“For the Lord brought Judah low because of Ahaz king of Israel, for he had encouraged moral decline in Judah and had been continually unfaithful to the Lord.” (2 Chronicles 28:19)
Jotham, king of Judah, reigned sixteen years in Jerusalem. He “became mighty, because he prepared his ways before the Lord his God” (2 Chronicles 27:6). “He did what was right in the sight of the Lord” (v. 2). When he rested with his fathers, “then Ahaz his son reigned in his place” (v. 9).
At only twenty years old when he became king, Ahaz wasted no time in departing from his father’s legacy of righteousness. Jotham rose above the corruption of the people, and sought to bring them out of their evil ways by following God. Ahaz descended to the filthy road of unbridled living on which the citizens of Judah trod. Yet, he did not simply follow their lead in unrighteousness, but grasped hold the helm of the ship destined to perish in the tempest of rebellion, and steered Judah to their humility before God, and the nations.
In the sixteen years of his reign, Ahaz spun a web of rebellion, idolatry, and immorality, digging up the scandalous Gentile customs which the northern kings of Israel had adapted since Jeroboam’s rebellion. He molded and circulated the images of Baal to be worshiped throughout Judah. He revived worship of the notorious Molech, “and burned his children in the fire, according to the abominations of the nations whom the Lord had cast out before the children of Israel” (v. 3). When Syria and Israel attacked him from the north, he foolishly sought the aid of Tiglath-Pileser, king of Assyria. The Lord sent Isaiah to Ahaz “at the end of the aqueduct from the upper pool, on the highway to the Fuller’s field” (Isaiah 7:3) to give him assurance, for “his heart and the heart of his people were moved as the trees of the woods are moved with the wind” (v. 2) at the news of Syria and Israel’s advances. Yet, the king refused to trust in the Lord, and Assyria in whom he put his trust became his oppressor in the end. When “the Lord brought Judah low because of Ahaz” (2 Chronicles 28:19) with the attacks of the eastern Edomites and the western Philistines, he turned yet again to Tiglath-Pileser to whom he now paid annual tribute. After desecrating the house of the Lord, stripping it of all its treasures to give to the king of Assyria, still, Ahaz found no assistance. In his distress, “Ahaz became increasingly unfaithful to the Lord” (v. 22).
There are many things to consider about Ahaz, none of which are commendable. Yet, the depth of God’s wisdom, candor, and love continues to grace us even in the chronicles of evil men. Ahaz made himself a standard of evil which every one of us would do well to beware, and avoid.
The record tells us that “the Lord brought Judah low because of Ahaz king of Israel, for he had encouraged moral decline in Judah and had been continually unfaithful to the Lord” (v. 19). The phrase, “he had encouraged moral decline,” is translated from the Hebrew word, para. The King James Version gives the translation, “he made Judah naked,” indicating the lack of moral restraint, and accompanying shame before God. Gesenius’ Hebrew-Chaldee Lexicon gives the definition for the Hebrew para in the context of 2 Chronicles 28:19 – “to make unbridled, lawless.” In his leadership, Ahaz increased the immorality in Judah by his example. His actions caused the spiritual wounds to wax worse and fester, rather than heal. “He had encouraged moral decline in Judah.”
“Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (1 Corinthians 10:11). Brethren, we are at the end of the ages, and the Lord is coming quickly. He will render unto us according to our deeds, whether good or evil. Are we encouraging moral decline in the Lord’s body? We must beware of things which accomplish this evil. I humbly offer you a few matters which encourage moral decline that we should avoid.
Indistinctive Preaching
W. Curtis Porter wrote, “Whenever a man is so vague, indefinite, or general in his preaching that his auditors cannot place him, or identify him, there is something seriously wrong. A preacher is certainly not filling his mission as a preacher when his pulpit proclamations are characterized by such vagueness. I am talking, of course, about a preacher who stands identified with the church of the Lord. I am not so much concerned about how other preachers preach. If they are preaching the doctrines of men, there is nothing vital to the soul lost if they never become definite about it.” (Porter, W. Curtis, “Distinctive Preaching.” Originally appeared in the Gospel Advocate. Reprinted in Guardian of Truth XXXII: 7, pp. 207, 213, April 7, 1988)
Too often, the words sounding forth from pulpits of the Lord’s church are strange to the Bible, and familiar to the world. They sound no different than a sermon heard in any of the denominations. It has been my discovery that such approaches to preaching, and desires to hear such preaching stem from a distorted, extra-Biblical view of God’s grace. I recently read an article written by a member of the church which discouraged the overemphasis of “rightness” in the Lord’s body. I do not know why the author did not use the Biblical term “righteousness,” for that is exactly what was being discouraged.
