute due to their superior worth.

2. Prosperity tends to harden in iniquity.

It is not towards men only, that prosperity affects our conduct, but even towards God himself! We can scarcely attain any considerable advancement in the world, but presently we become “presumptuous, and self-willed;” we allow ourselves a greater latitude to follow the inclinations of our own hearts; and, if checked by any faithful monitor, we will not endure his expostulations or reproofs; but, like Uzziah, are “angry with him” for performing his duty, instead of being grieved at ourselves for transgressing our own duty! We think ourselves at liberty to act as we please; and that neither God nor man has any right to call us to account.

This is most justly depicted by the Psalmist, Psalm 10:4-6; Psalm 10:11; Psalm 10:13; and is traced by him to prosperity, as its proper source, Psalm 73:3-9; Psalm 73:11-12. Ah! how many such instances have we seen, of men once apparently modest and humble, but afterwards, like Jeshurun, “grew fat and kicked; filled with food, he became heavy and sleek. He abandoned the God who made him and rejected the Rock his Savior!” Deuteronomy 32:15.”

We are apt to envy such people, when we behold their prosperity; but we shall see little reason to do so, if we duly consider the effects produced by it on their minds, Psalm 73:3; Psalm 73:16-19.

Rarely indeed has any spiritual good arisen from prosperity; but how awful is it to reflect on,

II. The frequent termination of prosperity.

Behold how it terminated in the case before us!

Uzziah, not content with the pomp of royalty, would usurp also the priestly office; and, when reproved for his presumption, was filled with indignation against his reprovers. But “while he was angry with the priests, the leprosy rose up in his forehead! verse 19;” and immediately “they thrust him out of the temple; yes, himself also hastened to go out, because the Lord had smitten him! verse 20.” Thus it is with many who “once made a fair show in the flesh;” “being lifted up with pride, they fall into the condemnation of the devil! 1 Timothy 3:6.” From their scenes of earthly happiness they are cast headlong into the lowest abyss of misery, like the rich man in the parable, whose surviving brethren, misled by his example, were following him there with hasty strides! Luke 16:22-23; Luke 16:27-28.

But, if we could conceive by any means that such a one as Uzziah had found his way into Heaven, the very transaction that took place in the temple would be renewed there; the inhabitants of those blessed mansions, indignant at his presumption, would instantly “thrust him out! Luke 13:28;” yes, “he himself would hasten to go out,” not being able to endure the countenance of his offended God! Isaiah 33:14-17; which show that the godly alone can dwell with God. Let it not be thought that this is an uncommon termination of prosperity; for both Scripture and observation teach us to regard it as its frequent and ordinary result! Proverbs 1:32, with Matthew 19:23-26.

Let us learn then from hence:

1. Let us learn to be moderate in our desire after earthly things.

We may desire prosperity, because it is a gift of God to men, verse 5; and is particularly promised to those who love him, Psalm 1:3; Psalm 122:6. But we should desire prosperity only in submission to the will of God. We know not what will be its ultimate effect upon our souls. We know not what advantage it will give to our corrupt nature to break forth, and to plunge us into everlasting misery! Let us be diligent in our earthly calling, whatever it may be; but, as to any anxious concern about it: “Set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory! Colossians 3:1-4.”

2. Let us learn to be patient and resigned under any trials that God may be pleased to send us.

Trials are “not at the present joyous, but grievous;” but they are promised by God as the choicest fruit of his paternal love, Hebrews 12:6-8. Even Paul himself needed a thorn in his flesh, “lest he should be exalted above measure, 2 Corinthians 12:7.” Who then are we, that we should think trials unnecessary for us? Trials are the furnace that is to purify us from our dross! Isaiah 27:9 Trials are the pruning-knife that is to render us more fruitful in good works! John 15:2.

We know how profitable it was to Manasseh to be taken among the thorns, 2 Chronicles 33:11-12. Just so, we have reason to hope that our afflictions also shall be sanctified to our good, Hebrews 12:10, and that we shall at the close of them adopt the language of David:

“Before I was afflicted I went astray, but now I obey Your word!” Psalm 119:67

“It was good for me to be afflicted, so that I might learn Your decrees.” Psalm 119:71

“I know, O LORD, that your laws are righteous, and in faithfulness You have afflicted me!” Psalm 119:75

3. Let us learn to be thankful for the high honor conferred upon us.

To none of the Jewish kings was given the united honor of both royalty and priesthood. That was reserved for Christ alone, who was to be “a Priest upon his throne, Zechariah 6:13;” who yet, though a king, “glorified not himself to be made a High-priest, but was called to it of God, as was Aaron, Hebrews 5:4-5.” But that honor has our adorable Savior procured for us, “He has loved us, and washed us from our sins in his own blood, and has made us kings and priests unto our God forever and ever! Revelation 1:5-6.” Yes, we are “a royal priesthood 1 Peter 2:9;” and “by the new and living way which he has opened for us through the veil, we may draw near” even to the very throne of God himself! Hebrews 10:19-22. Our doing so in faith will rid us from the leprosy, instead of bringing the leprosy upon us; and, instead of arming the angels against us, will make them to rejoice! Luke 15:10; Luke 16:22. Let us then improve our liberty, and “offer up spiritual sacrifices to our God from day to day, assured, that they are acceptable to him through Jesus Christ! 1 Peter 2:5.”

Charles Simeon

2 Chronicles 26:5

“He (Uzziah) sought God during the days of Zechariah, who instructed him in the fear of God. As long as he sought the LORD, God gave him success.”

The dispensation under which the Jews lived being of a temporal nature, their advancement in respect of temporal prosperity was, for the most part, proportioned to the regard which they and their rulers showed to God. The account given of Uzziah may serve almost as a general history of God’s conduct towards them, Leviticus 26:3-45. When he walked humbly before God, “he was marvelously helped until he was strong, verse 8, 15;” but when, by his pride and disobedience, he had provoked God’s heavy displeasure, he was given over to “destruction.” The dispensation under which we live is altogether spiritual; and God observes the same rule of procedure towards us in spiritual things, as he maintained towards them in temporal things.

Respecting the prosperity of our souls, the text calls us to notice two things:

I. Our dependence on God determines the prosperity of our souls.

However diligent Uzziah was in seeking the Lord, it was God, and God alone, that “made him to prosper,” And whatever means we may use, our advancement in the divine life must be traced to the same source—God. Our first inclinations to godliness originate with him. The continuance and increase of holy dispositions is in like manner the effect of his grace. If he were for one moment to suspend his communications of grace to us, we would be as incapable of bearing fruit to his glory, as a branch is when severed from the tree. Let it only be inquired wherein prosperity of soul consists:

in a subjugation of our passions;

in a victory over the world;

in an abiding sense and enjoyment of the divine presence;

and it will immediately appear, that God must be the author of it in all its parts.

II. The prosperity of our souls, in connection with our diligence.

The fruits of the earth are given us by God; yet he bestows his bounties on those only who use the proper means for the attainment of them. Just so does he also require exertion on our part in order to our spiritual advancement. The means are inseparably connected with the end. They are connected:

in God’s decree, Ezekiel 36:37, Matthew 7:7-8;

in the very nature of things;

and in the experience of all the saints;

and the more diligently we use the means—the more will both “grace and peace be multiplied unto us.”

From this subject we may derive matter:

1. For reproof.

How awfully does this reprove the careless sinner! For if all our prosperity of soul is inseparably connected with diligence in the ways of God—then it is obvious that those who neglect the Word of God and prayer must be in a perishing condition!

The backslider too must feel himself condemned by the fact recorded in the text. It is plainly intimated that Uzziah, through his remissness, experienced a sad reverse. And such a reverse will all experience who relax their diligence in the ways of God. Let us watch therefore against secret declensions. If we have already declined, let us “repent, and do our first works, Revelation 2:4-5,” and “strengthen, by exertion, the dying remnants” of grace within us! Revelation 3:2.

2. For encouragement.

We cannot command success, either in temporal or spiritual pursuits; yet in both it is found true, that “the diligent hand makes rich.” In some instances indeed, God is found by them that sought him not; and people may use the means of grace without receiving any sensible increase of grace or peace. Nevertheless this is not God’s usual mode of proceeding; nor does he ever continue either to bless the indolent, or to withhold his blessing from the diligent. He never will allow any to seek his face in vain, Isaiah 45:19. Let this then encourage all to persevere in the use of means, “knowing assuredly that their labor shall not be in vain in the Lord.”

Charles Simeon

2 Chronicles 25:16

While he (King Amaziah) was still speaking, the king said to him, “Have we appointed you an adviser to the king? Stop! Why be struck down?”

So the prophet stopped but said, “I know that God has determined to destroy you, because you have done this and have not listened to my counsel.”

Wherever “the heart is not perfect with God,” a compliance with the divine will may be occasional and partial, but it never can be uniform and unreserved. When circumstances occur that require the sacrifice of a bosom lust, the heart will rise against the commandment, and trample under foot the authority of God himself.

