In those days Hezekiah was terminally ill, and he prayed to Yahweh; and he spoke to him, and gave him a sign.
Parallel Translations
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In those days Hezekiah was terminally ill, and he prayed to Yahweh; and he spoke to him, and gave him a sign.
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In those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he gave him a sign.
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In those days Hezekiah was sick even unto death; and he prayed unto the LORD; and He spoke unto him, and gave him a sign.
Cross-references (3)
Passages linked to 2 Chronicles 32:24 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Kings 20:1-11 In those days Hezekiah was sick and dying. Isaiah the prophet the son of Amoz came to him, and said to him, “Yahweh says, ‘Set your house in order; for you will die, and not live.’ ” Then he turned his face to the wall, and prayed to Yahweh, saying, “Remember now, Yahweh, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” And Hezekiah wept bitterly. Before Isaiah had gone out into the middle part of the city, Yahweh’s word came to him, saying, “Turn back, and tell Hezekiah the prince of my people, ‘Yahweh, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will heal you. On the third day, you will go up to Yahweh’s house. I will add to your days fifteen years. I will deliver you and this city out of the hand of the king of Assyria. I will defend this city for my own sake, and for my servant David’s sake.” ’ ” Isaiah said, “Take a cake of figs.” They took and laid it on the boil, and he recovered. Hezekiah said to Isaiah, “What will be the sign that Yahweh will heal me, and that I will go up to Yahweh’s house the third day?” Isaiah said, “This will be the sign to you from Yahweh, that Yahweh will do the thing that he has spoken: should the shadow go forward ten steps, or go back ten steps?” Hezekiah answered, “It is a light thing for the shadow to go forward ten steps. No, but let the shadow return backward ten steps.” Isaiah the prophet cried to Yahweh; and he brought the shadow ten steps backward, by which it had gone down on the sundial of Ahaz.
- Isaiah 38:1-8 In those days Hezekiah was sick and near death. Isaiah the prophet, the son of Amoz, came to him, and said to him, “Yahweh says, ‘Set your house in order, for you will die, and not live.’ ” Then Hezekiah turned his face to the wall and prayed to Yahweh, and said, “Remember now, Yahweh, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” Then Hezekiah wept bitterly. Then Yahweh’s word came to Isaiah, saying, “Go, and tell Hezekiah, ‘Yahweh, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will add fifteen years to your life. I will deliver you and this city out of the hand of the king of Assyria, and I will defend this city. This shall be the sign to you from Yahweh, that Yahweh will do this thing that he has spoken. Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps.” ’ ” So the sun returned ten steps on the sundial on which it had gone down.
- Isaiah 38:21-22 Now Isaiah had said, “Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.” Hezekiah also had said, “What is the sign that I will go up to Yahweh’s house?”
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Geneva Bible translators 1599 · Public Domain To confirm his faith in God’s promise, who declared…
To confirm his faith in God’s promise, who declared to him by his Prophet that his life should be prolonged fifteen years.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Ch 32:24 In those days Hezekiah was sick to…
2Ch 32:24 In those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he gave him a sign.
Ver. 24. In those days Hezekiah was sick to the death.] See 2Ki 20:1-3, &c.
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Matthew Poole 1685 · Public Domain Of which see a more particular account 2Ki 20:1.
Of which see a more particular account 2Ki 20:1.
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Matthew Henry 1710 · Public Domain Here we conclude the story of Hezekiah with an…
Here we conclude the story of Hezekiah with an account of three things concerning him: -
I. His sickness and his recovery from it, Ch2 32:24. The account of his sickness is but briefly mentioned here; we had a large narrative of it, 2 Kings 20. His disease seemed likely to be mortal. In the extremity of it he prayed. God answered him, and gave him a sign that he should recover, the going back of the sun ten degrees.
