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THE RE-OPENING OF THE TEMPLE BY KING JEHOASH
THE temple of God, which “had been broken up” and “made desolate” by the sons of Athaliah, was now repaired and opened by King Jehoash. Long had he laboured to attain this object; but the priests and Levites were averse to it, insomuch that for three-and-twenty years he was unable to accomplish this desired measure [Note: 2Ki_12:6.]. At last he reproved even Jehoiada himself, his relative, his preceptor, and the very man to whom, under God, he owed both his life and his crown; yes, even him and all the priests that were under him did this young king reprove, for being intent only on their own interests, whilst they utterly neglected the house of God [Note: 2Ki_12:7.]. As for the priests, they would have waved their own gains, if only they might be excused the trouble of advancing the honour of their God [Note: 2Ki_12:8.]. But Jehoiada devised an expedient, which, whilst it relieved the priests from a part of their burthens, gave to the people generally an opportunity of shewing what their wishes were in relation to this matter. He made “a chest, with a hole in the lid;” and put it beside the altar, to receive the gifts which should be voluntarily contributed for the furtherance of this good work [Note: 2Ki_12:9.]: and God so wrought on the hearts of the people, that a sufficiency was soon obtained; so that the temple being repaired, they could resume with comfort the worship of their God [Note: 2Ch_24:11-13.].
In my text there are two things to be noticed:
I. The reformation made—
Of course, the temple being desolated, the service of it would be neglected. Now, therefore, when the repairs of the temple were completed, the service of it was resumed.
Of all the sacrifices that were presented to God, those of burnt-offerings were the most ancient and dignified—
[This was the offering which procured for Abel such a manifest token of God’s approbation and acceptance [Note: Gen_4:4-5.]. And whereas it is said that “Abel offered it by faith [Note: Heb_11:4.],” it seems that it must have been of divine appointment; and most probably was appointed immediately after the Fall, when beasts were slain, and our first parents were clothed with their skins [Note: Gen_3:21.]. Under the Mosaic economy, they were offered every morning and every evening throughout the year; and on the Sabbath-day they were doubled: and, being entirely consumed upon the altar, they were peculiarly fitted to represent the desert of men on account of sin, and the sufferings of Christ in their behalf.
Consider them in this point of view. Behold a spotless victim slain, and his body consumed upon the altar, as a sacrifice for the sins of men! methinks, the offerer could not but see that death was his deserved portion, even the second death in the lake that burneth with fire and brimstone. At the same time, viewing this sacrifice as a typical representation of the Lord Jesus, what an idea does it convey of his sufferings under the curse due to sin, even the wrath of an avenging God! Surely it was a most instructive ordinance: and, being repeated “continually,” the people enjoyed the full benefit of the Mosaic dispensation, and God was glorified in the midst of them.]
Amongst you, also, the same sacrifice is now renewed—
[The Jews possessed the shadow; but you enjoy the substance. In the Gospel that is ministered unto you the same truths are held forth, but with infinitely clearer evidence, and more consoling power. You are told that you deserve the wrath of God, not by a mere shadowy exhibition, but by a faithful statement of your sins, and an explicit declaration of God’s threatened vengeance against you. You are informed, also, that there is mercy for you through the intervention of a Saviour, who has offered himself a sacrifice for your sins: but you have not to see this held forth under the image of a slain beast: you are instructed, that the Son of the living God himself has become incarnate: that, having approved himself spotless, and been acknowledged to be so even by his most inveterate enemies, he offered himself a sacrifice to God of a sweet-smelling savour, and has been accepted in your behalf; so that all who believe in him may henceforth be justified from all things. These two great doctrines, of your own personal desert of punishment, and of your redemption through Christ, are “continually” set before you. Whatever be the immediate subject of discourse, these are either taken for granted as acknowledged truths, or are rendered prominent, as the occasion may require. These truths every minister of our Church is bound to make the “continual” subjects of his ministration: and I thank God, that, from the first moment that I ever ministered among you, “I determined to know no other [Note: 1Co_2:2.]!”]
But, if we rejoice at the reformation made, our joy is damped by what is spoken of,
II. The term of its continuance—
It was only “during the days of Jehoiada” that this reformation continued—
[King Jehoash had, from his infancy, been instructed by Jehoiada; and during the life of that aged priest he was kept steadfast in the ways of God [Note: 2Ki_12:2]. But no sooner was that pious monitor removed, than Jehoash listened to the voice of evil counsellors, deserted the worship of his God, and abandoned himself to idolatry [Note: ver. 17, 18.]; yea, and slew the very son of Jehoiada, whom God had sent to remonstrate with him and reclaim him [Note: ver. 20–22.]. What an awful picture does this give us of human nature! But, in every age, man has shewn himself prone to depart from the living God. Moses warned the Israelites, that, after his departure, they would, notwithstanding all the wonders that had been wrought for them, forsake the Lord [Note: Deu_31:27; Deu_31:29.]. Even St. Paul himself, whose ministrations were so powerful, foresaw that, after his removal, the good work which he had begun amongst the Ephesian elders would be greatly impeded, and that many among them, who had run well for a season, would be hindered in their way, and be turned at last from the faith which they had professed: “I know this,” says he, “that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch: and remember, that by the space of three years I ceased not to warn every one, night and day, with tears [Note: Act_20:29-31.].”]
And who shall say how long the work that has been begun amongst you shall continue?—
[It is not three, but three and forty, years, that I have had the happiness of watching over you, and of endeavouring, according to the grace given me, to advance your spiritual welfare [Note: Preached in Sept. 1825.]. But I tremble to think how soon the instructions now given you may be forgotten, and the hopeful appearances among you may vanish. But, as St. Peter says, “I will not be negligent to put you in remembrance of these things, though ye know them, and be established in the present truth: yea, I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover, I will endeavour that you may be able, after my decease, to have these things always in remembrance [Note: 2Pe_1:12-15.].”
Know, then, that ye are sinners, deserving of the wrath of God — — — But know, that “God has laid help for you upon one that is mighty;” and that, through the sacrifice which Christ has offered for you on the cross, every one of you may obtain both pardon and peace — — — Yes, the Lord Jesus Christ is both “able and willing to save to the uttermost all that come unto God by himt;” and, “of those who come to him, not so much as one shall ever be cast out” — — — O, treasure up these truths in your hearts; for “they are your very life [Note: Deu_32:46-47.].” Without the knowledge of them you never can be saved: and with the experimental knowledge of them in your souls you can never perish. Seek, then, to realize them more and more in your secret chamber; that, whether he who now ministers them unto you be alive or not, you may have the comfort of them in your own souls, and find them, as ye most assuredly shall, “the power of God to your everlasting salvation [Note: 1Co_15:2. Rom_1:16.].”]