Expositions of Holy Scripture Volume IV Part 15

'Then they went in to Hezekiah the king, and said, We have cleansed all the house of the Lord, and the altar of burnt-offering, with all the vessels thereof, and the shew-bread table, with all the vessels thereof. 19. Moreover, all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the Lord. 20. Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the Lord. 21. And they brought seven bullocks, and seven rams, and seven lambs, and seven he goats, for a sin-offering for the kingdom, and for the sanctuary, and for Judah. And he commanded the priests, the sons of Aaron, to offer them on the altar of the Lord. 22. So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar. 23. And they brought forth the he goats for the sin-offering before the king and the congregation; and they laid their hands upon them. 24. And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt-offering and the sin-offering should be made for all Israel. 25. And he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the Lord by His prophets. 26.

And the Levites stood with the instruments of David, and the priests with the trumpets. 27. And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of the Lord began also with the trumpets, and with the instruments ordained by David king of Israel. 28. And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt-offering was finished.

29. And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped. 30. Moreover, Hezekiah the king and the princes commanded the Levites to sing praises unto the Lord with the words of David, and of Asaph the seer.

And they sang praises with gladness, and they bowed their heads and worshipped. 31. Then Hezekiah answered and said, Now ye have consecrated yourselves unto the Lord, come near, and bring sacrifices and thank-offerings into the house of the Lord. And the congregation brought in sacrifices and thank-offerings; and as many as were of a free heart burnt offerings.--2 CHRON. xxix. 18-31.

Ahaz, Hezekiah's father, had wallowed in idolatry, worshipping any and every G.o.d but Jehovah. He had shut up the Temple, defiled the sacred vessels, and 'made him altars in every corner of Jerusalem.' And the result was that he brought the kingdom very near ruin, was not allowed to be buried in the tombs of the kings, and left his son a heavy task to patch up the mischief he had wrought. Hezekiah began at the right end of his task. 'In the first year of his reign, in the first month,'

he set about restoring the worship of Jehovah. The relations with Syria and Damascus would come right if the relations with Judah's G.o.d were right. 'First things first' was his motto, and perhaps he discerned the true sequence more accurately than some great political pundits do nowadays. So neglected had the Temple been that a strong force of priests and Levites took a fortnight to 'carry forth the filthiness out of the holy place to the brook Kidron,' and to cleanse and ceremonially sanctify the sacred vessels. Then followed at once the re-establishment of the Temple worship, which is narrated in the pa.s.sage.

The first thing to be noted is that the whole movement back to Jehovah was a one-man movement. It was Hezekiah's doing and his only. No priest is named as prominent in it, and the slowness of the whole order is especially branded in verse 34. No prophet is named; was there any one prompting the king? Perhaps Isaiah did, though his chapter i. with its scathing repudiation of 'the burnt offerings of rams and the fat of fed beasts,' suggests that he did not think the restoration of sacrifice so important as that the nation should 'cease to do evil and learn to do well.' The people acquiesced in the king's worship of Jehovah, as they had acquiesced in other kings' worship of Baal or Moloch or Hadad. When kings take to being religious reformers, they make swift converts, but their work is as slight as it is speedy, and as short-lived as it is rapid. Mana.s.seh was Hezekiah's successor, and swept away all his work after twenty-nine years, and apparently the ma.s.s of his people followed him just as they had followed Hezekiah. Religion must be a matter of personal conviction and individual choice. Imposed from without, or adopted because other people adopt it, it is worthless.

Another point to notice is that Hezekiah's reformation was mainly directed to ritual, and does not seem to have included either theology or ethics. Was be quite right in his estimate of what was the first thing? Isaiah, in the pa.s.sage already referred to, does not seem to think so. To him, as to all the prophets, foul hands could not bring acceptable sacrifices, and worship was an abomination unless preceded by obedience to the command: 'Put away the evil of your doings from before Mine eyes.' The filth in the hearts of the men of Judah was more 'rank, and smelt to heaven' more offensively, than that in the Temple, which took sixteen days to shovel into Kidron. No doubt ceremonial bulked more largely in the days of the Old Covenant than it does in those of the New, and both the then stage of revelation and the then spiritual stature of the recipients of revelation required that it should do so. But the true religious reformers, the prophets, were never weary of insisting that, even in those days, moral and spiritual reformation should come first, and that unless it did, ritual worship, though it were nominally offered to Jehovah, was as abhorrent to Him as if it had been avowedly offered to Baal. Not a little so-called Christian worship today, judged by the same test, is as truly heathen superst.i.tion as if it had been paid to Mumbo-Jumbo.