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II. His sin and his repentance for it, which were also more largely related, Kg2 20:12, etc. Yet several things are here observed concerning his sin which we had not there. 1. The occasion of it was the king of Babylon's sending an honourable embassy to him to congratulate him on his recovery. But here it is added that they came to enquire of the wonder that was done in the land (Ch2 32:31), either the destruction of the Assyrian army or the going back of the sun. The Assyrians were their enemies; they came to enquire concerning their fall, that they might triumph in it. The sun was their god; they came to enquire concerning the favour he had shown to Hezekiah, that they might honour him whom their god honoured, Ch2 32:31. These miracles were wrought to alarm and awaken a stupid careless world, and turn them from dumb and lame idols to the living God; and men were startled by them, but not converted till a greater wonder was done in that land, in the appearing of Jesus Christ, Mat 2:1, Mat 2:2. 2. God left him to himself in it, to try him, Ch2 32:31. God, by the power of his almighty grace, could have prevented the sin; but he permitted it for wise and holy ends, that, by this trial and his weakness in it, he might know, that is, it might be known (a usual Hebraism), what was in his heart, that he was not so perfect in grace as he thought he was, but had his follies and infirmities as other men. God left him to himself to be proud of his wealth, to keep him from being proud of his holiness. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited or self-confident, but may always think meanly of ourselves and live in a dependence upon divine grace. We know not the corruption of our own hearts, nor what we shall do if God leave us to ourselves. Lord, lead us not into temptation. 3. His sin was the his heart was lifted up, Ch2 32:25. He was proud of the honour God had put upon him in so many instances, the honour his neighbours did him in bringing him presents, and now that the king of Babylon should send an embassy to him to caress and court him: this exalted him above measure. When Hezekiah had destroyed other idolatries he began to idolize himself. O what need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves, and to beg earnestly of God that he will hide pride from them and always keep them humble! 4. The aggravation of his sin was the he made so bad a return to God for his favours to him, making even those favours the food and fuel of his pride (Ch2 32:25): He rendered not again according to the benefit done unto him. Note, It is justly expected that those who have received mercy from God should study to make some suitable returns for the mercies they have received; and, if they do not, their ingratitude will certainly be charged upon them. Though we cannot render an equivalent, or the payment of a debt, we must render the acknowledgment of a favour. What shall I render that may be so accepted? Psa 116:12. 5. The divine displeasure he was under for this sin; though it was but a heart-sin, and the overt-act seemed not only innocent but civil (the showing of his treasures to a friend), yet wrath came upon him and his kingdom for it, Ch2 32:25. Note, Pride is a sin that God hates as much as any, and particularly in his own people. Those that exalt themselves must expect to be abased, and put under humbling providences. Wrath came on David for his pride in numbering the people. 6. His repentance for this sin: He humbled himself for the pride of his heart. Note, (1.) Though God may, for wise and holy ends, suffer his people to fall into sin, yet he will not suffer them to lie still in it; they shall not be utterly cast down. (2.) Heart-sins are to be repented of, though they go no further. (3.) Self-humiliation is a necessary branch of repentance. (4.) Pride of heart, by which we have lifted up ourselves, is a sin for which we ought in a special manner to humble ourselves. (5.) People ought to mourn for the sins of their rulers. The inhabitants of Jerusalem humbled themselves with Hezekiah, because they either knew that they also had been guilty of the same sin, or at least feared that they might share in the punishment. When David, in his pride, numbered the people, they all smarted for his sin. 7. The reprieve granted thereupon. The wrath came not in his days. While he lived the country had peace and truth prevailed; so much does repentance avail to put by, or at least to put off, the tokens of God's anger.
III. Here is the honour done to Hezekiah, 1. By the providence of God while he lived. He had exceeding much riches and honour (Ch2 32:27), replenished his stores, victualled his campus, fortified his city, and did all he wished to do; for God had given him very much substance, Ch2 32:29. Among his great performances, his turning the water-course of Gihon is mentioned (Ch2 32:30), which was done upon occasion of Sennacherib's invasion, Ch2 32:3, Ch2 32:4. The water had come into that which is called the old pool (Isa 22:11) and the upper pool (Isa 7:3); but he gathered the waters into a new place, for the greater convenience of the city, called the lower pool, Isa 22:9. And, in general, he prospered in all his works, for they were good works. 2. By the respect paid to his memory when he was dead. (1.) The prophet Isaiah wrote his life and reign (Ch2 32:32), his acts and his goodness or piety, or which it is part of the honour to be recorded and remembered, for examples to others. (2.) The people did him honour at his death (Ch2 32:33), buried him in the chief of the sepulchres, made as great a burning for him as for Asa, or, which is a much greater honour, made great lamentation for him, as for Josiah. See how the honour of serious godliness is manifested in the consciences of men. Though it is to be feared that the generality of the people did not heartily comply with the reforming kings, yet they could not but praise their endeavours for reformation, and the memory of those kings was blessed among them. It is a debt we owe to those who have been eminently useful in their day to do them honour at their death, when they are out of the reach of flattery and we have seen the end of their conversation. The due payment of this debt will be an encouragement to others to do likewise.
