For the character of the wicked nation we are not left to the general suggestions that may be derived from the wicked king. The prophets show us that it was by no vicarious condemnation that priests and people shared the ruin of their sovereign. In their pages the subject is treated from many points of view: Israel and Judah, Edom and Tyre, Egypt, Assyria, and Babylon, serve in their turn as models for the picture of the wicked nation. In the Apocalypse the ancient picture is adapted to new circumstances, and the City of the Seven Hills takes the place of Babylon. Modern prophets have further adapted the treatment of the subject to their own times, and for the most part to their own people. With stern and uncompromising patriotism, Carlyle and Ruskin have sought righteousness for England even at the expense of its reputation; they have emphasised its sin and selfishness in order to produce repentance and reform. For other teachers the history of foreign peoples has furnished the picture of the wicked nation, and the France of the Revolution or the “unspeakable” Turk has been held up as an example of all that is abominable in national life.
Any detailed treatment of this theme in Scripture would need an exposition, not merely of Chronicles, but of the whole Bible. We may, however, make one general application of the chronicler’s principle that the wicked nation is the nation that forgets God. We do not now measure a people’s religion by the number and magnificence of its priests and churches, or by the amount of money devoted to the maintenance of public worship. The most fatal symptoms of national depravity are the absence of a healthy public opinion, indifference to character in politics, neglect of education as a means of developing character, and the stifling of the spirit of brotherhood in a desperate struggle for existence. When God is thus forgotten, and the gracious influences of His Spirit are no longer recognised in public and private life, a country may well be degraded into the ranks of the wicked nations.
The perfectly general terms in which the doings and experiences of Ahaz are described facilitate the application of their warnings to the ordinary individual. His royal station only appears in the form and scale of his wickedness, which in its essence is common to him with the humblest sinner. Every young man enters, like Ahaz, upon a royal inheritance; character and career are as all-important to a peasant or a shopgirl as they are to an emperor or a queen. When a girl of seventeen or a youth of twenty succeeds to some historic throne, we are moved to think of the heavy burden of responsibility laid upon inexperienced shoulders and of the grave issues that must be determined during the swiftly passing years of their early manhood and womanhood. Alas, this heavy burden and these grave issues are but the common lot. The young sovereign is happy in the fierce light that beats upon his throne, for he is not allowed to forget the dignity and importance of life. History, with its stories of good and wicked kings, has obviously been written for his instruction; if the time be out of joint, as it mostly is, he has been born to set it right. It is all true, yet it is equally true for every one of his subjects. His lot is only the common lot set upon a hill, in the full sunlight, to illustrate, interpret, and influence lower and obscurer lives. People take such eager interest in the doings of royal families, their christenings, weddings, and funerals, because therein the common experience is, as it were, glorified into adequate dignity and importance.
“Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem”; but most men and women begin to reign before they are twenty. The history of Judah for those sixteen years was really determined long before Ahaz was invested with crown and sceptre. Men should all be educated to reign, to respect themselves and appreciate their opportunities. We do in some measure adopt this principle with promising lads. Their energies are stimulated by the prospect of making a fortune or a name, or the more soaring imagination dreams of a seat on the woolsack or on one of the Front Benches. Gifted girls are also encouraged, as becomes their gifts, to achieve a brilliant marriage or a popular novel. We need to apply the principle more consistently and to recognise the royal dignity of the average life and of those whom the superior person is pleased to call commonplace people. It may then be possible to induce the ordinary young man to take a serious interest in his own future. The stress laid on the sanctity and supreme value of the individual soul has always been a vital element of evangelical teaching; like most other evangelical truths, it is capable of deeper meaning and wider application than are commonly recognised in systematic theology.