Bible Commentaries

DISCOURSE: 916

HELP FOR US IN GOD

Isaiah 38:14. O Lord, I am oppressed: undertake for me!

THE time of death is an awful season to every child of man: but it may be more or less terrible, according to circumstances. There may, in that hour, be such manifestations of God’s presence vouchsafed to the soul, and such bright prospects of a glorious immortality, as altogether to divest death of its sting, and to render it an object of intense desire. On the other hand, there may be such darkness of mind, or anguish of body, or such urgent considerations of a personal or domestic nature, as may exceedingly embitter the thoughts of approaching dissolution. The account which we have of Hezekiah’s feelings on an occasion like this, fills us with deep commiseration. His disorder was so violent, that he expected every day to be his last; and God seemed to him like a lion, likely to break all his bones, and to devour him every instant. Hence “he mourned as a dove; and his eyes failed with looking upward:” and in utter despair of help, except from God, he poured out the prayer which we have just read, “O Lord, I am oppressed: undertake for me!” There were in his case some peculiar reasons for deprecating with more than common earnestness the impending stroke: for he was but in the middle age of life; and hoped to proceed with the work of reformation which he had successfully commenced through the whole nation. In the event of his removal too, he had no son to succeed him: and he feared that the people, just beginning to return to the Lord their God, would immediately relapse into all the idolatries, from which he had strenuously exerted himself to reclaim them. To this chiefly we trace the extreme desire which he expressed for the prolongation of his life, and the overwhelming agony with which, in the words before us, he committed his cause to God.

But here we see,

I. The privilege of God’s people in seasons of deep distress—

They are at liberty to commit their every concern to God—

[Of whatever kind their trials may be, they may spread them all before the Lord, with a confidence that he will afford them effectual relief. They may even “cast all their care on God himself,” in an assured hope that he will “undertake for them,” and take upon himself the entire charge of all their concerns, They may commit to him the directing of their path, the supplying of their wants, “the keeping of their souls,” not doubting but that, as their Creator, their Governor, and their Redeemer, he will be faithful to his own engagements, and execute for them whatsoever in his unerring wisdom he sees best for them — — —]

This is their most inestimable privilege—

[They are not left to bear their burthens alone: if they were, they would utterly sink under them. We see in the case of Job how difficult it is to support affliction; (for even he at last cursed the day of his birth;) and daily experience shews us how unable any of us are, of ourselves, to bear up under the various trials of life. But we have a God to go unto; a God who says, “Cast thy burthen upon the Lord, and he will sustain thee.” As for spiritual trouble, we are no more able to endure it than Judas was, who, from a sense of guilt, took refuge in suicide. If “help were not laid upon One that is mighty,” upon One who says to us, “Come unto me all ye that labour and are heavy laden, and I will give you rest;” what hope could any one of us enjoy? But with such a Refuge, and such a Friend, we may well be satisfied: for “He is both a sun to enlighten us, and a shield to protect us; and he will give both grace and glory; and no good thing, cither in time or in eternity, will he withhold from us,” if we humbly and unfeignedly commit our cause to him.]

In Hezekiah’s use of this privilege, we see,

II. The success that shall attend the exercise of it—

It is of little importance to inquire how far the application of a fig to Hezekiah’s boil was an appropriate remedy for his disorder. Whatever its operation was, it was God alone that rendered it effectual: and the same divine power can give success to any means which shall be used for our good, either in a temporal or spiritual view. The imminence of our danger is no bar to God’s interposition. All that he wants is, the prayer of faith: and that once offered, the deliverance, now difficult soever it may be, shall be vouchsafed.

Only let us commit our cause entirely to God—

[We must despair of help from the creature. God permits our trials to increase, in order to produce this very effect upon us. “We must have the sentence of death in ourselves, that we may not trust in ourselves, but in God, who raiseth the dead.” Whilst there is any mixture of self-dependence in us, God will not interpose: but when, like Peter sinking in the waves, we cry, “Save, Lord, or I perish!” he will instantly stretch out his almighty hand, and afford us the succour we implore.]

