2 Chronicles 30:1-11

“Hezekiah sent word to all Israel and Judah and also wrote letters to Ephraim and Manasseh, inviting them to come to the temple of the LORD in Jerusalem and celebrate the Passover to the LORD, the God of Israel. The king and his officials and the whole assembly in Jerusalem decided to celebrate the Passover in the second month. They had not been able to celebrate it at the regular time because not enough priests had consecrated themselves and the people had not assembled in Jerusalem. The plan seemed right both to the king and to the whole assembly. They decided to send a proclamation throughout Israel, from Beersheba to Dan, calling the people to come to Jerusalem and celebrate the Passover to the LORD, the God of Israel. It had not been celebrated in large numbers according to what was written. At the king’s command, couriers went throughout Israel and Judah with letters from the king and from his officials, which read: “People of Israel, return to the LORD, the God of Abraham, Isaac and Israel, that he may return to you who are left, who have escaped from the hand of the kings of Assyria. Do not be like your fathers and brothers, who were unfaithful to the LORD, the God of their fathers, so that he made them an object of horror, as you see. Do not be stiff-necked, as your fathers were; submit to the LORD. Come to the sanctuary, which he has consecrated forever. Serve the LORD your God, so that his fierce anger will turn away from you. If you return to the LORD, then your brothers and your children will be shown compassion by their captors and will come back to this land, for the LORD your God is gracious and compassionate. He will not turn his face from you if you return to him.” The couriers went from town to town in Ephraim and Manasseh, as far as Zebulun, but the people scorned and ridiculed them. Nevertheless, some men of Asher, Manasseh and Zebulun humbled themselves and went to Jerusalem.”

Influence is a talent of vast importance; but it is often most abused, where it exists in the highest degree. Kings and princes are rarely to be found among those who are foremost in the work of reformation; and, where their exertions are used, they are most often actuated as much by political principles as by those which are religious.

Here however we see a monarch uniting with all his princes in a work of piety, in which politics bore no part at all. Hezekiah, not content with calling on his own subjects to serve the Lord, sought to bring his very enemies to the same blessed state, even those enemies who not long before had “smitten them with a great slaughter,” even “with a rage that reached up to Heaven, 2 Chronicles 28:5; 2 Chronicles 28:9.”

The account is so circumstantial and so beautiful, that I have comprised it all in my text; which will lead me to show,

I. The efforts which Hezekiah used in the service of his God.

The object he sought to accomplish was one of primary importance.

The Passover was the greatest of all the Jewish feasts, as the mercies which it was intended to commemorate were the greatest that had ever been given to that people. The destruction of the Egyptian first-born was confined to them. The Israelites throughout the whole land were exempt from the judgment inflicted on all others without exception. In order to their deliverance, they were to kill a lamb, and sprinkle the posts and lintels of their doors with its blood; and then the destroying angel was to pass over their houses without inflicting a stroke either on man or beast that was so protected.

In commemoration of this wonderful event the Passover was to be kept with great strictness in all future ages. But it had been shamefully neglected during the reign of his father Ahaz; and was now therefore appointed to be kept with peculiar solemnity.

This ordinance above all others typified our redemption through the blood of Christ. The appointment of God was, that it should be kept at Jerusalem; and this command was as binding upon the ten tribes of Israel as it was upon Judah and Benjamin. Hezekiah summoned all therefore, as well the tribes of Israel who were not under his government, as the two tribes who were his immediate subjects, to engage in this holy duty; and he spared neither trouble nor expense to attain his end.

The way in which Hezekiah endeavored to accomplish his end was peculiarly amiable and praiseworthy.

Though a king, he used not so much the language of authority as of affectionate counsel and entreaty, “Return,” said he, “unto the God of Abraham, of Isaac, and of Israel.” “Be not stiff-necked, as your fathers were.” He reminds them of the bitter consequences of their past departure from God, consequences which they could not but trace to that source, since the very judgments which God’s prophets had denounced against them were actually visible in the desolations that had come upon them, a great part of their nation having been already taken captive by the king of Assyria. He then urges every argument that could influence a sincere mind. He assures them, that God would still be gracious to them, if they would but return to him; yes, that he would even restore to their own land those who had been taken captive, if they would but seek him with their whole hearts.

In a word, he entreats them to “yield up themselves unreservedly unto God,” in an assured expectation, that, if they returned to him in a way of penitential sorrow, he would return to them in a way of love and mercy.

Now the whole of this affords as bright a pattern of wisdom, and piety, and love, as is to be found in all the Jewish records.