The thought grew from an erroneous notion that focusing on, and diligently seeking to be “right” before God undermined the part grace plays in our salvation. Yet Paul wrote, “Be diligent to present yourself approved to God” (2 Timothy 2:15). The Scriptural principle of working out our own salvation does not, in any way, negate the part which God plays in our salvation – “for it is God who works in you both to will and to do for His good pleasure” (Philippians 2:13). This dangerous attempt to replace God’s grace with a general and indifferent acceptance of men on God’s part hides behind a façade of humility. When we submit to, and emphasize God’s precepts in our preaching and teaching, we are not puffing ourselves up against Him or any in the world; rather, we are shouldering the Lord’s light and easy yoke in a spirit of meekness (cf. Matthew 11:25-30; James 1:21).
The hesitation to label those who teach error – as did the apostles (cf. 1 Timothy 1:18-20; 2 Timothy 2:14-19; etc.) – whether it be the denominations, or some brethren adorned in sheep’s clothing – does not project a submission to, and love for God’s grace, but a shame regarding it. “For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age” (Titus 2:11-12). God’s grace, by His design, sets us apart from the world. It sanctifies us. It distinguishes us from the unholy, ungodly, and unrighteous. When we fail to preach and teach distinctively, we fail to preach and teach the grace of God. The result will be successive generations departing from the Lord’s body, and joining the harlot of denominationalism. Why? Because they were never taught the distinctiveness of the one church of the New Testament from those introduced by men.
Furthermore, the preaching on moral issues has shown a downward spiral in distinctiveness, if there is any teaching on such subjects at all. The problem I am suggesting is not that proclaimed by Isaiah – “Woe to those who call evil good, and good evil; Who put darkness for light, and light for darkness; Who put bitter for sweet, and sweet for bitter!” (Isaiah 5:20). The problem is when some call good good, and evil evil, without addressing any specifics. Paul wrote, “Abstain from every form of evil” (1 Thessalonians 5:22). Evil is a general term which takes many forms. The only way to abstain from a form of evil is to know that it is indeed a form of evil.
For example, I once listened to an hour-long lesson on the topic of “modesty” only to hear the invitation being given before there was ever a distinct definition of modest dress! The man made many excellent points which set a firm foundation for the specific applications needed. However, the applications never came! What good is it to preach and teach that we must adorn ourselves in apparel that is modest if we never explain the parameters of such dress? Someone will say, “The Bible does not give us such specifications.” I will reply, “Then God has told us to dress modestly without telling us how to dress modestly!” The scriptures clearly define “nakedness,” which we must conceal to be modest. God clothed Adam and Eve with “tunics of skin” to cover their nakedness (cf. Genesis 3:21) – a garment generally understood to span from the shoulders to at least the knees. The priests were given linen trousers “to cover their nakedness” which reached from “the waist to the thighs” (Exodus 28:42). Speaking of the humiliation of Babylon, Isaiah mentioned the uncovering of the nakedness by uncovering the thigh (cf. Isaiah 47:2-3). Why are such distinctions not made? To avoid shaming the jovial cheerleader in her activities and dress, or the wrestler in his singlet, or the fashion oriented individual in their recent shopping escapade. But ignorance is not bliss. It is damnation (cf. Acts 17:30-31).
Brethren, we need distinctive preaching and teaching in all places, and on all subjects.
Despising the Youth
Paul exhorted Timothy saying, “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity” (1 Timothy 4:12). Paul was not suggesting that none would despise Timothy’s youth if he was diligent, and acted as Paul instructed. Yes, there would be less who would treat him in such a way if he acted appropriately; however, Paul’s instructions regarded Timothy avoiding lending anyone a reason to despise his youth. This instruction should be given to the youth of all times. However, those advanced beyond the class of “youth” still need to be wary of despising the youth. This is true concerning those of youthful flesh, and those of youthful spirit, i.e. babes in Christ.
Vine defines kataphrone, translated “despise:” “’to think down upon or against anyone’ (kata, ‘down,’ phren, ‘the mind’), hence signifies ‘to think slightly of, to despise.’” When those of our youth are taught, they must not be looked down upon, or thought of slightly, or lightly. While generationally they may be cut from a different cloth, spiritually they share the same Father, and it is the nourishment and admonition He so richly offers that they need; and we need to give it to them.
