A Complete History and Mystery of the Old and New Testament, Volume 3 · Appendix · Chapter 5
2 Kings CHAP. XX. 2 Chron. XXXII. Iſa. XXXVII.
IN theſe Chapters an Account is given (1.) Of Hezekiah's Sickneſs, (2.) Of his Sin, and (3.) Of his Death, and his Succeſſor after it.
Remarks Firſt upon his Sickneſs, are (1.) The Time when it ſeized upon him, 2 Kin. 20.1. 2 Chron. 32.24. 'Twas in the fourteenth Tear of his Reign, (for he Reigned fifteen Years after this, which make up his Twenty and nine Years Reign, 2 Kin. 18.2.) and God ſent this Sickneſs upon him immediately after the Ruin of the Aſſyrian Hoſt, and the Raiſing of the Siege, &c. N.B. Tho' that Expreſſion in ver. 6. ſpeaks of his Deliverance from the Aſſyrian as a future thing, which hath made ſome Learned Men ſuppoſe this Sickneſs was before that, yet the Series of the History imports the contrary, and that Phraſe might be made as God's Promiſe againſt ſome farther Attempts of the Aſſyrians for recovering their loſt Reputation, and to be reveng'd of the Jews.
Remark the Second: The Cauſe why God ſent this Sickneſs now upon him, was, (as Menochius ſaith) leſt either that he ſhould grow proud of his great Victory, or becauſe he was not ſo grateful to his gracious God for it as he ought to have been: And this latter is the more probable, becauſe 'tis ſaid, [He Rendred not again, according to the Benefit,] 2 Chron. 32.25. in conjunction with ver. 21, 22, 23, 24. but undoubtedly God Viſited him here for his good, to preſerve his Spirit (as Fruit is) ſweet for God's Service, Job 10.12. For this Sickneſs was ſent of God, (1.) to exerciſe his Patience, &c. (2.) to diſcover his Diſpoſition Godward, (3.) to quicken him up to Prayer and Humiliation; and (4.) to ſtrengthen his Faith by more Miracles, as the ſequel ſhews.
Remark the Third; The Nature of his Diſeaſe; He was ſick of the Plague, as is probably gathered from ver. 7. where a Bile is mentioned, ſuppoſed to be a Carbuncle or Plague-Sore. Hereupon a Cataplaſm or Plaiſter, (a Salve ſutable for ſuch a Sore) was prepared for him, and ſome ſay he had the Tokens; likewiſe a Plaiſter of Figs have a mollifying vertue for ripening hard Tumours; 'Tis call'd a Mortal Diſeaſe, he was Sick unto Death, in the courſe of Nature, (his Sickneſs having ſeized upon his Vital Parts, and ſo was incurable by ordinary Means) he could not be cured but by an extraordinary Miracle, ſo ſtrong was his Diſeaſe and Sickneſs. N. B. A good Man may have the Plague and die of it too, (as did Oecolampadius, Junius, Mr. Stafford, Mr. Greenham, Mr. Blackwell, and ſome ſay, famous Mr. Jer. Burroughs) notwithſtanding that precious Patent and promiſe of preſervation from that contagious Diſeaſe of the Noiſom Peſtilence, Pſal. 91.3, 6. a Pſalm ſuppoſed to be penned upon occaſion of that great Plague which follow'd upon David's Numbring the People, 2 Sam. 24. for then, if ever, both Prince and People ſtood in need of ſpecial Comfort, &c. Hippocrates calls the Plague [foreign] the Divine Diſeaſe, becauſe ſent more immediately from God, and he preſerves from it whom he pleaſeth, as he promiſeth there conditionally, ver. 7. if he ſee it good. Reverend Beza had his Family viſited with it four times, and was much comforted with this ſweet Pſalm, which therefore he hugg'd as moſt dear to him all his days, as he ſays upon it.
Remark the Fourth: The Means of Hezekiah's Cure were twofold: 1. The Internal, namely, his Prayers and his Tears, ver. 2, 3. And 2. External, his applying the Cataplaſm of Figs upon the Carbuncle or Bile, ver. 7.