Let us then proceed to contemplate,

II. The success with which those efforts were attended.

This was far from being so complete as might have been expected.

Some only “scorned and ridiculed Hezekiah’s messengers.”

However closely we examine the message which he sent, we shall find in it nothing that could give just occasion for ridicule or contempt. But ungodly men deride everything which savors of piety. They have done so in every age. When Lot entreated his sons-in-law to escape out of Sodom, “he seemed,” we are told, “as one who mocked to his sons-in-law,” so ridiculous were his exhortations in their eyes. In precisely the same way were all the messages delivered by the prophets regarded; until God was provoked to give up his people to utter desolation, 2 Chronicles 36:16.

It might be supposed that the infinite perfections of our blessed Lord Jesus should disarm such malice; and that his words at least would be universally received. But many who heard them regarded him only as a deceiver and a demoniac. The very Pharisees, who from their knowledge of the Scriptures might have been supposed to form a more correct judgment, derided him as much as others; because they were addicted to the sins which he reproved, Luke 16:14.

The holy Apostles shared the same fate with their Divine Master; and when most “speaking the words of truth and soberness” were most virulently derided as babblers and as fools, Acts 26:24-25.

And thus it is at the present hour. Every man who seeks to reclaim those who dwell in wickedness, will be reproached and persecuted, and, generally speaking, will be persecuted in proportion to his fidelity.

Some however complied with Hezekiah’s exhortations.

Among the tribes of Judah and Benjamin there was a great unanimity in turning to the Lord, because “the hand of God was with them, to give them” an obedient heart. And from among the tribes of Israel also many “humbled themselves, and came to Jerusalem.” These kept the feast with great joy and gladness, verse 21. Yes, so did they delight in the pious work, that when they had fulfilled the week which God had appointed for the celebration of the feast, they were anxious to continue it another week, verse 23, notwithstanding the protracting of the period interfered with the pressing engagements of the harvest.

Say whether this was not a rich compensation to Hezekiah for all the ridicule which the despisers of his piety had cast upon him? Yes, if one soul is of more value than the whole world, no doubt but that the welfare of so many souls was in his eyes an abundant recompense for all his toil and labor.

That we may not confine our thoughts to the events of that day, but may render them profitable to our own souls, I shall consider myself as a messenger sent on a similar occasion to you, not from an earthly monarch, but from the King of kings.

I would call you to keep a Passover unto the Lord; for “Christ our Passover is sacrificed for us.” O consider the benefits you derive from his blood sprinkled on your souls!

Think of yourselves as the very first-born whom he has redeemed unto God, and who are Lord’s peculiar portion.

Think how grievously this mystery has been neglected by you and by all around you.

Think how manifest is his indignation against the despisers of his love and mercy!

See, and tell me: are not the great mass around you enslaved by sin, and carried captive by the devil at his will? Have not you yourselves too much reason to fear his displeasure on account of your multiplied iniquities? Turn then unto him in penitence and prayer; yes, turn unto him with your whole hearts! I would urge this by every consideration that is proper to influence the human mind.

Think how gracious your Redeemer is, and ready both to receive you to mercy, and to deliver you out of the hands of your spiritual enemies.

Think too how awful will be the consequence of continuing to rebel against him, “Be no longer stiff-necked,” but turn to him, and “yield yourselves entirely to him.” “This is your reasonable service, Romans 12:1.” If ungodly men deride and mock your piety, let it suffice that you shall at least have the approbation of your God.

And to you who have influence let me say: Exert that influence in behalf of all to whom it can extend. Use it abroad as well as at home; among enemies, as well as friends. Seek to recover the dispersed of Israel and of Judah to the service of their God, that they may participate with you in the mercies purchased for them by the blood of the Paschal Lamb.

Charles Simeon

“Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.” 1 Thessalonians 1:3

It is air and exercise that keep the body healthy. So it is spiritually. The graces of the Spirit need to be often exercised and well aired to keep them healthy—aired with the pure breath of heaven, and exercised with the operations of the Holy Ghost drawing them forth into activity and energy. And just as in nature a man gains health and strength by using his limbs and working his muscles, so in spiritual things these graces of the Spirit gain strength by use and exercise. Faith by working hard, hope by enduring much, and love by labouring long in the face of difficulties, become each more strengthened, more confirmed, more active, healthy, and energetic. It is a false faith to sleep all day in the sluggard’s arm-chair; it is the hypocrite’s hope who endures nothing for Christ’s sake; it is love in lip and tongue and name that undergoes no labour to please the beloved Object. Look at these things in the light of your own experience. See whether you can find not only faith in your heart, but its work; not only hope, but its patience; not only love, but its labour. The Apostle remembered without ceasing their work of faith, and labour of love, and patience of hope. His eye was fixed not so much upon their Christian graces as their exercises of them, and as he saw their faith working diligently, their hope suffering patiently, and their love labouring unweariedly for the glory of God and the good of his people, he was satisfied they were the graces of the Spirit wrought in their heart by a divine power.

