mh_parser/vol_split/12 - 2Kings/Chapter 20.xml

<div2 id="iiKi.xxi" n="xxi" next="iiKi.xxii" prev="iiKi.xx" progress="70.69%" title="Chapter XX">
<h2 id="iiKi.xxi-p0.1">S E C O N D   K I N G S</h2>
<h3 id="iiKi.xxi-p0.2">CHAP. XX.</h3>
<p class="intro" id="iiKi.xxi-p1">In this chapter we have, I. Hezekiah's sickness,
and his recovery from that, in answer to prayer, in performance of
a promise, in the use of means, and confirmed with a sign,
<scripRef id="iiKi.xxi-p1.1" osisRef="Bible:2Kgs.20.1-2Kgs.20.11" parsed="|2Kgs|20|1|20|11" passage="2Ki 20:1-11">ver. 1-11</scripRef>. II.
Hezekiah's sin, and his recovery from that, <scripRef id="iiKi.xxi-p1.2" osisRef="Bible:2Kgs.20.12-2Kgs.20.19" parsed="|2Kgs|20|12|20|19" passage="2Ki 20:12-19">ver. 12-19</scripRef>. In both of these, Isaiah was
God's messenger to him. III. The conclusion of his reign, <scripRef id="iiKi.xxi-p1.3" osisRef="Bible:2Kgs.20.20-2Kgs.20.21" parsed="|2Kgs|20|20|20|21" passage="2Ki 20:20,21">ver. 20, 21</scripRef>.</p>
<scripCom id="iiKi.xxi-p0.1_1" osisRef="Bible:2Kgs.20" parsed="|2Kgs|20|0|0|0" passage="2Ki 20" type="Commentary"/>
<scripCom id="iiKi.xxi-p0.2_1" osisRef="Bible:2Kgs.20.1-2Kgs.20.11" parsed="|2Kgs|20|1|20|11" passage="2Ki 20:1-11" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.20.1-2Kgs.20.11">
<h4 id="iiKi.xxi-p1.6">Hezekiah's Sickness and
Recovery. (<span class="smallcaps" id="iiKi.xxi-p1.7">b. c.</span> 713.)</h4>
<p class="passage" id="iiKi.xxi-p2">1 In those days was Hezekiah sick unto death.
And the prophet Isaiah the son of Amoz came to him, and said unto
him, Thus saith the <span class="smallcaps" id="iiKi.xxi-p2.1">Lord</span>, Set thine
house in order; for thou shalt die, and not live.   2 Then he
turned his face to the wall, and prayed unto the <span class="smallcaps" id="iiKi.xxi-p2.2">Lord</span>, saying,   3 I beseech thee, <span class="smallcaps" id="iiKi.xxi-p2.3">O Lord</span>, remember now how I have walked
before thee in truth and with a perfect heart, and have done
<i>that which is</i> good in thy sight. And Hezekiah wept sore.
  4 And it came to pass, afore Isaiah was gone out into the
middle court, that the word of the <span class="smallcaps" id="iiKi.xxi-p2.4">Lord</span> came to him, saying,   5 Turn again,
and tell Hezekiah the captain of my people, Thus saith the <span class="smallcaps" id="iiKi.xxi-p2.5">Lord</span>, the God of David thy father, I have
heard thy prayer, I have seen thy tears: behold, I will heal thee:
on the third day thou shalt go up unto the house of the <span class="smallcaps" id="iiKi.xxi-p2.6">Lord</span>.   6 And I will add unto thy
days fifteen years; and I will deliver thee and this city out of
the hand of the king of Assyria; and I will defend this city for
mine own sake, and for my servant David's sake.   7 And Isaiah
said, Take a lump of figs. And they took and laid <i>it</i> on the
boil, and he recovered.   8 And Hezekiah said unto Isaiah,
What <i>shall be</i> the sign that the <span class="smallcaps" id="iiKi.xxi-p2.7">Lord</span> will heal me, and that I shall go up into
the house of the <span class="smallcaps" id="iiKi.xxi-p2.8">Lord</span> the third day?
  9 And Isaiah said, This sign shalt thou have of the <span class="smallcaps" id="iiKi.xxi-p2.9">Lord</span>, that the <span class="smallcaps" id="iiKi.xxi-p2.10">Lord</span> will do the thing that he hath spoken:
shall the shadow go forward ten degrees, or go back ten degrees?