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John Gill 1763 · Public Domain Moreover, he provided him cities,.... Where he had the…
Moreover, he provided him cities,.... Where he had the above storehouses and stalls, and convenient dwellings for those that looked after them, and were over his cattle, small and great, as follows; the Vulgate Latin version reads six cities in some copies (b):
and possessions of flocks and herds in abundance; in which the riches of men, and even of kings, lay in those times:
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for God had given him substance very much; for all was owing to his disposing providence, let it come which way it might.
(b) So the Edition of Sixtus V. Lovain, and MSS. in James's Contrariety of the Popish Bibles, p. 295.
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Adam Clarke 1810 · Public Domain Verse 24. Hezekiah was sick] See 2Kg 20:1, &c.,…
Verse 24. Hezekiah was sick] See 2Kg 20:1, &c., and the notes there.
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Albert Barnes 1834 · Public Domain Compare 2 Kings 20 and notes. The “sign” is…
Compare 2 Kings 20 and notes. The “sign” is not (as in the margin) the miraculous cure, but the going back of the shadow on the dial of Ahaz (see 2Ch 32:31).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Sign. See 4 K. xx.
Sign. See 4 K. xx.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain HEZEKIAH'S SICKNESS AND RECOVERY. (Ch2 32:24-26)
HEZEKIAH'S SICKNESS AND RECOVERY. (Ch2 32:24-26)
In those days Hezekiah was sick to the death--(See on Kg2 20:1-11).
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The Cambridge Bible for Schools and Colleges 1878 · Public Domain 24–33 (cp. 2 Kings 20; Isaiah 38, 39)). Hezekiah’s…
24–33 (cp. 2 Kings 20; Isaiah 38, 39)). Hezekiah’s Sickness. The Ambassadors from Babylon. Hezekiah’s Death
24. In those days] The phrase is taken over from 2Ki_20:1, and it cannot be determined what date is intended, though we might conclude from 2Ki_20:6 that it was a time at which the Assyrian danger was not yet past, and that it was about the fourteenth year of Hezekiah (reigned 14 + 15 = 29 years).
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he spake] The Heb. word means in certain connexions, “to promise,” and the idea of “promise” is present here, the sense being “God made him a promise and confirmed it by a wonder”; cp. 2Ki_20:5-6; 2 Kings 8-11.
a sign] Rather, a wonder (R.V. mg.), as in 2Ch_32:31.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain HEZEKIAH’S SICKNESS—HIS PRIDE AND WEALTH—THE BABYLONIAN EMBASSY—CONCLUSION (2Ch_32:24-33).
HEZEKIAH’S SICKNESS—HIS PRIDE AND WEALTH—THE BABYLONIAN EMBASSY—CONCLUSION (2Ch_32:24-33).
(24) In those days Hezekiah was sick.—This single verse epitomises 2Ki_20:1-11; Isaiah 38
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To the death.—Unto dying.
He spake unto him.—By the mouth of Isaiah.
And he gave him a sign.—The recession of the shadow on the dial of Ahaz. Literally, and a sign He gave him; the emphatic word first.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The extreme brevity again of our compiler, in the…
The extreme brevity again of our compiler, in the account of Hezekiah"s illness, and his passing so lightly over whatever in it cast shades upon his character and career, cannot escape our notice. Much fuller is the narrative of 2Ki_20:1-21. Gave him a sign (see 2Ki_20:8-11, and our ver. 31, middle clause. See also at length of the sickness of Hezekiah, Isa 38).
Vers. 24-26, 31.
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The shadow which Hezekiah casts on his own life"s history.