J. C. Philpot

2 Chronicles 29:20-29

Early the next morning King Hezekiah gathered the city officials together and went up to the temple of the LORD. They brought seven bulls, seven rams, seven male lambs and seven male goats as a sin offering for the kingdom, for the sanctuary and for Judah. The king commanded the priests, the descendants of Aaron, to offer these on the altar of the LORD. So they slaughtered the bulls, and the priests took the blood and sprinkled it on the altar; next they slaughtered the rams and sprinkled their blood on the altar; then they slaughtered the lambs and sprinkled their blood on the altar. The goats for the sin offering were brought before the king and the assembly, and they laid their hands on them. The priests then slaughtered the goats and presented their blood on the altar for a sin offering to atone for all Israel, because the king had ordered the burnt offering and the sin offering for all Israel. He stationed the Levites in the temple of the LORD with cymbals, harps and lyres in the way prescribed by David and Gad the king’s seer and Nathan the prophet; this was commanded by the LORD through his prophets. So the Levites stood ready with David’s instruments, and the priests with their trumpets. Hezekiah gave the order to sacrifice the burnt offering on the altar. As the offering began, singing to the LORD began also, accompanied by trumpets and the instruments of David king of Israel. The whole assembly bowed in worship, while the singers sang and the trumpeters played. All this continued until the sacrifice of the burnt offering was completed. When the offerings were finished, the king and everyone present with him knelt down and worshiped.”

Among the most eminent of the kings of Judah was Hezekiah. Of several indeed is it said, that they did that which was right in the sight of the Lord; but it was a high commendation of Hezekiah, that he did so “according to all that David his father had done.”

Hezekiah came to the throne under the greatest disadvantages. His father had exceeded in wickedness all the kings that had been before him; and had caused all public acknowledgment of Jehovah to cease from the land. Under such circumstances it might have been supposed that Hezekiah, at the age of twenty-five, would have been infected with the prevailing impieties of his father’s court, or, at all events, that he would not have dared to stem the torrent of iniquity that had borne down all before it; but no sooner was he placed upon his father’s throne, than, even in the first year, and the very first month of his reign—he ordered the temple to be opened, and all the defilements that were in it to be removed, and the worship of the Most High God to be restored. Though there was not that alacrity among the priests that might have been expected, the work was soon executed, and in sixteen days the temple, with all its vessels, was prepared and sanctified for the service of God.

The very next day, Hezekiah, having his heart set upon the blessed work, “rose early, and gathered the rulers of the city, and went up to the house of the Lord.” The service which they performed on this occasion is related in the words which we have read; and it will serve as an excellent pattern for us on this occasion. [On the re-opening of a Church after it had been shut up for repair, in 1802.]

There are three things in particular to which we would call your attention:

I. Their humiliation, as manifested in their numerous sacrifices.

For the sin of a priest or of the whole congregation, only one bullock was prescribed to be offered by the law, Leviticus 4:3; Leviticus 4:14. But the impieties of the nation having exceeded all bounds, and been of long continuance, Hezekiah judged that seven bullocks, and an equal number of rams, and lambs, and he-goats, should be sacrificed as a sin-offering to the Lord; and of all of them in succession it is particularly recorded, that “their blood was sprinkled on the altar.” When the he-goats were offered, it is further noticed, that “the king and the congregation (by their representatives) laid their hands upon them.” Such was the way in which “an atonement was offered, and reconciliation made for all Israel.”

And who does not here see the gospel method of reconciliation with God through the great Sacrifice which was once offered on Mount Calvary? This it was which the sacrifices under the Law shadowed forth; and this it is which opens a way for our restoration to the divine favor. “We are reconciled to God through the blood of the cross.” By this one offering there is a new and living way consecrated for us through the veil; and by it sinners of every description may draw near to God with full assurance of faith!

But here let me particularly call your attention to those two points:

1. the sprinkling the blood upon the altar,

2. the laying of their hands upon the victims.

Never must we draw near to God on any occasion without adverting to these significant emblems, or rather without realizing that which was here figuratively proclaimed.