  10 And Hezekiah answered, It is a light thing for the shadow
to go down ten degrees: nay, but let the shadow return backward ten
degrees.   11 And Isaiah the prophet cried unto the <span class="smallcaps" id="iiKi.xxi-p2.11">Lord</span>: and he brought the shadow ten
degrees backward, by which it had gone down in the dial of
Ahaz.</p>
<p class="indent" id="iiKi.xxi-p3">The historian, having shown us blaspheming
Sennacherib destroyed in the midst of the prospects of life, here
shows us praying Hezekiah delivered in the midst of the prospects
of death—the days of the former shortened, of the latter
prolonged.</p>
<p class="indent" id="iiKi.xxi-p4">I. Here is Hezekiah's sickness. <i>In those
days,</i> that is, in the same year in which the king of Assyria
besieged Jerusalem; for he reigning <i>reigned?</i> in all
twenty-nine years, and surviving this fifteen years, this must be
in his fourteenth year, and so was that, <scripRef id="iiKi.xxi-p4.1" osisRef="Bible:2Kgs.18.13" parsed="|2Kgs|18|13|0|0" passage="2Ki 18:13"><i>ch.</i> xviii. 13</scripRef>. Some think it was at
the time that the Assyrian army was besieging the city or preparing
for it, because God promises (<scripRef id="iiKi.xxi-p4.2" osisRef="Bible:2Kgs.20.6" parsed="|2Kgs|20|6|0|0" passage="2Ki 20:6"><i>v.</i> 6</scripRef>): <i>I will defend the city,</i>
which promise was afterwards repeated, when the danger came to be
most imminent, <scripRef id="iiKi.xxi-p4.3" osisRef="Bible:2Kgs.19.34" parsed="|2Kgs|19|34|0|0" passage="2Ki 19:34"><i>ch.</i> xix.
34</scripRef>. Others think it was soon after the defeat of
Sennacherib; and then it shows us the uncertainty of all our
comforts in this world. Hezekiah, in the midst of his triumphs in
the favour of God, and over the forces of his enemies, is seized
with sickness, and under the arrest of death. We must therefore
always rejoice with trembling. It should seem he was sick of the
plague, for we read of the boil or plague-sore, <scripRef id="iiKi.xxi-p4.4" osisRef="Bible:2Kgs.20.7" parsed="|2Kgs|20|7|0|0" passage="2Ki 20:7"><i>v.</i> 7</scripRef>. The same disease which was
killing to the Assyrians was trying to him; God took it from him,
and put it upon his enemies. Neither greatness nor goodness can
exempt us from sickness, from sore and mortal sicknesses. Hezekiah,
lately favoured of heaven above most men, yet is sick unto
death—in the midst of his days (under forty) and yet sick and
dying; and perhaps he was the more apprehensive of its being fatal
to him because his father died when he was about his age, two or
three years younger. "In the midst of life we are in death."</p>
<p class="indent" id="iiKi.xxi-p5">II. Warning brought him to prepare for
death. It is brought by Isaiah, who had been twice, as stated in
the former chapter, a messenger of good tidings to him. We cannot
expect to receive from God's prophets any other than what they have
received from the Lord, and we must welcome that, be it pleasing or
unpleasing. The prophet tells him, 1. That his disease is mortal,
and, if he be not recovered by a miracle of mercy, will certainly
be fatal: <i>Thou shalt die, and not live.</i> 2. That therefore he
must, with all speed, get ready for death: <i>Set thy house in
order.</i> This we should feel highly concerned to do when we are
in health, but are most loudly called to do when we come to be
sick. Set the heart in order by renewed acts of repentance, and
faith, and resignation to God, with cheerful farewells to this
world and welcomes to another; and, if not done before (which is
the best and wisest course), set the house in order, make thy will,
settle thy estate, put thy affairs in the best posture thou canst,
for the ease of those that shall come after thee. Isaiah speaks not
to Hezekiah of his <i>kingdom,</i> only of his <i>house.</i> David,
being a prophet, had authority to appoint who should reign after
him, but other kings did not pretend to bequeath their crowns as
part of their goods and chattels.</p>
<p class="indent" id="iiKi.xxi-p6">III. His prayer hereupon: <i>He prayed unto
the Lord,</i> <scripRef id="iiKi.xxi-p6.1" osisRef="Bible:2Kgs.20.2" parsed="|2Kgs|20|2|0|0" passage="2Ki 20:2"><i>v.</i> 2</scripRef>.