Mark 1. The grievouſneſs of his Diſeaſe was aggravated upon him by the Prophet, threatning him with Death, 2 Chron. 32.24. Iſa. 38.1. [Set thine Houſe in order, for thou ſhalt die.] N. B. 'Tis the double work of a Dying Man to ſet his Houſe in Order, and to ſet his Heart in Order: None ought to account it ominous, or be afraid to make their Wills, ſeeing 'tis God himſelf that counſels Hezekiah by his Prophet to do ſo here. N. B. Nor did God's Prophet Lye in telling him [He ſhould dye] when he did not; for he ſpake only of Second Cauſes, in order to their Effects in the common courſe of Nature, in which ſenſe his Diſeaſe was Deadly. When the Prophets foretold things ut futura in ſeipſis, then they always fell out; but when they foretold them only as in their Cauſes, then might they fall out, or not, as 1 Kin. 21.29. Jon. 4.3.
Mark 2. However, this Divine Meſſage rouz'd up Hezekiah to his Prayers and Tears: Death is [foreign] the moſt Formidable of Formidables, ſaith the Philoſopher; 'tis call'd The King of Terrors, Job 18.14. and is moſtly found a Terror to Kings: Yet did not this Godly King turn his Face to the Wall, &c. ſo much out of any fear of Death, (tho' Nature will ſhew ſome Reluctancy in the moſt Religious) nor at all becauſe he was uncertain whither he ſhould go when he died; N. B. as was the Deſpairing Speech of that prophane Emperour Adrian, [Neſcio quo Vadis Animula Vagula, Blandula] I know not, O my merry Soul, whither thou art now going, after all our Merriments upon Earth, and now thou and I muſt part by Death, &c. This was none of Hezekiah's Caſe; but this Meſſage of Death was thus harſh and heavy to him, becauſe had he then died, he had died without Iſſue, as appeareth, in that Manaſſeh was but twelve Years old at his Father's death, 2 Kin. 21.1. and he might well think, ſhould he not have a Son to ſucceed him on the Throne, both God's Promiſe of continuing a Lamp to David's Houſe would fail, and God's Church would be Divided about a Succeſſor, and ſo fall into their old Idolatry.
Mark 3. He pleads with God in Prayer, ver. 3. his walking with God; not by ſits, or for a few turns, but in Sincerity, (both for Matter, Manner, and Motive) and in Conſtancy alſo. And ſuch an Upright Conſcience as this need neither be aſhamed to Live, nor affraid to Die: And he wept with a great weeping. This Meſſage of Death made him mourn as a Dove, and chatter like a Crane, Iſa. 38.14. for it was Mar-mar, Hebr. mere bitterneſs to him, ver. 17. 'twas bitter Bitterneſs to this good Man, tho' Chriſt (his Ʋndertaker) had taken away the Gall or Sting from it. N. B. No wonder if ſuch a wicked Man as Saul was, did quite ſwoon away (at the tidings of Death) and fall to the ground in his full length as he did, 1 Sam. 28.20. but why ſhould a Servant of God be either fond of Life, or afraid of Death, ſeeing he may better ſay than Agag, [Surely the bitterneſs of Death is paſt] 1 Sam. 15.32. and ſeeing Death to him is but as his Father's Horſe, to fetch him home on Horſe-back (or rather upon Angels backs) to his Father's Houſe: Or as Joſeph's Chariot with its rattling Wheels, to carry us unto our Joſeph or Jeſus, as Gen. 45.27, 28.
Mark 4. Oh the prevalent Power of Prayers, ſoaked with Tears! Before the Prophet could reach the Outward Court, Hezekiah's Prayers, &c. had reached Heaven, and fetched down an Anſwer of Peace alſo. Iſaiah is immediately ſent back with both a Countermand and with Comfort alſo, ver. 4, 5. Say to him, [The God of David doth not forget his Promiſe to the Houſe of David, therefore will he both lengthen thy Life, ver. 6. and give thee a Son as Succeſſor.] N. B. God's Anſwer to this good Man's Prayers was not more Speedy than Bountiful: In Law ſeven Years is reckon'd for a Man's Life; but behold more than twice Seven are granted to him, ver. 6. even Fifteen Years, which is more than two Lives in Law. Indeed, God hath determined by his ſecret and certain Decree, the ſet-time of every Man's Life, Job 7.1. N. B. but no where do we read, that God revealed this ſecret ſet-time ſo expreſly, eſpecially ſo long before the time of Death, to any Man ſave to Hezekiah only: For ſhould we know it, we ſhould grow leſs watchful, and more ſecure than we ought to be: Yea, this good King himſelf did not Render, &c. 2 Chron. 32.25. N. B. Here's a very great Grant by a Gracious Prayer-hearing God, to a very faulty Prayer-making Man; his Prayer here had many Flaws in it, as thoſe Diſtruſtful [I Said's] Iſa. 38.10, 11. do intimate. All words of Deſpondency in his deſperate Sickneſs; yea, and tho' the Lord foreſaw his Returns to God, would not Anſwer his Receits from God.
