Isaiah 38:17

HEZEKIAH HERE SPEAKS POSITIVELY on a matter concerning which he had not the remotest shadow of n doubt. He kind trusted his God, he had cast himself upon the merit of the promised Messiah, and as the result of that faith, assurance had been granted to him, and he now sings with unfaltering tongue, "Thou," even thou, O God, Most High and Most Just, "thou hast cast all my sins," great and innumerable though they be, thou hast east them all "behind thy back."

HEZEKIAH'S recovery is a notable encouragement to prayer. If ever there was a case in the world where it seemed impossible that prayer could be of any use, it was that of Hezekiah. It was perceivable by everybody around him that he was sick unto death. Why, then, think of prayer? The case was fatal. Would it not expose prayer to derision if such a matter were taken before the Mercy Seat? Moreover, God's own Word, spoken by His servant the Prophet, had been given—"Set your house in order, for you shall die, and not live."

The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. Isa 38:9 is the heading or inscription.

The second part of the song passes from prayer to thanksgiving at the prayer being heard. What shall I say?--the language of one at a loss for words to express his sense of the unexpected deliverance. both spoken . . . and . . . done it-- (Nu 23:19). Both promised and performed (1Th 5:24;

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The "pit" is here simply death, in Hezekiah's sense; realized in its fulness only in reference to the soul's redemption from hell by Jesus Christ (Isa 61:1), who went down to the pit for that purpose Himself (Ps 88:4-6; "Sin" and sickness are connected (Ps 103:3; compare Isa 53:4, with Mt 8:17;

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HEZEKIAH HERE SPEAKS POSITIVELY on a matter concerning which he had not the remotest shadow of n doubt. He kind trusted his God, he had cast himself upon the merit of the promised Messiah, and as the result of that faith, assurance had been granted to him, and he now sings with unfaltering tongue, "Thou," even thou, O God, Most High and Most Just, "thou hast cast all my sins," great and innumerable though they be, thou hast east them all "behind thy back." Oh, what a joyous thing it is to have a ray of heavenly sunlight in the soul, and to hear the very voice of God as he walks in the garden of our souls in the cool of the day, saying to us, "Son thy sins which are many, are all forgiven thee." The whisper of that heavenly voice may raise our heart to bliss almost divine it confers a joy that is not to be squalled by all the corn and the wine, and all the pleasures which the riches and the-enjoyments of this world can afford. To have the divine kiss of acceptance to be robed in the best robe, to have the ring on the hand and the shoes on the feet to hear the heavenly music and dancing with which the returning prodigals are returned to their Father's house,—this, indeed, is a bliss worth worlds. My dear brethren, there are some who choose to dwell to a very large degree in their ministry upon such enjoyments as these, which concern the experience of the child of God; but I fear they make it the main object of their preaching, to advance a system of frames and feelings. On the other hand, there are other brethren who constantly insist upon the doctrine of salvation by faith, and by faith alone, but almost forget to testify to the experience which is the result of faith. Now, both of these men were, doubtless; but nevertheless, their error is founded upon a conscientious desire to advance the truth.

THE means used for the restoration of Hezekiah's body to health was a lump of figs laid as a plaster upon the boil, but the means used for the renewal of his soul from the disease of despondency was something equally effectual and far sweeter—what if I say that the Lord laid to the sore of Hezekiah's heart some of the leaves of the Tree of Life which are for the healing of the nations?

THE means used for the restoration of Hezekiah's body to health was a lump of figs laid as a plaster upon the boil, but the means used for the renewal of his soul from the disease of despondency was something equally effectual and far sweeter—what if I say that the Lord laid to the sore of Hezekiah's heart some of the leaves of the Tree of Life which are for the healing of the nations? The fact is that Hezekiah, under such a mass of troubles, had sunk very low in doubts, fears and dark forebodings until he almost despaired and, therefore, the Lord shed abroad in his heart a sense of Divine love— deep, true and mighty—and as Hezekiah's body recovered, so Hezekiah's spirits also rose. And instead of chattering like a crane, he began to sing the praises of the Host High. The remedy for his soul's sickness was love. His heart was fetched up from the grave of its despair by love—love was the hand of power that drew him up and love the cords by which he was lifted. Now, what was true of Hezekiah with regard to his sickness and depression is true in the fullest sense of all Believers. See, dear Brethren, where we lay by nature—in the grave of death. Yes, and more—in the pit of corruption. We were so destroyed by sin that we were like men who had rotted in a pit and were corrupt, for sin is a foul putrefaction of our nature and it has worked in us to the most dreadful degree. We are like the slain upon the battlefield, rotting with foul decay—obnoxious to God, corrupt and abominable. At this present moment, by Sovereign Grace, those of us who have believed in Jesus have been brought up out of the horrible pit. Our standing, now, is a blessed one, for our feet are upon the Rock of Ages—immutable promises and eternal purposes are now the bases of our confidence.

HEZEKIAH'S recovery is a notable encouragement to prayer. If ever there was a case in the world where it seemed impossible that prayer could be of any use, it was that of Hezekiah. It was perceivable by everybody around him that he was sick unto death. Why, then, think of prayer? The case was fatal. Would it not expose prayer to derision if such a matter were taken before the Mercy Seat? Moreover, God's own Word, spoken by His servant the Prophet, had been given—"Set your house in order, for you shall die, and not live." What could be the use of prayer after that? Might it not be regarded as an impertinent interference with the known will of the Lord? Yet, Brothers and Sisters, the proverb says that hunger breaks through stone walls—and so the desire to live, on the king's part—drove him to pray! Through all arguments and reasonings did Hezekiah's prayer break its way to the Throne of God. He turned his face to the wall in more than one sense on that occasion, for it seemed as if a wall stood in the front of him and shut out all hope of life. Yet he turned his face to it and prayed his way through it! Mark well his success. Fifteen years longer did he live in answer to his entreaties! Brothers and Sisters, pray if you are between the jaws of death and Hell! Pray, Brothers and Sisters, if all hope seems to be utterly slain! Yes, and if you can put your finger on passages of God's own Word which apparently condemn you, still pray! Whether your fears have contorted those threatening passages or not, though many of them frown upon you, still pray! Perish with your hands on the horn of the altar even if you must perish! Never believe your case to be utterly hopeless so long as you can plead with God! There can be no hurt come of your supplication, but good must come of it in some form or other.

For peace I had great bitterness “My anguish is changed into ease” - מר לי מר mar li mar, “mutata mthi est amaritudo.” Paronomasia; a figure which the prophet frequently admits. I do not always note it, because it cannot ever be preserved in the translation, and the sense seldom depends upon it. But here it perfectly clears up the great obscurity of the passage. See Lowth on the place. Thou hast rescued - חשכת chashachta, with כ caph, instead of ק koph; so the Septuagint and Vulgate; Houbigant. See Chappelow on Job 33:18. From perdition - משחת בלי mishshachath beli, ἱνα μη αποληται, Sept. ut non periret, “that it may not perish.” Vulg. Perhaps inverting the order of the words. See Houbigant. Thou hast in love to my soul - חשקת chashakta, “thou hast lovingly embraced” or kissed “my soul out of the pit of corruption.”