Herod would comply in some things with the injunctions of John the Baptist, but when a separation from Herodias was insisted on, he broke through all the restraints of conscience, and inflicted death on his monitor as the penalty of his fidelity.

Not unlike to Herod was King Amaziah; who obeyed the voice of a prophet requiring him to dismiss his hired troops, and to rely on God to compensate his loss, but was filled with indignation against one who expostulated with him on the subject of his idolatry. It would seem, that in proportion as a man is degraded in his own eyes by the conduct reproved, he will, if not truly penitent, swell with resentment against the person that undertakes to reprove him. The hiring of troops to augment his army appeared a prudent and commendable measure; but to take for his gods those worthless idols, over whom he himself had prevailed, was folly in the extreme! Hence, when reproved for it, he burst forth into a rage, and quickly terminated his conference with the inspired messenger.

From hence we shall take occasion to show:

I. What is the conduct of the generality in reference to the counsels of God.

God still, as formerly, sends his servants to testify against prevailing iniquities; and still, as before, are his messages rejected.

In Amaziah we see a striking picture of rebellious man.

Nothing could be more just than the reproof given him. To renounce Jehovah, who had interposed so wonderfully in his behalf, and to substitute in his place those idols which had not been able to protect their own votaries, was an infatuation, of which we should scarcely have conceived him capable. Yet behold how he resented the prophet’s expostulation! He regarded the admonition as an insult, and as an interference with his royal prerogative; as though God himself was not at liberty to counsel him. He moreover threatened the prophet, with an evident reference to Zechariah, whom for a similar offence his father had put to death, 2 Chronicles 24:20-21. Thus he authoritatively silenced the messenger of God; and determinately persisted in his own impious idolatry.

No less reasonable than the expostulations made with him, are those which in God’s name we make with you from time to time.

They principally relate to two points:

Your rejection of God as the supreme good.

Your neglect of Christ as the only Mediator between God and man.

And is there not ground, abundant ground, for remonstrances on these points? Though Jehovah is acknowledged in words as the true God, is he loved, and served, and honored, as God? Do we give him our whole hearts, and “cast all our idols to the moles and to the bats?” Say whether “the lust of the flesh, the lust of the eye, and the pride of life” be not in reality preferred before him, and whether we do not provoke him to jealousy by these, and other “idols which we set up in our hearts!”

And though we confess Christ to be the Savior of the world, say whether we seek him, and rely upon him, and plead his merits at the throne of grace, and renounce with abhorrence all dependence on our own wisdom, strength, or righteousness?

Alas! it is manifest, that the regard paid to him among us, is by no means what it ought to be, and that all his love to us is repaid, for the most part, with cold indifference and mere formal acknowledgments.

We ask then: Whether, as servants of the Most High God, we have not reason to complain, reprove, expostulate? and whether our most earnest representations ought not to be received?

Yet is our testimony, like that of the prophet, too often rejected with disdain.

In public indeed we are permitted to speak with some degree of plainness; yet even there a faithful discharge of our duty is sure to bring upon us no little measure of odium and reproach. If we exhort, reprove, rebuke, with all authority, as we are commanded to do—then many, especially of the higher ranks, will consider themselves as insulted; and will either endeavor to silence us, or, if unable to effect that, will withdraw from a minister that is so offensive to them. Their advice to us is like that of the Jews of old, “Prophesy not unto us right things; prophesy unto us smooth things, prophesy deceits; make the Holy One of Israel to cease from before us,” or, at least, do not set him before us in his real character! Isaiah 30:8-11.

And, when they cannot prevail, they tell us plainly, if not in words—yet more strongly in deed, “As for the word that you have spoken unto us in the name of the Lord—we will not hearken unto you! Jeremiah 44:16.”

And what if we presume to speak to men in private? What indignation do we then excite! If there we should say to them, “I have a message unto you from the Lord;” and should then proceed to add, in reference to their contempt of God as their chief good, “Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Isaiah 55:2.” And then, in reference to their contempt of Christ as their Savior, “How shall you escape, if you neglect so great a salvation! Hebrews 2:3.” Then we should soon find whether the spirit of Amaziah does not prevail at this day, as much as ever.

It is worthy of observation, that those very people who will take the most indecent liberties with us, decrying to our face all our views and conduct as the grossest absurdity—will not allow us to speak in ever so gentle terms to them against their views and conduct. And, if we presume to bear a faithful testimony against the iniquities that prevail around us, we are instantly silenced by reproaches, and are cast out as the very pests of society! See Jeremiah 29:24-27.”

That we may be the better able to appreciate such conduct, we now proceed to show,

II. In what light this conduct is to be viewed.

The world themselves uphold one another in this conduct, as innocent at least, if not also highly laudable; but, wherever it is found, it must be regarded,

1. As a symptom of sinful obduracy against God.

The prophet needed no other evidence than this to convince him, that Amaziah was a hardened sinner before God. We do not say that every neglect of divine warnings argues the same degree of obduracy; but, in proportion as such neglect is willful, deliberate, and persevering—it betrays a spirit of rebellion, and a determined hostility against the God of Heaven.

Here let us ask ourselves whether we have not throughout the course of our whole lives set God at defiance, neglecting daily what we knew to be right, and practicing habitually what we Knew to be contrary to the divine commands? Let each of us enter into the secret recesses of his own heart, and say: Whether his own will, rather than God’s, has not been the determining principle of all his actions? And whether self has not been the rule, the measure, and the end even of those things wherein he has professed to serve his God? Truly, if to “tremble at God’s Word” is that which characterizes the first beginnings of grace in the soul, the state of those who can live so carelessly in a willful opposition to it must be awful indeed.

2. As a ground of sinful dereliction of his duty as king.

God’s secret “determination” to withdraw from Amaziah all further communications of his grace, was justly inferred from the measure of obduracy now visible in his conduct. And though we cannot certainly dive into the secrets of the Almighty, we may often form a very probable judgment respecting them from what we see with our eyes. We know how God has acted in former times, and how he has told us that he will act, “My people would not hearken to my voice, and Israel would none of me,” says he, “so I gave them up unto their own hearts’ lust! Psalm 81:11-12.” Repeatedly is the same awful truth declared respecting the heathen world, notwithstanding their sins were far less aggravated than those committed by people enjoying the light of Scripture revelation, Romans 1:24; Romans 1:26; Romans 1:28.

What then must we expect, who dwell under the meridian light of his Gospel? Have not we reason to fear that he will say, “Ephraim is joined to idols—let him alone! Hosea 4:17.” Yes, indeed, “His Spirit will not always strive with man, Genesis 6:3;” and if we continue to “rebel and vex his Holy Spirit, he will turn to be our enemy, and fight against us, Isaiah 63:10.” If once we prevail to quench the motions of his Spirit, our state will be awful beyond all expression, “Woe to them,” says God, “when I depart from them! Hosea 9:12.”

3. As a prelude to destruction.

Trace the conduct of Amaziah from this moment, and behold his end! He would not listen to the counsels of God, and he is instantly given over to other counselors, verse 17. He sends a challenge to the king of Israel, who dissuades him from entering into an unnecessary and destructive war. The parable used on this occasion intimated to him his insufficiency to cope with the nation of Israel, and the certain issue of so unequal a contest verse 18, 19. “But Amaziah refused to listen, for God was determined to destroy him for turning to the gods of Edom, verse 20.” To battle he went, and was defeated, and captured; and his capital became an easy prey to the conqueror, who plundered it of all its wealth, and broke down a portion of the wall which had been erected for its defense, verse 21-24.

From that time he lost all the affection and confidence of his subjects, who at last conspired against him; and, when he “had fled to Lachish for safety, sent after him and slew him there.” The whole of this is traced to God as its author, on account of his impious rejection of the divine counsels, verse 27.

And what may not be expected by us also, if we “reject the counsel of God against ourselves?” Surely we shall be left to follow the infatuated devices of others, or of our own deceitful hearts, until we bring upon ourselves the destruction we have merited. Hear how awfully this is declared by God himself, “They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth, but have delighted in wickedness! 2 Thessalonians 2:10-12.”

And by us is this sentence more especially to be expected, because of the many and faithful warnings which we have despised; for “he who, being often reproved, hardens his neck—shall suddenly be destroyed, and that without remedy! Proverbs 29:1.” The gathering of clouds does not more certainly portend rain, than a contempt of God’s messages gives reason to expect his everlasting displeasure!

Learn then,

1. In what manner we should attend the means of grace.

We should “be doers of the word, and not hearers only, if we would not deceive our own souls, James 1:21-24.”