Mark 5. External Means muſt be uſed and added to thoſe Internal of Praying and Weeping; Ora, labora; a bunch of Figs muſt be applyed, ver. 7. which is an high commendation of the Ʋſe of Medicines, and teacheth, that the Patient muſt Pray, but withal make Ʋſe of Means, otherwiſe he tempts God, rather than truſts God. Chriſt even in his Miracles, did oft make Ʋſe of Means, as Mark 7.33. John 9.6. but now when God gives us Means, we may not expect Miracles, but pray that God's Bleſſing may make them effectual. N. B. Tho' this Cataplaſm of Figs was from its ſoftning vertue a Salve fit enough for a Carbuncle-Sore, yet could it never have cured him ſo ſoon, ſo ſuddenly, without a Miracle. Chriſt's Cures are proved to be Miraculous by this Circumſtance of being immediately accompliſhed, Mark 1.31. and 2.12, &c. Thus likewiſe Hezekiah's Recovery was demonſtrated to be Miraculous, becauſe he was promis'd to be Able to go up into the Temple the third Day, there to give Publick Thanks for his perfect Recovery, ver. 5.
Remark the Fifth; The Sign that he asked, and God ganted, that he ſhould Recover ſo ſoon, and give Thanks ſo ſuddenly, ver. 8, 9, 10, 11.
Mark 1. He did not Ask a Sign becauſe he doubted of the Truth of God's Promiſe, but becauſe he felt the weakneſs of his own Faith; therefore deſires a Sign for its confirmation.
Mark 2. Oh the wonderful and ſtupendous Condeſcenſion in the Great God, thus low to ſtoop, for gratifying the frailty of a Mortal Man! God bids him take his choice, whether the Shadow ſhould go backward or forward Ten Degrees. He chuſeth the latter, as a work of more Difficulty; tho' it was no light thing (as he call'd it) for the Sun to Run forward faſter than uſual in its cauſing the Shadow, ſeeing 'tis conſtant in its courſe, and never Runs more ſwiftly at one time than at another. The Rabbins ſay, that Hezekiah was a Student in the Mathematicks; if ſo, how ſuitable was this Sign to him? How doth the Lord's Highneſs condeſcend to Man's Meanneſs, and Anſwers him in his own way!
Mark 3. The Choice being referred to Hezekiah, he prudently choſe what was moſt Difficult and would moſt confirm his Faith: Then at the Prophet's Prayer, God cauſed the Shadow upon Ahaz's Dyal (by a Retrograde running of the Sun it ſelf) to go backward Ten Degrees or half Hours; ſo that the Twelve a Clock Sun return'd to his place at Seven in the Morning, ver. 11. This Queſtion is much canvas'd among Learned Men, whether it was the Body of the Sun that ran Retrograde, or it was only the Shadow of it upon that famous Dial of Ahaz, Viſible to Hezekiah in his Bed-Chamber, and ſeen of all ſorts that reſorted thither. N. B. But 'tis certainly a miſtake in thoſe that imagine the Miracle was only in the Shadow, as if the Sun had gone it's courſe, but the Shadow went Backward otherwiſe than the Sun did; for the Fathers commonly concurr in the contrary Sentiment: Cogent Arguments that prove it, are, 1ſt. 'Tis expreſly ſaid, that the Sun it ſelf returned back Ten Degrees, Iſa. 38.8. And Menochius adds to this Canonical Proof, that of Apocryphal, Eccleſiaſt. 48.26. 2dly. The Embaſſadors of Babylon came to Hezekiah to enquire of the Wonder. Now had the Retrograde Motion been only in the Shadow upon this Dial in Jeruſalem, how could that have been obſerv'd in Babylon, which they better ſaw in the Sun it ſelf? 3dly. If we compare this Miracle with that in Joſhua's Time, Joſh. 10.13. It was not only the Shadow, but the Sun it ſelf that ſtood ſtills 4thly. Mareſius adds. The Shadow upon the Dial could not have gone back, unleſs the Sun that caus'd it, had gone back alſo. This is more probable than Sanctius's Proofs to make it poſſible. N. B. 1ſt. By this Miracle of the Sun's Retrograde Motion, Hezekiah had his Faith confirmed, that his Sentence of Death was run Retrograde alſo: The Sun in the Firmament (ſaith Dr. Lightfoot) knows not the time of its going down, Pſ. 104.19. that Hezekiah might know his Time of Dying, to whom alone was made known the term of his Life. N. B. 2dly. The Ancients Allegorize this Text, ſaying, Sick Hezekiah ſignifies all Mankind as ſick of Sin: But this is an infallible Sign of Recovery, that the Sun of Righteouſneſs, Mal. 4.2. for our ſakes is gone back Ten Degrees, (1.) not only below his Father, ſaying, [My Father is greater than I.] Joh. 14.28. tho' equal with him, Phil. 2.6. but (2.) below the Angels; Jeſus was made a little lower than Angels, Heb. 2.9. And (3.) below Men; 'tis ſaid of him, [I am a Worm, and no Man,] Pſal. 22.6. Yet lower, (4.) below Worms alſo; for a live Worm (as well as a live Dog) is better than a dead Lion, Eccleſ. 9.4. Yet Chriſt ſtep'd down into the ſtate of Death and was buried, and ſo was deſigned to be Meat for Worms, had it been poſſible for that Holy one to ſee Corruption, Pſal. 16.10.