But when all deductions have been made, the scene depicted in the pa.s.sage is not only an affecting, but an instructive one. Strangely unlike our notions of worship, and to us almost repulsive, must have been the slaying of three hundred and seventy animals and the offering of them as burnt offerings. Try to picture the rivers of blood, the contortions of the dumb brutes, the priests bedaubed with gore, the smell of the burnt flesh, the blare of the trumpets, the shouts of the worshippers, the clashing cymbals, and realise what a world parts it from 'They went up into the upper chamber where they were abiding ...

these all with one accord continued steadfastly in prayer, with the women, and Mary, the mother of Jesus, and with His brethren'!

Sacrifice has been the essential feature in all religions before Christ. It has dropped out of worship wherever Christ has been accepted. Why? Because it spoke of a deep, permanent, universal need, and because Christ was recognised as having met the need. People who deny the need, and people who deny that Jesus on the Cross has satisfied it, may be invited to explain these two facts, written large on the history of humanity.

That brings us to the most important aspect of Hezekiah's great sacrifice. It sets forth the stages by which men can approach to G.o.d.

It is symbolic of spiritual facts, and prophetic of Christ's work and of our way of coming to G.o.d through Him. The first requisite for Judah's return to Jehovah, whom they had forsaken, was the presentation of a 'sin offering.' The king and the congregation laid their hands on the heads of the goats, thereby, as it were, transferring their own sinful personality to them. Thus laden with the nation's sins, they were slain, and in their death the nation, as it were, bore the penalty of its sin. Representation and subst.i.tution were dramatised in the sacrifice. The blood sprinkled on the altar (which had previously been 'sanctified' by sprinkling of blood, and so made capable of presenting what touched it to Jehovah), made 'atonement for all Israel.' We note in pa.s.sing the emphasis of 'Israel' here, extending the benefit of the sacrifice to the separated tribes of the Northern Kingdom, in a gush of yearning love and desire that they, too, might be reconciled to Jehovah. And is not this the first step towards any man's reconciliation with G.o.d? Is not

'My faith would lay her hand On that dear head of Thine,'

the true expression of the first requisite for us all? Jesus is the sin-offering for the world. In His death He bears the world's sin. His blood is presented to G.o.d, and if we have a.s.sociated ourselves with Him by faith, that blood sprinkled on the altar covers all our sins.

Then followed in this parabolic ceremonial the burnt offering. And that is the second stage of our return to G.o.d, for it expresses the consecration of our forgiven selves, as being consumed by the holy and blessed fire of a self-devotion, kindled by the 'unspeakable gift,'

which fire, burning away all foulness, will make us tenfold ourselves.

That fire will burn up only our bonds, and we shall walk at liberty in it. And that burnt-offering will always be accompanied with 'the song of Jehovah,' and the joyful sound of the trumpets and 'the instruments of David.' The treasures of Christian poetry have always been inspired by the Cross, and the consequent rapture of self-surrender. Calvary is the true fountain of song.

The last stage in Hezekiah's great sacrifice was 'thank-offerings,'

brought by 'as many as were of a willing heart.' And will not the self-devotion, kindled by the fire of love, speak in daily life by practical service, and the whole activities of the redeemed man be a long thank-offering for the Lamb who 'bears away the sins of the world'? And if we do not thus offer our whole lives to G.o.d, how shall we profess to have taken the priceless benefit of Christ's death?

Hezekiah followed the order laid down in the Law, and it is the only order that leads to the goal. First, the atoning sacrifice of the slain Lamb; next, our identification with Him and it by faith; then the burnt-offering of a surrendered self, with the song of praise sounding ever through it; and last, the life of service, offering all our works to G.o.d, and so reaching the perfection of life on earth and antedating the felicities of heaven.