The great commendation of Hezekiah, written in one word his "goodness in our thirty-second verse, but somewhat more expressly in the parallel, (2Ki_18:5) which raised him to the very first rank with David and Jehoshaphat, may well be accepted as fully explained and sustained by the undeviating excellence of his administration of the kingdom. His reign is, at any rate, unsullied by any sins like those of David. Yet one error, one sin, and from its denunciation and punishment manifestly a grievously offensive one, is to be laid to his charge, and which seems to have consisted in a boastful ostentatiousness, on an occasion which presumably pre-eminently condemned it for untimeliness and inexpedience. The faithfulness, and yet the tenderness, of allusion to it, as made by our present writer (ver. 31), we cannot but notice, understand, and admire. But for the fuller suggestions that lie within it, they are to be sought and found in the parallel, (2Ki_20:12-19) and in the writing of the Prophet Isaiah (39., wonderfully prefaced by 38.). From this part of the history of Hezekiah we may notice something to be learned as to
I THE SEED OF OCCASION. There are seeds many, indeed of occasion, besides those which, perhaps, we think more justly called seeds, viz. those of cause. They are to be thought on and feared, for they are the lighter and less visible; more approaching to a certain omnipresence, and wafted hither and thither on the gentlest of breezes, as well as the stiffest, they alight so softly, at most unsuspected times, and on spots most unsuspected. These occasion-seeds are, doubtless, often part of the very scheme and works of Providence. Designed to good, they are, like many of the completer manifestations of Providence, warped and wrested to evil. The exact origin of the severe "sickness unto death" of Hezekiah is nowhere told us. It looks uncommonly like an earlier "thorn in the flesh." The thorn in the flesh, out of which St. Paul made for himself such good history, turns to all the reverse with Hezekiah! His "thorn in the flesh" was sent because the all-seeing Eye saw this that there was already sign of Hezekiah being exalted above measure (ver. 25) through the long run of mercy and prosperity vouchsafed to him, even though vouchsafed in harmony with his own "goodness." Yet mercy strews "his path and his bed." Promise of recovery, sign and marvel sign of recovery, and recovery itself are all in early sequel. Mercies of kindness still follow and pursue him (Isa_39:1) letters, presents, congratulations, flattering inquiries of the wonderful sign granted to Hezekiah, in a double sense, of Heaven itself and the issue already declares itself! The net is not "spread in vain in the sight of this bird"! Sickness, warning, special kindness, special suggestions of dependence, and therefore of the appropriate humility; of dependence most graciously remembered of Heaven, and therefore of gratitude, that should have been responsive; this array one cunning bosom-sin blows quite away." The occasion of sin came through, the very warning against sin, and shows how sin will carve its own occasion right through all occasion!
II THE SIN ITSELF NOW IS QUESTION. The careful study of this for our own warning is the more desirable, inasmuch as it is the one only recorded defection of Hezekiah. It comes on the page of his history unexpectedly, and must be supposed to come out of one of those most sunken and aside depths that give facility for sin to harbour, and for Satan to work his devices in the more difficult cases for him. The lesson is that with Satan, the expert in the offensive, it needs ever that with much prayer we strive to be experts in the defensive. The pomp of display and the vanity of ostentation by which and into which Hezekiah was now entrapped, were probably attended by aggravating circumstances, which, though not stated, may be surmised with no little probability; but, at any rate, they were penetrated by this aggravation that they came from one who knew better, and had so well known and done better, that they could only be viewed as some very retrograde condition of heart, and, unless sternly checked, liable to lead to worse developments in practice. Civil words to Babylon, and civil deeds to the ambassadors of her king, happened to be just the wrong thing, and not the right A vain-glorious display of the treasures, that already excite the cupidity of plunder temptations to our tempter and would-be betrayer and destroyer was a grand mistake indeed. So are civil words to our souls" tempters, and civil deeds to our great enemy Satan! If Hezekiah had known that "these men," and "the country whence they came", (2Ki_20:14) were going to be the capturers and the enforced home respectively of God"s people, whom he had been set jealously to guard and watch over as the under-shepherd; if he had known that all his "precious things, silver and gold, spices and ointment, armour and all treasures," were to be the sacrilegious plunder of Babylon and the King of Babylon; would he then have done as he did? These things, it may truly be said, he did not know now. But what did he know? And did he not know such things as these that pride and vanity, vain-glory and ostentation, were not for him, who was the dependent servant of God, and the trustee of treasures, sacred treasures, also, that belonged to him to whom the earth and the fulness thereof and all its precious things, but especially Israel, belonged? How often do we excuse ourselves, both for mere faults and also for sins, on the plea that we did not know certain exact facts, forgetful of these two things first, that we nevertheless did know, and do know, certain great general principles and rules which, had we observed them, would have covered and governed all individual cases; and, secondly, that though we may often say, "We did not know," there remains to be answered the question whether our ignorance was not nevertheless of our own making, or at least within the reach of our own removing!