1. We must sprinkle the altar of our God with the Redeemer’s blood; we must actually bear in mind, and expressly declare before God, that all our hope of acceptance with him is through the sin-atoning death of Christ. That sentiment must be so fixed in the mind, and rooted in the heart, as never to be lost sight of for one moment. The repetition in our text shows us what must be continually repeated by us in every approach of our souls to God. As “without shedding of blood there is no remission of sins,” so without an express trust in that blood as the only ground of our hopes there can be no application of that remission to our souls. O that this might be duly borne in mind by every one of us!

2. The laying of their hands upon the victims. Just so, we must also with deep penitential sorrow transfer our sins to the sacred head of Jesus. “On him were the iniquities of all laid by God himself;” and we also must lay our iniquities upon him in the exercise of humble faith. It is by the mutual transfer, if I may so speak, of our sins to him, and of his righteousness to us, that we are to be freed from all our guilt, and to be made righteous in the sight of a holy God, “He was made sin for us, who knew no sin, that we (who had nothing but sin) might be made the righteousness of God in him! 2 Corinthians 5:21.”

When Christ is thus kept in view in all our transactions with God, we need not fear but that God will be gracious unto us, and seal upon our souls a sense of his forgiving love.

Let us next notice,

II. Their joyful praises.

Together with their humiliation, they offered unto God their praises and thanksgivings agreeably to the laws which had been prescribed by God himself. In this also are they worthy of our constant imitation, “In everything by prayer and supplication, with thanksgiving, let your requests be made known unto God, Philippians 4:6,” says the Apostle; and what God has so joined we ought not to put asunder.

But here also there are two things worthy of more particular notice, “When the burnt-offering began, then the song of the Lord also began;” and “all this continued until the burnt-offering was finished.” There was no need to wait; their hearts might well be tuned to praise the very moment they looked to their burnt-offerings as the means of reconciliation with God. Nor, as long as they continued so to do, was there the smallest occasion for relaxing in the expressions of their joy.

Just so, the very moment we look to the Savior the Lord Jesus Christ, and plead with God the merit of his blood, we may begin to rejoice in God as our reconciled God and Father. It is said, “All who believe are justified from all things;” not all that are strong in faith, or, all that have exercised faith for such a length of time; but all who believe (provided their faith is sincere) are from that very moment justified from all things, and may instantly “rejoice in hope of the glory of God, Acts 13:39 with Romans 5:1-2.”

John, speaking not to fathers only, or to young men, but to the weakest babes in Christ, says, “I write unto you, little children, because your sins are forgiven you for his name’s sake! 1 John 2:12.” There are many who think it a mark of humility to put away from them all joy, until, as they imagine, the progress of their sanctification shall justify the entrance of joy into their souls. But this is altogether founded on ignorance and error. A sinner is not to look into himself for his warrant to rejoice in God; the mercy, the love, the truth, and faithfulness of God, together with the ability and willingness of Christ to save all who come unto God by him, are the proper grounds of joy, irrespective of any change actually wrought in us.

We do not say that a believer may not afterwards have much joy in the testimony of his own conscience that he has made a progress in the divine life; (for Paul himself experienced this joy, 2 Corinthians 1:12;) but the affiance of his soul on Christ interests him in all that Christ has done and suffered for him, and gives him an immediate title to partake of the fatted calf, which his heavenly Father has prepared for him! “Being delivered from the horrible pit, and having his feet set upon the rock, a new song instantly should proceed from his mouth, even praise and thanksgiving to our God! Psalm 40:2-3.”

Nor should that song ever cease; because the efficacy of his Redeemer’s sacrifice will never cease. We are bidden to “rejoice in the Lord always,” yes “again and again to rejoice.”

Indeed, humiliation and joy must be united in all our services to the very end of time; as they will be united even in Heaven itself, where we shall cast our crowns at the Redeemer’s feet, and sing to all eternity, “To him who loved us and washed us from our sins in his own blood, be glory and dominion forever and ever! Amen.”

At the close of that solemn service we particularly notice,

III. Their reverential bowing.

When they had made an end of offering, “the king and all that were present with him bowed themselves, and worshiped.” This remarkable termination of their worship indicated a grateful sense of the inestimable privilege which they had enjoyed of drawing near to God—a humble acknowledgment that they, and all that belonged to them, were the Lord’s; and a determination of heart henceforth to dedicate themselves unreservedly to his service.

