But a prophet of the LORD named Oded was there, and he went out to meet the army that returned to Samaria. "Look," he said to them, "because of His wrath against Judah, the LORD, the God of your fathers, has delivered them into your hand. But you have slaughtered them in a rage that reaches up to heaven. Sermons
I. DIVINE PITY IN THE MIDST OF DIVINE PENALTY. It is clear that the people of Judah owed their defeat entirely to the fact that they had grievously sinned against the Lord (see ver. 9). But there was a point beyond which justice did not demand that penalty should go. And at that point Divine pity might appear. There it did appear, and it arrested the hand of the cruel smiter. God sends judgment, but in wrath he "remembers mercy" (Habakkuk 3:2). He sends the serious sickness which brings pain and weakness, but at a certain point he sends the remedy and restoration. He brings down upon the guilty the strong indignation of their kind, but he raises up the compassionate and the considerate who visit the prisoner or the lonely with words of friendly sympathy and cheer. He brings the strong but rebellious kingdom to defeat and humiliation, but he causes it to grow up again to competence and power. He bruises, but he does not shatter; he lays low, but he raises up. II. OFFICIAL FAITHFULNESS. Oded had a difficult and dangerous part to play on this occasion, but he bore himself right nobly (vers. 9-11). He did not flinch from words of energetic condemnation (vers. 9, 10), or from words of unpalatable advice (ver. 11). If God puts us into any responsible position, whether in the family, or in the Church, or in the city, or in the councils of the nation, we are most sacredly bound to play our part courageously. No man is fitted to occupy a post of trust and honour unless he is prepared, at times, to say and do that which is likely to be resented. Though we may not be called upon to face a triumphant army with words of remonstrance and command, as Oded did now, yet we are sure to be under obligation to say that which is unacceptable and to confront the dislike and disapproval of men. If we are not prepared to do that, we had better stand down at once, and take a lower place. Certainly we are not qualified to speak for God. III. HUMAN INFLUENCE. We have two instances of human influence being exercised with remarkable success. The outspoken prophet persuades the princes, and they in their turn persuade the soldiers to release the captives and to abandon the spoil which they had taken. This was a truly remarkable success. To induce men who are flushed with victory to forego the advantages they have won with the sword is to accomplish a great feat. It shows what man can do with man; what influence a strong voice can exert upon the human heart. 1. It is always well worth while to interpose between men and the wrong they are meditating; we may save them from great guilt and others from great suffering. 2. We must be in downright earnest, and speak with entire fearlessness and frankness, as both prophet and princes did now, or we shall not succeed. We must speak as those who are perfectly convinced, as those who know what is right, and have no hesitation at all as to the course which should be taken. IV. HUMAN PITY. Instead of slaughtering their prisoners, which in that age might have been done without pity or remorse, we have these soldiers of Israel showing all possible kindness to them (ver. 15). It is a common thing now for men to show a magnanimous kindness to their fallen enemy even on the battle-field. But the teaching of the Lord of love has done its work to some considerable extent, and has mercifully modified the cruelties of war. The scene of the text was something of an anticipation of the injunction, "If thine enemy hunger, feed him; if he thirst, give him drink." It is for us to illustrate the spirit then shown, on every opportunity. We should spare those who are in our power; it may be in the domain of business; it may be in the social circle; it may be round the domestic table; it may be in something so simple as a debate, so common as an ordinary argument. But wherever or whatever it be, to spare our opponent when he is down, to save him from the miseries Of defeat, to put him in the way of return to self-respect and honour, to "take back our captives to Jericho," is to do no more than these Israelites did on this particular occasion; it is to do no less than our Master requires of us at all times and under every circumstance (Matthew 5:43-48). - C.