His intervention then shall bear upon it the evident stamp of his Divine agency—

[In a multitude of instances in which he “undertook for his people” of old, his power was as evident as in the passage of the Red Sea, or in the ruin of the walls of Jericho. I say not that his interposition in our behalf shall be as visible to the eye of sense: but to the eye of faith it shall. Wonderful will be the support which he will give to the troubled spirit; insomuch that, whilst all outward circumstances remain the same, it shall have “the oil of joy for mourning, and the garment of praise for the spirit of heaviness.” Look at the 107th Psalm: it is realized every day. Such are the spiritual distresses of God’s people, and such their deliverances in Answer to their prayers — — — If therefore there be any one that is now “oppressed” with any grievous affliction, let him go to the Lord Jesus Christ, and spread his wants before him, with confidence that he shall not pray in vain. Let the 143d Psalm be his pattern and his encouragement. David there says, “My spirit is overwhelmed within me, and my heart within me is desolate. But I stretch forth my hands unto thee: my soul thirsteth after thee as a thirsty land. Hear me speedily, O Lord: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit: cause me to hear thy loving-kindness in the morning, for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee [Note: Psalms 143:4-8.].” Spread your wants before your God in that way; and be assured, that “though heaviness may continue for a night, joy shall come to you in the morning.” “God will not contend with you for ever, lest your spirit should fail before him:” but “he will be with you in trouble,” and “be to you a light in your darkness,” and “give you songs in the night.” “These things will he do to you, and not forsake you,” till “he has turned your mourning into dancing, and put off your sackcloth, and girded you with gladness:” for “never yet failed he any one who trusted in him;” “nor said to any of the seed of Jacob, Seek ye my face in vain.”]

DISCOURSE: 917

FORGIVENESS KNOWN AND ENJOYED

Isaiah 38:17. Behold, for peace I had great bitterness; but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back.

IN all the Scriptures there is not any thing more tender and pathetic than this “writing of Hezekiah after he had recovered from his sickness.” In it he delineates all his feelings in the view of his expected dissolution. He could appeal to God that he had “walked before God with truth and with a perfect heart [Note: 2 Kings 20:2-3.];” and yet in the prospect of death was more alarmed and agitated than any other person of whom we read. To account for this, commentators have supposed that he had respect only to the welfare of his Church and people, who by his removal would lose the benefit of all his past exertions for their good, and of those which he yet contemplated. But whilst we agree in ascribing much of his grief to this, we yet think that it by no means sufficiently accounts for many of his expressions, which evidently refer to his own personal concerns. In our text he complains that “for peace he had had great bitterness;” though from it he was now mercifully relieved. His “anguish being now changed [Note: So Bishop Lowth translates the first clause.],” he returned thanks to God, saying, “Thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back.”

These words of his I shall,

I. Explain—

They may not unfitly be considered as referring to,

1. The recovery of his body—

[Sickness and death were originally introduced by sin: and in many instances have they been inflicted in token of God’s displeasure on account of sin. The leprosy of Miriam was a visitation on account of sin, as was that also of Gehazi. And the worms which preyed on the vitals of King Herod received their commission from an offended God. Even the Christian Church is exposed to the same kind of correction from the hand of an angry Father: for, on account of the abuses which obtained among the Corinthians at the Lord’s supper, “many were weak and sickly among them, and many had fallen asleep [Note: 1 Corinthians 11:30.].” Not unfrequently were temporal judgments inflicted with an express view to prevent the necessity of inflicting far heavier judgments in the world to come [Note: 1 Corinthians 11:32. as also 1 Corinthians 5:4-5.].

Now it seems evident that Hezekiah viewed his sickness in this light, namely, as a judgment sent from God on account of some iniquity which he had committed. As the enemies of David said in his sickness, “An evil disease, that is, a disease judicially inflicted, cleaveth fast unto him [Note: Psalms 41:8.];” and as the enemies of the Lord Jesus accounted him to be judicially “stricken, smitten of God, and afflicted [Note: Isaiah 53:4.];” so did Hezekiah judge respecting himself at that time: he thought that God was now “calling his sins to remembrance [Note: 1 Kings 17:18.],” and punishing him on account of them.

With such views as these, we cannot wonder that during the continuance of the affliction he should “have great bitterness;” and that in the removal of it he should find such an occasion of joy and gratitude. And it is worthy of observation, that the Psalmist speaks of the removal of temporal judgments from the people of Israel in terms exactly similar to those which Hezekiah uses in reference to his recovery from sickness: “Lord, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob: thou hast forgiven the iniquity of thy people; thou hast covered all their sin: thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger [Note: Psalms 85:1-3.].”

This then shews us why the pious Hezekiah so grievously complained of his sickness, and so earnestly implored a restoration to health. This explains those words of his, “Like a crane or a swallow, so did I twitter; I did mourn as a dove: mine eyes fail for looking upward: O Lord, I am oppressed; undertake for me.”]

The state of his soul—

[When he complains of God having, “like a lion, broken all his bones,” it seems evident, that God had withdrawn from him for a season his wonted consolations, and that he was much in the state of David, who, under the pressure of a dangerous illness, cried, “Thou hast laid me in the lowest pit, in darkness, in the deeps: thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves [Note: Psalms 88:3-7.].” Whether there was any particular occasion for this dispensation, we are not informed, We know that Job, who was esteemed by God himself “a perfect man,” was subjected to a similar trial for his good. And, if this dispensation had no other end than to counteract that propensity to pride which afterwards broke forth, and brought down upon Hezekiah the severest displeasure of the Almighty, it was justly and graciously ordained.