III THE ATTITUDE OF HEZEKIAH TO HIS FAITHFUL PROPHET, It certainly would appear (2Ki_20:14, 2Ki_20:15; Isa_39:3, Isa_39:4) that he was conscious of wrong in the presence of Isaiah, that he feared his interrogatories, that he equivocated in his reply, or, at any rate, concealed, or tried to conceal, some part of what had transpired in his interview with the ambassadors of Babylon, laying emphasis enough on the rest. So far as the narrative goes, he does not directly reply to what "these men" said. He was probably flattered by "great Babylon" coming at all, by the congratulations brought, by the inquiry respecting "the wonder that was done in the land," and infatuation though it were, if so by the presumable overtures on the part of the King of great Babylon to enter into some alliance with him. This all was emphasized greatly by the fact that the present visit was the first converse of the two kingdoms. Israel had heard of Babylon, of her "wealth," her "glory," her "beauty," and of her "sins" (Isa 13:, Isa 14:, Isa_14:21) also, but up to this time had held no sort of communion with her. In an evil hour the "uplifted" (ver. 25) heart of Hezekiah answered to all the blandishments of the occasion, and the new and grand acquaintance which he has made is prophetically and positively set before him by Isaiah in a light which quickly disenchants him, as the conqueror and taker-captive of Israel, and the very master of his sons and humbled posterity. An hour ago it was his ambition to show all his "wealth" and all his "dominion," and watch whether they vied with those of the great master of the "ambassadors." A moment"s vision of the truth dashes all else to the ground; and Hezekiah becomes either the genuine resigned penitent God having "tried him," left him "to himself, that he might learn all that was in his heart" (ver. 31) or the alike obsequious and selfish receiver of the tidings of doom for his people, delayed till after his own death. If this latter be the position, the even grateful resignation to the Divine will, uttered by Hezekiah"s lip, contrasts ill with the nobility we would wish to put to the credit of such a king, and the king of such a people.
Vers. 24-26, 31.
The trial of restoration.
The incident to which the text refers was a very small one when measured against the magnitude of that with which the preceding verses deal. It concerns the sickness and the recovery of one man, together with a visit to the court at Jerusalem of a few ambassadors. But it was very much to Hezekiah himself, and it contains valuable lessons for us all.
I THE INCALCULABLE ELEMENT IN OUR TRIALS. This is large.
1. We cannot guess when they will come. What little reason had Hezekiah to anticipate that sickness unto death"! It sprang upon him unawares. So does our affliction. We are reckoning on prosperity, health, friendship; and, behold! immediately in front of us is trouble, sickness, loneliness. A few hours may make all the difference to us in the colour and complexion of our life.
2. We cannot calculate how far they will go. We expect the little ailment to pass away in a day or two, and it becomes a very grave and threatening illness; we think we are stricken with a mortal blow, and we find that we have nothing that need seriously disturb us. And so with other troubles beside bodily disorder. We cannot measure their magnitude or their gravity.
3. We cannot understand why they have come, or what they mean. Is it that we have sinned? or that others have erred, and we are "carrying their infirmity "? Is it a mark of Divine displeasure? or is it a sign of our Father"s interest in us and care for our deeper and truer well-being?
4. We cannot enter, except in a very slight degree, into the seriousness of otherssorrow. A very special gift of the grace and power of sympathy will enable some men (and women) to understand and feel much with others; but those who have ordinary human faculties very imperfectly understand what other souls are suffering, how much other hearts are bleeding.