In my youth (I know 25 is still considered youth, but give me a break), I remember being slighted on several occasions, my age being the very reason. I am not speaking concerning any outward, harsh displays of prejudicial unkindness; Christians do not act that way. I am calling to mind the times when sermons, classes, or devotionals designed for those of my age were entirely different than the ones my father – a capable, sound, thorough, and faithful gospel preacher – presented at West Side in Ft. Worth on a regular basis. Sermons which lacked substance, and depth. Teaching which could not appropriately be described as “bread of life, for life,” but more like “cotton candy at the fair.” Such sermons, for me at least, were cloying from the very beginning.
I remember being given a suggestion regarding my own preaching. It was suggested to me that I design some sermons with balance concerning the needs of those who were of a younger age. The suggestion was not concerning topics germane to the youth, like “youthful lusts” (2 Timothy 2:22), but quite the opposite. The desire was for sermons less like the “old Jerusalem gospel,” and more relaxed and comforting. The desire was for me to stop stepping on toes, or some would have to invest in steel-toed-boots. The suggestion came from one who obviously missed the point of the gospel message – “it is the power of God to salvation for everyone who believes” (Romans 1:16). All pages in the sixty-six books of the canon are designed for any who have reached an accountable age, and desire salvation. Not a page more, nor less. For the benefit of the youth, I did not need to cut back on scripture, but ladle more on their spiritual plate!
The Psalmist pondered, “How can a young man cleanse his way? By taking heed according to Your word. With my whole heart I have sought You; Oh, let me not wander from Your commandments! Your word I have hidden in my heart, that I might not sin against You. Blessed are You, O Lord! Teach me Your statutes. With my lips I have declared all the judgments of Your mouth. I have rejoiced in the way of Your testimonies, as much as in all riches. I will meditate on Your precepts, and contemplate Your ways. I will delight myself in Your statutes; I will not forget Your word” (Psalm 119:9-16). The youth are not a different breed – “He has made from one blood every nation of men to dwell on all the face of the earth” (Acts 17:26). The Lord ascended on high and gave gifts to men “that we should no longer be children, tossed to and fro” (Ephesians 4:14), but if we replace those gifts for our youth with carnal trinkets of entertainment, and emotionalism they will gravitate to the dark world of sin, where God is not found.
Brethren, we must not despise the youth by offering them a watered-down gospel, which is not the gospel at all. Give them the sustenance which grew you into the mature Christian you are today, and the same is sure to happen with them. Offer them fluff, and they will waste away into the eternal dark abyss.
Conflating Emotional Worship with Worship in Spirit and Truth
“And this is the second thing you do: You cover the altar of the Lord with tears, with weeping and crying; So He does not regard the offering anymore, nor receive it with goodwill from your hands” (Malachi 2:13). Malachi contended with the children of Israel in a discourse of lamentation concerning their unfaithfulness to Jehovah. They had “dealt treacherously” by willfully transgressing the desire and command of the Lord for them to remain separate from the nations about them. God had prevented intermarriage with the Pagans due to the deleterious effect on those who would do so. The foreign wives influenced their Israelite husbands to the worship of idols. Despite this “profaning the covenant of the fathers” (v. 10) given by God, the Israelites thought it inconsequential due to their heightened emotional state when presenting their offerings before the Lord. Not only was this unsuccessful in atoning for their persistence in sin, but it was inherently sinful before the Lord – “this is the second thing you do.” He did not desire their “weeping and crying” for the sake of weeping and crying. Such worship was vain and unpleasing to the Lord. Christians fall into the same category when they approach worship as a purely emotional experience. There is no edification in emotions, nor do emotions please God.
It is not that emotions are wrong. If such were the case, God created us with a flaw, for we are emotional creatures. However, emotions are never that which draw us closer to God, nor that which pleases Him. They are either wonderful byproducts of edification via the wisdom and love of God, or simply space wasters in our lives which bear more potential for spiritual harm than good.