For deliverance from a state like this, we wonder not that Hezekiah should bless and magnify the Lord. Who can think of being delivered from the pit of corruption, and not rejoice? Who can contemplate God as having “cast all his sins behind his back,” and not bless him from his inmost soul [Note: Psalms 103:1-4.]? Consider what is implied in this expression: it imports that “God will remember our sins no more.” Once “he set our iniquities before him, and our secret sins in the light of his countenance [Note: Psalms 90:8.];” but now he hides his face from them [Note: Psalms 51:9.],” “blots them out [Note: Isaiah 43:25.]” from the book of his remembrance, and “casts them into the very depths of the sea [Note: Micah 7:18-19.],” from whence they shall never rise to appear against us in judgment. Verily, if on the receipt of such a mercy as this “he had held his peace, the very stones would have cried out against him.”

We must not omit to notice the source to which Hezekiah traces this great deliverance: it is to God’s sovereign love and mercy. He does not say, “From a respect to my deserts thou hast done thus;” but, “in love to my soul” thou hast done it. And to this must all spiritual blessings be traced. Whatever mercy God has vouchsafed to us, it is the fruit of “his great love wherewith he has loved us [Note: Ephesians 2:4.],” even of that love which knows neither beginning nor end [Note: Jeremiah 31:3.].]

The words thus explained, I shall now proceed to,

II. Improve—

There are two remarks which I will make upon them. They shew us, in a very forcible way,

1. What should be our chief desire under any afflictive dispensation—

[Our great concern usually is to get the affliction itself removed. But judgments may be removed in anger, as well as sent in anger [Note: Hosea 13:11.]: and God may cease to smite us, only because he is determined not to strive with us any longer, but to give us over to final impenitence [Note: Genesis 6:3. Isaiah 1:5.]. Our first object should be, to inquire of God “Wherefore he contendeth with us [Note: Job 10:2.]?” and then to seek the removal of that sin which God has visited with his displeasure. If we can fix on no particular sin, which has provoked God to anger, yet we know that there is an immense load of guilt upon our souls: and therefore we should pray as David did, “The troubles of my heart are enlarged: O bring thou me out of my distresses! look upon mine affliction and my pain, and forgive all my sins [Note: Psalms 25:17-18. Here a variety of sins may be pointed out, as subjects of self-examination.]!” — — — Sin, even one single sin, being retained before God’s face, will be the heaviest curse that can befall us: but, if our sins be “cast behind his back,” the most accumulated trials shall only “augment our eternal weight of glory [Note: 2 Corinthians 4:17.]” — — —]

2. What exalted happiness we are privileged to enjoy—

[Hezekiah spoke of the forgiveness of his sins as already granted, yea, and manifested also with full assurance to his soul. And this is the common privilege of all believers. As Isaiah had a live coal from off the altar applied to his lips, with this assurance, “Thine iniquity is taken away, and thy sin purged;” so have we the promises applied to our souls at this day, “the Holy Spirit of promise sealing them upon our hearts [Note: Ephesians 1:13.],” and thereby becoming to us “a Spirit of adoption, and a witness of our being the children of God [Note: Romans 8:15-16.].” Doubtless there are marks by which these manifestations must be determined [Note: 1 John 5:13; 1 John 3:14.] — — — but it is not by the marks alone that we can attain the consolations here spoken of: these can be imparted only by Him who is emphatically called the comforter: but the assurance itself is, if not the attainment of all, yet certainly the privilege of all, who truly believe [Note: 1 John 5:20.].

Live not then below your privileges. And, as God generally makes use of afflictions to prepare us for the enjoyment of them, learn to welcome any trials which it may please God to send [Note: Romans 5:3-5.] — — —

Only, if God cast your sins behind his back, be the more concerned to set them ever before your own face [Note: Psalms 51:3.]; that your own souls may be the more deeply humbled [Note: Ezekiel 16:63.], and that the grace of God may be the more abundantly exalted [Note: 1 Timothy 1:12-14.] — — —]

DISCOURSE: 918

PRAISING GOD FOR HIS MERCIES

Isaiah 38:19. The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.

THIS is a part of a most pathetic record, written by Hezekiah after his recovery from a sickness which he had expected to terminate in death. The description which he gives of his feelings is certainly very different from what we should have expected from so good a man: but when we reflect on the particular situation in which he was placed, as a reformer of all his subjects; and the prospect that by his removal all his past efforts would be frustrated; we no longer wonder that he should express so great anxiety to live, and such a lively sense of his obligations to God, who, in answer to his prayers, and the prayers of the Prophet Isaiah, had promised to add fifteen years to his life. Indeed, under almost any circumstances, the living have reason to bless their God for the prolongation of their days: and the words which I have read will afford me a fit occasion to shew the return which this mercy at all times calls for at our hands. It is the duty of every living man to glorify his God,