2. What obligations we owe to God for his patience towards us.

Long has “he stood at the door of our hearts, knocking, Revelation 3:20,” and has been refused admission, Song of Solomon 5:2-3. O let us bless his name, that he has not yet given us over to judicial blindness, and final impenitence! Acts 28:25-27. Still has our Great Advocate, the Lord Jesus Christ, interceded for us, Luke 13:6-9; and still does our “God wait to be gracious unto us.” O that “today, while it is called today, we might hear the voice” that yet sounds in our ears, and that “the patience of our God might lead us to repentance! Romans 2:4.”

Charles Simeon

2 Chronicles 25:9

Amaziah asked the man of God, “But what about the hundred talents I paid for these Israelite troops?”

The man of God replied, “The LORD can give you much more than that.”

It is humiliating to reflect, that more attention was often paid to the messengers of the Most High by ungodly men under the Jewish dispensation, than is generally paid to them even by the godly in the present day. At one time we read of a whole army stopped and disbanded by one single declaration of a prophet, 1 Kings 12:21-24. At another time, a great national reformation was effected by the very same means, 2 Chronicles 15:8-15. In like manner, when Amaziah king of Judah was going with an army of four hundred thousand men against the Edomites, one word from a man of God prevailed on him to dismiss one fourth of their number, because, as being idolaters, they were under the displeasure of the Most High. He was indeed concerned about the subsidy which he had paid them for their assistance; but that only serves to show more strongly what implicit obedience he was disposed to pay to the commands of God, when he could so easily be induced to sacrifice his temporal interests, and to release from their obligations so large a portion of his army. The difficulty however which he started, and the solution of that difficulty by the prophet, deserve particular attention. Let us consider:

I. The difficulty started.

Amaziah had hired one hundred thousand Israelites as auxiliaries in this war, and had paid the money for their equipment; and, when he was required to discharge them, he naturally concluded that he would lose all that he had advanced. Hence he expressed to the prophet the difficulty that was in his mind. Now,

This is a common difficulty in the minds of men.

Circumstances of necessity will sometimes arise, where duty and self-interest appear to clash with each other. Sometimes they actually exist, as in the instance before us; and sometimes they are only apprehended as likely to exist.

It sometimes happens that a person has been placed by his parents in a line of business where he cannot get a livelihood without continually violating the laws of the land and the dictates of his conscience. What is to be done in such a case? His property is invested; and cannot be disposed of without a considerable loss. And shall that be done? Shall such a sacrifice be made to God? It is desirable indeed to maintain a conscience void of offence; but is it to be done at such an expense?

It sometimes happens also that a person is educated for the ministry, with certain expectation of preferment; but when the time for his ordination arrives, he finds no disposition for the holy employment, no real determination to give himself wholly to the service of the sanctuary. What then shall he do? To go to God with a lie in his right hand, and profess that he is moved by the Holy Spirit to take on himself that sacred function, when he is moved only by the temporal advantages annexed to it, is very painful! And to contract a responsibility for the souls of hundreds and of thousands, when he has scarcely any concern about his own soul, appears to him a very dangerous step. But what must be done? He has been educated for it; he finds it difficult to turn to any other line of work; and, above all, the provisions designed for him will be lost; and how can these difficulties be surmounted?

When the evils are in prospect only, their operation is exactly the same. One man feels that it is his duty to become a faithful follower of Christ. But his parents will be offended; his friends will be alienated; his prospects in life will be destroyed—and how can he endure to make such sacrifices as these? A few pence he would readily lose; but the loss of so much would be ruinous; and he knows not how to combat evils of such magnitude as this.

But the difficulty referred to would be no difficulty, if only we viewed things in their true light.

If we should suppose an angel sent down to sojourn for a time on earth, would he find any hesitation whether to prefer his self-interest or his duty? Nor did the Apostle Paul hesitate even when life itself was at stake, “I am ready,” says he, “not only to be bound, but also to die at Jerusalem for the Lord’s sake.” Nor should we find any difficulty if we formed a proper estimate of things around us.

Would we regard our temporal interests, if we reflected on the extreme emptiness and vanity of everything here below? Should we hesitate in our choice of evils, if we considered the impossibility of ever being acknowledged by Christ, without forsaking all, even life itself, for him? Above all, would we allow the whole world to stand in competition with Christ, if we considered what wonderful things he has done and suffered for us?

Truly, the loss of all things compared with the loss of his favor, would be only as a feather in a scale against a ton of lead; and, like Paul, we would “count all things but loss, that we might win Christ;” and instead of repining at the injuries sustained, we should regard them rather as grounds of mutual gain; saying with Paul, “If I am offered upon the sacrifice and service of your faith, I joy and rejoice with you all; for the same cause also do you joy and rejoice with me, Philippians 2:17-18.”

But we cannot suggest a better view of this matter than that which is contained in our text; in which we have,

II. The difficulty solved.

We are contented that men should lean to the side of self-interest, if only they will consider wherein their true interest consists. If God cannot do more for them than the world can—then let them seek the world; or, if God cannot compensate all that they can lose or suffer for him—then let them seek the world. But we do not fear to say, whatever be the sacrifice which they make for him, “The Lord is able to give you much more than this!”

1. The Lord is able to give you much more than this, in this present world.

It is a certain truth, that God does often recompense the services or sufferings of his people even with worldly prosperity, “Godliness has in this respect the promise of the life that now is, as well as of that which is to come, 1 Timothy 4:8.” This very consideration is urged by God himself as a motive to charity, Proverbs 3:9-10; and our text suggests it as an argument for submitting cheerfully to losses in the path of duty.

It is curious to observe, that the loss sustained by Amaziah in obedience to God’s command, was not only recompensed by present victory, but was restored in a three-fold proportion to his grandson Jotham; the same sum being paid to him for three successive years by the Ammonites, which Amaziah his grandfather sacrificed to the Lord on this occasion, verse 11 with 2 Chronicles 27:5.

But it is not three, or thirty-fold that we are to expect, but “a hundred-fold” of whatever we sacrifice for the Lord Mark 10:29-30; and is not this an ample compensation?

It is true, the Israelites whom he dismissed on this occasion did him great injury in their return home, verse 13; and this might almost seem to contradict the promise in our text; but we apprehend that this very circumstance was permitted by God, on purpose to show Amaziah how great a ruin he had been delivered from; since these Israelites were not hearty in his cause, and would have turned against him when once they saw the Edomites prevail, and would thus have utterly completed his destruction.

Other reasons might be assigned for this dispensation; it might be supposed to be a punishment on Amaziah for hesitating to obey the divine mandate, and for placing his interest in competition with his duty; or it might be intended to guard him against the idolatry into which he was about to fall, by allowing the most idolatrous part of his own dominions to participate in the judgments inflicted on the Edomites.

But we apprehend that the reason first assigned, is that which was more immediately in the mind of God, when he permitted to dark and mysterious a judgment to fall on one who was obedient to his command, yes to arise, as it were, out of that very obedience.

But, waving all consideration of temporal recompense, God can infinitely more than counterbalance all temporal losses by the richer effusion of his Spirit on the soul! If he allows us to be deprived of earthly wealth, are we any losers, if he gives to us a proportionable increase of spiritual riches? Cannot he, by the consolations of his Spirit, raise us far above all temporal distresses, and, by opening a prospect beyond the grave, make us to rejoice and glory in all the sufferings that can be inflicted on us here?

Behold the Apostle Paul, how he “took pleasure in infirmities, and reproaches, and necessities, and persecutions, and distresses, for Christ’s sake,” because they tended to his spiritual welfare! 2 Corinthians 12:10. And others, his companions, “took joyfully the confiscation of their goods, knowing that they had in Heaven a better and an enduring substance, Hebrews 10:34.”

Thus may we expect it to be with us in this world, “If our afflictions abound—then so shall also our consolation abound by Christ;” and the very sense of having sought the glory of God will make every pain a pleasure, and every loss a gain.

2. The Lord is able to give you much more than this, in the world to come.

“If we suffer with Christ, we shall also reign with him;” and who can declare the full import of that promise? Truly, the reward that awaits the faithful followers of Christ hereafter, no words can express, and no imagination can conceive. It will be in vain to attempt any description of the glory and felicity of Heaven; but I will ask, Whether one single plaudit from our Judge will not overbalance all that we can either do or suffer in a hundred years? How ashamed shall we be in that day, to think that we permitted the things of time and sense to warp our judgment, or hinder our practice! One glimpse of the Savior’s glory will repay whole years of trouble! No sooner shall we be received into his bosom, than we shall adore him for every trial that weaned us from the world, and for every loss that facilitated our progress towards the heavenly kingdom. Let us only take eternity into our estimate, and we shall instantly say with the Apostle, “I reckon (I compute) that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us! Romans 8:18.”

Address,

1. Those who are yet undecided in the course they shall take.

As strongly as we have condemned the conduct of Amaziah for hesitating between the calls of self-interest and of duty, we yet will venture to propose him as an example, changing only the object of your concern. Are you tempted to violate a duty, or to draw back from suffering—then ask yourselves immediately,

“But what shall I do for the favor of my God?

What shall I do for the peace of my conscience?