A LOVING CALL TO REUNION

'And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Mana.s.seh, that they should come to the house of the Lord at Jerusalem, to keep the pa.s.sover unto the Lord G.o.d of Israel. 2. For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the pa.s.sover in the second month. 3. For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. 4. And the thing pleased the king and all the congregation. 5. So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the pa.s.sover unto the Lord G.o.d of Israel at Jerusalem: for they had not done it of a long time in such sort as it was written. 6. So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the Lord G.o.d of Abraham, Isaac, and Israel, and he will return to the remnant of you, that are escaped out of the hand of the kings of a.s.syria. 7. And be not ye like your fathers, and like your brethren, which trespa.s.sed against the Lord G.o.d of their fathers, who therefore gave them up to desolation, as ye see. 8. Now, be ye not stiffnecked, as your fathers were, but yield yourselves unto the Lord, and enter into His sanctuary, which He hath sanctified for ever: and serve the Lord your G.o.d, that the fierceness of His wrath may turn away from you. 9. For if ye turn again unto the Lord, your brethren and your children shall find compa.s.sion before them that lead them captive, so that they shall come again into this land: for the Lord your G.o.d is gracious and merciful, and will not turn away His face from you, if ye return unto Him. 10. So the posts pa.s.sed from city to city through the country of Ephraim and Mana.s.seh, even unto Zebulun: but they laughed them to scorn, and mocked them. 11. Nevertheless divers of Asher and Mana.s.seh and of Zebulun humbled themselves, and came to Jerusalem. 12.

Also in Judah the hand of G.o.d was to give them one heart to do the commandment of the king and of the princes, by the word of the Lord.

13. And there a.s.sembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.'--2 CHRON. x.x.x. 1-13.

The date of Hezekiah's pa.s.sover is uncertain, for, while the immediate connection of this narrative with the preceding account of his cleansing the Temple and restoring the sacrificial worship suggests that the pa.s.sover followed directly on those events, which took place at the beginning of the reign, the language employed in the message to the northern tribes (vers. 6,7, 9) seems to imply the previous fall of the kingdom of Israel, If so, this pa.s.sover did not occur till after 721 B.C., the date of the capture of Samaria, six years after Hezekiah's accession.

The sending of messengers from Jerusalem on such an errand would scarcely have been possible if the northern kingdom had still been independent. Perhaps its fall was thought by Hezekiah to open the door to drawing 'the remnant that were escaped' back to the ancient unity of worship, at all events, if not of polity. No doubt a large number had been left in the northern territory, and Hezekiah may have hoped that calamity had softened their enmity to his kingdom, and perhaps touched them with longings for the old worship. At all events, like a good man, he will stretch out a hand to the alienated brethren, now that evil days have fallen on them. The hour of an enemy's calamity should be our opportunity for seeking to help and proffering reconciliation. We may find that trouble inclines wanderers to come back to G.o.d.

The alteration of the time of keeping the pa.s.sover from the thirteenth day of the first month to the same day of the second was in accordance with the liberty granted in Numbers ix. 10, 11, to persons unclean by contact with a dead body or 'in a journey afar off.' The decision to have the pa.s.sover was not taken in time to allow of the necessary removal of uncleanness from the priests nor of the a.s.sembling of the people, and therefore the permission to defer it for a month was taken advantage of, in order to allow full time for the despatch of the messengers and the journeys of the farthest northern tribes. It is to be observed that Hezekiah took his subjects into counsel, since the step intended was much too great for him to venture on of his own mere motion. So the overtures went out clothed with the authority of the whole kingdom of Judah. It was the voice of a nation that sought to woo back the secessionists.

The messengers were instructed to supplement the official letters of invitation with earnest entreaties as from the king, of which the gist is given in verses 6-9. With the skill born of intense desire to draw the long-parted kingdoms together, the message touches on ancestral memories, recent bitter experiences, yearnings for the captive kinsfolk, the instinct of self-preservation, and rises at last into the clear light of full faith in, and insight into, G.o.d's infinite heart of pardoning pity.

Note the very first words, 'Ye children of Israel,' and consider the effect of this frank recognition of the northern kingdom as part of the undivided Israel. Such recognition might have been misunderstood or spurned when Samaria was gay and prosperous; but when its palaces were desolate, the effect of the old name, recalling happier days, must have been as if the elder brother had come out from the father's house and entreated the prodigal to come back to his place at the fireside. The battle would be more than half won if the appeal that was couched in the very name of Israel was heeded.

