2 Kings 20:19
“The word of the LORD you have spoken is good,” Hezekiah replied.
If of active virtues it may be said, that they are more fascinating and beautiful in the eyes of men; of passive virtues it may be said, that an equal degree of divine grace is displayed in them. It is as much an effect of divine grace to suffer patiently the will of God, as it is to perform it diligently. Accordingly we find, that most of the eminent saints of old were as remarkable for a meek submission to the divine disposals, as for a zealous execution of the divine commands. Aaron, Leviticus 10:3; Eli, 1 Samuel 3:18; Job, Job 1:21; David, Psalm 39:9; and many others, are recorded as bright examples of the passive graces; and the history of Hezekiah, as contained in the words before us, furnishes us with an admirable specimen of pious resignation.
I. We shall consider Hezekiah’s resignation as an act of piety.
The judgments denounced against his family and kingdom were of the most distressing nature.
All the wealth that he possessed, together with the holy city and temple, were to be delivered into the hands of the Chaldeans; and his sons, whom he would beget, should be made eunuchs in the palace of the king of Babylon. To a monarch, what could be more distressing than the overthrow of his whole kingdom? To a pious monarch, what more grievous than the destruction of God’s temple, and the triumph of idolatry over the true religion? And to a monarch that was a parent, what more terrible than such degradation and misery as were denounced against his offspring?
Some may think that these judgments were not very afflictive, because they were not to affect the king himself, but only to attach upon his descendants; but we apprehend that any personal affliction whatever would have been esteemed light, in comparison with the calamities here threatened. See 2 Samuel 24:17.
Yet the tidings of these judgments were received with the most perfect submission.
What could any man say more? Hezekiah justified in the strongest terms the denunciations that had been delivered. Though he was taken entirely off his guard, and had not the smallest expectation of any such message from the Lord—yet, on the delivery of it, he bowed at once, and “accepted it as the punishment of his iniquity, Leviticus 26:41.” As grievous as the chastisement was, he approved of it as coming from the hands of a righteous God, and declared it to be not only just, but “good.”
Instead of murmuring against God for the severity of his judgments, he instantly expressed his gratitude for the mercy blended with them.
He was informed that in his days the nation should enjoy “peace;” and that “truth” should triumph over the idolatry and wickedness which had overrun the land. These considerations, independent of his own personal welfare, were consolatory to his mind; because, if God had been “extreme to mark what had been done amiss,” he might have justly executed his threatened judgments instantly, without any intervention of grace and mercy. On these mitigated circumstances Hezekiah fixed his mind; and, while he acknowledged the equity of the judgments in their fullest extent, he more especially adored the goodness of God in suspending them for so long a period, “Is it not good, if peace and truth be in my days?” The prospect of the prevalence of true religion, though but for a season, was cheering to him; and he “accounted the patience of God to be salvation.”
If, as an act of piety, we admire his resignation, much more shall we do so,
II. If we consider Hezekiah’s resignation as a lesson of instruction.
Truly in this view the history before us is very important. From it we learn many valuable lessons:
1. We learn that pride, however light and venial it may appear in our eyes, is most offensive in the sight of God!
It was pride which led Hezekiah to display before the Babylonish ambassadors all the monuments of his wealth and power; he felt an undue delight in the things themselves, as though they of themselves could make us happy. And next, he relied on them as inducements to the king of Babylon to court his alliance. According to the common estimation of men, there would be no great evil in this conduct; but God regarded as a very heinous sin, the indulgence of such vain conceits; and marked the extent of his displeasure by the severity of his judgments.
Do not let anyone then imagine that an inordinate attachment to earthly things, or a vain confidence in them, is a light offence before God. Whatever we are or have that distinguishes us from our fellow-creatures, it is given us by the Lord; and, instead of engrossing our affections, it should lead us to him in thankfulness and praise. If we take glory to ourselves for our possession of it, we provoke him to jealousy, and excite his indignation against us.
How highly did God resent the pride of Nebuchadnezzar, Daniel 4:29-33; and of Herod, Acts 12:22-23. And shall we escape, if we “provoke the Lord to jealousy?” Let us be thankful for what we possess; but let our affections center in God alone!
2. We learn that just views of sin will lead us to justify God in all the judgments that are denounced against sinners.
We are ready to think that the punishment inflicted on Hezekiah was more severe than the occasion required; but he did not think so, because he saw his sin in all its malignity! In like manner, when the everlasting displeasure of God is denounced against sinners, the proud heart of man is ready to rise up against God, and to say, that it would not be just to inflict eternal punishment for the sins of time, especially if those sins have not been of the most flagrant kind.
But a just view of our demerit silences at once all those rebellious murmurs. We then say with David, “You are justified in your saying, and will be clear when you judge.” It is remarkable, that the man who was cast out for not having on the wedding garment, is represented as not having one word to utter in arrest of judgment, “he was speechless! Matthew 22:12.” Just so will it be with all at the last day, yes and with all in this life also, who are made sensible of their iniquities. Under the deepest of earthly afflictions they will say, “Why should any living man complain when punished for his sins? Lamentations 3:39.” No, “I will bear the indignation of the Lord, because I have sinned against him.” Under the apprehension of his eternal displeasure also, they will cry, “I have sinned against Heaven, and before you, and am no more worthy to be called your son.”
“What has happened to us is a result of our evil deeds and our great guilt, and yet, our God, you have punished us less than our sins have deserved! Ezra 9:13.”
Let us beg of God then to give us an insight into our own wickedness; that under all circumstances we may approve of God as “doing all things well.”
3. We learn that a humble mind will be more thankful for the mitigating circumstances of an affliction, than querulous about the affliction itself.
We greatly admire this in the history before us. And who does not see what sweet composure such conduct is calculated to bring into the mind? The generality of people are ready to fix on every circumstance that can aggravate their affliction; and hence they make themselves far more miserable than they would otherwise be. But if, like Hezekiah, they looked on the brighter side of their troubles, and noticed the mercies with which they were blended, they would be comparatively happy under them. Even self-love might dictate such a line of conduct, if we were actuated by no better motive; for, if once we saw how much more afflictive our circumstances might have been, and how much heavier judgments we have merited—we would feel gratitude rise up in our bosoms, and “bless our God, no less when he takes away, than when he gives!” We should confess it to be “of the Lord’s mercies that we are not utterly consumed.”
Charles Simeon