What shall I do for the salvation of my soul?

How can I bear the loss of all these?”

Let, I say, your hesitation be on this side; let the consideration of your eternal interests rise in your mind as instinctively and forcibly, as that of temporal interests does in the mind of a worldling; and then we shall have no fear but that your obedience to God’s Word will be prompt, uniform, and unreserved. You will “buy the truth” at any price, “and never sell it” for a thousand worlds!

2. Those who have been enabled to give up all for Christ.

Whatever you may have lost or suffered, have you ever for a moment repented of the sacrifices you have made? No! if your hearts are right with God, you will feel yourselves indebted to God in proportion to the losses you have sustained for him; seeing that the privilege of suffering for him is an inestimable gift Philippians 1:29, and the highest honor that can be conferred upon any man! Acts 5:41. 1 Peter 4:12-14.

Go on then, Beloved, “strong in the Lord, and in the power of his might;” and let it be seen in you, that “a man’s life consists not in the abundance of the things that he possesses,” but that “in God’s favor is life;” and that, with “his love shed abroad in your heart,” “though you have nothing—you are yet possessing all things! 2 Corinthians 6:10.”

Charles Simeon

2 Chronicles 24:14

“As long as Jehoiada lived, burnt offerings were presented continually in the temple of the LORD. “

[Preached in September, 1825]

The temple of God, which “had been broken up” and “made desolate” by the sons of Athaliah, was now repaired and opened by King Joash. Long had he labored to attain this object; but the priests and Levites were averse to it, insomuch that for twenty-three years he was unable to accomplish this desired measure, 2 Kings 12:6. At last he reproved even Jehoiada himself, his relative, his preceptor, and the very man to whom, under God, he owed both his life and his crown; yes, even him and all the priests that were under him did this young king reprove, for being intent only on their own interests, while they utterly neglected the house of God, 2 Kings 12:7. As for the priests, they would have waved their own gains, if only they might be excused the trouble of advancing the honor of their God, 2 Kings 12:8.

But Jehoiada devised an expedient, which, while it relieved the priests from a part of their burdens, gave to the people generally an opportunity of showing what their wishes were in relation to this matter. He made “a chest, with a hole in the lid;” and put it beside the altar, to receive the gifts which should be voluntarily contributed for the furtherance of this good work, 2 Kings 12:9; and God so wrought on the hearts of the people, that a sufficiency was soon obtained; so that the temple being repaired, they could resume with comfort the worship of their God, 2 Chronicles 24:11-13.

In my text there are two things to be noticed:

I. The reformation made.

Of course, the temple being desolated, the service of it would be neglected. Now, therefore, when the repairs of the temple were completed, the service of it was resumed.

Of all the sacrifices that were presented to God, those of burnt-offerings were the most ancient and dignified.

This was the offering which procured for Abel such a manifest token of God’s approbation and acceptance, Genesis 4:4-5. And whereas it is said that “Abel offered it by faith, Hebrews 11:4,” it seems that it must have been of divine appointment; and most probably was appointed immediately after the Fall, when beasts were slain, and our first parents were clothed with their skins Genesis 3:21.

Under the Mosaic economy, burnt-offerings were offered every morning and every evening throughout the year; and on the Sabbath-day they were doubled; and, being entirely consumed upon the altar, they were peculiarly fitted to represent the desert of men on account of sin, and the sufferings of Christ in their behalf.

Consider the burnt-offerings in this point of view. Behold a spotless victim slain, and its body consumed upon the altar, as a sacrifice for the sins of men! Methinks, the offerer could not but see that death was his deserved portion, even the second death in the lake that burns with fire and brimstone!

At the same time, viewing these burnt-offerings as a typical representation of the Lord Jesus—what an idea does it convey of his sufferings under the curse due to sin, even the wrath of an avenging God! Surely it was a most instructive ordinance; and, being repeated “continually,” the people enjoyed the full benefit of the Mosaic dispensation, and God was glorified in the midst of them.

Among you, also, the same sacrifice is now renewed.

The Jews possessed the shadow; but you enjoy the substance. In the Gospel that is ministered unto you, the same truths are held forth, but with infinitely clearer evidence, and more consoling power.

1. You are told that you deserve the wrath of God, not by a mere shadowy exhibition, but by a faithful statement of your sins, and an explicit declaration of God’s threatened vengeance against you.

2. You are informed, also, that there is mercy for you through the intervention of the Savior, who has offered himself as a sacrifice for your sins; but you have not to see this held forth under the image of a slain beast; you are instructed, that the Son of the living God himself has become incarnate; that, having approved himself spotless, and been acknowledged to be so even by his most inveterate enemies, he offered himself a sacrifice to God of a sweet-smelling savor, and has been accepted in your behalf; so that all who believe in him may henceforth be justified from all things.

These two great doctrines, of your own personal desert of punishment, and of your redemption through Christ—are “continually” set before you. Whatever is the immediate subject of discourse, these are either taken for granted as acknowledged truths, or are rendered prominent, as the occasion may require. These truths every minister of our Church is bound to make the “continual” subjects of his ministration; and I thank God, that, from the first moment that I ever ministered among you, “I resolved to know nothing while I was with you except Jesus Christ and him crucified! 1 Corinthians 2:2.”

But, if we rejoice at the reformation made, then our joy is damped by what is spoken of,

II. The shortness of the reformation’s continuance.

It was only “during the days of Jehoiada” that this reformation continued.

King Joash had, from his infancy, been instructed by Jehoiada; and during the life of that aged priest he was kept steadfast in the ways of God, 2 Kings 12:2. But no sooner was that pious monitor removed, than Joash listened to the voice of evil counselors, deserted the worship of his God, and abandoned himself to idolatry, verse 17, 18. Yes, and he even slew the very son of Jehoiada, whom God had sent to remonstrate with him and reclaim him! verse 20-22.

What a solemn picture does this give us of human nature! But, in every age, man has shown himself prone to depart from the living God. Moses warned the Israelites, that, after his departure, they would, notwithstanding all the wonders that had been wrought for them, forsake the Lord, Deuteronomy 31:27; Deuteronomy 31:29. Even Paul himself, whose ministrations were so powerful, foresaw that, after his removal, the good work which he had begun among the Ephesian elders would be greatly impeded, and that many among them, who had run well for a season, would be hindered in their way, and be turned at last from the faith which they had professed, “I know this,” says he, “that after my departing shall grievous wolves enter in among you, not sparing the flock. Also from your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch; and remember, that by the space of three years I ceased not to warn every one, night and day, with tears! Acts 20:29-31.”

And who shall say how long the work that has been begun among you shall continue?

It is not three, but forty-three years, that I have had the happiness of watching over you, and of endeavoring, according to the grace given me, to advance your spiritual welfare. But I tremble to think how soon the instructions now given you may be forgotten, and the hopeful appearances among you may vanish. But, as Peter says, “So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. I think it is right to refresh your memory as long as I live in the tent of this body, because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. And I will make every effort to see that after my departure you will always be able to remember these things!

2 Peter 1:12-15.”

Know, then, that you are sinners, deserving of the wrath of God! But know, that “God has laid help for you upon one that is mighty;” and that, through the sacrifice which Christ has offered for you on the cross, every one of you may obtain both pardon and peace; Yes, the Lord Jesus Christ is both “able and willing to save to the uttermost all who come unto God by him;” and, “of those who sincerely come to him, not so much as one shall ever be cast out!” O, treasure up these truths in your hearts; for “they are your very life, Deuteronomy 32:46-47.” Without the knowledge of them you never can be saved; and with the experimental knowledge of them in your souls, you can never perish. Seek, then, to realize them more and more in your secret chamber; that, whether he who now ministers them unto you is alive or not, you may have the comfort of them in your own souls, and find them, as you most assuredly shall, “the power of God to your everlasting salvation! 1 Corinthians 15:2. Romans 1:16.”

Charles Simeon

2 Chronicles 24:2

“Joash did what was right in the eyes of the LORD all the years of Jehoiada the priest.”

In order to display more fully his own truth and faithfulness, God often permits events to arise which seem to render the accomplishment of his promises almost, if not altogether, hopeless.

This was particularly visible in his conduct towards the posterity of Abraham in Egypt, in that he forbore to rescue them from their captivity, until the period assigned for their deliverance was brought to the very last hour.

We behold a striking interposition also in behalf of the descendants of David, to whom God had promised that his seed should continue to sit upon the throne of Judah. More than once had they been in imminent danger of utter extinction, 2 Chronicles 21:4; 2 Chronicles 22:1, before Athaliah usurped the throne; and she was bent upon destroying them all, 2 Chronicles 22:10; but God would not allow his promise to fail, 2 Chronicles 21:7.

It should seem that Joash, the youngest son of Ahaziah, was actually with his brethren when they all were slain, and by some means, being only an infant, was hidden among them, so as to escape the general slaughter. From that state he was rescued by his aunt, and was hid, together with his nurse, in a bed-chamber, 2 Kings 11:2, until he was seven years old; at which time Jehoiada the priest, who had married his aunt, put to death the usurper, and established Joash on his father’s throne.