Is any sick? Let him be prayed for, let him be prayed with, and let
him pray. Hezekiah had found, as recorded in the foregoing chapter,
that it was not in vain to wait upon God, but that the prayers of
faith bring in answers of peace; therefore will he <i>call upon God
as long as he lives.</i> Happy experiences of the prevalency of
prayer are engagements and encouragements to continue instant in
prayer. He had now received the sentence of death within himself,
and, if it was reversible, it must be reversed by prayer. When God
purposes mercy he will, <i>for this, be enquired of,</i> <scripRef id="iiKi.xxi-p6.2" osisRef="Bible:Ezek.36.37" parsed="|Ezek|36|37|0|0" passage="Eze 36:37">Ezek. xxxvi. 37</scripRef>. We have not if we
ask not, or ask amiss. If the sentence was irreversible, yet prayer
is one of the best preparations for death, because by it we fetch
in strength and grace from God to enable us to finish well.
Observe,</p>
<p class="indent" id="iiKi.xxi-p7">1. The circumstances of this prayer. (1.)
He <i>turned his face to the wall,</i> probably as he lay in his
bed. This he did perhaps for privacy; he could not retire to his
closet as he used to do, but he retired as well as he could, turned
from the company that were about him, to converse with God. When we
cannot be so private as we would be in our devotions, nor perform
them with the usual outward expressions of reverence and solemnity,
yet we must not therefore omit them, but compose ourselves to them
as well as we can. Or, as some think, he turned his face towards
the temple, to show how willingly he would have gone up thither, to
pray this prayer (as he did, <scripRef id="iiKi.xxi-p7.1" osisRef="Bible:2Kgs.19.1 Bible:2Kgs.19.14" parsed="|2Kgs|19|1|0|0;|2Kgs|19|14|0|0" passage="2Ki 19:1,14"><i>ch.</i> xix. 1, 14</scripRef>), if he had been
able, and remembering what encouragements were given to all the
prayers that should be made in or towards that house. Christ is our
temple; to him we must have an eye in all our prayers, for no man,
no service, <i>comes to the Father but by him.</i> (2.) He <i>wept
sorely.</i> Some gather from this that he was unwilling to die. It
is in the nature of man to have some dread of the separation of
soul and body, and it was not strange if the Old-Testament saints,
to whom another world was but darkly revealed, were not so willing
to leave this as Paul and other New-Testament saints were. There
was also something peculiar in Hezekiah's case: he was now in the
midst of his usefulness, had begun a good work of reformation,
which he feared would, through the corruption of the people, fall
to the ground, if he should die. If this was before the defeat of
the Assyrian army, as some think, he might therefore be loth to
die, because his kingdom was in imminent danger of being ruined.
However, it does not appear that he had now any son: Manasseh, that
succeeded him, was not born till three years after; and, if he
should die childless, both the peace of his kingdom and the promise
to David would be in danger. But perhaps these were only tears of
importunity, and expressions of a lively affection in prayer. Jacob
wept and made supplication; and our blessed Saviour, though most
willing to die, yet offered up strong cries, with tears, to him
whom he knew to be <i>able to save him,</i> <scripRef id="iiKi.xxi-p7.2" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v. 7</scripRef>. Let Hezekiah's prayer interpret his
tears, and in <i>that</i> we find nothing that intimates him to
have been under any of that fear of death which has either bondage
or torment.</p>
<p class="indent" id="iiKi.xxi-p8">2. The prayer itself: "<i>Remember now, O
Lord! how I have walked before thee in truth;</i> and either spare
me to live, that I may continue thus to walk, if, if my work be
done, receive me to that glory which thou hast prepared for those
that have thus walked." Observe here, (1.) The description of
Hezekiah's piety. He had had his conversation in the world with
right intentions ("I have walked before thee, as under thy eye and
with an eye ever towards thee"), from a right principle ("<i>in
truth, and with an upright heart</i>"), and by a right rule—"<i>I
have done that which is good in thy sight.</i>" (2.) The comfort he
now had in reflecting upon it; it made his sick-bed easy. Note, The
testimony of conscience for us that we have walked with God in our
integrity will be much our support and rejoicing when we come to
look death in the face, <scripRef id="iiKi.xxi-p8.1" osisRef="Bible:2Cor.1.12" parsed="|2Cor|1|12|0|0" passage="2Co 1:12">2 Cor. i.
12</scripRef>. (3.) The humble mention he makes of it to God.