I. In a way of devout acknowledgment—

Such a return is called for,

1. From those who are yet unprepared for death—

[Let them reflect a moment, where they would have now been, if they had been taken hence in their present state; let them consider how many have been removed, whilst they have been left; and what the feelings are of those who have been so taken into the presence of their God—and methinks they will need no exhortation from me to praise their God, they will find their souls penetrated with the devoutest gratitude, and will be saying, “The living, the living, he shall praise thee, as I do this day.” Tell me, ye who are here alive this day, have ye not reason to bless your God for the space which is yet given you for repentance; for the opportunities yet afforded you of access to God through Christ; for the continued influences of the Holy Spirit, who yet striveth with you to bring you to salvation ? Suppose one, who has been called to his great account, and doomed to the misery which his sins have merited, could be restored for a few days to the situation in which you stand; would he be insensible to the mercy vouchsafed unto him, or lukewarm in improving his renewed advantages? No, verily; so great a blessing would not be despised by him; but he would instantly become an example to all around him, saying, “Bless ye our God, as I do this day!” Do ye then regard the blessing of a protracted life, as ye would if so restored; and employ your every remaining hour in making that life a blessing indeed, even the means of securing everlasting blessedness and glory at the right hand of God.]

2. From those also who are ready to meet their God—

[It may be thought that these have the less reason to be thankful for life, because they are already prepared for death, which would be to them a door to everlasting happiness. But this was the state of Hezekiah, who could appeal to God, that he had “walked before him in truth and with a perfect heart, and had done that which was good in his sight [Note: ver. 3.]:” and yet it was this holy man who uttered the thanksgiving in our text. It must be remembered, that there are many great and glorious ends of life, which are instantly and for ever frustrated by death. The instant that we depart hence, there is no more opportunity of honouring God on earth, or of benefiting our fellow-creatures, or of advancing our own eternal interests: “The grave cannot praise thee, death cannot celebrate thee; they that go down to the pit, cannot hope for thy truth:” these are things which the living only can engage in: and therefore the living are bound to estimate their high privileges aright, and to improve them with all diligence, as long as these advantages are continued to them. Doubtless, in the eternal world, the dead in Christ are happy. But is there a redeemed soul that does not desire to advance the honour of his God in this world? Is there one who does not long to promote the temporal and eternal welfare of his fellow-sinners? or is there one who does not wish to augment the talents committed to him, that in so doing he may find a greater measure of approbation from his God? I say, then, to every one here present, whatever be the measure of grace that you have attained, you are greatly indebted to God for the prolongation of your life; and it should be to you a subject of most ardent praise and thanksgiving.]

But this gratitude should be expressed also,

II. In a way of affectionate commendation—

It is well to speak of God’s mercies, whether they be general or special, public or personal; as it is said, “One generation shall praise thy works to another, and shall declare thy mighty acts: they shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness [Note: Psalms 145:4; Psalms 145:7.].” But it should seem that Hozekiah was peculiarly anxious to transmit to succeeding generations the knowledge of the true God, and of all the wonders which he had wrought for his people Israel. And this is the desire which every living man should feel; and especially under the dispensation under which we live, wherein the truth of God, in all the wonders of redeeming love, is made known to the children of men.

We ought to transmit to others the truth that has been revealed to us—

[This was the command repeatedly given to Israel of old [Note: Deuteronomy 4:8-9; Deuteronomy 6:6-7.] — — — And the obligation to obey it was deeply felt by all the saints, who regarded God’s Law as a sacred deposit, committed to them for the benefit of their children, and their children’s children, even to the latest generations [Note: Psalms 78:2-6.]. For this very end it was that the Passover [Note: Exodus 12:25-27.] and other rites [Note: Exodus 13:14-15.] were ordained, and that memorials also were established [Note: Joshua 4:22-24.]; even that an inquiry might be excited, in every successive generation, into the things so exhibited to their view; and that the information contained in them might be transmitted and perpetuated to the end of time. The Lord’s Supper is intended to answer the same end; for, in the administration of it, we shew forth the Lord’s death till he come [Note: 1 Corinthians 11:26.].”]

And the hope of effecting this ought to make life regarded by us as an invaluable blessing—

[What father would not wish to make known God’s truth to his children; and account the prolongation of his life a rich mercy from the Lord, as giving further opportunities for the advancement of their eternal welfare? I may say, too, what pastor, who stands, as it were, in the relation of a father to his flock, would not adore his God for the strength whereby he is enabled to labour for their good? The Apostle Paul judged, so far as respected his own personal feelings, that it was “desirable rather to depart, and to be with Christ:” but yet, reflecting on the importance of his life to the welfare of the Church, he was willing to forego his own personal happiness, and to have a life of labour and of suffering prolonged to him, that he might still further advance the interests of God’s people [Note: Philippians 1:21-25.]. Thus should the hope of benefiting others endear life to us; and every effort be made, as long as life shall last, to transmit to others the light which we ourselves have received.]