One might have hoped, that a person so signally preserved, should, like Moses, have proved a great blessing to his nation; but, hopeful as his beginnings were, his reign was evil, and his end was calamitous!

We propose:

I. To take a brief view of his history.

A sudden and total change having taken place in his conduct about the middle of his reign, it will be proper to consider:

1. Joash’s history during the life of Jehoiada.

At first, as might be expected, he was under the entire management of Jehoiada, who was his instructor, and acted towards him as a father, 2 Kings 12:1 with 2 Chronicles 24:22. But it was not only during his youth that he was thus observant of Jehoiada, but for many years after he had attained to manhood, even at long as Jehoiada himself lived.

Now in this we admire his humility; for he was a king, possessed of arbitrary power; and yet, because he was convinced of the skill, the integrity, and the piety of his instructor, he still continued to consult him on all occasions, and to follow his advice without reserve. In this conduct also he evinced his wisdom; in that he preferred the sage advice of an experienced counselor, before the less matured dictates of his own mind, or the judgment of sycophants around his throne. Even piety itself seems to have possessed his mind at this period; for when he saw to what a dilapidated state the temple was reduced by the impious rage of Athaliah, verse 7, he set himself to repair it; and even reproved Jehoiada himself, and all the Levites, for their tardiness in executing this important work, verse 5, 6.

Who from such beginnings, would not betoken well of the remainder of his reign? From such a view of him we are ready to say, ‘O that our princes, our nobility, our youth of every rank, were thus observant of pious instructors, thus intent on “doing what was right in the sight of the Lord!”‘

But our views of Joash will be greatly changed, if we consider his further history.

2. Joash’s history after Jehoiada’s death.

Instantly did a mighty change appear in him. Having lost his pious counselor, he began to listen to the advice of young unprincipled sycophants, verse 17. O what a misfortune is it to any man to connect himself with ungodly associates! How many are there, who, while under the care of pious parents or godly instructors, have promised well, who yet, by means of ungodly companions, have been drawn from every good way, and been led to disappoint all the hopes that have been formed concerning them! We cannot too earnestly caution all against the influence of bad advice, by whoever it is given, even though it be by their nearest friends or relatives, 2 Chronicles 22:3-4. Every counsel must be tried by the unerring Word of God; and to those who would lead us in opposition to that, our answer must invariably be, “Whether it be right to hearken unto you more than unto God, you judge.”

Released, as it were, from the restraints of man, Joash soon cast off all fear of God, and abandoned his temple and service for the service of groves and idols, verse 18. Nor, when God sent him prophets to testify against his evil ways, would he regard them at all; yes, when Zechariah, the son of Jehoiada himself, was sent to him, instead of attending to his admonitions, Joash gave commandment to the people to stone Zechariah to death; which commandment they executed, even in the court of the temple itself.

To what excesses will not men run, when once they give ear to ungodly counselors, and knowingly violate all the dictates of their own conscience! It frequently happens that backsliders and apostates become the bitterest persecutors; and that those who “walk in the counsel of the ungodly, soon learn to stand in the way of sinners, and come at last to sit in the seat of the scornful! Psalm 1:1.”

We wonder not at the melancholy end to which these transgressions brought him. Within the short space of a year was he, notwithstanding “his very great army,” subdued by “a small company of Syrians,” who destroyed all the princes, his advisers, and sent the spoil of the city and temple to Damascus, verse 23, 24. And Joash himself, being seized with multiplied disorders, was assassinated in his bed by two of his own servants, verse 25.

Unhappy man! Yet more unhappy still, if we contemplate the fearful state to which he was driven from the presence of his offended God. But such is the end which, if not in this world, certainly in the world to come, awaits those who “turn from the holy commandment delivered to them.”

Let us, from this brief view of his history, proceed,

II. To make some reflections on Joash’s character.

From his character in its commencement, we observe,

How great is the benefit of a pious education!

From what appeared in his latter days, we may judge what he would have been, if he had been left to himself in early life. What pernicious habits would he have contracted, and what multiplied evils would he have perpetrated! Instead of doing for several years “what was right in the sight of the Lord,” it is probable that he would have “done evil from his youth.” To be restrained from such enormities, was a mercy both to himself and to the whole nation. That he turned this blessing afterwards to a curse, is deeply to be lamented; though the proper tendency of a pious education is not a whit the less apparent.

Let all be thankful for the advice given them, and the restraints imposed upon them in early life. Little do any of us know to what an extent of wickedness we might have been carried, if those admonitions or corrections, which were once irksome and painful to us, had not been administered! Indeed the more irksome such restraints appear to us, the more reason we have to be thankful for them; since the very impatience which we feel, demonstrates clearly our need of them. An aversion to them argues a disposition that is hateful and ruinous, Proverbs 12:1; Proverbs 15:5; Proverbs 15:10; Proverbs 15:31-32; and those who, from an undue tenderness, neglect to reprove their children, lay up sorrow for themselves, as well as for the objects of their ill-judged lenity! Proverbs 29:15.

Let parents consider that they are accountable to God for the authority vested in them, and for the talents committed to their care; and let them remember that if it is not always found that “a child trained in the way he should go will not in more advanced life depart from it”—yet it is generally true; and that such a promise affords ample encouragement for their most strenuous exertions.

From his character toward the close of life, we observe,

How awful is the state of those, who, after hopeful beginnings, turn aside from the paths of piety and virtue!

In one view, it is a blessing to have been kept from evil for a time; but in another view, the instructions that have been given to us, the convictions we have felt, and the obedience we have rendered to the voice of God, will serve but to aggravate the guilt of our subsequent wickedness, and to bring upon us an accumulated weight of misery! As the instructions given by our Lord to the Jews served only to enhance their guilt, and render their state in the eternal world “less tolerable than that of Sodom and Gomorrah,” so all our advantages, professions, and attainments, will, if renounced, make “our latter end worse than our beginning; for It would have been better never to have known the way of righteousness, than after we have known it to depart from it! 2 Peter 2:20-21.”

While this thought primarily applies to those who, like Joash, have burst through the restraints of a pious education under Jehoida the priest—it speaks powerfully to those who have turned back from a pious course of life, and relapsed into a state of worldliness and sin! To what they will come at last, God alone knows; but the downward road is very slippery; and they who provoke the Holy Spirit to depart from them, will most probably go on from bad to worse; until, having filled up the measure of their iniquities, they be made distinguished monuments of God’s righteous indignation in Hell!

From his whole history in a collective view, we observe,

How necessary divine grace is to produce any radical change of heart and life!

Education may change the exterior conduct, but the heart will remain the same. And when the restraints that operated at first are removed, the dispositions of the mind will break forth into outward acts! The lamp which is not supplied with oil, will go out at last; and, not uncommonly, the restraint which obstructed the stream of nature for a while, will, like a dam broke down, give occasion for the greater and more fatal inundation!

Nothing but the saving grace of God can convert the soul; and every change, short of true conversion, will but deceive us to our eternal ruin! The redeeming love of Christ must be felt in the soul; nothing but that will have a constraining efficacy to renew and sanctify us after the divine image.

Whatever therefore any may have done in compliance with the advice of others, know that we must have a principle of life within ourselves, and “be renewed in the spirit of our minds,” and be “New creatures in Christ Jesus.” “Old things must pass away, and all things become new.” Nothing but this change will prove effectual for a consistent walk; nor without this can we ever behold the face of God in Heaven.

Address,

1. Those to whom the care of young people is entrusted.

Whether you are parents, or instructors only, do not be discouraged because you do not see all the fruit that you could wish; but continue to sow in hope; for you know not which attempt shall prosper, or when the Angel at Bethesda’s pool shall make your labors of love effectual.

2. Those who are yet under the authority or instruction of others.

Do not think harshly of the restraints imposed upon you; they are all beneficial, and intended for your good; and the day is coming when you will see reason to bless your God for those very things which are now irksome to you. Your advancement in a holy life is the richest recompense your instructors can receive; and, in repaying them, you will greatly enrich yourselves.

Charles Simeon

2 Chronicles 22:2-4

“Ahaziah was twenty-two years old when he became king, and he reigned in Jerusalem one year. His mother’s name was Athaliah, a granddaughter of Omri. He too walked in the ways of the house of Ahab, for his mother encouraged him in doing wrong. He did evil in the eyes of the LORD, as the house of Ahab had done, for after his father’s death they became his advisers, to his undoing.”

Though Jehovah is undoubtedly the Governor of the universe, it is certain that there is a mighty being always exerting himself in opposition to him; and with such great apparent success, as to be justly designated “the god of this world.” In the contest that is maintained between them, each has, if I may so speak, his partisans and agents, who, under their respective heads, labor to execute their master’s will, and to promote the interest of him to whom they belong.