II OUR REFUGE IN GOD. Hezekiah "prayed unto the Lord." We know, from the account in 2Ki 20, how the afflicted man "poured out his heart" unto God. and how earnestly he besought the Divine compassion. In the clay of our trouble especially in the day of grief and of desperate sorrow there is nothing we can do that approaches the wisdom or that supplies half the relief of seeking and finding a refuge in God. Even if we do not expectantly ask for deliverance from our adversity, we appeal (and never vainly) for Divine sympathy and succour in it. This, we are sure, can never be denied us. "Like as a father pitieth his children, so the Lord pitieth them that fear him". (Psa_103:13) We have in Jesus Christ the "High Priest touched with the feeling of our infirmities". (Heb_4:15) Our affliction tries us; it proves, not only to God, but to ourselves and to others, what is the spirit we are of; whether ours is, or is not, the spirit of filial trustfulness, of quiet acquiescence, of genuine piety, of openness of heart to learn, and of readiness of will to do, his holy will. But there is another trial, which perhaps strikes deeper and proves us more thoroughly.
III THE TRIAL OF RESTORATION. Hezekiah bore well the trial of sickness; it drew, or drove, him to the Rock of his salvation. He did not stand well the trial which came with his restoration. Then came congratulatory embassage, and then the uplifted heart showed itself, and the unbecoming ostentation came forth; and with it came the displeasure of the Lord. The king "rendered not again according to the benefit done;" he did not respond to God"s especial grace (ver. 24) with corresponding gratitude, losing sight of self and keeping God"s pitiful and powerful intervention in view. His heart was unchastened and "lifted up." How do we bear ourselves when the cloud has departed and the sun shines again? What is our spiritual attitude when we are strong again, or rich again, or again surrounded with friends? That is the trial-hour. Then God proves us; then we show to him and to our neighbours what mind we are of whether our affliction has permanently purified, or only temporarily touched us. Let those who have been cast clown to the ground in any kind of affliction, and who have been raised up again by the good hand of their God upon them, ask themselves the main question Have they proved themselves to be docile children of their heavenly Father, apt disciples of the Lord of their life? Have they learned humility, self-distrust, unworldliness, consecration? Or are they lapsing into that which is selfish, earthly, proud? God has been proving them; let them examine their own hearts. "Let every man prove his own" heart. If he can, let him "have rejoicing in himself," in his spiritual integrity; if he cannot, let him consider well and act wisely before God, "lest a worse thing happen unto him. C.
Hezekiah"s sickness and prayer.
I HEZEKIAH"S SICKNESS.
1. The time of it. "In those days" (ver. 24; 2Ki_20:1; Isa_38:1) an indefinite expression, differently understood.
(1) In the days of Sennacherib"s invasion, either at its beginning (Keil), during its continuance (Thenius), or after its close (Ewald); but as, according to the monuments, this occurred B.C. 701, or in Hezekiah"s twenty-fourth year, either Hezekiah lived more than twenty-nine years in all, or his sickness must be placed earlier.
(2) In the days of Sargon"s invasion in B.C. 711, and therefore in Hezekiah"s fourteenth year (see preceding homilies).
1. The nature of it. A boil (2Ki_20:7; Isa_38:21) but whether an ordinary abscess or a carbuncle cannot be determined, though there is no ground for connecting it with the pestilence that cut off Sennacherib"s army. It probably arose out of the bodily weakness induced by long labours in reforming religion, and heavy anxieties in meeting and resisting the Assyrian invasion.
2. The severity of it. "Even unto death." It had all the appearance of being fatal. Hezekiah himself expected nothing else than that "in the noontide of his days he should depart unto the gates of Sheol, and be deprived of the residue of his years". (Isa_38:10) Even had his malady not suggested this to his mind, Jehovah"s message to him by Isaiah would (Isa_39:1) have done so. All sickness a prelude to, and premonition of, the last.
II HEZEKIAH"S PRAYER.
1. To whom directed. The Lord; the only living and true God, as welt as the only Hearer of prayer. (Psa_65:2) Doubtless Hezekiah also recognized Jehovah"s hand in his affliction, and understood that he alone could remove the malady by whose permission it had come. Asa, in his disease, sought not to Jehovah, but to the physicians; (2Ch_16:12) and the result with him was different.