And now, Brethren,

1. Let me call you to the performance of this duty—

[It is a duty equally pertaining to all, (so far as they have an ability to discharge it,) to “render unto the Lord according to the benefits conferred upon them:” yea, all should strive to be, in this respect, patterns and examples to those around them. To those in like circumstances with ourselves, we should be able to say, “Let all of you praise God, as I do this day.” But permit me to ask of the generality amongst us, What would be the state of things, if all were to take you for their pattern? Would God be glorified in any measure as he ought? or would his truth be diffused as it ought to be? Would not rather the mercies of God pass unacknowledged, and his revealed will be almost utterly forgotten? Do not think that a mere lukewarm engagement in God’s service will suffice. If, indeed, the blessing of life call for nothing better at your hands than this, I will be content that you shall render him nothing better: but if life be of such importance as I have represented, then I call on every living soul to say with David, “Praise the Lord, O my soul: while I live will I praise the Lord; I will sing praises unto God while I have any being [Note: Psalms 146:1-2.].”]

2. Let me urge it by that most appropriate consideration which occupied the mind of the grateful Hezekiah—

[“The grave cannot praise God, nor can death celebrate him [Note: ver. 18.].” This is the only time for serving and honouring God in this world. And how soon this opportunity may have passed away, who can tell? Another day, and all power to serve your God may have passed away for ever. I must then say to you, “Work whilst it is day; for the night cometh wherein no man can work [Note: John 9:4.].” Should your soul be required of you before you have given yourselves up to God, how painful will be your reflections to all eternity! But did ever any man think that he had begun to honour God too soon; or had too diligently engaged in that blessed work? Is there one in heaven that regrets he began to serve his God so soon? or is there one in hell that curses not his folly for neglecting to improve the advantages that were afforded him? I call you, then, to prevent those sad reflections which a neglect of God will occasion in a dying hour; and to secure now the eternal approbation of your God, by dedicating yourselves altogether to his service.]

DISCOURSE: 919

HEZEKIAH’S THANKSGIVING FOR HIS RECOVERY

Isaiah 38:20. The Lord was ready to save me: therefore we will sing my songs to the stringed instruments, all the days of our life, in the house of the Lord.

TO make public acknowledgments to God for national mercies is a duty so evident, that persons of all characters and denominations are forward to the performance of it. The very heathens thought that they had not properly testified their joy on account of any signal victories or deliverances, till they had made some public procession to the temples of their deities, or offered sacrifices to their honour. A greater cause for thankfulness than that which we are now assembled to commemorate, England scarce ever saw [Note: Preached on the occasion of the recovery of his late Majesty, George III. March 15, 1789.]. A sovereign, who, for his excellent qualities in domestic life, stands almost unrivalled; a sovereign, who is truly the father of his people; a sovereign, who is, if I may so speak, the idol of the nation which he governs, is restored to health from the most afflictive of all disorders, and to the government of his kingdom at the very moment it was to be transferred to other hands: what cause for joy and thankfulness is this! And indeed ye have already in some measure testified your joy; and I would hope the reality was as universal as the appearance: but surely we should not rest satisfied with such demonstrations of joy; we should have our lamps trimmed and our lights burning within us: we should have a sacred flame kindled in our hearts; and we should endeavour to excite others to rejoice with us. When David was brought, as he tells us, into the dust of death, and, in answer to his prayer, was delivered from it, he said, “I will declare thy name unto my brethren; in the midst of the congregation will I praise thee. Ye that fear the Lord praise him; all ye, the seed of Jacob, glorify him; and fear him all ye the seed of Israel: for he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him, but when he cried unto him, he heard: my praise shall be of thee in the great congregation; I will pay my vows before them that fear him [Note: Psalms 22:22-25.].” Now such should be the desire of our hearts to glorify God for the king’s recovery: not contented with offering up our praises in secret, we should say with him in the text, “the Lord was ready to save; therefore we will sing our songs in the house of the Lord.”

In discoursing upon these words, we will consider,

I. The import of the words—

This will partly appear from the occasion on which they were uttered—

[This chapter begins with a very affecting account of King Hezekiah’s sickness: a message was sent to him from the Lord, to tell him that he should die of his disorder. These melancholy tidings no sooner reached his ears than he turned his face towards the wall and wept very sore. In the ninth and following verses we have a copy of what he himself wrote concerning the workings of his own mind under that affliction: “The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: I said in the cutting off of my days, I shall go to the gates of the grave; I am deprived of the residue of my years: I said, I shall not see the Lord, even the Lord in the land of the living; I shall behold man no more with the inhabitants of the world: mine age is departed and is removed from me as a shepherd’s tent; I have cut off, like a weaver, my life; he will cut me off with pining sickness, from day even to night will he make an end of me: I reckoned till morning that as a lion so will he break all my bones, from day even to night will he make an end of me: like a crane, or a swallow, so did I chatter; I did mourn as a dove; mine eyes failed with looking upwards! O Lord, I am oppressed, undertake for me.”