Jehovah employs holy men, whose hearts he has touched with his heavenly grace; and whom he sends forth as his ambassadors, to instruct our fallen race, and to rescue them from the dominion of the great usurper.

Satan, on the other hand, has his servants also, whom he employs to deceive mankind, and to rivet on them the chains with which they are already bound. In this, however, he differs from that Almighty Power against whom he is arrayed; that, whereas Jehovah delights to make use of the weakest instruments, and “by things which are not, to bring to nothing things that are,” Satan is constrained to select the most powerful agents to carry on his cause; well knowing that, without them, he has no hope of effecting anything.

When, in his efforts to rob Job of his integrity, he destroyed all his children, he forbore to destroy the wife of Job, that by her means he might tempt that holy man to “curse God and die.”

When he would divert the Lord Jesus Christ from his purpose to redeem the world, he employed the Apostle Peter to dissuade him from subjecting himself to the sufferings that were to come upon him.

Thus he acted in reference to the sons of Jehoshaphat king of Judah. Jehoshaphat was a pious king, and served Jehovah faithfully. But Satan wished to reduce Judah, as well as Israel, to idolatry; and, for this end, stirred up Jehoram’s wife to tempt him to it, 2 Kings 21:6, and afterwards to give the same impious counsel to her son Ahaziah; thereby leading both of them “to their destruction.”

The history before us will naturally lead me to point out,

I. The influence of evil counsel.

Good counsel, alas! has, for the most part, but little effect. We cannot doubt but that Samuel, knowing as he did the bitter consequences which a lack of parental authority had entailed on Eli, was careful to instruct his children in the ways of God, and to reprove in them the first appearances of evil. But, notwithstanding all his efforts, his sons turned aside from the paths of judgment, and rendered the very government of Jehovah himself odious in the eyes of all Israel 1 Samuel 8:1-5.

Nor can we doubt but that Jehoshaphat, though in some respects faulty, strove to maintain the authority of Jehovah in his family. But his sons were more easily led to imitate his errors, than his piety. He himself had joined in an alliance with Ahab, and had consented to a marriage of his son with Ahab’s daughter, whose counsels weighed both with her husband and her son far more than any advice of his; yes, though God had signally interposed to thwart his efforts, when combined with those of Ahab, his son and grandson courted the same alliance, and brought on themselves, and on all connected with them, the heaviest judgments! 1 Kings 20:35-37 with 21:14, 15 and 22:4.

But let us mark this matter more distinctly,

1. In the case before us.

What was it that Ahaziah’s mother tempted him to? It was to idolatry! But can we conceive that the counsel of anyone, however dear, should have power to draw a person to idolatry? yes, that it should prevail with a person who had been educated in the knowledge of the one true God? Hear the account given of idolaters by the Prophet Hosea, “My people ask counsel of their stocks, and their staff declares unto them.” Can we conceive it possible that any person who had heard of all the wonders which Jehovah had wrought for his people in Egypt, and in the wilderness, and in Canaan—should ever be seduced to such infatuation as this? Of ignorant savages we may imagine anything; but of God’s own peculiar people, and of him who was at the head of them, the grandson of the pious Jehoshaphat, we cannot believe it! or the apostate must at least have been bereft of reason. Alas! not so; the man has his mother for his counselor; and her advice is quite sufficient to draw him from the Most High God to the worship of stocks and stones! I say again, if this fact were not attested on the authority of God himself, we could not credit it; we could not conceive it possible that evil counsel should possess such an influence as this.

2. In our own case.

It is well known how generally the rising generation are counseled by their friends and relatives to follow the world rather than God, and to attend to the concerns of time rather those of eternity. I speak not here respecting any particular doctrines of religion which may be supposed to have an injurious effect, and therefore to be an object of jealousy; but I speak of all serious religion, irrespective of any peculiar doctrine. I speak of the fear of God; of a holy concern about the soul; about a diligent preparation for death and judgment. Of these things, speculatively considered, everyone professes to approve; yet no sooner does any person begin to experience them in his soul, than his own dearest friends—his mother, his wife, his sister, his “friend that is as his own soul,” will begin to caution him against being “righteous over-much,” or, in other words, against being righteous at all. If the person replies, ‘But I have a soul; and it will be called into judgment, and be doomed either to Heaven or Hell, according to the state in which it is found; and should I not prepare for that great account?’ The answer will be, ‘No; you have no need to fear; only do as others around you, and you have nothing to be afraid of; God will never enter into judgment with people who live as you have done.’ Thus all the most blessed counsels of Jehovah are set at nothing; Isaiah 55:1-3. Revelation 3:18. And poor fallible men will set their word against the word of Jehovah, and will assure those of ultimate impunity, whom God, in the most solemn manner, dooms to everlasting perdition!

But can it be supposed that anyone will follow such counsel, and be led by it to prefer:

the body to the soul,

the creature to the Creator,

time to eternity,

and Hell to Heaven!

It cannot surely be, that anyone in his senses can be so influenced, either by friends or enemies. Methinks, the answer that would instantly be given to all such counselors would be, “Whether it be right to hearken unto you more than unto God, you judge.” But there are few, very few, in whom this fortitude is found. And if a person can only say, My father or “my mother so counseled me,” he will cease to think that he “does wickedly,” or that he has reason to fear the displeasure of his God.

But let me faithfully warn you of,

II. The danger of following it.

This unhappy king was soon made to feel the bitter consequences of his folly; for God “fixed his eyes upon him for evil,” and in one short year brought him down “to his destruction.” His end, in this view, is worthy of notice. He went with Jehoram, the son of Ahab, to fight against Hazael, king of Syria. Being wounded in the battle, he went to Jezreel, to be healed of his wounds. While he was there, on a visit to Jehoram, king of Israel, he went forth with Jehoram to inquire into the reason of the apparently hostile approach of Jehu; and finding Jehu too powerful for him, and his friend the king of Israel slain by him—he fled to Samaria, and hid himself there; but, being found, he was taken, and brought to Jehu, and put to death. And all this was ordered of the Lord, as we are expressly told, “The destruction of Ahaziah was of God, by coming to Joram, verses 5-9.” In like manner will everyone find, that in “despising God’s counsel,” he only ensures his own destruction, Psalm 107:11.

In two ways will a compliance with evil counsel operate to a man’s destruction:

1. By the sinful habits which it will induce.

A person, in yielding to evil counsel, thinks perhaps, that he will only follow it on a particular occasion, or to a given extent. But who shall say where a man on a precipitous descent shall stop? Perhaps the advice given was only to avoid singularity; and, for this end, to avoid the ministry of those who might awaken his conscience, or the society of those who might lead him to God. By following this advice, he is kept from attaining a principle of true piety, which alone can preserve him from any evil. He loves not the Word of God; and therefore he employs his leisure in some foolish vanity; he has no pleasure in communion with God; and therefore he associates with those who are like-minded with himself; he affects not Heaven; and therefore is satisfied with the things of time and sense.

It may be, that he is never particularly tempted to the commission of any flagrant evil; and therefore he goes on respectably in the eyes of the world; but without any real delight in God, or any serious preparation for eternity; but if he is tried by any violent temptation, he is carried away, like the dust before the wind, and falls a prey to his great enemy! Behold the gambler, the adulterer, the duelist! Each, in his calling, was deemed a man of worth, until, by his lack of principle, he was betrayed into the evils by which he fell. But had he, in the first instance, listened, not to the counsels of ungodly men, but to the voice of God in his Word, he had escaped the snares which were laid for his feet, and avoided the destruction that has come upon his soul.

Nor is it into occasional sin only that men are drawn by a lack of religious principle, but frequently into a contempt for all religion; as the Psalmist intimates, when, in a triple climax, he describes a man, first “walking (transiently) in the counsel of the ungodly (who have no vital piety); then standing in the way of sinners; and, at last, sitting in the seat of the scornful! Psalm 1:1.”

2. By the judgments which it will entail.

Men may promise us impunity in the ways of sin; but it shall be found, at last, “whose words shall stand, theirs or God’s, Jeremiah 44:28.” God has said, “Evil shall hunt the wicked man, to overthrow him, Psalm 140:11.” The hunted deer thinks himself at a distance from any enemy, and that he has no ground for fear; but his step has left a scent behind him; and that, once found, is traced with fatal precision, until he is overtaken, and destroyed. So the judgments of God, at whatever distance they may be thought to be, follow the sinner, until at last “his sin finds him out! Numbers 32:23,” and brings down the wrath of an offended God upon him.

In vain may he “make a covenant with death and Hell; his covenant with death shall be disannulled; and his agreement with Hell shall not stand; when the overflowing scourge shall pass through, he shall be trodden down by it! Isaiah 28:18.” Yes, “though hand join in hand,” and there be a confederacy of the whole universe for his protection, “he shall not be unpunished Proverbs 11:21.” “Let no man deceive himself; God is not mocked; nor will be; for whatever any man sows, that shall he also reap; he who sows to the flesh, shall of the flesh reap corruption; and he who sows to the spirit, shall of the spirit reap life everlasting Galatians 6:7-8.”