And thus it is that we should close our worship, whenever we draw near to God in his public ordinances. See that admirable pattern, 1 Chronicles 29:14. It is painful to see people going from the house of God without a due sense of the solemnities in which they have been engaged. The light and airy manner with which people renew their conferences with each other upon the common topics of the day, demonstrates, that their worship has been by no means such as God requires. Had they really felt as redeemed sinners ought to feel, the savor of that fellowship with Heaven would not so soon be lost. O, if men did but reflect on the mercy given to them, in being permitted to sprinkle the blood of Christ upon the altar, to transfer all their guilt to him, and to receive from him the gift of his unspotted righteousness; if they duly considered what a right the Lord Jesus Christ had acquired over them in having bought them with his blood, and how much they are bound to glorify him with their bodies and their spirits which are his—methinks they would depart from the house of God with a holy solemnity upon their mind, and would continue in their way homeward secretly to commune with their God, and to harrow in by meditation and prayer the seed which has been sown upon their hearts. For lack of this, religious people often lose all the benefit of the ordinances which they have been privileged to enjoy.

Earnestly would we entreat all people to attend to these suggestions; and to bear in mind, whether they enter into the house of God or depart from it, that it is the God of Heaven and earth with whom they have to do, and to whom they must shortly give an account of all these privileges which by the generality are so lightly esteemed!

How the people remembered the vows that were upon them, was evident from the zeal and liberality of the worshipers, verse 32, 33—may well be proposed as a pattern for us.

From the example of the Priests, and of the Levites in particular, we should exert ourselves in our respective callings to serve and honor God.

O let us give up our whole selves to him as a living sacrifice; and from a constraining sense of redeeming love, let us henceforth live, not unto ourselves, but unto Him who died for us and rose again.

Charles Simeon

2 Chronicles 29:10-11

“Now it is in my heart to make a covenant with the Lord God of Israel, that his fierce wrath may turn away from us. My sons, be not now negligent. My sons, do not be negligent now, for the LORD has chosen you to stand before him and serve him, to minister before him and to burn incense.”

A truly pious man will not be satisfied with serving God in his prayer-closet. He will exert his influence to bring others also to a sense of their duty. The public exercise of the ministry indeed belongs to those only who are duly called to it Hebrews 5:4; but all who are possessed of authority (parents, masters, magistrates and kings) should use it for the promoting of virtue and religion. Christians of every rank and description should exhort one another, Hebrews 3:13. We have a noble example set before us in the conduct of Hezekiah. As soon as he came to the throne, he set himself to restore the service of the temple, and called upon all, both ministers and people, to make a solemn covenant with their God.

The royal proclamation for the observance of this day Fast-day, March 1798, speaks, in effect, the language of the text. From which I will take occasion to show,

I. When we have reason to apprehend that God’s anger is waxed hot against us.

We cannot in all cases determine how far a divine dispensation may be sent in anger or in love; but in general we may say:

1. God is incensed against us, when our sins are multiplied against him.

Sin is invariably the object of God’s abhorrence! Habakkuk 1:13. Psalm 5:5. This truth is so evident that it needs not any confirmation. For, what lamentable depravity pervades every part of our nation! There is no iniquity, however heinous, which is not practiced without remorse.

If we look into our own bosoms, what reason for humiliation may we find!

What ingratitude for mercies received.

What impenitence for sins committed.

What rebellion against God.

What contempt of his Son.

What resistance of his Spirit,

—have we not occasion to deplore!

And shall not God be avenged on such a nation as this? Yes, there is not one among us that does not deserve to be made a monument of his wrath!

2. God is incensed against us, when his judgments are multiplied upon us.

God often sends temporal afflictions to his people in love, Hebrews 12:6. But spiritual judgments are a certain token of his wrath. Blindness of mind, obduracy of heart, and obstinacy in sin—are among his heaviest judgments! Isaiah 6:9-10. And have none of us reason to fear that these are now inflicted on us?

But it is by temporal judgments chiefly that he punishes nations. It was from these that Hezekiah judged of God’s anger against the Jews, verses 8, 9. And are not these multiplied upon our land at this time? Surely the displeasure of God can scarcely ever be more strongly displayed, than it is in the calamities under which we now groan. Of course, these strong expressions must be modified according to circumstances.

But that none may yield to desponding fears we shall point out,

II. How God’s judgments can be averted.

Repentance towards God and faith in Christ are the means prescribed by God. But it is not a slight and superficial use of these means that will suffice; we should solemnly devote ourselves to God in a perpetual covenant.