Now it is possible enough that he was, in a considerable degree, under bondage to the fear of death; but yet we cannot suppose that all this grief originated from that one cause: no, he doubtless felt much for the glory of God and the prosperity of his people, both of which, as far as he could judge, would be very materially affected by his removal at that particular crisis. He was one of the best kings that ever governed the Jewish nation. No sooner did he come to the throne than he began to reform the abuses which had been introduced in preceding reigns. He threw down the altars that had been built; he opened and repaired the temple which had been shut up and left to decay; he restored the sacrifices which had been long neglected; he stirred up the people throughout all the kingdom to reform their lives; and he ardently longed to see these beginnings of reformation carried further into effect. He had very lately beheld the whole country overrun by Sennacherib’s army, and Jerusalem itself reduced to the utmost distress and danger; and though he had seen a great part of the Assyrian army destroyed by the hand of God, yet he knew that the Assyrians were still a powerful enemy, and that if the Jewish nation should relapse into their former wickedness, they could not expect another miraculous interposition from God. He was aware also that having no son to succeed him, there would probably be intestine divisions about a successor; so that if he were taken away at this time, the cause of religion would be neglected, and the whole Jewish nation be given over to suffer the consequences of their apostasy from God. That these reflections greatly contributed to his grief, seems plainly intimated in the answer which God gave to his prayer, as it is recorded both in 2 Kings 20:6, and in the chapter before us; in both of which places God not only promises to prolong his life, but to deliver the city out of the hands of the king of Assyria, and to defend it for his own name’s sake. Afflicted with these gloomy prospects, he betook himself to the best of all remedies, prayer; and as we are expressly told that Isaiah joined with him in crying to heaven on a former occasion, it is reasonable to suppose that, when he saw the king so overwhelmed with the news which he had brought him, he did not neglect this opportunity of joining with him in prayer for his recovery. Behold, their prayer prevailed; yea, so speedily did it prevail, that before Isaiah was gone out into the middle court, the word of the Lord came to him, saying, “Tell Hezekiah, thus saith the Lord; I have heard thy prayer, I have seen thy tears, behold, I will heal thee.” God moreover commanded the prophet to make a plaster of figs, and to put it upon the boil, and to assure the king that in three days he should be well enough to go up to the house of the Lord. This was done to show that we ought to use means, while at the same time we look not to the means, but to God, for the desired success. Being restored to health he comes into the house of the Lord, and pours out his soul in pious and devout thanksgivings: knowing that, if he had died in his illness, he should never have had any more opportunities of glorifying God before men, he exclaims, “The grave cannot praise thee, death cannot celebrate thee, they that go down to the pit cannot hope for thy truth; the living, the living, he shall praise thee, as I do this day; the father to the children shall make known thy truth:” and then he adds in the words of the text, “The Lord was ready to save me, therefore we will sing my songs to the stringed instruments all the days of our life, in the house of the Lord.”]

But we shall have a further insight into the meaning of the text, if we consider more particularly the words themselves—

[They contain a thankful acknowledgment to God for his recovery, and a determination to glorify him for it as long as he should live. “The Lord was ready to save me,” says the king. He does not blasphemously ascribe his recovery to his physicians, or to the means used, notwithstanding they were used according to God’s own prescription; but he gives the honour, where alone it is due, to God. In disorders of any kind our eyes should not be so fixed upon the creature as they usually are; our expectation should be from God alone: it is “he who killeth and maketh alive; he bringeth down to the grave and bringeth up.” But that which Hezekiah seems to have been more particularly affected with, was the Lord’s readiness to help him; “the Lord was ready to save me.” This is a matter of astonishment to all who have ever tried the power and prevalency of prayer: God does not indeed bind himself to answer prayer immediately, at least not in the way in which we expect it to be answered; yet does he often with marvellous condescension grant the requests of his people as soon as they are offered up; he often visibly fulfils that precious promise recorded in Isaiah, “It shall come to pass that before they call I will answer, and while they are yet speaking I will hear.” David mentions this as his own experience, and seems to have been struck with it as Hezekiah was; “I will praise thee with my whole heart, O God; for in the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul [Note: Psalms 138:1; Psalms 138:3.]. So Hezekiah in the text; “The Lord was ready to save me; therefore will we sing my songs to the stringed instruments all the days of our life, in the house of the Lord.” He determined that as the mercy vouchsafed to him was a public benefit, so he would manifest his sense of it by public acknowledgments. He recorded this mercy and had it set to music, that all the nation might join with him in singing praises to God for it. Nor would he suffer it ever to be effaced from his memory: he made the recital of this mercy a part of his daily devotions; and determined he would continue to do so as long as he should live; judging very properly that his life, which had been so miraculously spared, should be spent wholly in the service of his God.]

Nothing more being necessary to illustrate the meaning of the words, we shall pass on to notice,

II. The use we should make of them—

1. To excite our gratitude for the king’s recovery—

[There is a striking resemblance between the event which we are now met to commemorate, and that recorded in the passage before us. I will beg leave to point it out in several particulars.