Note further how firmly and yet lovingly the sin of the northern kingdom is touched on. The name of Jehovah as the G.o.d of Abraham, Isaac, and Israel, recalls the ancient days when the undivided people worshipped Him, and the still more ancient, and, to hearers and speakers alike, more sacred, days when the patriarchs received wondrous tokens that He was their G.o.d, and they were His people; while the recurrence of 'Israel' as the name of Jacob adds force to its previous use as the name of all His descendants. The possible rejection of the invitation, on the ground which the men of the north, like the Samaritan woman, might have taken, that they were true to their fathers' worship, is cut away by the reminder that that worship was an innovation, since the fathers of the present generation had been apostate from the G.o.d of _their_ fathers. The appeal to antiquity often lands men in a bog because it is not carried far enough back. 'The fathers' may lead astray, but if the antiquity to which we appeal is that of which the New Testament is the record, the more conservative we are, the nearer the truth shall we be.

Again, the message touched on a chord that might easily have given a jarring note; namely, the misfortunes of the kingdom. But it was done with so delicate a hand, and so entirely without a trace of rejoicing in a neighbour's calamities, that no susceptibilities could be ruffled, while yet the solemn lesson is unfalteringly pointed. 'He gave them up to desolation, as ye see.' Behind a.s.syria was Jehovah, and Israel's fall was not wholly explained by the disparity between its strength and the conquerors'. Under and through the play of criminal ambition, cruelty, and earthly politics, the unseen Hand wrought; and the teaching of all the Old Testament history is condensed into that one sad sentence, which points to facts as plain as tragical. In deepest truth it applies to each of us; for, if we trespa.s.s against G.o.d, we draw down evil on our heads with both hands, and shall find that sin brings the worst desolation--that which sheds gloom over a G.o.dless soul.

We note further the deep true insight into G.o.d's character and ways expressed in this message. There is a very striking variation in the three designations of Jehovah as 'the G.o.d of Abraham, Isaac, and Israel' (ver. 6), 'the G.o.d of their [that is, the preceding generation] fathers' (ver. 7), and 'your G.o.d' (ver. 8). The relation which had subsisted from of old had not been broken by man's apostasy, Jehovah still was, in a true sense, their G.o.d, even if His relation to them only bound Him not to leave them unpunished. So their very sufferings proved them His, for 'What son is he whom the father chasteneth not?' But strong, sunny confidence in G.o.d shines from the whole message, and reaches its climax in the closing a.s.surance that He is merciful and gracious. The evil results of rebellion are not omitted, but they are not dwelt on. The true magnet to draw wanderers back to G.o.d is the loving proclamation of His love. Unless we are sure that He has a heart tender with all pity, and 'open as day to melting charity,' we shall not turn to Him with our hearts.

The message puts the response which it sought in a variety of ways; namely, turning to Jehovah, not being stiff-necked, yielding selves to Jehovah, entering into His sanctuary. More than outward partic.i.p.ation in the pa.s.sover ceremonial is involved. Submission of will, abandonment of former courses of action, docility of spirit ready to be directed anywhere, the habit of abiding with G.o.d by communion--all these, the standing characteristics of the religious life, are at least suggested by the invitations here. We are all summoned thus to yield ourselves to G.o.d, and especially to do so by surrendering our wills to Him, and to 'enter into His sanctuary,' by keeping up such communion with Him as that, however and wherever occupied, we shall still 'dwell in the house of the Lord all the days of our lives.'

And the summons to return unto G.o.d is addressed to us all even more urgently than to Israel. G.o.d Himself invites us by the voice of His providences, by His voice within, and by the voice of Jesus Himself, who is ever saying to each of us, by His death and pa.s.sion, by His resurrection and ascension, 'Turn ye! turn ye! why will ye die?' and who has more than endorsed Hezekiah's messengers' a.s.surance that 'Jehovah will not turn away His face from' us by His own gracious promise, 'Him that cometh to Me I will in no wise cast out.'