Not that we should attempt to renew the covenant of works. That would make void the Gospel, and seal our eternal condemnation! Galatians 3:10. Nor should we think to add anything to the covenant of grace. That was once made with Christ, and is ordered in all things and sure, Hebrews 8:6. But we should patiently and deliberately renounce all our former ways. We should seriously give up ourselves to God as his redeemed people; and entreat him to perfect us in any way which he shall see fit.

Such covenants as these have often been made by the most eminent saints.

Under the Old Testament dispensation they were judged acceptable to God. Omitting many other instances, we may notice the solemn covenant of Asa, 2 Chronicles 15:12-15. We may notice also that which was entered into by Josiah, 2 Kings 23:3. Isaiah and Jeremiah speak of the making of such covenants as characteristic of the gospel times, Isaiah 44:5. Jeremiah 50:4-5. Paul highly commends the conduct of the Macedonians on account of their having thus given themselves up to God, 2 Corinthians 8:5; and recommends a similar practice to all Christians of every age and nation, Romans 12:1.

Nor can we doubt of their acceptableness to God.

Hezekiah manifestly supposed that God would accept him in this duty. It was recommended to Ezra in circumstances where there was but little hope remaining, Ezra 10:3. And God himself expressly enjoined it as the means of averting his displeasure, Jeremiah 4:4; not that we are to suppose that there is anything meritorious in such an act; but it tends, of itself, to the humiliation and confirmation of our souls, and will be both accepted and remembered by our covenant God and Father, Deuteronomy 29:12-13.

These means being at once so scriptural and so important,

Let me now in conclusion urge upon you the adoption of them.

We admire the tender and affectionate address of Hezekiah to the priests. And with similar concern would we now invite you to the performance of your duty. “Let this now be in all your hearts;” for,

1. There is no time for delay.

Many are “negligent” at present in expectation of a more convenient season; but who can assure himself that he shall be alive on the morrow, James 4:14; or that, if he is, he shall have an inclination to that from which he is now averse? or that God will grant him the aids of his Spirit, which are now despised? The voice of God to every one is: Seek me today, while it is called today! Hebrews 3:13; Hebrews 3:15.

With respect to the nation, who can tell how soon the cloud that hangs over us may burst, and overwhelm us utterly? Let us follow the example of the repenting Ninevites, Jonah 3:5-9. If “it is in our hearts to make a covenant,” let it instantly be done Psalm 119:60.

Let me address all of you as a father, and entreat all of you as “my sons” and daughters to “neglect your duty no longer;” but “now” while we are yet speaking, to surrender up yourselves to God with full purpose of heart!

2. If we neglect this duty, we cannot hope to escape the wrath of God!

Sodom was destroyed, because they laughed at God’s threatenings as idle tales. Just so, the strongest empires, in succession, have fallen a sacrifice to their sins. Who then shall protect us, if we continue to provoke the Majesty of Heaven?

But, whatever be the fate of the nation, we must all appear at the judgment-seat of Christ; and there none will be acknowledged as his people, who have not sincerely taken him for their Lord and Savior. If then you have any regard for your eternal welfare, neglect him no longer; but, in the penitent language of the prophet, devote yourselves to his service! Isaiah 26:13.

3. If we heartily engage in this duty, we have nothing to fear.

Were such a covenant general through the nation, God would soon remove his judgments. But whatever comes upon the land, God’s faithful people shall be objects of his favor. Though they may be involved in the general calamities, they shall be comforted with the divine presence, Psalm 34:18-19. They need not therefore be agitated with fear on account of God’s displeasure in this world; nor have they anything to dread in the eternal world, Malachi 3:17. Let us then enter into this matter with our whole hearts, and pray day and night for grace to perform our vows. Unfaithfulness to our engagements will incense God still more against us, and provoke him to inflict yet heavier judgments upon us! Jeremiah 34:18-20. It were even better never to have vowed, than to vow and not pay! Ecclesiastes 5:5. 2 Peter. 2:21. He however, who puts it into our heart to make, can enable us to keep, our covenant, Jude verse 24.

Let us then engage simply in dependence on the divine strength; but found all our hopes of acceptance on that better and unchangeable covenant, which Christ has entered into on our behalf.

Charles Simeon

2 Chronicles 28:22

“In his time of trouble, King Ahaz became even more unfaithful to the LORD.”

It is a common sentiment with men while in health, that they will repent and turn to God in a time of sickness. They imagine that trouble will of course dispose their minds to seriously seek God, and that they may therefore safely postpone all serious attention to their eternal interests, until that hour of sickness shall arrive. But there is no necessary connection between affliction and true piety; “the sorrow of the world works death;” and consequently must rather be adverse to, than productive of, “godly sorrow, which alone works repentance to salvation, not to be repented of! 2 Corinthians 7:10.”

