by Arthur W. Pink

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1935 | Main Index

Studies in the Scriptures

by Arthur W. Pink

August, 1935

Sanctified Affliction and Pride Contrasted.

“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. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem” (2 Chron. 32:24, 25). In these two verses we see the same individual under widely different circumstances—sickness and health, adversity and prosperity. And looking into this part of the Divine Word, as in a mirror, we may surely see ourselves. “Consider the work of God: for who can make that straight, which He hath made crooked? In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after Him” (Eccl. 7:13, 14).

A full account of the circumstances in Hezekiah's experience, to which our text refers, will be found in 2 Kings 20, and a fuller still in Isaiah 38 and 39. It is thought that at that time he was about thirty-nine or forty years of age, and that the sickness and deliverance took place at the very time when Sennacherib, by Rabshakeh, was blaspheming Jehovah, and threatening the destruction of Jerusalem (compare Isa. 38:6 with 37:35). Thus the afflicted king had trouble upon trouble, which God so often mysteriously permits—so much so that it has become a common adage that “misfortunes never come singly.” To hear the blatant blasphemies of Rabshakeh—to be reviled by him in the sight and hearing of the populace, and to read his insolent and threatening letter—surely these were troubles indeed. But to be presently confined to his bed with a mortal disease, and to be afflicted with a most painful carbuncle, or inflamed ulcer—this was “sorrow upon sorrow.”

Yet it is refreshing to discover the fact that these accumulated sorrows do not work repining, rebellion, or despair in the heart of the afflicted monarch, but lead to self-examination, tenderness of heart, and earnest supplication. Having the testimony, through grace, of “a conscience void of offence both toward God and toward men,” i.e., as regards outward sin, he is comforted by the assurance that his afflictions have not been brought upon him by his own misconduct, but have come in the order of God's inscrutable providence, therefore he feels that he can “commit his way unto the Lord.” Yet he “weeps sore”—not from a sense of unpardoned sin, for he acknowledges that God has cast all his sins behind His back, but because he yearns for life, as is natural. This might be from a longing hope, like that of Simeon, to see the Shiloah, or at least to be progenitor of Messiah (Isa. 38:11), for as yet he appears to be childless (39:7). Or his desire might be simply not to be “cut off” in the prime of his life, and before he had finished his projected reforms in the kingdom. So it would seem David felt when he wrote Psalm 39—”O spare me, that I may recover strength, before I go hence, and be no more.”

God hears his prayer and see his tears. The Prophet Isaiah, who had but just announced the mortal nature of the disease, is commissioned to return, and declare that his life shall be lengthened fifteen years, and that, on the third day, he should be able to go to the temple (2 Kings 20:5). He is instructed to apply a very simple remedy, but God's blessing accompanies it. Thus the plaister of figs proves more efficacious, under the Divine direction and blessing, than all the appliances of the most clever physicians could possibly be, without that direction and blessing. Nor is this all. A remarkable sign, in answer to his request, is granted. This would tend greatly to raise his spirits and confirm his faith, and so conduce to his more rapid recovery. That the bringing back of the shadow on the sun-dial was a miracle is very plain; but how it was wrought is not so plain. Upon recovery, he is inspired to write a beautiful Psalm, which probably was set to music, and sung in the temple as a thanksgiving ode or “Te-Deum.”

But alas! how soon a change comes over him! “Lord, what is man?” Truly, “the best of men are but men at the best.” How vastly different do we find even good and gracious men under different circumstances! King Hezekiah was in a far better and safer state of mind when taunted by the cruel words of Sennacherib, the city being besieged and threatened by his troops, and when tossed upon a bed of pain, afflicted with an incurable disease, than when visited and congratulated by the heathen emissaries of the king of Babylon. They came, we are told, “To inquire of the wonder that was done in the land” (2 Chron. 32:31). Their bringing “letters and a present” was perhaps to persuade Hezekiah to form an alliance with their king against the Assyrians. The name Merodach signifies “a warlike god,” similar to the Roman “Mars”: and Baladan means “Bel is his lord.” We read that “Hezekiah was glad at them,” and showed them all his treasures. The reason is given in our text—”his heart was lifted up”; and the cause is stated in verse 31—”God left him, to try him, that he might know all that was in his heart.” This discipline was necessary; the Lord saw that. He was, no doubt, pleased in his sickness not to be conscience-accused, because of any outward delinquency; and he had “walked in truth, and with a perfect heart,” i.e., in the sense of sincerity. But it was necessary he should “know all that was in his heart”—worldly mindedness, love of earthly treasures, pride, and forgetfulness of God. What believer has not these corruptions, and a thousand others, to lament? And so it pleased God to withdraw from Hezekiah for a time His supporting grace, as in the case of Peter—not that he might fall into sin, although, as a necessary consequence, he did so; but to teach him a valuable and life-long lesson.

