Part 118

[13] "The proud king of Assyria was at the gates of Jerusalem with a mighty conquering host, and one would naturally expect to find Hezekiah in the midst of his men of war, buckling on his armor, girding on his sword, mounting his chariot; but no; Hezekiah was different from most kings and captains,--he had found out a place of strength which was quite unknown to Sennacherib--he had discovered a field of battle in which he could conquer without striking a blow. And mark the armor with which he girds himself: 'And it came to pass, when Hezekiah heard it, that he rent his clothes, and _covered himself with sackcloth_, and went into the house of the Lord.' Here was the armor in which the king of Judah was about to cope with the king of Assyria. Strange armor!--the armor of the sanctuary. What would Sennacherib have said had he seen this? He had never met such an antagonist before--he had never come in contact with a man who, instead of covering himself with a coat of mail, would _cover himself_ with sackcloth; and instead of rushing forth into the field of battle in his chariot, would fall upon his knees in the temple. This would have appeared a novel mode of warfare in the eyes of the king of Assyria. He had met the kings of Hamath and Arphad, etc.; but if he had, it was upon his own principle, and in his own way; but he had never encountered such an antagonist as Hezekiah. In fact, what gave the latter such uncommon power in this contest was the feeling that _he_ was nothing--that an 'arm of flesh' was of no avail;--in a word, that it was just Jehovah or nothing. This is specially seen in the act of spreading the letter before the Lord. Hezekiah was enabled by faith to retire out of the scene, and make it altogether a question between Jehovah and the king of Assyria. It was not Sennacherib and Hezekiah, but Sennacherib and Jehovah. This tells us the meaning of the sackcloth. Hezekiah felt himself to be utterly helpless, and he took the place of helplessness. He tells the Lord that the king of Assyria had reproached _Him_; he calls upon Him to vindicate His own glorious name, feeling assured that in so doing He would deliver His people. Mark, then, this wondrous scene. Repair to the sanctuary, and there behold one poor, weak, solitary man on his knees, pouring out his soul to Him who dwelt between the cherubim. No military preparations,--no reviewing of troops: the elders of the priests, covered with sackcloth, pass to and fro from Hezekiah to the prophet Isaiah: all is apparent weakness. On the other hand, see a mighty conqueror leading on a numerous army flushed with victory, eager for spoil. Surely, one might say, speaking after the manner of men, all is over with Hezekiah and Jerusalem!--surely Sennacherib and his proud host will swallow up in a moment such a feeble band! And observe, further, the ground which Sennacherib takes in all this. (Isa. xxxvi. 4-7.) Here we observe that Sennacherib makes the very reformation which Hezekiah had effected a ground of reproach; thus leaving him, as he vainly thought, no resting-place or foundation for his confidence. Again, he says, 'Am I come up without the Lord against this land to destroy it? _The Lord said unto me, Go up against this land, and destroy it._' (_v. 10_) This was indeed putting Hezekiah's faith to the test: faith must pass through the furnace. It will not do to say that we trust in the Lord; we must _prove_ that we do, and that too when every thing apparently is against us. How, then, does Hezekiah meet all these lofty words? In the silent dignity of faith. 'The king's commandment was, saying, Answer him not.' (v. 21.) Such was the king's bearing in the eyes of the people; yea, rather, such is ever the bearing of faith: calm, self-possessed, dignified, in the presence of man; while, at the same time, ready to sink into the very dust in self-abasement in the presence of God. The man of faith can say to his fellow, 'Stand still, and see the salvation of God!' and, at the same moment, send up to God the cry of conscious weakness. (See Ex. xiv. 13-15.) So it was with the king of Judah at this solemn and trying crisis. Hearken to him while, in the retirement of the sanctuary, shut in with God, he pours out the anxieties of his soul in the ear of One who was willing to hear and ready to help. (Chap. xxxvii. 15-20.)"--(_Practical Reflections on the Life and Times of Hezekiah._)