The Second Part of this Hiſtory is the Account of Hezekiah's Sin after his Sickneſs and Recovery, ver. 12, 13.
Remark the Firſt, Is the Commiſſion of his Sin; wherein
Mark 1. In what Matter he Sinned, ver. 12. namely, in Entertaining the Embaſſadors of Babylon; being taken and tickled with their Company and Courtſhip. It ſeems this Baladan (which ſignifies a Maſterleſs Man or Lord) was the firſt that raiſed up the Babylonian Monarchy upon the Ruin of the Aſſyrian, who hitherto had been but a Vice-roy under it; and knowing (ſaith Lavater) how Hezekiah was an highly-provok'd Adverſary to the Aſſyrian Empire, therefore ſent he a Rich and Royal Preſent with Letters to Ingratiate himſelf, and to oblige Hezekiah's Aſſiſtance in his preſent Project, to wit, of caſting off the Aſſyrian Yoke, which ſoon after this, this Baladan did, by Rebelling againſt Eſar-Haddon, now weakened by the late loſs of ſo huge an Hoſt, and the ſaid Fraction in the Royal Family, in the Murder of Senacherib and the Baniſhment of the two Murdering Sons. N. B. 'Twas the Father's Blaſphemy (ſaith Grotius) that quite blaſted the Aſſyrian Monarchy: Now did this Baladan bereave weak Eſar-Haddon (the Son) both of his Kingdom and of his Life▪ and Uſurp'd the Throne in his ſtead. Hence we read no more here of the King of Aſſyria, but of Babylon only after this.
Mark 2. The Pretence was an Enquiry after this late Prodigy; for the Babylonians worſhip the Sun for a God, as well as the Perſians; and the Aſtrologers of Babylon (above all other Nations) muſt needs take notice of this miraculous Motion; and hearing that the Sun (their God) had ſo highly honoured Hezekiah in taking ſo many Steps backward to become a Sign of his Recovery from Sickneſs, therefore are thoſe Embaſſadors ſent to Honour him alſo with a Viſit and a Preſent, and to make more enquiry after this Wonder wrought in Heaven by the God of Iſrael, 2 Chron. 32.31. and ſeeing it was done for Hezekiah's ſake, they thought him more than a Mortal Man. Thoſe Meſſengers (ſaith Menochius) were Men well skill'd in Coeleſtial Motions.
Mark 3. When God left Hezekiah to himſelf, withdrawing the Aſſiſtance of his Holy Spirit from him, and ſuffered Satan (with his Temptations) to draw forth this good King's Corruption, he likewiſe had ſome over-weaning Reflections upon himſelf alſo; thinking himſelf [foreign] ſome great one, Act. 8.9. above the rate of an ordinary Mortal Man; therefore 'tis ſaid [He rendred not again] his Returns were not anſwerable to his Receipts: [but his heart was lifted up] to wit, with Pride, Self-conceit, and Oſtentation, 2 Chron. 32.25. So that he Acted like ſome petty-God within himſelf, gratifying thoſe Embaſſadors in what they came about; yea, proudly and fooliſhly ſhewed them the Houſe of his precious things; for now Gold-thirſty Babylon knew where to fetch a fat and a fit Booty. He being puff'd up with the Honour they did him, In this manner he ſinned, &c.
Remark the Second: In this Second Part is his Correction for his Sin.