2. By what supported.
(1) Bitter grief. "Hezekiah wept sore". (2Ki_20:3) Like Antigone (line 198, etc.), he lamented his sad fate, not merely because he was to die, but because he was being cut off in the middle of his days, and when as yet he had no heir (cf. (Gen_15:2)
(2) Strong arguments. He had walked before Jehovah in truth and with a perfect heart, and had done what was good in his sight; and was thus in a manner entitled to the blessing of long life (Deu_25:15; Psa_34:12)
3. In what ended. Jehovah spake unto him, granting his request, adding fifteen years to his life, and gave him a sign. The cure was effected by Isaiah laying a cake of figs upon the boil the vis medicatrix, however, proceeding not from the fruit, but from him who had said, "Behold, I will heal thee Jehovah-rophi (Exo_15:26) one of Jehovah"s names. The sign granted at Hezekiah"s request was the turning back of the shadow upon the sun-dial, or step-clock, of Ahaz (2Ki_20:11; Isa_38:8) This sundial, or step-clock, was probably "an obelisk upon a square or circular elevation ascended 1,y steps, which threw the shadow of its highest point at noon upon the highest steps, and in the morning and evening upon the lowest, either on the one side or the other, so that the obelisk itself served as a gnomon." How the shadow was turned back is best explained by "the assumption of a miraculous refraction of the sun"s rays, effected by God at the entreaty of the prophet" (Keil on 2Ki_20:11; cf. Delitzsch on, Isa_38:8) though it has been well said,"refraction to the extent required would be very strange and abnormal" (Rawlinson, "Kings of Israel and Judah," p. 199).
LESSONS.
1. The liability of all to affliction.
2. The certainty of death.
3. The contingency of many of the Divine decrees.
4. The efficacy of prayer.
5. The weakness of faith in some good men Hezekiah needed asign.
6. The condescension of God in stooping to regard faith"sinfirmity.
7. The Divine control over nature"s resources. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain In those days Hezekiah was sick to the death.
2Ch_32:24-25
In those days Hezekiah was sick to the death.
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Hezekiahs sickness and recovery
I. The great contrasts in the events of life.
II. The suddenness with which these events happen.
III. The distress with which they are often attended.
IV. The wonderful deliverance which God can grant. (James Wolfendale.)
But Hezekiah rendered not again according to the benefit done unto him--
A rulers sin
I. An undoubted truth; that sins of the rulers and the people ruled, are so intimately connected, that one invariably involves the other (Zec_10:3).
II. The intelligible motive. God gives us in the present order of things a large share in one anothers punishments, that He may make us take a deeper interest in one anothers duties. All are deeply interested in all. The government of every Christian country is intimately connected with the transgressions of the people; and the governed are closely involved in the sins of the government; so that each has an important duty to perform to the other. The government, apart from all political considerations, to curb and repress the immoralities and the wickedness of the people; and the people, firmly though mildly, to warn and caution and speak plainly to the government, lest by partaking silently and voluntarily of other mens sins, they become partakers in other mens pains. (H. Blunt.)
Hezekiah deserted
I. The person here spoken of.
1. His personal character.
2. His peculiar necessities.
II. The dispensation here described.
1. The suspension of grace.
2. The withdrawment of comfort.
III. The purpose of that dispensation.
1. To discover sin, with a view to its cure.
2. To conduct to greater happiness and honour.
IV. The issue of the trial--he sinned.
1. Wherein was the sin? He neglected an opportunity of proclaiming the true God, and indulged in a vain self-seeking.
2. How small in comparison with the sins of others--of ourselves.
3. How soon repented of.
4. How severely visited. (J. C. Gray.)
Ingratitude to God an heinous but general iniquity
Among the many vices that are at once universally decried and universally practised in the world, there is none more base or more common than ingratitude; ingratitude is the sin of individuals, of families, of Churches, of kingdoms. None of us can flatter ourselves that we are in little or no danger of this sin when even so good and great a man as Hezekiah did not escape the infection. In order to make you the more sensible of your ingratitude towards your Divine Benefactor, I shall--
I. Give a brief view of his mercies towards you.
II. Expose the aggravated baseness of ingratitude under the reception of so many mercies. (S. Davies, M.A.)
A rendering for mercies
I. That those that have received mercies must be careful to give in answerable returns or render according to what they have received.
1. There must be a rendering. There is a reflection upon God from all His works. Hell-fire casts back the reflection of the lustre of His justice and the power of His wrath. The world is round, and the motion of all things circular; they begin in God, and end in God (Rom_11:36).
