2 Chronicles 32:1-23 - Homiletics

The weakness that bodes strength; the defiant strength that bodes shame efface.

One of the most fruitful sources of strength in the individual character is according to the trustfulness that may be in it-the absence, or all but entire absence, of it on the one hand, and the larger or lesser bulk of it on the other. Trustfulness is a sure turning-point—a determining feature in the original shaping and in the growing formation of any character. The direction in which that trustfulness goes out to exercise itself, or goes in quest of an object on which, in its lovingness, to lean, is watched often enough with trembling solicitude, and is a matter of intrinsic importance. It is undeniable that the trustful disposition often means that which is prone to trust too soon, too easily, and to its own hurt therefore. It often, also, goes with too little self-reliance. These are, however, the weaknesses incident to what is really a strong feature. Where a person is strongest, there, by many an analogy, may lurk some form of weakness, some snare. Once more, there is an opposite of trustfulness, that consists in suspiciousness, and not simply in too little trust. Of such an opposite nothing good can be said. But, even by the side of too little trust, the trustfulness that errs by excess must be considered to show to advantage, and really to gain advantage, unless the excess be to a manifestly foolish extent, and a thing of perpetual recurrence. The practical outcome of all is that, as between man and man, we distinguish the two expressions—trustfulness, and exercising trust—and we discriminate the two qualities which those expressions purport to describe. Such a distinction and such discrimination are more than necessary as between man and God. Implicit trust, constant trust, and all the loving trust of trustfulness, can never be misspent, never misdirected towards God. The example outlined before us in the first eight verses of this chapter is an instance of a notable effort and enterprise of trust, as compared with perhaps that afforded us by the life of Abraham and many others, which illustrated an habitual trustfulness. Let us learn—

I. THAT THE ULTIMATE GREATEST MATERIAL OF STRENGTH IS TRUST IN THE UNSEEN . Such trust is not only a last resource, an ungrateful last resort; it is the matter of strength, its material . "This is the victory that [even] overcometh the world … faith. " This dictum of the apostle, who loved love so well, and was something less known for faith, may be held to carry the whole question. What a fine field of survey, what a wide horizon opens before us, when once we begin to try to count the achievements of faith! This faith in the Unseen, and in the UNSEEN ONE , is no mere matter of high contemplation; it works with trust.

1 . The trust, that characterizes an honest consciousness of duty done to the best and utmost of human ability, becomes at once a strong incentive of faith.

2 . So also that trust which comes of a clear discernment of the incompetency of self when alone and unaided.

3 . The very craving of trust helps the grand quality of faith. And, on the other hand, the reacting of the intelligent conviction of the existence and presence and favour of the great Master of all circumstance and all events is the very suggestion and nourishing of trust. These also have a very spreading nature ( 2 Chronicles 32:8 ). There are very many who learn trust and faith at second hand, if it may be so expressed, who have not force enough apparently in and of themselves, and without the inducement and encouragement of many examples, or, perhaps otherwise, of some very leading and remarkable example. And then, at the crisis—some crisis of great extremity—the sudden cry of prayer makes the whole scene burst into life; faith and trust are exchanged for fruition ( 2 Chronicles 32:20 , 2 Chronicles 32:21 ). It was so now with Hezekiah and his people; it was often so in the history of other kings and people; and it is often so—how much oftener might it be?—in our individual life.

II. THAT THE EXTREMITY OF WEAKNESS IS DEFIANT TRUST IN SELF . Self-trust is, indeed, except under certain circumstances, nothing short of utter weakness; but the daring, defiant form of it presented by the narrative before us exceedingly, and actively aggravates the mischief, E.g. :

1 . The defiance that comes of overweening conceit of self is certain to underrate the strength of others ( 2 Chronicles 32:9-19 ).

2 . The defiance that comes of an overbearing temper is certain to betray the owner of it into what must involve such moral fault as adds weakness to weakness. For instance, it does not fall short of mocking fellow-men, nor hesitate at all to do so!

3 . The defiance that comes of impious disbelief of the one God, and infatuated reliance on no other but the god self, is merely another way of saying that the man guilty of it is already shut up within the smallest circle of resource. And with all this corresponds, again, the howl of the servants and soldiers of Sennacherib ( 2 Chronicles 32:18 ) against the besieged "people of Jerusalem that were on the wall, to affright them, and to trouble them," in some mocking imitation of their venerated language; in place of the "prayer and cry to heaven" of Hezekiah the king and Isaiah the prophet (verse 20). That howl came of sense alone, and appealed to sense alone. So rude an attempt at intimidation of an enemy a very poor substitute for "prayer" to God for strength to prevail, and "cry" for his protecting and delivering mercy!