Spiritual Stagnation in the Christian Life
Scriptural Basis: 2 Kings 16:1-20 (The Reign of Ahaz)
The reign of King Ahaz of Judah serves as a stark illustration of spiritual stagnation and its detrimental consequences. His actions demonstrate how adopting worldly principles, profaning what is consecrated to God, mixing true faith with false religion, and seeking to please others can lead to spiritual decline.
When does stagnation occur in our spiritual life?
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I. WHEN WE ADOPT PRINCIPLES OF THE WORLD AROUND US (vv. 2-4)
Ahaz did not do what was right in the eyes of the Lord his God, unlike his ancestor David. Instead, he walked in the way of the kings of Israel, even making his son pass through fire, according to the abominable practices of the nations that the Lord drove out before the people of Israel. He also sacrificed and made offerings on the high places and on the hills and under every green tree.
• 1. When we adopt common principles out of fear of what others might say (v. 2): Ahaz "walked in the way of the kings of Israel." This implies conformity to the prevailing culture and practices of those around him, even when those practices were contrary to God's commands. Often, this conformity stems from a desire for acceptance or a fear of standing out.
◦ Discussion: In what ways might we be tempted to adopt the "common principles" our social circles, even if they contradict biblical values? What fears might drive us towards this conformity?
• 2. When we adopt common practices out of fear of what others might say (v. 3): Ahaz went further by adopting the "abominable practices of the nations" – specifically, making his son pass through fire in a pagan ritual. This demonstrates a willingness to engage in practices explicitly condemned by God, likely driven by a desire to fit in or appease societal pressures.
◦ Discussion: What are some "common practices" in our culture that might seem harmless on the surface but could lead us away from God's path? How can the fear of social disapproval influence our participation in such practices?
• 3. When we deliberately transgress God's precepts (v. 4): Ahaz "sacrificed and made offerings on the high places and on the hills and under every green tree," which were sites associated with pagan worship and forbidden to Israel as places of worshiping the true God. This was a deliberate rejection of God's established ways of worship.
◦ Discussion: What are some ways we might "deliberately transgress God's precepts" in our lives? How do we sometimes rationalize or minimize our disobedience?
◦ a. Sin is subtle: The allure of worldly practices and the slide into disobedience often happens gradually and subtly. We might compromise on small things, not realizing the cumulative effect.
▪ Discussion: Can you think of examples of how sin can enter our lives subtly, starting with seemingly small compromises?
◦ b. Sin attracts: Worldly practices can often appear appealing, offering immediate gratification or a sense of belonging. This attraction can blind us to their spiritual danger.
▪ Discussion: What are some of the "attractions" of the world that can lure us away from a deeper relationship with God?
II. WHEN WE PROFANATE WHAT IS CONSECRATED TO GOD (vv. 5-10)
The king of Aram and Rezin the king of Israel came up to wage war against Ahaz and defeated him but could not conquer Jerusalem. At that time Rezin the king of Aram recovered Elath for Aram and drove the men of Judah from Elath. And the Edomites came to Elath and have lived there to this day. So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, “I am your servant and your son. Come up and rescue me from the hand of the king of Aram and from the hand of the king of Israel, who have risen against me.” Ahaz also took the silver and gold that was found in the house of the Lord and in the treasuries of the king and sent them as a bribe to the king of Assyria. And the king of Assyria listened to him and went up against Damascus and captured it and carried its people captive to Kir and killed Rezin.
Faced with military threat, Ahaz turned not to God but to a pagan king for help, even using the treasures of the Temple as payment. This profaned what was holy and demonstrated a lack of trust in God's provision and protection.
• 1. If we open doors to the enemy, he takes control (v. 6b): Ahaz's reliance on worldly alliances and his disregard for God's commands created an opening for foreign influence and ultimately subjugation. Similarly, when we compromise our faith, we invite negative spiritual consequences.
◦ Discussion: What "doors" might we unknowingly open in our lives that could allow negative influences to take hold? How can we maintain spiritual vigilance?
• 2. When we make pacts and agreements with the world (v. 7): Ahaz's plea to the king of Assyria, "I am your servant and your son," signifies a dangerous allegiance with a foreign power, prioritizing worldly security over dependence on God.
◦ Discussion: What kinds of "pacts and agreements with the world" might Christians make today, compromising their allegiance to God for worldly gain or security?
◦ a. We need to examine with whom we do business: This extends beyond financial transactions to the influences and values of those we associate with in various aspects of life.
▪ Discussion: How discerning are you about the values and principles of those with whom you regularly interact in business, work, or social settings? How might their influence impact your spiritual life?
◦ b. We cannot stop depending on God: Relying on worldly solutions instead of trusting in God's provision and power leads to spiritual weakness.
▪ Discussion: In what areas of your life are you tempted to rely more on your own abilities or worldly systems than on God's grace and provision?