(1) We must be effected with the mercies.
(2) Solemnly praise God for them.
(3) Renew the remembrance of them (Psa_111:4).
(4) Improve them to some good use. We must improve them to--
(a) Greater trust in God.
(b) Greater love to Him (Psa_116:1-2).
(c) Fearing Him more, lest we should offend so good a God (Hos_3:5).
(d) More complete obedience.
2. This rendering must be proportionate.
(1) Real mercies require real acknowledgments.
(2) The acknowledgment must answer the proportion of the mercy.
(a) If the acknowledgment be in word, it must be taken notice of in a more than ordinary manner (Psa_150:2).
(b) If in deed, some notable thing must be done for God (Est_6:3; 2Sa_7:2).
3. This reproves--
(1) Those that instead of rendering according, render the quite contrary; who the more God hath blessed them, grow unthankful, proud, sensual, dead formal in prayer, less in communion with God, more licentious in their actions. They are like tops never well but when they are scourged; abuse their mercies to the contempt of God, as the Israelites took the earrings of gold and silver, which were the spoils of the Egyptians, and made a golden calf of them. As the sea turneth all the sweet dews and influences of heaven into salt water, so they turn all their mercies into occasions of sin.
(2) Those that do not render ought at all. There was a law in (Eze_46:9). He that went in at one gate was not to go out at the same gate, but an opposite; some say, lest he should turn his back upon the mercy-seat.
(3) Those that render something but not suitable.
(a) We must be first reconciled to God before we can do anything acceptable.
(b) Awaken the heart to the work.
(c) Search out the works of God (Psa_111:2).
(d) Consider what the world gaineth by every discovery of God.
(e) Desire God to give you the heart to render (Psa_51:15).
(f) Reason and argue from your experiences to your duty (Ezr_9:13).
II. That it is a sign we are unthankful under mercies when the heart is lifted up upon the enjoyment of them.
1. Because God can never be rightly praised or exalted while the heart is proud (Isa_2:17). God is exalted in the creatures self-abasement.
2. A proud heart cannot be rightly conversant about blessings. It doth not give them their--
(1) Due rise, as David (2Sa_7:18).
(2) Due value (Psa_78:20; Est_5:13; Mal_1:2).
(3) Due ends.
3. How shall we know when the heart is lifted up? It is mainly shown--
(1) In security. Men live as if they were above changes. God is neglected, or but coldly owned, as if we now had no more need of Him (Lam_1:9).
(2) In insolency. This is manifested--
(a) By contention. When we are delivered, then we revive old quarrels; as timber warpeth in the sunshine.
(b) By insultation over enemies.
(c) By oppression and violence.
4. Use.
(1) Take heed of secret thoughts of merit (Deu_9:4).
(2) Take heed of ascribing to your wisdom, power, and conduct (Heb_1:16; Deu_8:14; Deu_8:17).
3. Take heed of the pride of self-dependence.
Conclusion:
1. A special recognition and recalling of sins is not unseasonable (Eze_36:30-31).
2. Meditate upon the changes of providence (Psa_39:5). Belisarius, a famous general to-day, and within a little while forced to beg for a halfpenny. Things and persons are as the spokes of a wheel, sometimes in the dirt and sometimes out. (S. Manton, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 that he would be healed
that he would be healed
This can be stated in active form. AT: "that he would heal Hezekiah" (See: Active or Passive)
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But Hezekiah did not pay back Yahweh for the help given to him
This can be stated in active form. AT: "But Hezekiah did not act in a grateful way after Yahweh helped him" (See: Active or Passive)
his heart was lifted up
Here "heart" is a metonym that represents a person's inner being. Here "heart was lifted up" is an idiom that means to become proud. AT: "he became proud" (See: Metonymy and Idiom)
So anger came on him, and on Judah and Jerusalem
Yahweh becoming angry and punishing the people is spoken of as if "anger came on" them. "Judah" and "Jerusalem" are metonyms that represent the people who live there. AT: "So Yahweh became angry and punished him and the people of Judah and Jerusalem" (See: Metaphor and Metonymy)
during Hezekiah's days
"during Hezekiah's lifetime" or "during Hezekiah's reign as king"
translationWords
miracle
cure
humble
proud
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.