Because the gods of the kings of Syria help them, therefore will I sacrifice to them. We may not try to substitute one god for another, or to patch out our tattered theology by borrowing and misappropriating the ideas of the enemy. There is one fountain at which we may draw and draw evermore, and that is the Bible. We never knew any man oppose the Bible who had really comprehended its inner meaning. No man can doubt the inspiration of the Bible who has read it, not galloped through it. But once lose the feeling, "Surely God is in this book: this is none other than the book of God," and we take the course of Ahaz; we go down and see what is being done in the world. One man has been delivered by wealth, and we begin to worship the golden idol; another has been delivered by various factitious circumstances, and we instantly become artificers in life, and try to mechanise life and set into motion forces that can co-operate with one another and modify one another, and issue in a plentiful harvest of good fortune for ourselves. And after all this toil we come home wasted, weakened in every joint, the subjects of a complete and disastrous collapse.(J. Parker, D. D.) But they were the ruin of him How many men have been mistaken in seeking false inspiration or in coveting false benedictions? The young man says he has a difficult task to-morrow, he has to meet persons with whom he has no sympathy and from whom he expects no quarter; constitutionally he is nervous, self-distrustful, somewhat afraid of a certain aspect of controversy; he therefore says, I will fortify myself, I will take wine, the wine will quicken the flow of my blood, will pleasantly and usefully excite the nervous centres, and I shall go forward boldly and confidently and make the best of myself"; — but it was the ruin of him. There are others who will sacrifice at the altar of appearances. Over their poverty they will put some borrowed rag in the hope that observers will look at the rag and not at the poverty, and treat them as occupying a certain social position. False pride will be the ruin of them.(J. Parker, D. D.) I. First then, let me ask you to notice how this narrative illustrates for us THE CROWD OF VAIN HELPERS WHICH A MAN HAS TO TAKE TO WHEN HE TURNS HIS BACK UPON GOD. If we compare the narrative in our chapter with the parallel in the Second Book of Kings, we get a very vivid picture of the strange medley of idolatries which they introduced. This story illustrates for us what, alas! is only too true, both on the broad scale, as to the generation in which we live, and on the narrower field of our own individual lives. Look at the so-called cultured classes of Europe to-day; turning away, as so many of them are, from the Lord God of their fathers; what sort of things are they worshipping instead? Scraps from Buddhism, the Vedas, any sacred books but the Bible; quackeries, and Charlatanism, and dreams, and fragmentary philosophies all pieced together to try and make up a whole, instead of the old-fashioned whole that they have left behind them. But look, further, how the same thing is true as to the individual lives of godless men. Many of us are trying to make up for not having the One by seeking to stay our hearts on the many. But no accumulation of insufficiencies will ever make a sufficiency. You cannot make up for God by any extended series of creatures, any more than a row of figures that stretched from here to Sirius and back again would approximate to infinitude. The very fact of the multitude of helpers is a sign that none of them are sufficient. There are no end of "cures" for toothache, that is to say, there is none. Consult your own experience. What is the meaning of the unrest and distraction that marks the lives of most of the men in this generation? Why is it that you hurry from business to pleasure, from pleasure to business, until it is scarcely possible to get a quiet breathing time for thought at all? Why is it but because one after another of your gods have proved insufficient, and so fresh altars must be built for fresh idolatries, and new experiments made, of which we can safely prophesy the result will be the old one. You are seeking what you will never find. The many pearls that you seek will never be enough for you. The true wealth is One, One pearl of great price. II. So, notice again, how this story teaches THE HEAVY COST OF THESE HELPERS' HELP. Ahaz had, as he thought, two strings to his bow. He had the gods of Damascus, and of other lands up there, he had the King of Assyria down here. They both of them exacted onerous terms before they would stir a foot to his aid. As for the northern conqueror, all the wealth of the king and of the princes and of the temple was sent to Assyria as the price of his hurtful help. Do you buy this world's help any cheaper, my brother? You get nothing for nothing in that market. It is a big price that you have to pay before these mercenaries will come to fight on your side. Here is a man that "succeeds in life," as we call it. What does it cost him? Well! It has cost him the suppression, the atrophy by disuse of many capacities in his soul which were far higher and nobler than those that have been exercised in his success. It