In the correspondence between these two kings and the action which ensued we have a very striking illustration of the evil of human presumption.

I. IT MAY BE BEGOTTEN OF A SLIGHT SUCCESS. "Thou hast smitten the Edomites and thy heart lifteth thee up to boast" (ver. 19). Some men are soon inflated; even a little "knowledge puffeth up." And a very slight achievement, in art, or in song, or in speech, or in manufacture, is enough to fill them with vanity, to cause them to "think more highly of themselves than they ought to think," to make them presume upon an ability which they are far from possessing. Complacency is an element which soon rises to the surface in human nature; it takes a very slight touch to stir it.

II. IT MAY BEGET A SINFUL SCORNFULNESS. On this occasion the presumption of Amaziah provoked the contemptuous answer of Joash (ver. 18). There is something very unbeautiful and unbecoming in human scorn. Derision is a rather frequent action, and those who employ it take great pride in it. But we may be sure that it is offensive in the sight of the Lord of love. We may pity, we may condemn, we may reproach one another, rightly and faithfully. But to pour out on one another the spittle of our scorn, - this is an unworthy, an ungodly, a blameful thing. Joash no doubt felt a keen satisfaction in his reference to the cedar and the thistle, and sent his message with enjoyment; but the Father of spirits would be grieved to see one of his children thus treating another with withering contempt. Scorn may be a pleasant thing, but it is a sinful thing.

III. IT SUFFERS AN HUMILIATING DEFEAT, (Vers. 21, 22.) Failure and humiliation are the inevitable end of human presumption. It is certain in time to undertake some task too great for its strength, to go up to a battle against a foe which it cannot fight and we know what will be the issue. Whatever the field may be - whether political, commercial, literary, ecclesiastical, social - the man of presumptuous spirit is on his way to an ignominious defeat. He will attempt the leap which he cannot make, and he will come down heavily to the ground.

IV. IT ENDURES OTHER PENALTIES BESIDES. In the case of Joash it meant, beside defeat, captivity, the violation of the capital, and the spoliation of the temple, the miseries of remorse as he pondered in his palace. How senselessly he had brought this calamity on himself (see ver. 15)! Presumption is sure to result in adversity of more kinds than one. It ends in the bitter mortification of defeat, of conscious overthrow and dishonour; it usually ends (as here) in loss, either of property, or of reputation, or of friendship - perhaps of all of these at the same time. It frequently brings down upon a man the severe reproaches of those who have been injured along with the principal offender. For guilt of this kind commonly involves misery to many beside the criminal. It is Jerusalem, and even Judah, as well as Amaziah, on whom the blow comes down.

1. Let us know ourselves well, lest we make an egregious and fatal mistake.

2. Let us ask God to reveal our feebleness to our own eyes. - C.

Our parable thus distinguishes between true and false union. The true is inward and real; the false is outward and superficial. The true rests on the fitness of things and on eternal laws; the false relies on the capriciousness of human nature and the ebb and flow of circumstances. The false comes through conquest, coercion, and oppression; the true comes from God, righteousness and liberty. You will find these two kinds of union facing us in all relations of life. Take the history of Christianity in the world.

1. The aim of the Roman Catholic Church has been to create union among all Christians. But, while the aim has been good, the method employed has been bad. The union thus sought has been a false one because it has tried to coerce and compel men to acknowledge the Pope to be the one earthly vicar of Christ.

2. A similar policy has been that of the Established Church of England. As soon as the prayer-book was compiled a series of Acts of Parliament were passed — the Act of Uniformity, etc. — to compel all British subjects to conform to its teaching. An effort was made to establish union by Acts of Parliament. The effort with a right and noble aim has failed because based on false methods.

3. Dissenters have also erred in like manner. At the assembly of Westminster divines a number of eminent Christian men drew up a set of doctrines, which were to be the infallible guide for a section of the followers of Christ. If a carpenter has a certain number of boards to make he gets the wood that is necessary; he takes his measurements; he cuts and planes each board exactly to the size, and length, and breadth, and thickness that he desires; he joins the boards together and makes the box, or floor, or other article as the case may be. All are united to complete the one object intended. But it is impossible for us to apply the word "union" in this sense to intelligent, thinking human beings. You may cut, measure wood and inanimate objects as you please, but here you have to do with "creatures" in whom there is the "Divine gift of reason and free-will." If you wish to unite men under any government, religious or political, you must first appeal to their reason, and leave them free to act as that reason leads them. The only true basis of union among human beings is the "Presence of God" — in other words, righteousness, justice, liberty, and truth. For where righteousness, justice, liberty, and truth are, there God is. The members of a family are united not by bearing the same name, resembling each other in stature and features, but by doing what is right and just to each other, and by loving one another. The members of the Church of Christ are not united by repeating the same creed, by meeting in the same place of worship, by calling themselves by the same name, but by having hearts glowing with love to one Saviour, and by gladly serving their one Lord. The people of a nation are united together not by national prejudices and oppressive laws so much as by their common loyalty to a righteous and just government.

(J. Lewis.).