<i>Lord, remember it now;</i> not as if God needed to be put in
mind of any thing by us (he is greater than our hearts, and knows
all things), or as if the reward were of debt, and might be
demanded as due (it is Christ's righteousness only that is the
purchase of mercy and grace); but our own sincerity may be pleaded
as the condition of the covenant which God has wrought in us: "It
is the work of thy own hands. Lord, own it." Hezekiah does not
pray, "Lord, spare me," or, "Lord, take me; God's will be done;"
but, <i>Lord, remember me; whether I live or die, let me be
thine.</i></p>
<p class="indent" id="iiKi.xxi-p9">IV. The answer which God immediately gave
to this prayer of Hezekiah. The prophet had got but to the middle
court when he was sent back with another message to Hezekiah
(<scripRef id="iiKi.xxi-p9.1" osisRef="Bible:2Kgs.20.4-2Kgs.20.5" parsed="|2Kgs|20|4|20|5" passage="2Ki 20:4,5"><i>v.</i> 4, 5</scripRef>), to tell
him that he should recover; not that there is with God yea and nay,
or that he ever says and unsays; but upon Hezekiah's prayer, which
he foresaw and which his Spirit inclined him to, God did that for
him which otherwise he would not have done. God here calls Hezekiah
<i>the captain of his people,</i> to intimate that he would
reprieve him for his people's sake, because, in this time of war,
they could ill spare such a captain: he calls himself <i>the God of
David,</i> to intimate that he would reprieve him out of a regard
to the covenant made with David and the promise that he would
always ordain a lamp for him. In this answer, 1. God honours his
prayers by the notice he takes of them and the reference he has to
them in this message: <i>I have heard thy prayers, I have seen thy
tears.</i> Prayers that have much life and affection in them are in
a special manner pleasing to God. 2. God exceeds his prayers; he
only begged that God would remember his integrity, but God here
promises (1.) To restore him from his illness: <i>I will heal
thee.</i> Diseases are his servants; as they go where he sends
them, so they come when he remands them. <scripRef id="iiKi.xxi-p9.2" osisRef="Bible:Matt.8.8-Matt.8.9" parsed="|Matt|8|8|8|9" passage="Mt 8:8,9">Matt. viii. 8, 9</scripRef>. <i>I am the Lord that
healeth thee,</i> <scripRef id="iiKi.xxi-p9.3" osisRef="Bible:Exod.15.26" parsed="|Exod|15|26|0|0" passage="Ex 15:26">Exod. xv.
26</scripRef>. (2.) To restore him to such a degree of health that
<i>on the third day he should go up to the house of the Lord,</i>
to return thanks. God knew Hezekiah's heart, how dearly he loved
the habitation of God's house and the place where his honour dwelt,
and that as soon as he was well he would go to attend on public
ordinances; thitherward he turned his face when he was sick, and
thitherward he would turn his feet when he was recovered; and
therefore, because nothing would please him better, he promises him
this, <i>Let my soul live, and it shall praise thee.</i> The man
whom Christ healed was soon after <i>found in the temple,</i>
<scripRef id="iiKi.xxi-p9.4" osisRef="Bible:John.5.14" parsed="|John|5|14|0|0" passage="Joh 5:14">John v. 14</scripRef>. (3.) To add
fifteen years to his life. This would not bring him to be an old
man; it would reach but to fifty-four or fifty-five; yet that was
longer than he had lately expected to live. His lease was renewed,
which he thought was expiring. We have not the instance of any
other that was told before-hand just how long he should live; that
good man no doubt made a good use of it; but God has wisely kept us
at uncertainties, that we may be always ready. (4.) To deliver
Jerusalem from the king of Assyria, <scripRef id="iiKi.xxi-p9.5" osisRef="Bible:2Kgs.20.6" parsed="|2Kgs|20|6|0|0" passage="2Ki 20:6"><i>v.</i> 6</scripRef>. This was the thing which
Hezekiah's heart was upon a much as his own recovery, and therefore
the promise of this is here repeated. If this was after the raising
of the siege, yet there was cause to fear Sennacherib's rallying
again. "No," says God, "<i>I will defend this city.</i>"</p>
<p class="indent" id="iiKi.xxi-p10">V. The means which were to be used for his
recovery, <scripRef id="iiKi.xxi-p10.1" osisRef="Bible:2Kgs.20.7" parsed="|2Kgs|20|7|0|0" passage="2Ki 20:7"><i>v.</i> 7</scripRef>.