If indeed trouble is accompanied with the grace of God, it then operates like the ploughing up of fallow ground for the reception of the seed; but of itself, afflictions only harden the heart against God, and calls forth into activity the most malignant passions of the soul! This cannot be more strikingly illustrated than in the conduct of Ahaz; in speaking of which we shall notice,

I. The evil of Ahaz.

This was surely exceedingly great. Ahaz, having provoked God by his great and multiplied iniquities, was given up by God into the hands of the Edomites first, and then of the Philistines, as the just punishment of his sins. The Assyrians too, whom he had hired as his allies, eventually, “instead of strengthening him, increased his distress, verse 16-20.”

And what was the effect of these troubles on his mind? Did he humble himself before his God, and implore mercy at God’s hands? No! He renounced his God altogether, setting up the gods of Syria in opposition to him, and shutting up the doors of his temple, and destroying the vessels that had been consecrated to his service, and building altars in every corner of Jerusalem, and, in every city of Judah, making high places, to burn incense unto other gods! verse 23-25.

We must confess that such impiety far exceeds what is commonly found in the world at this day; but in lower degrees it is found to reign among us also. All of us have a measure of trouble inflicted on us by God on account of sin; and in a variety of ways have we misimproved the divine chastisements. The very evils of Ahaz of trespassing yet more in his distress, may be committed by us in our troubles:

1. By indifference.

Nothing is more common than to overlook the hand of God in our trials—ascribing them either to chance, or to second causes, or to regard them as merely the usual events of life. In such a state of mind we meet our trials with a kind of stoical apathy, making the best of existing circumstances, and trying, by the expedients of pleasure, business, company, or occupation of some kind, to divert our thoughts, and alleviate our pains, Isaiah 22:12-13. This is, as the Scripture expresses it, to “despise the chastening of the Lord, Proverbs 3:11.”

How offensive must such conduct be! When he speaks, and we will not hear? Job 33:14. When God’s hand is lifted up, and we will not see it? Isaiah 26:11. What is this but, in effect, to say, “The LORD will do nothing, either good or bad, Zephaniah 1:12.” This indifference is well described by the prophet, in relation to Israel of old, “So He poured out on them His burning anger, the violence of war. It enveloped them in flames, yet they did not understand; it consumed them, but they did not take it to heart!

Isaiah 42:25.” But, however such conduct may be countenanced by an ungodly world, it will surely be visited with God’s heavy displeasure! Psalm 28:5.

2. By obstinacy.

Some, while they are not altogether unconscious from whence their afflictions proceed, are yet determined to go on in their own way, “they refuse to receive correction, and make their faces harder than a rock, and refuse to return to God! Jeremiah 5:3. Isaiah 57:17.” Thus it was with the Jews of old, “The people turn not unto him who smites him; neither do they seek the Lord Almighty! Isaiah 9:13. And on this ground it was that the prophet uttered that heavy complaint against them, “Ah, sinful nation, a people loaded with guilt, a brood of evildoers, children given to corruption! They have forsaken the LORD; they have spurned the Holy One of Israel and turned their backs on him. Why should you be beaten anymore? Why do you persist in rebellion? Your whole head is injured, your whole heart afflicted!

Isaiah 1:4-5.”

Happy would it be if this rebellious spirit had been confined to them; but it is no less prevalent among us; there are many for whose reformation successive strokes have proved ineffectual; and who are yet as far from God as if no such means had ever been used to bring them to repentance. Yes, like Pharaoh, they seem only to have been hardened by the plagues inflicted on them. The Lord grant that they may see their error, before they be given over to judicial blindness and final impenitence and damnation!

3. By murmuring.

How often do we hear people complaining of their lot, as if their sufferings were intolerable and undeserved! However clearly God marks their sin in their punishment, they do not imagine themselves as the sinful causes of their misery, but on God as the severe and unprovoked author of them! Exodus 16:35, 41. Ezekiel 18:25; Ezekiel 18:29. Thus Isaiah, foretelling the effect of God’s chastisements on the Jews, says, “Distressed and hungry, they will roam through the land; when they are famished, they will become enraged and, looking upward, will curse their king and their God! Isaiah 8:21.”

And what shall we say of such a disposition? What shall we say of him who by “his own foolishness perverts his way, and then in heart frets against the Lord? Proverbs 19:3.” This we must say, that he manifests the very dispositions of Hell itself; for of these accursed men that are there confined, we are told that, “They were seared by the intense heat and they cursed the name of God, who had control over these plagues, but they refused to repent and glorify him. The fifth angel poured out his bowl on the throne of the beast, and his kingdom was plunged into darkness. Men gnawed their tongues in agony and cursed the God of Heaven because of their pains and their sores, but they refused to repent of what they had done! Revelation 16:9-11.”

