of Judah and Benjamin. But, when the victorious monarch arrogated to himself all the glory of his conquests, and poured contempt upon Jehovah, whose instrument he was, God "put a hook in his nose and a bridle in his jaws," and turned him back with shame and ignominy; assuring at the same time his oppressed people, that, notwithstanding their present weakness, they should speedily be delivered from their insulting foe, and again be raised to stability and honour. The words which we have now read are a part of the answer given from the Lord to the supplications of Hezekiah: and we shall find it not unprofitable to consider, I. The promise contained in them [The tribes of Judah and Benjamin were reduced to the lowest state of desperation. But God had yet mercy in store for them; and promised, that he would once more establish them in peace and prosperity, so that, instead of being shut up, as now they were, they should be at liberty to return to their own possessions; and, instead of being reduced in number, they should multiply and fill the land. This seems to be the primary meaning of the words: but they undoubtedly contain a promise of spiritual prosperity to that nation in the Apostolic age. The terms in which the promise is expressed, are taken from the preceding verse; wherein it is declared, for their comfort, that the desolation which Sennacherib's army had occasioned, should not issue in a famine; but that sufficient corn should spring up, from what had been spilled in the fields, to support them this year, and the year following (which was the sabbatic year); and that in the third year they should be supported by the labours of husbandry, as in former times. From thence God takes occasion to say, that the remnant which should escape the present desolations, should at a future period be a source of comfort and benefit to the whole world. That this is the true meaning of the words, appears from similar expressions used by the Prophet Isaiah, and quoted by St. Paul in the very sense here affixed to them. In preserving a remnant, it was God's intention that they should be witnesses for him to every nation under heaven; and that by the ministration of his Gospel they should "blossom, and bud, and fill the face of the world with fruit c." b Compare Isai. x. 21, 22. with Rom. ix. 27. e Isai. xxvii. 6. The events which took place in the Apostolic age, when the Apostles and others went forth to publish the glad tidings of salvation, precisely corresponded with this prophecy: they went from Jerusalem, and diffused the knowledge of a crucified Saviour throughout the earth.] Let us attend to, II. The instruction to be derived from it We may particularly learn from hence, 1. The interest which God takes in his Church and people [Not only from the time that these words were spoken, but even before the foundation of the world, God had an eye to his chosen people, to deliver them from their spiritual enemies, that they might "walk in holiness and righteousness before him all the days of their life." On his Jewish Church he yet looks, in order to "engraff them yet again on their own olive-tree," when the appointed period for their restoration shall arrive. And on the least and meanest of his people at this day does he still cast an eye of love and pity: he "has thoughts of love and peace towards them," and "is not willing that one of his little ones should perish." If enemies assault them, he considers himself as struck through them": he feels as if the apple of his eye were touchede: he regards them as "his first-fruits," which if any dared to alienate and consume, he did it at the peril of his own soul'.] 2. The efficacy of believing prayer— [Low indeed was the state of the nation at that time: it seemed as if there was no possibility of escape for them from their conquering enemies. But behold, how speedily and effectually prayer prevailed! Isaiah lifted up his voice to God in prayers; Hezekiah also spread before the Lord the letter that Rabshakeh had sent himh; and scarcely had the pious monarch finished his prayer, before the prophet was sent to him from the Lord, with assurances of immediate and complete deliverance1: and that very night was an angel sent from heaven to destroy a hundred and eighty-five thousand of the Assyrian army. Thus shall all God's enemies, and ours, perish, if only we cry unto God for help. We may even now adopt the exulting language which God ordered Hezekiah to use in reference to the Assyrian monarch, “The virgin, the daughter of Israel, hath shaken her head at thee." Only spread all your wants and difficulties before the Lord, and there is no lust, no enemy, that shall d Acts ix. 4. e Zech. ii. 8. h ver. 14-19. f Jer. ii. 3. stand before you; but "Satan himself shall be bruised under your feet shortly." "The zeal of the Lord of Hosts is pledged to perform this" for all his believing people. You may therefore go to him and plead, "Where is thy zeal, and thy strength, the sounding of thy bowels and of thy mercies towards mek?" And his answer to you shall speedily arrive, "I will rejoice over you to do you good, and I will plant you in the heavenly land with my whole heart and with my whole soul." Only believe in him; and according to your faith it shall be unto you."] 66 2 Kings xx. 2, 3. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. AS"clouds return after rain," so do troubles follow each other frequently in rapid succession. Great was the affliction of Hezekiah at the time of Sennacherib's invasion: and no sooner was he delivered from that, than he was attacked with a deadly malady, and had a message from the Lord that he must die. Under this new trouble he betook himself, as he had done also on the former occasion, to fervent prayer: and in this prayer he made a most solemn appeal to God, an appeal which needs to be well considered. We will notice, I. The occasion of it A message had been sent him from the Lord to set his house in order, and to prepare for speedy death. Now this would be an awful warning to any man a There appears no just reason for transposing these two events; for they certainly might easily occur within the space of one year; and it is not right to take such liberties with Scripture, as that of transposing chapters and events, without strong internal evidence of the necessity of such a change. and [There is in every man an instinctive dread of death; more especially to those who regard it in its true light. Who can think of going to the tribunal of a just and holy God, to give an account of all that he has done in the body, whether good or evil, and to receive from God a sentence of everlasting happiness or misery, and not tremble at such a prospect?- This thought is as interesting to the prince as the peasant and though many persons treat it as fit only to be regarded by the poor, or by the sick and aged, yet, when the hour of death draws nigh, all feel its importance; or, if any are hardened enough to disregard it then, their delusion ceases the very instant that death has executed on them its commission -] But it was peculiarly distressing to Hezekiah [He had begun a great and glorious reformation, and had fondly hoped to see it completed in the land. Besides, he had many plans for the temporal prosperity of his subjects; which now he had no prospect of carrying into execution. To relinquish all these projects was painful in the extreme. It evidently was not the mere fear of death that stimulated him to pray: nor does he appear to have entertained any doubt about the safety of his own soul: it was for God, and for the Jewish nation, that he felt concerned: and doubtless, in proportion to his zeal for God, and the love he bore to man, would be his grief at the tidings of such a premature and unseasonable termination of his life: nor do we wonder that under such circumstances he should “make supplication to his God with strong crying and tears."] Yet, till it is explained, we shall not easily account for, II. The appeal itself— It does at first sight appear like the Pharisaic boast, "I thank thee, O God, that I am not as other men.” But, in truth, it was a plea, with which his prayer was enforced; a plea, like that of David, "Preserve my soul, for I am holy." In this appeal he humbly declared before God. 1. The use which he had hitherto made of life[From the first moment of his coming to the throne, he had set himself to suppress idolatry, and to reform the nation. Of this he had the testimony of his own conscience; and this gave him much comfort in his soul, together with confidence in urging his petitions before Godd. b Ps. lxxxvi. 2. c 2 Cor. i. 12. d 1 John iii. 21, 22. But there was in this plea a reference to an express promise made to David, a promise, the accomplishment of which Hezekiah was now particularly authorized to ask, and to expect. God had assured David that "if his children should walk before him in truth, there should not fail one of them to sit upon the throne of Israele." But Hezekiah had walked before God in truth, and yet was about to die without leaving any child to succeed him in his throne. This under any circumstances would have been a great affliction; but it was peculiarly afflictive, now that Hezekiah was in the midst of all his plans for the welfare of the nation, and had no prospect of a successor who would carry them on. Hence there was a propriety in this appeal, far beyond what has been generally supposed for if we have complied with any conditions on which a promise is suspended, we may justly urge it with God as a plea for the accomplishment of his promise.] 2. The end for which he desired a continuance of life [His desire was, not that he might have a protracted enjoyment of earthly things, but that he might have further opportunities of serving God. This appears from the thanksgiving which he uttered on his recovery. And this was a legitimate ground of desiring life. St. Paul, though he "desired to depart and to be with Christ, which was far better," yet was willing to stay a longer time here below, because it was "needful for the Church of Christ." What better plea then could be urged than this? O my God, thou hast put me into a situation wherein I can serve thee to great advantage; and thou knowest I have no desire but to advance thy glory in the world: O take me not away, till I have been enabled to render thee all the service of which thou hast made me capable!' Such was David's pleah; and it may well be urged by all who desire to fulfil the true ends of life.] ADDRESS, 1. Those who are in health and strength[Who can tell, how soon the message may be sent to you, "Set thine house in order, for thou shalt die and not live." You may be in the prime of life, as Hezekiah was; (he was only forty years of age;) or, like him, may possess great wealth and honour; or may be engaged in pursuits of vast utility to the world; but death will not spare us on any of these accounts, * 1 Kings ii. 4. f Manasseh was not born till three years afterwards. Compare 2 Kings xx. 6. with xxi. 1. 8 Isai. xxxviii. 18, 19. h Ps. xxx. 8, 9. |