Isaiah was his physician. He ordered an outward application, a very
cheap and common thing: "Lay a <i>lump of figs to the boil,</i> to
ripen it and bring it to a head, that the matter of the disease may
be discharged that way." This might contribute something to the
cure, and yet, considering to what a height the disease had come,
and how suddenly it was checked, the cure was no less than
miraculous. Note, 1. It is our duty, when we are sick, to make use
of such means as are proper to help nature, else we do not trust
God, but tempt him. 2. Plain and ordinary medicines must not be
despised, for many such God has graciously made serviceable to man,
in consideration of the poor. 3. What God appoints he will bless
and make effectual.</p>
<p class="indent" id="iiKi.xxi-p11">VI. The sign which was given for the
encouragement of his faith. 1. He begged it, not in any distrust of
the power or promise of God, or as if he staggered at that, but
because he looked upon the things promised to be very great things
and worthy to be so confirmed, and because it had been usual with
God thus to glorify himself and favour his people; and he
remembered how much God was displeased with his father for refusing
to ask a sign, <scripRef id="iiKi.xxi-p11.1" osisRef="Bible:Isa.7.10-Isa.7.12" parsed="|Isa|7|10|7|12" passage="Isa 7:10-12">Isa. vii.
10-12</scripRef>. Observe, Hezekiah asked <i>What is the sign,</i>
not that I shall go up to the thrones of judgment or up to the
gate, but <i>up to the house of the Lord?</i> He desired to recover
that he might glorify God <i>in the gates of the daughter of
Zion.</i> It is not worth while to live for any other purpose than
to serve God. 2. It was put to his choice whether the sun should go
back or go forward; for it was equal to Omnipotence, and it would
be the more likely to confirm his faith if he chose that which he
thought the more difficult of the two. Perhaps to this that of this
prophet may refer (<scripRef id="iiKi.xxi-p11.2" osisRef="Bible:Isa.45.11" parsed="|Isa|45|11|0|0" passage="Isa 45:11">Isa. xlv.
11</scripRef>), <i>Ask me of things to come concerning my sons, and
concerning the work of my hands command you me.</i> It is supposed
that the degrees were half hours, and that it was just noon when
the proposal was made, and the question is, "Shall the sun go back
to its place at seven in the morning or forward to its place at
five in the evening?" 3. He humbly desired the sun might go back
ten degrees, because, though either would be a great miracle, yet,
it being the natural course of the sun to go forward, its going
back would seem more strange, and would be more significant of
Hezekiah's <i>returning to the days of his youth</i> (<scripRef id="iiKi.xxi-p11.3" osisRef="Bible:Job.33.25" parsed="|Job|33|25|0|0" passage="Job 33:25">Job xxxiii. 25</scripRef>) and the lengthening
out of the day of his life. It was accordingly done, upon the
prayer of Isaiah (<scripRef id="iiKi.xxi-p11.4" osisRef="Bible:2Kgs.20.11" parsed="|2Kgs|20|11|0|0" passage="2Ki 20:11"><i>v.</i>
11</scripRef>): He <i>cried unto the Lord</i> by special warrant
and direction, and God brought the sun back ten degrees, which
appeared to Hezekiah (for the sign was intended for him) by the
going back of the shadow upon the dial of Ahaz, which, it is
likely, he could see through his chamber-window; and the same was
observed upon all other dials, even in Babylon, <scripRef id="iiKi.xxi-p11.5" osisRef="Bible:2Chr.32.31" parsed="|2Chr|32|31|0|0" passage="2Ch 32:31">2 Chron. xxxii. 31</scripRef>. Whether this retrograde
motion of the sun was gradual or <i>per
saltum—suddenly</i>—whether it went back at the same pace that it
used to go forward, which would make the day ten hours longer than
usual—or whether it darted back on a sudden, and, after continuing
a little while, was restored again to its usual place, so that no
change was made in the state of the heavenly bodies (as the learned
bishop Patrick thinks)—we are not told; but this work of wonder
shows the power of God in heaven as well as on earth, the great
notice he takes of prayer, and the great favour he bears to his
chosen. The most plausible idolatry of the heathen was theirs that
worshipped the sun; yet that was hereby convicted of the most
egregious folly and absurdity, for by this it appeared that their
god was under the check of the God of Israel. Dr. Lightfoot
suggests that the fifteen songs of degrees (<scripRef id="iiKi.xxi-p11.6" osisRef="Bible:Ps.120.1-Ps.134.3" parsed="|Ps|120|1|134|3" passage="Ps 120:1-134:3">Ps. cxx.</scripRef>, &amp;c.) might perhaps be so
called because selected by Hezekiah to be sung to his stringed
instruments (<scripRef id="iiKi.xxi-p11.7" osisRef="Bible:Isa.38.20" parsed="|Isa|38|20|0|0" passage="Isa 38:20">Isa. xxxviii.