Mark 1. No ſooner had he ſhewed them all his Wealth, (got by the ſpoil of Senacherib's Camp, and by the many Gifts from all Nations to him, as to the World's Wonder, for the Sun's running backward for his ſake) but God moſt graciouſly ſends his Prophet to prick this Bladder of Pride that now lay putrifying in Hezekiah's Heart, and to Humble him, ver. 14.
Mark 2. How prudently the Prophet proceeds with him by ſuch Interrogatories, not for Information of himſelf, but for Conviction of the King, who Anſwers him [Theſe Men came from Babylon] which is ſaid to be diſtant 680 Miles from Jeruſalem: N. B. Whereby we may underſtand how far the Jews were carried Captive out of their own Country: But [what have they ſeen? ver. 15. after [whence came they? and what ſaid they?] The King Anſwers fairly to the Prophet, without mincing the Matter, but telling the whole Truth.
Mark 3. The Prophet replies in the Name of the Lord, (to make the King mind the Meſſage more) ver. 16. telling him, that he had (1.) made a foul Forfeiture of all his fair Treaſures by his Pride (which God abhors) and by his Oſtentation in ſhewing them, and by his Ingratitude, taking that Honour to himſelf, which he ſhould have wholly given to God; and by his Ambitious Abuſe of God's Gifts, having his Heart ſtrangely lifted up with thoſe Heavy Metals, not as good Jehoſaphat's was lifted up, for God and Godlineſs in a zealous Reformation, 2 Chron. 17.6. but 'tis in a way of Self-Admiration; for that not only Nations near to him had brought him Rich Preſents, 2 Chron. 32.23. but alſo that the King of Babylon (ſo far Remote) had now made a League with him, whereby he thought his Mountain ſo ſtrong, he could not be moved, as Pſalm 30.6.
Mark 4. Not doth Iſaiah only denounce this ſad-Judgment, that his Palace ſhall be plundred of all thoſe precious Treaſures, ver. 17. but adds alſo, 2. That his Children and Grand-Children ſhould likewiſe be carried into Captivity, ver. 18. where their Bodies ſhall be ſubject to Slavery, and their Souls to Idolatry in an Heathen Country, which muſt needs be very grievous to ſo good a King, eſpecially for ſo ſeemingly a light offence. N.B. But by this we learn, what an High Provocation to God is our Privy-pride, Creature-confidence, &c.
Remark the Third, Is his humble Submiſſion to this ſevere Sentence, ver. 19.
Mark 1. 'Tis ſaid [Notwithſtanding, Hezekiah humbled himſelf for the Pride of his Heart; when left of God, &c.] 2 Chron. 32.26, 31. now God comes again and bleſſeth the Preaching of the Prophet ſo to him, as to give him a ſight and ſenſe of his Sin: Inſomuch, that (as Vatablus ſaith) God made him a gainer by his Sin; for as his Pride had puff'd him up with his glorious Victory over Senacherib, with his miraculous recovery from ſickneſs, and with his prodigious Wealth; ſo now ſee how his Heart was humbled, and became as lowly, as it had been lofty.
Mark 2. True Humiliation is a bleſſed Means to prevent God's Indignation: He kiſſeth the Rod, ſaying [Good is the Word of God] 'tis no more than Juſtice, my Sins deſerve no leſs. I bleſs God, that it is no worſe, for here is Mercy mixed with Juſtice, that this Wrath ſhall not come in my Days, 2 Chron. 32.26. but I ſhall have Peace and Truth.
Mark 3. Some Rabbins over raſhly reprove Hezekiah for ſpeaking here, ver. 19. 2 Kings 20. as one careleſs and unconcern'd both for his Church, and for his own Children after his Day: But Wolphius (who ſucceeded Peter Martyr in carrying on his Commentary) Anſwers excellently, that as ſuch a careleſs frame could not conſiſt with the common Affections of Nature in all Men, ſo much leſs with that ſingular Piety, and Charity ſo eminently manifeſt in ſo good a King, who had been ſo ſolicitous for the good both of God's Church, and of his own Children and Subjects all his Life. He only bleſſes God, that this Suffering did not immediately follow his Sinning (which was the Cauſe of Divine Diſpleaſure) but that it was ſuſpended for a longer time.
The laſt Part is his Death and Succeſſor, ver. 21. and 2 Chron. 32.33. having a moſt honourable Burial, being laid in the chiefeſt Sepulchre, becauſe (ſaith Oſiander) he was the chiefeſt in Piety of David's Houſe; for which he was highly honoured both in Life and Death: But this Pious Father was ſucceeded by an Impious Son, to wit, Manaſſeh, &c.