_AN OLD TESTAMENT BELIEVER'S SICK-BED; OR, THE DIFFERENCE CHRIST HAS MADE._
ISAIAH xxxviii.; xxxix. (DATE UNCERTAIN).
To the great national drama of Jerusalem's deliverance, there have been added two scenes of a personal kind, relating to her king. Chaps. xxxviii. and xxxix. are the narrative of the sore sickness and recovery of King Hezekiah, and of the embassy which Merodach-baladan sent him, and how he received the embassy. The date of these events is difficult to determine. If, with Canon Cheyne, we believe in an invasion of Judah by Sargon in 711, we shall be tempted to refer them, as he does, to that date--the more so that the promise of fifteen additional years made to Hezekiah in 711, the fifteenth year of his reign, would bring it up to the twenty-nine, at which it is set in 2 Kings xviii. 2. That, however, would flatly contradict the statement both of Isaiah xxxviii. 1 and 2 Kings xx. 1 that Hezekiah's sickness fell in the days of the invasion of Judah by Sennacherib; that is, after 705. But to place the promise of fifteen additional years to Hezekiah after 705, when we know he had been reigning for at least twenty years, would be to contradict the verse, just cited, which sums up the years of his reign as twenty-nine. This is, in fact, one of the instances, in which we must admit our present inability to elucidate the chronology of this portion of the book of Isaiah. Mr. Cheyne thinks the editor mistook the siege by Sennacherib for the siege by Sargon. But as the fact of a siege by Sargon has never been satisfactorily established, it seems safer to trust the statement that Hezekiah's sickness occurred in the reign of Sennacherib, and to allow that there has been an error somewhere in the numbering of the years. It is remarkable that the name of Merodach-baladan does not help us to decide between the two dates. There was a Merodach-baladan in rebellion against Sargon in 710, and there was one in rebellion against Sennacherib in 705. It has not yet been put past doubt as to whether these two are the same. The essential is that there was a Merodach-baladan alive, real or only claimant king of Babylon, about 705, and that he was likely at that date to treat with Hezekiah, being himself in revolt against Assyria. Unable to come to any decision about the conflicting numbers, we leave uncertain the date of the events recounted in chaps. xxxviii., xxxix. The original form of the narrative, but wanting Hezekiah's hymn, is given in 2 Kings xx.[72]
[72] Isa. xxxviii., xxxix., has evidently been abridged from 2 Kings xx. and in some points has to be corrected by the latter. Chap. xxxviii. 21, 22, of course, must be brought forward before ver. 7.
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We have given to this chapter the title "An Old Testament Believer's Deathbed; or, The Difference Christ has made," not because this is the only spiritual suggestion of the story, but because it seems to the present expositor as if this were the predominant feeling left in Christian minds after reading for us the story. In Hezekiah's conduct there is much of courage for us to admire, as there are other elements to warn us; but when we have read the whole story, we find ourselves saying, What a difference Christ has made to me! Take Hezekiah from two points of view, and then let the narrative itself bring out this difference.
Here is a man, who, although he lived more than twenty-five centuries ago is brought quite close to our side. Death, who herds all men into his narrow fold, has crushed this Hebrew king so close to us that we can feel his very heart beat. Hezekiah's hymn gives us entrance into the fellowship of his sufferings. By the figures he so skilfully uses he makes us feel that pain, the shortness of life, the suddenness of death and the utter blackness beyond were to him just what they are to us. And yet this kinship in pain, and fear and ignorance only makes us the more aware of something else which we have and he has not.