20</scripRef>) in remembrance of the degrees on the dial which the
sun went back and the fifteen years added to his life; and he
observes how much of these psalms is applicable to Jerusalem's
distress and deliverance and Hezekiah's sickness and recovery.</p>
</div><scripCom id="iiKi.xxi-p0.3" osisRef="Bible:2Kgs.20.12-2Kgs.20.21" parsed="|2Kgs|20|12|20|21" passage="2Ki 20:12-21" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.20.12-2Kgs.20.21">
<h4 id="iiKi.xxi-p11.9">Hezekiah's Piety and Death. (<span class="smallcaps" id="iiKi.xxi-p11.10">b. c.</span> 713.)</h4>
<p class="passage" id="iiKi.xxi-p12">12 At that time Berodach-baladan, the son of
Baladan, king of Babylon, sent letters and a present unto Hezekiah:
for he had heard that Hezekiah had been sick.   13 And
Hezekiah hearkened unto them, and showed them all the house of his
precious things, the silver, and the gold, and the spices, and the
precious ointment, and <i>all</i> the house of his armour, and all
that was found in his treasures: there was nothing in his house,
nor in all his dominion, that Hezekiah showed them not.   14
Then came Isaiah the prophet unto king Hezekiah, and said unto him,
What said these men? and from whence came they unto thee? And
Hezekiah said, They are come from a far country, <i>even</i> from
Babylon.   15 And he said, What have they seen in thine house?
And Hezekiah answered, All <i>the things</i> that <i>are</i> in
mine house have they seen: there is nothing among my treasures that
I have not showed them.   16 And Isaiah said unto Hezekiah,
Hear the word of the <span class="smallcaps" id="iiKi.xxi-p12.1">Lord</span>.   17
Behold, the days come, that all that <i>is</i> in thine house, and
that which thy fathers have laid up in store unto this day, shall
be carried into Babylon: nothing shall be left, saith the <span class="smallcaps" id="iiKi.xxi-p12.2">Lord</span>.   18 And of thy sons that shall
issue from thee, which thou shalt beget, shall they take away; and
they shall be eunuchs in the palace of the king of Babylon.  
19 Then said Hezekiah unto Isaiah, Good <i>is</i> the word of the
<span class="smallcaps" id="iiKi.xxi-p12.3">Lord</span> which thou hast spoken. And he
said, <i>Is it</i> not <i>good,</i> if peace and truth be in my
days?   20 And the rest of the acts of Hezekiah, and all his
might, and how he made a pool, and a conduit, and brought water
into the city, <i>are</i> they not written in the book of the
chronicles of the kings of Judah?   21 And Hezekiah slept with
his fathers: and Manasseh his son reigned in his stead.</p>
<p class="indent" id="iiKi.xxi-p13">Here is, I. An embassy sent to Hezekiah by
the king of Babylon, to congratulate him on his recovery, <scripRef id="iiKi.xxi-p13.1" osisRef="Bible:2Kgs.20.12" parsed="|2Kgs|20|12|0|0" passage="2Ki 20:12"><i>v.</i> 12</scripRef>. The kings of Babylon
had hitherto been only deputies and tributaries to the kings of
Assyria, and Nineveh was the royal city. We find Babylon subject to
the king of Assyria, <scripRef id="iiKi.xxi-p13.2" osisRef="Bible:2Kgs.17.24" parsed="|2Kgs|17|24|0|0" passage="2Ki 17:24"><i>ch.</i> xvii.