It holds good in the persons who were ill. Hezekiah, you have heard, was one of the most illustrious kings that ever sat upon the Jewish throne: the glory of God and the welfare of his people were ever near his heart. He set a good example to all his subjects, and ardently desired to see them no less obedient to their God than loyal to himself: he published his edicts prohibiting whatever was offensive to God, and enforcing the observance of the divine laws: in short, if you would know his character, see it drawn by the inspired penman: “Thus did Hezekiah throughout all Judah, and wrought that which was good, and right, and truth before the Lord his God: and in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered [Note: 2 Chronicles 31:20-21.].” Now compare that of our gracious Sovereign: he has but limited power, and therefore cannot effect all he would; but what he would do if he were able, we see by the proclamation which was not long since issued. But this is a part of our subject on which it would not be proper to say much, nor is it needful that we should; for we trust his excellent qualities are too deeply engraven in all our hearts to need any repetition of them from this place—

But further—The resemblance holds good in the probable consequences of their illness—Hezekiah was sick nigh unto death, so that, till his recovery, he was utterly incapacitated for the business of the nation. If he had been left in the state he was, or had been taken away, his subjects would have suffered an irreparable loss. What they would have suffered we may judge in part from what they did actually suffer, when Manasses the son of Hezekiah came to the throne: idolatry was re-established throughout the kingdom; and God, wearied as it were with the greatness of their provocations, gave them over, together with Manasses their king, into the hands of their Babylonish enemies. What would have been the consequence if our Sovereign’s illness had continued, none can tell. We mean not to cast reflections upon any person or party; we would abhor a party spirit either in religion or politics: but this we may say without a possibility of giving offence to any; that, however wisely the defect of an executive power might have been supplied, and however faithfully it might have been employed, still the nation would have suffered an almost irreparable injury; for the very sinews of government would have been cut asunder. This, we say, would have been the case, supposing that every thing had been planned with the most consummate wisdom, and executed with the most unblemished integrity: but what might have happened, God alone knows: blessed be his name! he has delivered us now from the apprehensions of the calamities we have so earnestly deprecated, and so justly dreaded.

Again—The resemblance holds good in the means by which they were recovered from their illness. What was there in a plaster made of figs that could give so sudden a turn to a mortal disorder as to remove it in three days? Just as much as there was in the waters of Jordan to cleanse Naaman from his leprosy, or in the clay and spittle which our Lord used, to open the eyes of a blind man. It was prayer that healed Hezekiah; yes, prayer pierced the skies and entered into the ears of the Lord of Hosts. “I have heard thy prayer, said God, and have seen thy tears, and will heal thee.” And what has healed our gracious Soverign? we answer without disparagement to any, prayer: a spirit of prayer has been poured out upon all God’s people throughout the nation: all that have an interest in the court of heaven, have cried day and night to God on his behalf. The prayers of the church prevailed for the delivering of Peter out of prison: so we doubt not but that the king’s recovery is an answer to prayer; to the prayers of those very people who are yet too often hated, despised, and persecuted. It is true: God has used means; but what means? not the art of medicine, but repose and quiet. We mean not to detract from the merit of those who have assisted in his cure; they deserve well of the nation at large: and we shall rejoice to see them rewarded according to their desert: but the glory is God’s, and his alone: the king’s recovery is the gift of God; and that in answer to the prayers of his own people; and, we trust, that they will not discontinue their prayers for him even to the latest hour of their lives.

Once more—The resemblance holds good in the readiness with which God vouchsafed the desired mercy. Hezekiah’s and Isaiah’s prayer was answered before Isaiah had gone out into the middle court; and in three more days the cure was effected. So has it been with respect to the cure vouchsafed unto our Sovereign; it was withheld for a season, just to make all praying people earnest in their supplications. The rod impending over the nation seemed for some time ready to fall: yet was the stroke by various occurrences providentially delayed: and then at the very moment that it was expected to fall, behold! deliverance comes: so truly may the words of the text be applied to this event, “the Lord was ready to save.” Surely that proverb has been again verified to us, that “in the mount of the Lord it shall be seen;” for God did not deliver Isaac more seasonably from the hand of Abraham, than he has done us from the calamities which threatened us.

Now if the occasions for joy and thankfulness are so similar, ought not our expressions of thankfulness to be similar also? Ought we not to render unto God according to the benefits he hath conferred upon us? Yes, surely. Did Hezekiah then make his deliverance a matter of universal praise? let us stir up both ourselves and others to a devout and holy joy on account of the recovery of our king. Did he determine that he would make it a subject of public thanksgiving? let us do the same: and did he determine to remember it and sing of it all his days? let us endeavour to keep upon our minds a lively sense of this mercy, and not provoke God to withdraw it from us by our ingratitude.]