Consider worship centered on emotions. It bears more semblance to idolatry than Christianity. This was one of the reasons the Israelites of Malachi 2:13 thought it helpful to produce tears upon the altar. They were influenced by their Pagan wives, and the culture they adopted. We vividly recall the scene on Mount Carmel in Elijah’s day when the prophets of Baal offered their vain, emotion filled worship to their false god:
“So they took the bull which was given them, and they prepared it, and called on the name of Baal from morning even till noon, saying, ‘O Baal, hear us!’ But there was no voice; no one answered. Then they leaped about the altar which they had made. And so it was, at noon, that Elijah mocked them and said, ‘Cry aloud, for he is a god; either he is meditating, or he is busy, or he is on a journey, or perhaps he is sleeping and must be awakened.’ So they cried aloud, and cut themselves, as was their custom, with knives and lances, until the blood gushed out on them.” (1 Kings 18:26-28)
The scene painted by the Holy Spirit is hysterical in nature, and shameful at best. Their thought was that their emotional investment into the worship of a god that did not exist would agitate him to action. In no way does such emotional emphasis fancy our God who truly inhabits heaven above. Elijah showed such was the case. His approach to God was simple, “the prophet came near and said” (v. 36). He simply offered a brief prayer in faith. Such pleased God, as it was according to His will, and He devoured every bit of the offering, and the water which filled the trench around the altar was licked up with fire from above.
We live in a time where the common worship offered to God may differ from idolatry in element and form, but not in essence. The appeal to emotions has no place in the Lord’s body. Emotions may come, but let them come naturally. I recall from my childhood a prayer offered at the beginning of a worship service by my PawPaw. Some members of the congregation had recently adopted a baby boy with heart abnormalities, and he was in the process of undergoing several surgeries for repair. Prayers had continually been offered, and my grandfather was not one to neglect a sweet child in need of the Lord’s providence. He lifted up a heartfelt prayer of faith for the sick one, and shed sincere tears in the process. I am confident that prayer ascended to the throne of our Father, and played a part in the child’s recovery. However, it was not the emotions which trickled from my PawPaw that made the prayer acceptable and effective – rather, “the prayer of faith will save the sick” (James 5:15).
Brethren, let us emphasize the important distinction between worship in spirit and truth (cf. John 4:24), and worship that is simply emotional; lest, when we neglect to do so, many are led astray by their emotions into a worship of demons – “O Lord, I know the way of man is not in himself; it is not in man who walks to direct his own steps” (Jeremiah 10:23).
Broadening the Borders of Fellowship
The blatant disregard for God’s law disclosed to us concerning the borders of fellowship never ceases to amaze me. Many brethren have vaulted over the wall cemented by God between light and darkness with the prideful claim to “a better way” in aiding erring brethren. What they seek in acting in such ways is not “above, where Christ is, sitting at the right hand of God,” but below “on things on the earth” (Colossians 3:1-2). Their mindset is far from the spiritual, and lost in the depths of carnality.
The borders of fellowship are easily discernable upon investigating the word of God. John states a profound truth in a simple manner:
“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.” (1 John 1:5-7)
One sin separates a man from God, for sin is darkness, and in God is “no darkness at all.” If left unaddressed in repentance (cf. 5:14-17), and confession in prayer (cf. 1:8-10), that sin remains a spot on the soul of the one guilty of committing it, and he remains separate from God. What should the faithful do? God calls us to turn him back from error to the truth, thus saving his soul from death and covering a multitude of sins (cf. James 5:19-20). It is not His desire for us to search the scriptures with ulterior motives, seeking to find a loophole that we might continue our relationship without the friction of rebuke. Sin must be dealt with! Always!
Those who fellowship one lost in darkness not only separate themselves from God in the process (cf. 2 John 9-11), but inject a false sense of security in one who is “poisoned by bitterness and bound by iniquity” (Acts 8:23). Such a one needs to be warned, not comforted! Paul did not instruct the Corinthians to comfort the brother in sin until he repented of it and sought forgiveness (cf. 2 Corinthians 2:6-7). In order for him to be awakened to his state of depravity in sin without God, they were instructed to deliver him to his proper abode – the abode of darkness where God is absent, and Satan rules (cf. 1 Corinthians 5:5; Colossians 1:13). To ignore the sin is to promote a sense of leniency about sin in the mind of the sinner, and of the congregation, or person, who maintains fellowship with him (cf. 1 Corinthians 5:6-8).
Brethren, when we fail to act on sin in a manner worthy of the gospel we encourage moral decline in the individual, and in those surrounding the situation. Let us humbly submit to God’s infinitely wise plan, and pray for its success in the heart of the one being disciplined.
Conclusion
King Ahaz encouraged moral decline in Judah. He was punished for doing so. We must understand the grave appointment that is given us as children of God, and members of His household to uphold the truth (cf. 1 Timothy 3:15). At all costs, we must avoid becoming agents of spiritual decay, and instead grasp hold of the sword given for us to wield (cf. Ephesians 6:17), chopping down the sprouts which do not belong to our God (cf. Matthew 15:13).
