3. Another feeling which the perusal of Sennacherib’s letter was likely to produce in Hezekiah’s mind was irritation. It was written in a tone of proud sarcasm, well calculated to produce this effect. If Hezekiah found any such feeling arise in his mind in reading it, what could he do better than lay it before the Lord? We are continually liable to meet with circumstances calculated to ruffle the temper. Then, if we wish to feel and act as Christians should, let us spread the case before the Lord; let us not trust to our command of temper, or to any resolutions we may have formed, but meet the sudden call upon our patience and forbearance by a prompt application to the Fountain whence those graces flow. It is possible to pray under any circumstance. Ejaculatory prayer is a most precious privilege, especially in circumstances of sudden trial or temptation. As anger springs up so suddenly in the mind in cases of irritation, it is most happy that there is an antidote to its evil effects on the mind that may be resorted to as speedily (H. E. I. 3765–3773). How much better is prayer than angry retorts (H. E. I. 261–271).
The good effects of the habit of carrying everything to God are not limited to those three cases; they extend to every conceivable circumstance of trial or temptation. They have yet to learn the value of religion who do not know the difference it makes in a state of trial and affliction to have the privilege of turning to a reconciled and loving Father, and spreading our calamity before Him, and asking His tender and strong support. As trials may befall us at any hour, we should live in constant fellowship with Him (H. E. I. 3872-3879).—John Marriott, M.A.: Sermons, pp. 434–436.
A King’s Prayer.
xxxvii. 15–20. And Hezekiah prayed, &c.
I. Hezekiah prayed to Jehovah as the God of his nation. “O Lord God of Israel.” 1. The nation bore the name of one of its progenitors, who “as a prince had prevailed with God.” The name Israel had been more generally applied to the northern kingdom, which had already been overthrown, but Hezekiah claims it for the remnant that was left. When he uttered that name, did he wish to remind himself of Jacob’s power in prayer, or of God’s special interest in His nation? Perhaps both. God had chosen, defended, saved it. Names which recall Divine deliverance may encourage us in prayer. 2. His nation was Jehovah’s peculiar dwelling place: “Which dwelleth between the cherubim.” The Shekinah, symbol of the Divine presence, shone forth from between those weird figures on either side of the mercy-seat. Hezekiah“s reference to this peculiar Divine manifestation was intended to suggest that God would protect His own dwelling-place. This is true. God’s dwelling-place is always safe, whether it be a nation—a man—a church (H. E. I. 1246–1251).
II. In his prayer Hezekiah recognises the sole supremacy of Jehovah. “Thou art the God,” &c., “and have cast their gods into the fire,” &c. Polytheism prevailed in the nations surrounding Judæa. Sennacherib had spoken of Jehovah as if He were the God merely of the Jews, and in his ignorance supposed that Hezekiah had offended Him by removing the “high places.” Hezekiah asserted—1. That Jehovah was the only true God. 2. That He exercised supreme control over all the kingdoms of the earth.
III. He appealed to Jehovah as the Maker of heaven and earth. In the sublime acknowledgement these truths are involved:—1. That He is eternal (H. E. I. 2253; P. D. 1492, 1518). 2. That He is separate from all His works. He is immanent in them, but independent of them (P. D. 1519). 3. That He is omnipotent. He who made the universe must be almighty (H. E. I. 2270; P. D. 1509). 4. That He has all things under His control (H. E. I. 4023). This conception of God afforded solid ground for Hezekiah’s faith. Before the greatness of Jehovah the might of His enemies sank into nothingness. Large conceptions of God will ever give large expectations in prayer. The more we widen our views of God, the more confidence we shall have in Him in trouble.
IV. Hezekiah prayed with great earnestness. “Lord, bow down Thine ear,” &c. “Now, therefore, O Lord, our God, I beseech Thee.” Fervent desires lead invariably to ardent expressions. Cold prayers are no prayers. Earnestness is needed, not to lead God to observe our condition, nor to create in Him a disposition to help us, but—1. That the strength of our desires may be revealed. 2. That we may be raised from the low condition of formal devotion. 3. That we may have all the spiritual culture which the outcries of real need may impart. 4. That we may be prepared to receive deliverances thankfully (H. E. I. 3831–3838, 3893).
V. Hezekiah recognised the greatness of the deliverance which he sought. “Of a truth, Lord,” &c. Other kingdoms had fallen; why not his? Only that his hope was in God. No human ingenuity or might could deliver him. Men must be brought to see that their need of deliverance is great. Sometimes they are brought to see this by temporal emergencies. Such crises teach us more of God than years of ordinary living (H. E. I. 117–121). Spiritual deliverances must come from God alone. The soul is a besieged city. The forces of Diabolus are around Mansoul. Its Sennacherib is mighty. The deliverance which it needs is great. To recognise the greatness of the deliverance we need will—1. Deepen our sense of our own helplessness. 2. Stimulate the exercise of great faith. 3. Prepare us for the manifestation of God’s great delivering hand.
VI. Hezekiah associated the glory of Jehovah with the deliverance which he sought. The reproaches that had been cast upon him had been cast upon God. The deliverance of Jerusalem would manifest God’s sole supremacy in the earth—“that all the kingdoms,” &c. No prayers are so powerful as those which seek God’s glory, for that is the real and ultimate good of humanity. Many prayers will not bear this test; they are earthly, narrow, selfish (P. D. 2842).