2. To excite our gratitude for the mercies of redemption—

[We all without exception are sick nigh unto death: what Isaiah says of the Jews is applicable to every nation upon earth: “the whole head,” says he, “is sick;” that is, the kings and nobles, and all the governors in church and state, are infected with a mortal disease; “and the whole heart is faint,” that is, the people at large, without any exception, are dying of the same malady: “from the sole of the foot even to the head there is no soundness in us, but wounds, and bruises, and putrefying sores.” Sin is this deadly disorder, and unless we be recovered from it, the consequence must be dreadful to us all. We are not left to conjecture what this may be; we know; we know for certain; we know that no temporal calamity whatever can be compared with it: we know that our disorder, if not speedily cured, must issue in everlasting death; in an everlasting separation of soul and body from God, and in an everlasting suffering of divine vengeance. But we are fully warranted to say with Hezekiah in the text, “the Lord is ready to save us.” Of all the thousands and tens of thousands who came to our Lord for healing when he was on earth, not so much as one applied in vain: nor did ever any one call upon him for spiritual healing without experiencing his readiness to save. And is he not “the same yesterday, to-day, and for ever?” Would Jesus ever have come down from heaven, if he had not been ready to save? Would he have shed his precious blood for us, if he had not been ready to save? Would lie have sent his word, his ministers, and his holy Spirit, to invite and draw us to him, if he had not been ready to save? Has he not said, “As I live I have no pleasure in the death of a sinner, but rather that he turn from his wickedness and live; turn ye, turn ye from your evil ways, for why will ye die?” And would he thus have sworn, invited, entreated, and expostulated, if he had not been ready to save? Beloved brethen, would to God that ye would all put him to the trial! not one of you would then ever perish in your sins; he would cleanse you in his blood from all sin; he would restore your souls to health; and make them to flourish in immortal youth and beauty. Do you ask, How shall I obtain this blessing? We answer, just as the king of Judah, or the king of Britain, were restored to health: means were used for both; but the means were very inadequate to the end which was to be obtained: that which prevailed for both, was prayer; and that shall prevail for you. If you were like Jonah at the bottom of the sea in a whale’s belly, the prayer of faith should deliver you. Still however you must use the means; attend to the word that is preached; and read the Bible in your closets: but do not imagine that these means can convert your souls: no; that is the Lord’s work; and you will use all means in vain, if you do not beg of God to render them effectual. But if you pray, you will find the Lord far more ready to give, than you are to ask. To save sinners is his work, his office, his delight; it is “the joy which was set before him, in expectation of which he endured the cross and despised the shame:” yea, it is the import of his very name; for he was “called Jesus, because he was to save his people from their sins.” This is a perpetual ground of joy to all; it calls for our devoutest thanks and praises: it should make us all adopt the language of the text, and say, “The Lord is ready to save me; therefore will I sing songs to him all the days of my life, in the house of the Lord.”

But if you have been restored to health; if you have experienced his salvation; if upon a review of your past life you can say with Hezekiah, “The Lord was ready to save me;” what ought to be the frame of your mind? how should you give thanks! the Psalmist says, “Let them give thanks whom the Lord hath redeemed;” and if they will not, who will? The angels were not half so much indebted to him, as they for whom he shed his blood. “O then give thanks, give thanks unto our God; for it becometh well the just to be thankful:” “O come let us sing unto the Lord, let us heartily rejoice in the God of our salvation.”]

An Analysis of The Foregoing Sermon

[The Author had at one time thought of inserting a considerable number of short sketches; but he relinquished the idea, from an apprhension that they would not afford sufficient aid to those, whose more immediate benefit he consulted. The following Analysis is added as a specimen.”]

PUBLIC acknowledgments of national mercies are proper. The king’s recovery is a just ground for them at this time.

I. The import of the words. In which observe—

1. The occasion of them. Here notice—

[Hezekiah’s illness, and dread of Approaching death. His character, as most concerned for God’s glory and the national welfare. The probable consequences of his death. The means of his recovery: prayer—figs. His expressions of thankfulness for it.]

2. The words themselves. These contain—

[The grounds of his thankfulness; that God had restored him; and that he had been ready to do so. The expressions of it. He would give all the glory to God. He would do it publicly. He would have others to do the same. He would do it all his life.]

II. The use we should make of them—

1. To excite our gratitude for the king’s recovery—

[The occasions are similar; as to the persons that were ill (compare Hezekiah, and the king): as to the probable consequences of their not recovering: as to the means used for their recovery, Prayer: and as to the readiness of God to comply with our requests.

Our gratitude should be similar; public—universal—fervent—perpetual.]

2. To excite our gratitude for the mercies of redemption—

[All are sick nigh unto death. The consequences of not recovering will be dreadful. The Lord is ready to heal us. Prayer is the grand mean of recovery. All should rejoice; the sick, that the Lord is ready to save; the recovered, that he was, and still is, ready.]