24</scripRef>. But this king of Babylon began to set up for
himself, and by degrees things were so changed that Assyria became
subject to the kings of Babylon. This king of Babylon sent to
compliment Hezekiah, and ingratiate himself with him upon a double
account. 1. Upon the account of religion. The Babylonians
worshipped the sun, and, perceiving what honour their god had done
to Hezekiah, in going back for his sake, they thought themselves
obliged to do honour to him likewise. It is good having those our
friends whom we perceive to be the favourites of heaven. 2. Upon
the account of civil interest. If the king of Babylon was now
mediating a revolt from the king of Assyria, it was policy to get
Hezekiah into his interest, in answer to whose prayers, and for
whose protection, heaven had given that fatal blow to the king of
Assyria. He found himself obliged to Hezekiah, and his God, for the
weakening of the Assyrian forces, and had reason to think he could
not have a more powerful and valuable ally than one that had so
good an interest in the upper world. He therefore made his court to
him with all possible respect by ambassadors, letters, and a
present.</p>
<p class="indent" id="iiKi.xxi-p14">II. The kind entertainment Hezekiah gave to
these ambassadors, <scripRef id="iiKi.xxi-p14.1" osisRef="Bible:2Kgs.20.13" parsed="|2Kgs|20|13|0|0" passage="2Ki 20:13"><i>v.</i>
13</scripRef>. It was his duty to be civil to them, and receive
them with the respect due to ambassadors; but he exceeded, and was
courteous to a fault. 1. He was too fond of them. He <i>hearkened
unto them.</i> Though they were idolaters, yet he became intimate
with them, was forward to come into a confederacy with the king
their master, and granted them all they came for. He was more open
and free than he should have been, and stood not so much upon his
guard. What reason had he that was in covenant with God so eagerly
to catch at an alliance with a heathen prince, or to value himself
at all upon his respectful notice? What honour could this embassy
add to one whom God had so highly favoured, that he should please
himself so much with it? 2. He was too fond of showing them his
palace, his treasures, and his magazines, that they might see, and
might report to their master, what a great king he was, and how
well worthy of the honour their master did him. It is not said that
he showed them the temple, the book of the law, and the manner of
his worship, that he might proselyte them to the true religion,
which he had now a fair opportunity of doing; but in compliment to
them, lest he should affront them, he waived that, and showed them
the rich furniture of his closet, that house of his precious
things, the wealth he had heaped up since the king of Assyria had
emptied his coffers, his <i>silver, and gold, and spices.</i> All
the valuable things he had he showed them, either himself or by his
officers. And what harm was there in this? What is more commonly,
and (as we think) more innocently, done, than to show strangers the
riches and rarities of a country—to show our friends our houses
and their furniture, our gardens, stables, and libraries? But if we
do this in the pride of our hearts, as Hezekiah did, to gain
applause from men, and not giving praise to God, it turns into sin
to us, as it did to him.</p>
<p class="indent" id="iiKi.xxi-p15">III. The examination of Hezekiah concerning
this matter, <scripRef id="iiKi.xxi-p15.1" osisRef="Bible:2Kgs.20.14-2Kgs.20.15" parsed="|2Kgs|20|14|20|15" passage="2Ki 20:14,15"><i>v.</i> 14,
15</scripRef>. Isaiah, who had often been his comforter, is now his
reprover. The blessed Spirit is both, <scripRef id="iiKi.xxi-p15.2" osisRef="Bible:John.16.7-John.16.8" parsed="|John|16|7|16|8" passage="Joh 16:7,8">John xvi. 7, 8</scripRef>. Ministers must be both, as
there is occasion. Isaiah spoke in God's name, and therefore called
him to account as one having authority: "Who are these? Whence come
they? What is their business? What have they seen?" Hezekiah not
only submitted to the examination (did not ask him, "Why should you
concern yourself and question me about this affair?"), but made an
ingenuous confession: <i>There is nothing among my treasures that I
have not shown them.</i> Why then did he not bring them to Isaiah,
and show him to them who was without doubt the best treasure he had
in his dominions, and who by his prayers and prophecies had been
instrumental in all those wonders which these ambassadors came to
enquire into? I hope Hezekiah had the same value for Isaiah now
that he had in his distress; but it would have become him to show
it by bringing these ambassadors to him in the first place, which
might have prevented the false step he took.</p>
<p class="indent" id="iiKi.xxi-p16">IV. The sentence passed upon him for his
pride and vanity, and the too great relish he had of the things of
the world, after that intimate acquaintance he had so lately been
admitted into with divine things. The sentence is (<scripRef id="iiKi.xxi-p16.1" osisRef="Bible:2Kgs.20.17-2Kgs.20.18" parsed="|2Kgs|20|17|20|18" passage="2Ki 20:17,18"><i>v.</i> 17, 18</scripRef>), 1. That the
treasures he was so proud of should hereafter become a prey, and
his family should be robbed of them all. It is just with God to
take that from us which we make the matter of our pride and in
which we put our confidence. 2. That the king of Babylon, with whom
he was so fond of an alliance, should be the enemy that should make
a prey of them. Not that it was for this sin that that judgment
should be brought upon them: the sins of Manasseh, his idolatries
and murders, were the cause of that calamity; but it is now
foretold to Hezekiah, to convince him of the folly of his pride and
of the value he had for the king of Babylon, and to make him
ashamed of it. Hezekiah was fond of assisting the king of Babylon
to rise, and to reduce the exorbitant power of the kings of
Assyria; but he is told that the snake he is cherishing will ere
long sting the bosom that cherishes it, and that his royal seed
shall become the king of Babylon's slave (which was fulfilled,
<scripRef id="iiKi.xxi-p16.2" osisRef="Bible:Dan.1.1-Dan.1.7" parsed="|Dan|1|1|1|7" passage="Da 1:1-7">Dan. i. 1</scripRef>, &amp;c.), than
which there could not be any thing more mortifying to Hezekiah to
think of. Babylon will be the ruin of those that are fond of
Babylon. Wise therefore and happy are those that <i>come out from
her,</i> <scripRef id="iiKi.xxi-p16.3" osisRef="Bible:Rev.18.4" parsed="|Rev|18|4|0|0" passage="Re 18:4">Rev. xviii. 4</scripRef>.</p>
<p class="indent" id="iiKi.xxi-p17">V. Hezekiah's humble and patient submission
to this sentence, <scripRef id="iiKi.xxi-p17.1" osisRef="Bible:2Kgs.20.19" parsed="|2Kgs|20|19|0|0" passage="2Ki 20:19"><i>v.</i>
19</scripRef>. Observe how he argues himself into this submission.