has cost him all his days; it has possibly cost him the dying out of generous sympathies and the stimulating of unwholesome selfishness. All! he has bought his prosperity very dear. There are some o! you who know how much what you call enjoyment has cost you. Some of us have bought pleasure at the price of innocence, of moral dignity, of stained memories, of polluted imaginations. The world has a way of getting more out of you than it gives to you. At the best, if you are not Christian men and women, whether you are men of business, votaries of pleasure, seekers after culture and refinement or anything else, you have given heaven to get earth. Is that a good bargain? Is it much wiser than that of a horde of naked savages that sell a great tract of fair country, with gold-bearing reefs in it, for a bottle of rum and a yard or two of calico? III. Lastly, we may gather from this story an illustration of THE FATAL FALSEHOOD OF THE WORLD'S HELP. Ahaz pauperised himself to buy the hireling swords of Assyria, and he got them; but, as it says in the narrative, "The king came unto him and distressed him, but strengthened him not." He helped Ahaz at first. He scattered the armies that the King of Judah was afraid of like chaff, with his fierce and disciplined onset. And then, having driven them off the bleeding prey, he put his own paw upon it, and growled "Mine!" And where he struck his claws there was little more hope of life for the prostrate creature below him. Ah! and that is what this world always does. A godless life has at the best only partial satisfaction, and that partial satisfaction soon diminishes. The awful power of habit, if there were no other reason, takes the edge off all gratification except in so far as God is in it. Nothing fully retains its power to satisfy. Nothing has that power absolutely, at any moment: but even what measure of it any of our possessions or pursuits may have for a time, soon, or at all events by degrees, passes away. And do not forget that, partial and transient as these satisfactions are, they derive what power of helping and satisfying is in them only from the silence of our consciences, and our success in being able to shut out realities. One word from conscience, one touch of an awakened reflectiveness, one glance at the end — the coffin and the shroud and what comes after these, slay your worldly satisfactions as surely as that falling snow would crush some light-winged gauzy butterfly that had been dancing at the cliff's foot. Your jewellery is all imitation. These fatal helpers come as friends and allies, and they stop as masters. Ahaz and a hundred other weak princes have tried the policy of sending for a strong foreign power to scatter their enemies, and it has always turned out one way. The foreigner has come and he has stopped. The auxiliary has become the lord, and he that called him to his aid becomes his tributary. Ah! and so it is with all the things of this world. Here is some pleasant indulgence that I call to my help lightly and thoughtlessly. It is very agreeable and does what I wanted, and I try it again. Still it answers to my call. And then after a while I say, "I am going to give that up," and I cannot. I have brought in a master when I thought I was only bringing in an ally that I could dismiss when I liked. (A. Maclaren, D. D.). People Ahaz, Amasa, Aram, Azariah, Azrikam, Ben, Berechiah, David, Edomites, Elkanah, Hadlai, Hezekiah, Israelites, Jehizkiah, Jehohanan, Johanan, Maaseiah, Meshillemoth, Oded, Pekah, Remaliah, Shallum, Tilgathpilneser, Timnah, ZichriPlaces Aijalon, Assyria, Beth-shemesh, Damascus, Gederoth, Gimzo, Jericho, Jerusalem, Negeb, Samaria, Shephelah, Soco, Syria, Timnah, Valley of HinnomTopics Angry, Army, Behold, Death, Delivered, Fathers, Front, Fury, Hands, Heaven, Heavens, Host, Judah, Meet, Named, Oded, Outburst, Prophet, Rage, Reached, Reaches, Reacheth, Returned, Samaria, Sama'ria, Slain, Slaughtered, Slay, Stretching, Truly, Wrath, WrothOutline 1. Ahaz, reigning wickedly, is greatly afflicted by the Syrians.6. Judah, being captivated by the Israelites, is sent home by the counsel of Oded. 16. Ahaz sending for aid to Assyria, is not helped thereby, 22. In his distress he grows more idolatrous 26. He dying, Hezekiah succeeds him Dictionary of Bible Themes 2 Chronicles 28:1-27Library Costly and Fatal Help'He sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.'--2 CHRON. xxviii. 23. Ahaz came to the throne when a youth of twenty. From the beginning he reversed the policy of his father, and threw himself into the arms of the heathen party. In a comparatively short reign of sixteen years he stamped out the worship of God, and … Alexander Maclaren—Expositions of Holy Scripture That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful. The Prophet Micah. Degrees of Sin Chronicles Links 2 Chronicles 28:9 NIV2 Chronicles 28:9 NLT 2 Chronicles 28:9 ESV 2 Chronicles 28:9 NASB 2 Chronicles 28:9 KJV 2 Chronicles 28:9 Bible Apps 2 Chronicles 28:9 Parallel 2 Chronicles 28:9 Biblia Paralela 2 Chronicles 28:9 Chinese Bible 2 Chronicles 28:9 French Bible 2 Chronicles 28:9 German Bible 2 Chronicles 28:9 Commentaries Bible Hub |
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