Address,

1. To those who are exerting their influence against the Lord.

Who has not, at one time or other, been guilty of this sin? Who has not either derided serious piety himself, or forborne to vindicate it when derided by others, and thus sanctioned, by silence at least, the counsel of the ungodly? We may think lightly of this evil; but the rebuke given to Peter, when, from a love to his Master, he would have dissuaded him from suffering, shows clearly enough the light in which our conduct has been viewed by Almighty God. In every such act we have taken part with the devil, and done his work; and we may well expect to hear from him that indignant reproof, “Get behind me, Satan; you are an offence unto me; for you savor not the things that be of God, but those that be of men!” Consider, then, I beg you, brethren, what you are doing, when you “counsel anyone to do wickedly,” or to refrain from obeying any command of God; you “cast a stumbling-block before your brother, and destroy a soul for whom Christ died, Romans 14:15,” You also bring the deepest guilt upon your own soul; and will have the blood of those, whom you have ruined, required at your hands.

Reflect a moment on the state to which both you and those who have followed your advice will soon be reduced. It is said that the wicked will be “bound in bundles, and cast into the fire! Matthew 13:30.” By this I understand that those who have encouraged each other in sin will be so brought into contact with each other in the eternal world, as to increase each other’s torment to all eternity by their mutual recriminations.

The mother will then execrate the folly that her son committed in listening; to her counsels, in opposition to the Word of God; while the son will cast the most bitter reflections on her, for so abusing her influence to the ruin of his soul. Let these considerations be laid to heart by those who imagine that they are only exercising love; for truly it is such a love as Satan himself approves; and such a love as all, who either exercise it or obey it, will bitterly bewail!

2. To those who yield to evil influence so exerted.

Do not imagine, that, in guarding you against a compliance with the counsels of a wife, a mother, a sister, a friend, I would willingly interrupt the harmony of the domestic circle, and still less that I would lessen in your eyes the obligations of parental authority. No; in everything that is not contrary to God’s commands, parental authority ought to be regarded with the deepest veneration, and obeyed with the greatest readiness. To honor our parents is “the first command with promise;” and the blessing of God will always come on those who duly respect it. But there is an authority paramount to that of any creature; and our blessed Lord has expressly told us that no creature under Heaven must be put in competition with him, “He who loves father or mother, or son or daughter, more than me, is not worthy of me! Matthew 10:37.”

It will be no excuse that you have yielded either to the endearments or authority of love, if, in so doing, you have violated any command of God, or withheld from him any service which you might have rendered.

Let it be granted, that, in withstanding the solicitations of your friends, you grieve and offend them; is it not better than to grieve and offend your God? Or, if by means of it you suffer the loss of an earthly inheritance, is not that a better alternative than to lose your own soul? for, “what shall a man take in exchange for his soul?”

Learn, then, Beloved, to regard, in the first place, the commands of God. Learn to seek, above all things, his favor; for “in his favor is life;” and “his loving-kindness is better than life itself.” If the advice given you is good, you will do well to follow it, as Timothy did that of his grandmother Lois, and his mother Eunice, 2 Timothy 1:5;” but if it is evil, “We ought to obey God rather than men, Acts 5:29,” must be the principle to which you must inviolably adhere.

Charles Simeon

2 Chronicles 20:20

“Early in the morning they left for the Desert of Tekoa. As they set out, Jehoshaphat stood and said, “Listen to me, Judah and people of Jerusalem! Have faith in the LORD your God and you will be upheld; have faith in his prophets and you will be successful.”

A belief in the providence of God is able to compose the mind under the greatest difficulties. The Scriptures abound with displays of the efficacy of this principle.

In this passage before us we are told, that three confederate armies came up against Jehoshaphat; yet, while he acknowledged that “he had no might against them,” he was enabled by faith to commit his cause to God, and to go forth in triumph, as much as if he had already gained the completest victory. The words of our text are his address to his army when leading them forth to meet the enemy. One would have expected that he would rather have exhorted them to be strong and courageous; but, feeling in himself the blessed influence of faith, he rather exhorted them to the exercise of that divine principle, and assured them that by means of it they should attain success.

It is our intention to show,

I. What is implied in the faith here recommended.

Doubtless there are many particulars which might be enumerated if it were expedient to enter fully into the nature of faith. But, if we consider to whom, and on what occasion, the address was made, we shall see at once that there were two prominent ideas contained in it; namely:

1. A renunciation of all false confidences.

This is indispensably necessary to the exercise of faith. God is a jealous God, and “will not give his glory to another.” He is rather concerned to defeat, than to prosper, the exertions of those who lean to their own understanding, or trust in an arm of flesh; because they practically deny his agency, and would be encouraged by success to harden themselves in their infidelity, See Isaiah 30:1-3; Isaiah 31:1-3.

This self-renunciation is, if possible, still more necessary in relation to the concerns of the soul. If we trust at all in our own wisdom, goodness, or strength—then God will consider us as abandoning all hope in him. However good the thing may be which we make even a joint ground of confidence before him, instead of contributing to our welfare, it will make the Gospel of no effect to us, and Christ will profit us nothing, Galatians 5:2; Galatians 5:4.

2. A simple trust in God.

In the instance before us, the people were not to fight, but to stand still and see the interposition of God for them. But we are not therefore to neglect the proper means of self-preservation; we must use the means, but not trust in them; God alone must be our trust and our confidence; and we should commit ourselves to him, without doubting either his ability or willingness to help us.

Thus in reference also to our spiritual interests, we should never limit his mercy or his power. God’s promises should be the ground of our hopes, and the measure of our expectations.

Having endeavored to ascertain the true nature of faith, let us consider,

II. Faith’s influence on our welfare.

1. Faith has a favorable aspect upon on our national prosperity.

When a nation is enabled to exercise faith in God, there is good hope that its deliverance is near at hand. For faith conciliates his favor; he is honored by it; and he will surely put honor upon it. Faith engages God’s protection. He has promised to be a wall of fire round his people, and as a munition of rocks; and, when they plead his promises, he will not fail in the execution of them. Faith also calls forth God’s aid. He has told us that his eyes run to and fro throughout the whole earth to show himself strong in the behalf of his people; and he has proved in ten thousand instances how ready and effectual is the support which he will afford to those who call upon him.

2. Faith has a favorable aspect upon on our personal welfare.

In allusion to the circumstances of the history before us we may observe, that faith will secure us victory over all our enemies. Sin, Satan, death and Hell shall all be overcome, if only we believe in Christ; yes, we shall be more than conquerors through him who loved us.

Faith also will enrich us with the most abundant spoils. Jehoshaphat and his army were three days occupied in gathering the spoils, so wonderfully were they enriched by the very people who had sought only their destruction. And shall not we find ourselves benefitted even by the assaults of our enemies? Yes, we shall have deeper discoveries of the love, the power, the faithfulness of our God, and be more amply furnished for our future conflicts.

Faith moreover will bring us to a quiet possession of our eternal inheritance. Jehoshaphat had rest and quiet throughout his realm by means of that exercise of faith. But we shall obtain the undisturbed enjoyment of Heaven itself. As soon as faith and patience have had their perfect work, we shall be freed from enemies, and “not a dog shall wag his tongue against us” any more forever.

Thus prosperous, thus established, shall the weakest be, provided they believe in God, and give implicit credit to his Word.

We would further address you on this subject:

1. As members of the community.

The state has a right to expect of you all the aid which you can afford her under the pressure of her present troubles. Will any of you say, ‘I am unable to render any effectual assistance?’ Pause before you reply in such a way. Can you exercise faith in God? Can you commit your affairs to him? Do not say then, ‘I can do no good,’ for whether you be old or young, male or female, healthful or infirm, you can render the most important services. God will hear your prayer, and respect your faith.

It was not by the sword, but by the simple exercise of faith, that three confederate armies were totally destroyed. Fight then with the same weapon; entreat your God to direct the counsels of our governors, and to prosper their endeavors; and we shall yet have fresh evidence, that the injunction in our text was never given or obeyed in vain.

2. As members of the Church.

Far be it from us to express indifference respecting good works. We know you must abound in them; and we desire you should abound in them to the glory of God. But they can proceed from nothing but a living principle of faith; and therefore, from a regard to the interests of morality, we repeat the exhortation in the text. It is not by self-righteous, self-confident exertions that you are to become holy, but by exercising faith in Him, who is our “righteousness and our strength.” Live then by faith in the Son of God; so shall you derive from him all needful supplies of grace, and progressively advance, both in an enjoyment of his presence and a fitness for his glory.