1. He lays it down for a truth that "<i>good is the word of the
Lord,</i> even this word, though a threatening; for every word of
his is so. It is not only just, but good; for, as he does no wrong
to any, so he means no hurt to good men. It is good; for he will
bring good out of it, and do me good by the foresight of it." We
should believe this concerning every providence, that it is good,
is working for good. 2. He takes notice of that in this word which
was good, that he should not live to see this evil, much less to
share in it. He makes the best of the bad: "Is it not good? Yes,
certainly it is, and better than I deserve." Note, (1.) True
penitents, when they are under divine rebukes, call them not only
just, but good; not only submit to the punishment of their
iniquity, but accept of it. So Hezekiah did, and by this it
appeared that he was indeed <i>humbled for the pride of his
heart.</i> (2.) When at any time we are under dark dispensations,
or have dark prospects, public or personal, we must take notice of
what is <i>for</i> us as well as what is <i>against</i> us, that we
may by thanksgiving honour God, and may in our patience possess our
own souls. (3.) As to public affairs, it is good, and we are bound
to think it <i>so, if peace and truth be in our days.</i> That is,
[1.] Whatever else we want, it is good if we have peace and truth,
if we have the true religion professed and protected, Bibles and
ministers, and enjoy these in peace, not terrified with the alarms
of war or persecution. [2.] Whatever trouble may come when we are
gone, it is good if all be well in our days. Not that we should be
unconcerned for posterity; it is a grief to foresee evils: but we
should own that the deferring of judgments is a great favour in
general, and to have them deferred so long as what we may die in
peace is a particular favour to us, for charity begins at home. We
know not how we shall bear the trial, and therefore have reason to
think it well if we may but get safely to heaven before it
comes.</p>
<p class="indent" id="iiKi.xxi-p18"><i>Lastly,</i> Here is the conclusion of
Hezekiah's life and story, <scripRef id="iiKi.xxi-p18.1" osisRef="Bible:2Kgs.20.20-2Kgs.20.21" parsed="|2Kgs|20|20|20|21" passage="2Ki 20:20,21"><i>v.</i> 20, 21</scripRef>. In <scripRef id="iiKi.xxi-p18.2" osisRef="Bible:2Chr.29.1-2Chr.32.33" parsed="|2Chr|29|1|32|33" passage="2Ch 29:1-32:33">2 Chron. <i>ch.</i> xxix.-xxxii.</scripRef> much
more is recorded of Hezekiah's work of reformation than in this
book of Kings; and it seems that in the civil chronicles, not now
extant, there were many things recorded of his might and the good
offices he did for Jerusalem, particularly his bringing water by
pipes into the city. To have water in plenty, without striving for
it and without being terrified with the noise of archers in the
drawing of it, to have it at hand and convenient for us, is to be
reckoned a great mercy; for the want of water would be a great
calamity. But here this historian leaves him <i>asleep with his
fathers,</i> and a son in his throne that proved very untoward; for
parents cannot give grace to their children. Wicked Ahaz was the
son of a godly father and the father of a godly son; holy Hezekiah
was the son of a wicked father and the father of a wicked son. When
the land was not reformed, as it should have been, by a good reign,
it was plagued and ripened for ruin by a bad one; yet then tried
again with a good one, that it might appear how loth God was to cut
off his people.</p>
</div></div2>