2 Reis 23:3

DISCOURSE: 381
COVENANTING WITH GOD

2 Reis 23:3. And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant.

LITTLE do men in general consider the benefit they receive from the sacred oracles, and the stated ordinances of divine worship. Without these, the remembrance of God would soon vanish: whereas by these we are constantly reminded of the obligations we are under to love and serve him. In the days of King Josiah the inspired volume was altogether lost, and the Temple of Jehovah had been suffered to fall into decay. The pious monarch having ordered the temple to be repaired, the book of God was found. Immediately the contents of it were read to him: and, when he saw what judgments it denounced against his nation, he sought to avert them by turning to the Lord his God. He summoned all the priests, and prophets, and people of Jerusalem, and engaged them to make a solemn covenant with God, that they would henceforth serve him with their whole heart.
This instructive record shews us, that,

I. Persons in authority should use their influence to promote religion—

[Many of the Jewish kings were patrons of real piety: but among them all there was not one who equalled Josiah in integrity of heart and devotedness of soul [Note: ver. 25.]. The use which he made of his authority is sufficiently declared in the history before us. But we must not imagine that such exertions belong only to rulers and governors: whether our influence extend over a kingdom, or only to a parish, or a single family, it should be improved for God. Ministers should labour by all possible means to bring their people to God: and every parent, or master of a family, should study to advance the eternal interest of those, who, by the providence of God, are committed to his care. Nor should any be deterred by the degeneracy of the times: for the state of religion cannot well be reduced to a lower ebb than it was in the days of Josiah: and, if it were, that would only be a reason for our more earnest exertions in the cause of God. Nor can we easily conceive how much good might be done by the labours of au individual. The effects of Josiah’s reformation continued throughout all his reign [Note: 2 Crônicas 34:32.]: and, though persons in inferior stations cannot hope to produce the sudden and extensive change that he did, yet their labours may convey incalculable benefit to the latest generations: the good impressions that are made on a few will stimulate them to impart the same benefits to their neighbours, and to seek the welfare of those who are within the sphere of their influence: those again will adopt the same line of conduct towards others; and thus the benefit will be perpetually transmitted from age to age. What might not be hoped for, if magistrates and ministers, parents and masters, would combine in this good work?]

To this we may be encouraged by the consideration that,

II.

Such exertions will be acceptable to those who feel their need of mercy—

[They who are wholly unconcerned about their souls will probably regard such efforts as officious, ostentatious, hypocritical. But if once they become, like the Jews on this occasion, sensible of their guilt and danger, they will no longer consider a reformer as an enemy to the happiness of mankind, but as a blessing to the world. How often is it seen that they who once despised and persecuted a minister for his piety, will send for him in a time of sickness, and be exceeding thankful for his instructions and his prayers! and many who once joined in condemning him for his zeal, will afterwards go statedly many miles to attend his ministry. Such is the effect even among strangers and aliens: how much more therefore may we hope to find this acquiescence, when our counsels are enforced with the endearments of affection, or the weight of legitimate authority! Indeed, such interference is expected of us: and we lower ourselves in the estimation even of the ungodly, in proportion as we decline, whether through indolence or fear, these offices of Christian love.]
Such exertions, I say, will be acceptable to many;

III.

Nor will the strictest commands of God’s covenant be deemed harsh by those who are in earnest about their souls—

[Men regardless of their eternal state will scarcely hear of any restraint: they will plead for the utmost latitude of indulgence: and when forced by their convictions to concede somewhat of their fancied rights, they will yield only as Pharaoh did, when necessitated by a sense of present judgments, and the fear of more. He at first would not suffer the Hebrews to sacrifice to their God at all: then he would permit it in the land of Egypt: then it might be in the borders of the wilderness: then the men might go, but they must leave their little ones as a pledge of their return: then the women and children might go, but not the cattle: at last he was glad to get rid of all [Note: Êxodo 8:25; Êxodo 8:28; Êxodo 10:11; Êxodo 10:24; Êxodo 12:31.]. Thus sinners will plead for this and that sin as long as they can entertain any hope of safety in the indulgence of it; but when they feel themselves utterly undone, they will cast out of the vessel the tackle and the wheat itself, rather than perish in the great abyss [Note: Atos 27:38.]. Yes, let them be really persuaded that the care of their souls is the one thing needful, and they will consent that God shall prescribe his own terms: they will say, with Saul, “Lord, what wilt thou have me to do [Note: Atos 9:6.]?” The covenant which Josiah proposed was exceeding strict; they were to “keep God’s commandments, and testimonies, and statutes, yea, to keep them with all their heart, and with all their soul;” but they did not object to the terms; on the contrary, we are told “they stood to the covenant.” Thus it should be with us also: the most self-denying commandment should not appear grievous [Note: 1 João 5:3.], but “holy, and just, and good [Note: Romanos 7:12.];” and we should cordially submit to it without any limitations or reserves.]

We shall not dismiss this subject without adding a word,
1.

Of reproof—

[How many instead of using all their influence for God, exert it in the service of the devil! We speak not merely of those who tempt others to drunkenness, lewdness, or any other gross iniquity; but of those who by their vain, worldly, or careless conduct lead others to think lightly of sin, and to live in a neglect of their souls. In this way every person, whatever be his station, exerts, however unintentionally, a very extensive influence, which by a different conduct might be turned to good account. Say not, like Cain, “Am I my brother’s keeper?” for all of you are accountable to God for the use which you make of your influence; and you will receive from God, not only according to the good or evil which you have done yourselves, but according to that which you have occasioned in others.]

2. Of caution—

[We are ready in a time of sickness, and under convictions of sin, to make covenants with God; like the Israelites who said, “All that the Lord hath said will we do, and be obedient [Note: Êxodo 24:7.].” But when we make them in our own strength, we shall violate them exactly as they did. Let not any then be hasty in making vows, or think that they can execute them by any power of their own. To give up ourselves to God is certainly right; but in order to do it effectually, we must be strong, not in ourselves, but “in the Lord, and in the power of his might [Note: Efésios 6:10.].”]

3. Of consolation—

[If we were to be saved by our own faithfulness, who amongst us would be able to stand before God? Alas! “our own goodness has often been as the morning dew, and as the early cloud that passeth away.” But, thanks be to God! there is a covenant made by our great Head and Surety [Note: Salmos 89:3; Salmos 89:28; Salmos 89:34.]; a covenant in which we all are interested; “a covenant ordered in all things and sure [Note: 2 Samuel 23:5 with Jeremias 31:31; Jeremias 32:38.].” Let this then be the real ground of our hope: let us lay hold on it, and cleave unto it. Let not, however, our affiance in this tempt us to violate our own engagements; for negligence in performing our vows to God will infallibly prove us to be strangers to the Gospel-covenant. Let us rather “give ourselves wholly to the Lord;” that while we trust in “the blood of the everlasting covenant,” we may approve ourselves to him as “good and faithful servants.”]