Charles Simeon

2 Chronicles 20:1-4

“After this, the Moabites and Ammonites with some of the Meunites came to make war on Jehoshaphat. Some men came and told Jehoshaphat, “A vast army is coming against you from Edom, from the other side of the Sea. It is already in Hazazon Tamar” (that is, En Gedi). Fearful, Jehoshaphat resolved to inquire of the LORD, and he proclaimed a fast for all Judah. The people of Judah came together to seek help from the LORD; indeed, they came from every town in Judah to seek him.”

[Fast-day Sermon, October 19, 1803. At this time France, under Napoleon Bonaparte, was threatening invasion of England.]

There is scarcely anything that more awfully proves men’s sinful state than their readiness to devour one another. There is not a nation under Heaven where the art of war is not cultivated; and he who attains the highest proficiency in that art, and is crowned with most success in destroying his fellow-creatures, is deemed the greatest benefactor to his country, and is rewarded with all the honors that can be heaped upon him.

Under these circumstances it is not optional whether a nation will have a military force; they are compelled to maintain armies, and to preserve their lives and liberties by the same means that others use to subjugate and overwhelm them. Yet there are other means of self-defense, which, though they do not supersede the use of weapons, are more effectual than numerous levies, or military skill. What these means are, the text informs us.

Jehoshaphat was invaded by three confederate armies; and, though taken by surprise, and consequently not having an hour to lose in mustering his forces, he devoted a day to humiliation and prayer for the divine aid. This would seem absurd to many; but to those who believe in the all-governing providence of God, it will appear the most rational and most efficacious method of defense, which it was possible for him to adopt.

In considering this account of Jehoshaphat, we shall point out,

I. Jehoshaphat’s feelings on the approach of an invasion.

We have no reason to think that Jehoshaphat was defective in courage; yet he “feared.” But what was it that he dreaded? was it merely his own personal danger? No!

1. Jehoshaphat feared the calamities that were coming on the nation.

Fear even of personal danger is by no means incompatible with real courage. Fear is an affection planted in the human bosom by God himself, and is necessary to put us on our guard, and to stir us up to use the means of safety. It is then only to be deemed a weakness, when it incapacitates us for deliberate counsel, or manly exertion.

But when the danger is public, and the welfare of a whole nation is at stake—then it is criminal not to fear; thoughtlessness and indifference then become most inexcusable, inasmuch as they manifest an atheistical security with respect to themselves, and an utter lack of humanity towards others.

Who can reflect on the miseries that an invading army may occasion, and not tremble for the land that is exposed to them? We confess, that one of the worst symptoms that appear in our land, at this present moment, is the general, and almost total, lack of this fear. It should seem as if we thought it out of the power of man, or even of God himself, to hurt us. We are really sleeping, while our enemies are watchful; and folding our arms in security, while the gathering storm is ready to burst upon us! Would to God that we had more fear of the approaching danger! and then we should have less cause to fear when it shall have actually arrived.

2. Jehoshaphat feared the displeasure of God in the coming calamities.

The displeasure of God makes an invading army terrible. The displeasure of God renders even the weakest insect, a locust, or a caterpillar, an object of dread (alluding to the plagues of Egypt). We are assured that “men are God’s sword;” and that whatever the motive that actuates them is, it is God who gives them their commission, it is God who sends them to “avenge the quarrel of his covenant, Leviticus 26:25. 2 Kings 24:2-3.”

Now Jehoshaphat had particular reason to apprehend the divine displeasure, having incurred it by making an alliance with Ahab, 2 Chronicles 19:2; and surely he considered the invaders as people sent of God to inflict the punishment he deserved. And was not this just ground for fear?

Here again we cannot but lament that the generality among us leave God out of their thoughts; they declaim against the ambition of Napoleon who would reduce us, as he has done one half of Europe, to a state of vassalage; but they never associate with Napoleon’s plans the idea of God’s displeasure. To say that “God had stirred him up against us, 1 Samuel 26:19. 1 Kings 11:14; 1 Kings 11:23. 1 Chronicles 5:26 and 2 Chronicles 21:16,” would he looked upon as absurd. To suggest that Napoleon was an instrument in God’s hands, lifted up to punish our sins, would be deemed a weak enthusiastic notion, a dream of a distempered imagination.

But this is true, whether we all believe it or not; and it is this, much more than either the number of his forces, or the inveteracy of his malice, which renders him formidable! Were he far less equal to the contest than he is, our multiplied iniquities which have incensed God against us, might well make him an object of terror. And the less we fear Napoleon as the instrument of God’s wrath, the more likely we are to be given over to his power.

Corresponding with Jehoshaphat’s feelings on account of the invasion were,

II. The means Jehoshaphat used to defeat the invasion.

Doubtless he did not neglect any prudent means of defense which his circumstances would admit of. But, together with these,

“He set himself to seek the Lord” by fasting and prayer.

Jehoshaphat well knew that all things were subject to God’s control; that the events of war were in his hands, verse 6, 15; and that it was equally easy with him to “save by many or by few, 1 Samuel 14:6.” He knew that God was ever ready to forgive those who confessed and forsook their sins, and to interpose for the preservation of those who trusted in him.

Under this conviction he not only fasted and prayed himself, but “proclaimed a fast,” in order that all his subjects might join in these holy exercises, and, by their united importunity, prevail on God to spare them. It might have been thought, that to consecrate a day to such a service, when there seemed not an hour to spare, was impolitic; but he was aware that the greatest preparations without God would avail nothing; and that, if God’s favor and assistance were secured, then no enemies could ever prevail against him. In this holy service therefore he engaged with earnestness; and all his subjects, male and female, old and young, concurred with him, verse 13.

Prayer and fasting was, in truth, the most effectual means he could employ.

If we consider how successfully these means had been employed in former times, the wisdom of his conduct will immediately appear. God had on many occasions given direction to his people, where, and when, and how, to attack their enemies, 2 Samuel 5:23-25. He had strengthened them miraculously for the combat, 2 Samuel 23:8-12; and crowned them with success beyond all human expectation, 1 Samuel 14:13-16.

He had invariably done this in answer to their humble and earnest supplications. Prayer was the cause of Othniel’s victory, Judges 3:9 and Ehud’s victory, Judges 5:15 and Barak’s victory, Judges 4:3 and Gideon’s victory, Judges 6:6 and Jephthah’s victory, Judges 10:10. And God had as constantly withheld his supports, when they refused to humble themselves before him.

There was one example in particular, with which he was well acquainted, and from which he could not fail to derive encouragement; it was that of Moses when attacked by Amalek; Moses sent Joshua into the valley to fight, while he himself remained on the mountain to pray; and it soon appeared that the success of the engagement did not depend on the skill or valor of Joshua, but on the holding up of the hands of Moses. When Moses’ hands were let down through weariness, Amalek prevailed; but on their being held up until sunset, victory was decided in favor of Israel! Exodus 17:11-13.

This was sufficient to justify and encourage Jehoshaphat in the proclaiming of a fast; and the event strongly recommends to us the use of similar means in any similar emergency. God heard and answered his prayer; and did not allow him even to risk his life in battle; he caused dissension to arise in the confederate armies, insomuch that two of those armies combined to destroy the third, and then destroyed each other, and left all their spoil for a prey to those whose country they had invaded! verse 22-25.

INFERENCES.

1. What reason have we for thankfulness on account of the appointment of this fast!

Many, forgetful of Jehoshaphat’s example, deny the right of the civil magistrate to proclaim a fast; and multitudes who acknowledge the propriety of such an appointment, are as regardless of the duties of this day, as if it had not been consecrated to any religious service. But there are many who really improve this occasion in devout and earnest supplication to God; and we doubt not but that more will have been done this day towards the preservation of the kingdom, than could have been effected in any other way.

2. Of what signal benefit to a nation are the godly and praying few!

They are often regarded as people that trouble and endanger the state; but it has been on their account that the nation has not been long since made as Sodom and Gomorrah! Isaiah 1:9; and, if the present days of trouble are shortened, it will be for their sake, Matthew 24:22. These are the people who alone have interest with God; and who bring down his blessing on the land.

To represent the country as indebted to them for its safety and success, is deemed the height of arrogance and folly. But let anyone inquire what saved Jerusalem from the Assyrian hosts, Isaiah 37:21-22; or, in the instance before us, from the confederate armies? Was it not prayer; prayer chiefly, prayer solely and exclusively? Let atheistic scoffers then deride the idea as they please; but it is a fact, an undeniable fact, that the despised few are the greatest benefactors of their country; and that our hopes in the present contest are founded more on their prayers than on all the efforts of an arm of flesh.

3. How much may they do for their country, who are ready to think themselves incapable of rendering it any essential service!

Females and infirm people may suppose themselves of no use in the present contest. But will not their petitions come up with acceptance before God? Shall not the prayer of faith, by whoever offered, prevail? Let none then imagine that they cannot benefit their country; but let all unite in weeping and supplication, and “give no rest unto our God, until he arises for our help, and makes our Jerusalem a praise in the earth Isaiah 62:6-7.”

Charles Simeon