4. By despondency.

As on the one hand we are apt to “despise the chastening of the Lord,” so, on the other hand, we are ready to “faint when we are rebuked by him Hebrews 12:5.” We don’t understand that often God’s chastisements proceeding from his love; and, beholding nothing but wrath in them, we conclude, that it is in vain to call upon God, and that he will never be entreated of us. Thus even from despondency we derive arguments for continuance in sin, “There is no hope; no; for I have loved strangers, and after them will I go! Jeremiah 2:25.” Of this God himself complains Jeremiah 18:12-13; and well he may, since it is a limiting of his power, as though he were not able to deliver, Isaiah 1:2; or a denial of his mercy, as though he had “forgotten to be gracious, and his mercy were clean gone forever, Psalm 77:7-9.” True it is, that despondency is often indulged under an idea that it is an expression of humility; but it is as offensive to God as any of the dispositions before specified, and tends even more strongly than any of them, to bind our sins upon us.

That we may be the more afraid of following the steps of Ahaz, let us consider,

II. The stigma fixed upon Ahaz.

There is an extraordinary force and emphasis in the expression, “This is that king Ahaz, verse 22, KJV”. It is as though God intended to point him out to the whole world as a prodigy of folly and wickedness; this is that infatuated man, who presumes to “strive with his Maker, like the clay quarreling with the potter! Isaiah 45:9,” or “briers and thorns setting themselves in battle array against the devouring fire! Isaiah 27:4.” This is that ungrateful man, who, when I have been chastening him with parental tenderness in order to prevent the necessity of executing my everlasting judgments upon him, has only multiplied his transgressions against me; breaking through every hedge which I made to restrain him, and throwing down every wall which I erected to impede his course! Hosea 2:6. This is that impious man, who, in the madness of his heart, has determined to banish me from the world, and to blot out the remembrance of me from the earth!

As the expression is emphatic with respect to him, so it is most instructive with respect to us.

It clearly shows us that “sin is a reproach to any people! Proverbs 14:34.” We may vindicate it, and applaud it; but we only “glory in our shame, Philippians 3:19;” for it makes a man as loathsome “as a sepulcher that is full of filth, Matthew 23:27.” Sin is fitly characterized as “filthiness of the flesh and spirit, 2 Corinthians 7:1;” and in that light it is viewed, not by God only, but by all who are taught of God.

Examine the fore-mentioned sins, of indifference, of obstinacy, of murmuring, and despondency; and they will all be found odious in the extreme; so that a man under the dominion of them may well be pointed out as an object of universal abhorrence, “This is that king Ahaz! verse 22, Psalm 52:7.”

It is possible indeed that an ungodly man may pass through life without any such stigma fixed upon him; but he will not escape it in the last day, when all the most secret sins shall be revealed; then will that declaration of Solomon be fully verified, “The wicked man is loathsome, and comes to shame! Proverbs 13:5;” however cautiously he may have veiled his wickedness from the eyes of men, or even obtained the applause of man for his pretended virtues, he will “awake to shame and everlasting contempt! Daniel 12:2.”

From this subject we may learn,

1. The great design of God in our afflictions.

God does not willingly afflict His redeemed children. He is a tender Parent, who seeks the welfare of his children, and “chastens them for their profit,” to humble them, and to prove them, and to make them “partakers of his holiness, Isaiah 27:9. Hebrews 12:10.” Hence it is said, “Blessed is the man whom you chasten, O Lord, Psalm 94:10.”

Let us then contemplate our trials in this view. From whatever quarter they may come, let us acknowledge the hand of God in them; and bless his name, as well when he takes away, as when he gives! Job 1:21.

2. Our duty under afflictions.

Every rod has a voice to us, which we should endeavor to understand, Micah 6:9; and, if we cannot immediately discern its true import, we should go to God, and say, “Show me why you contend with me, Job 10:2.” And, when we have found out “the accursed thing that troubles our camp, Joshua 7:11,” then we should “humble ourselves under the mighty hand of our God James 4:10,” and with meek submission say, “I will bear the indignation of the Lord, because I have sinned against him! Micah 7:9.” We should even be thankful for the fire that purges away our dross, and not so much as wish to be delivered from it until we can come out of it purified as gold!

Charles Simeon

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