Oh, how deceitful is the heart, even in a child of grace, who has been Divinely renewed by the Spirit! Here was a man but just recovered from a most dangerous sickness, having been by that disease sorely tried and exercised in soul, and by it, through grace, brought very near to God, now “lifted up” with carnal pride. Can this indeed be the same man that has been miraculously and speedily healed, who has received a grant of fifteen years of added life from the mouth of the Almighty, confirmed by another miracle? Can this be he who penned by Divine inspiration that noble Psalm, and who has so recently been singing His thanksgivings in the temple? What beautiful, spiritual utterances are discoverable in this “writing”! Is this the man who said, “We will sing my songs to the stringed instruments all the days of our life in the house of the LORD”? (Isa. 38:20). It seems quite incredible; and yet, believers, does it not exactly tally with our own experience? Such heavenly raptures on the Sabbath; such carnality of heart all the week; one hour praying, and trusting, and loving; and the next rebelling against God, and doubting His promises. Alas! “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer. 17:9). How often are we obliged to say, with Paul, “When I would do good, evil is present with me”! (Rom. 7:21). This feeling caused Erskine to pen these strange lines—

“To good and evil equal bent,
I'm both a devil and a saint.”

Dear fellow-believers, what need have we to “watch and pray, lest we enter into temptation; for the spirit indeed is willing, but the flesh is weak”! (Matt. 26:41). Verily, “he that trusteth in his own heart is a fool”; and, as one has well observed, “he that trusts in his grace is no better.” Our trust must not be in ourselves, nor even in grace already received, but solely in the Lord of all grace. “Let him that thinketh he standeth, take heed lest he fall.” Lord, help us continually to cry, “Hold Thou me up, and I shall be safe” (Psa. 119:117).

But now observe, because of this lifting up of Hezekiah's heart, “therefore there was wrath upon him, and upon Judah and Jerusalem” (2 Chron. 32:25). Not eternal wrath. Oh, no; but temporal punishment. He must be chastened for this sin (Isa. 39:3-7). Oh, what a cutting revelation was this! And yet how remarkably it was suited to the nature of his sin! Had Hezekiah, in the vanity of his heart, showed the Babylonian ambassadors the whole of the precious things that were in his house? The days should come when all the treasures of the kings of Judah should be carried to Babylon—yea, even the seed royal. Yet, although poor Hezekiah offended through the pride of his natural heart, we see he was not destitute of Divine grace. Oh, what a mercy that the new nature is indestructible! It is nothing less than “eternal life”; and when the Holy Spirit is pleased to renew a soul, that soul becomes a “partaker of the Divine nature” (2 Peter 1:4). Like David, when the Prophet Nathan said, “Thou art the man,” Hezekiah is melted directly by the solemn words of the Heaven-sent Isaiah; and like Peter, he is at once humbled in spirit. Mark his submissive language, “Good is the word of the Lord which thou hast spoken,” (2 Kings 20:19). He magnifies the mercy and longsuffering of God towards himself, and acquiesces in the threatened judgment as “good.”

“Good when He gives—supremely good—
No less when He denies.”

But oh, Christless sinner, if God thus judges His own believing and worshipping people, do you think He will spare the wicked? If He thus terribly shows His displeasure on account of one sin in a child of grace, can you suppose that He will wink at all your unpardoned iniquities? Believe me, He cannot—He will not. He bears long with you; but, by and by, He will certainly whet His “glittering sword,” and then it will be awful work indeed! When He arises “to shake terribly the earth,” how will you stand? Hear what He says to you: “Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the LORD have spoken it, and will do it” (Ezek. 22:14). “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (1 Peter 4:17-18). Ah! where indeed? If God is thus displeased on account of one sin in the heart of a “vessel of mercy,” what must be His feelings towards the “vessels of wrath fitted to destruction?” The subject is awful to contemplate, beyond words to describe or even fancy to paint. “The LORD trieth the righteous: but the wicked and him that loveth violence His soul hateth. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup” (Psa. 11:5, 6). Oh, that you might “flee from the wrath to come!”

“Ye sinners, seek His grace
Whose wrath ye cannot bear;
Fly to the shelter of His cross,
And find salvation there.”

1935 | Main Index

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