• 3. When we give what is holy to the world (vv. 8, 9): Ahaz used the silver and gold from the Temple – resources consecrated to God's service – as a bribe to a pagan king. This act of profanation demonstrated a devaluation of the sacred.
◦ Discussion: How might we be tempted to give what is holy (our time, talents, resources, even the message of the Gospel) to worldly pursuits or compromise it for worldly acceptance?
◦ a. Ministry: Watering down the Gospel to be more palatable to the world.
◦ b. Projects: Prioritizing worldly success or recognition over God's glory.
◦ c. Business: Engaging in unethical practices for financial gain.
◦ d. Practical life: Compromising biblical principles in our daily choices for convenience or social acceptance.
III. WHEN WE MIX CHRISTIAN LIFE WITH RELIGIOSITY (vv. 10-15)
Ahaz was so impressed by a pagan altar in Damascus that he had one built in Jerusalem, even replacing the altar of the Lord and dictating how worship should be conducted on this foreign altar. This syncretism – mixing true worship with pagan practices – is a hallmark of spiritual stagnation.
• 1. When we create a religion of convenience (vv. 10, 11): Ahaz adopted a foreign religious structure that likely felt more appealing or politically expedient than the worship of the true God. We might similarly be tempted to create a faith that aligns more with our preferences or the trends of the world, rather than adhering to God's revealed truth.
◦ Discussion: In what ways might we subtly try to shape our faith to be more "convenient" or less demanding? How can we ensure our beliefs and practices are rooted in Scripture rather than personal preferences?
• 2. When idols take the place of God (vv. 12, 13): The pagan altar became the focal point of worship for Ahaz, displacing the true altar of God. Idols can take many forms in our lives – anything we prioritize above God, whether material possessions, relationships, career, or even our own desires.
◦ Discussion: What "idols" might be vying for God's place in your heart and life? How can you identify and dismantle these idols?
◦ a. When we displace God (vv. 14, 15): Ahaz literally moved the altar of the Lord to a less prominent position, indicating a shift in his priorities and allegiance. Spiritual stagnation leads to gradually marginalizing God in our lives.
▪ Discussion: In what subtle ways might we be pushing God to the periphery of our thoughts, decisions, and daily lives?
IV. WHEN WE ACT TO PLEASE OTHERS (vv. 16-18)
And King Ahaz commanded Uriah the priest, “On the great altar offer the morning burnt offering and the evening grain offering and the king's burnt offering and his grain offering, with the burnt offering of all the people of the land and their grain offering and their drink offering, and throw on it all the blood of the burnt offering and all the blood of the sacrifice. And the bronze altar shall be for me to inquire by.” And Uriah the priest did all this, as King Ahaz commanded. And King Ahaz cut off the panels of the stands and removed the basin from them, and he took down the Sea from the bronze oxen that were under it and put it on a stone pedestal. And the covered way for the Sabbath that had been built at the house and the outer entrance for the king he removed because of the king of Assyria.
Ahaz altered the Temple and its practices to appease the king of Assyria. His desire for human approval led him to compromise sacred things.
• 1. When we manipulate the things of God (vv. 16, 17): Ahaz felt free to change and adapt the Temple and its furnishings based on his own desires and to please a foreign ruler. We might similarly be tempted to manipulate or reinterpret God's Word or church practices to fit our own agendas or the expectations of others.
◦ Discussion: How can we ensure we handle God's Word and church practices with reverence and fidelity, rather than trying to manipulate them for personal gain or social acceptance?
• 2. When, in order to be accepted, we renounce our convictions (v. 18): Ahaz removed elements of the Temple "because of the king of Assyria," suggesting a desire to gain favor or avoid offense from a worldly power. We might face similar pressure to compromise our Christian convictions to be accepted by the world.
◦ Discussion: What are some Christian convictions that might be unpopular or challenging to uphold in society today? How can we stand firm in our faith without being unnecessarily offensive?
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Conclusion:
The story of King Ahaz serves as a potent warning against spiritual stagnation. It occurs when we allow the world's principles to infiltrate our lives, when we treat what is holy with irreverence, when we mix true faith with false ideologies, and when we prioritize human approval over God's will. The result is a gradual decline, leading us further away from God's intended path.
It is time to return to the old path:
“Thus says the Lord: Stand in the ways, and see, and ask for the old paths, where the good way is, and walk in it, and you will find rest for your souls” (Jeremiah 6:16).
This call to return to the "old paths" – the foundational truths and practices of God's Word – is the antidote to spiritual stagnation. By examining our lives in light of these principles, we can identify areas of compromise and return to the good way that leads to true rest and spiritual vitality. As believers let us heed this call, seeking the ancient paths of righteousness and walking in them with renewed commitment. What is one "old path" – a foundational truth or practice – that you feel God is calling you to revisit in your life today?
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