The king's message met a mingled reception. Some mocked, some were moved and accepted. So, alas! is it with the better message, which is either 'a savour of life unto life or of death unto death.' The same fire melts wax and hardens clay. May it be with all of us as it was in Judah--that we 'have one heart, to do the commandment' and to accept the merciful summons to the great pa.s.sover!

A STRANGE REWARD FOR FAITHFULNESS

'After these things, and the establishment thereof, Sennacherib, king of a.s.syria, came.'--2 CHRON. x.x.xII. 1.

The Revised Version gives a much more accurate and significant rendering of a part of these words. It reads: 'After these things and _this faithfulness_, Sennacherib, king of a.s.syria, came.' What are 'these things' and 'this faithfulness'? The former are the whole of the events connected with the religious reformation in Judah, which King Hezekiah inaugurated and carried through so brilliantly and successfully. This 'faithfulness' directly refers to a word in a couple of verses before the text: 'Thus did Hezekiah throughout all Judah; and he wrought that which was good and right and _faithfulness_ before the Lord his G.o.d.' And, after these things, the re-establishment of religion and this 'faithfulness,' though Hezekiah was perfect before G.o.d in all ritual observances and in practical righteousness, and though he was seeking the Lord his G.o.d with all his heart, here is what came of it:--'After this faithfulness came' not blessings or prosperity, but 'Sennacherib, king of a.s.syria'!

The chronicler not only tells this as singular, but one can feel that he is staggered by it. There is a tone of perplexity and wonder in his voice as he records that _this_ was what followed the faithful righteousness and heart-devotion of the best king that ever sat on the throne of Judah. I think that this royal martyr's experience is really a mirror of the experience of devout men in all ages and a revelation of the great law and constant processes of the Divine Providence. And from that point of view I wish to speak now, not only on the words I have read, but on what follows them.

I. We have here the statement of the mystery.

It is the standing puzzle of the Old Testament, how good men come to be troubled, and how bad men come to be prosperous. And although we Christian men and women are a great deal too apt to suppose that we have outlived that rudimentary puzzle of the religious mind, yet I do not think by any means that we have. For we hear men, when the rod falls upon themselves, saying, 'What have I done that I should be smitten thus?' or when their friends suffer, saying, 'What a marvellous thing it is that such a good man as A, B, or C should have so much trouble!' or, when widespread calamities strike a community, standing aghast at the broad and dark shadows that fall upon a nation or a continent, and wondering what the meaning of all this heaped misery is, and why the world is thus allowed to run along its course surrounded by an atmosphere made up of the breath of sighs, and swathed in clouds which are moist with tears.

My text gives us an ill.u.s.tration in the sharpest form of the mystery.

'After these things and this faithfulness, Sennacherib came'--and he always comes in one shape or another. For, to begin with, a good man's goodness does not lift him out of the ordinary a.s.sociations and contingencies and laws of life. If he has inherited a diseased const.i.tution, his devotion will not make him a healthy man. If he has little common sense, his G.o.dliness will not make him prosper in worldly affairs. If he is tied to unfortunate connections, he will have to suffer. If he happens to be in a decaying branch of business, his prayers will not make him prosperous. If he falls in the way of poisonous gas from a sewer, his G.o.dliness will not exempt him from an attack of fever. So all round the horizon we see this: that the G.o.dly man is involved like any other man in the ordinary contingencies and possible evils of life. Then, have we to say that G.o.d has nothing to do with these?

Again, Hezekiah's story teaches us how second causes are G.o.d's instruments, and He is at the back of everything. There are two sources of our knowledge of the history of Judah in the time with which we are concerned. One is the Bible, the other is the a.s.syrian monuments; and it is a most curious contrast to read the two narratives of the same events, agreeing about the facts, but disagreeing utterly in the spirit. Why? Because the one tells the story from the world's point of view, and the other tells it from G.o.d's point of view. So when you take the one narrative, it is simply this: 'There was a conspiracy down in the south against the political supremacy of a.s.syria, and a lot of little confederate kinglets gathered themselves; and Hezekiah, of Judah, was one, along with So-and-So of such-and-such a petty land, and they leaned upon Egypt; and I, Sennacherib, came down among them, and they tumbled to pieces, and that is all.' Then the Bible comes in, and it says that G.o.d ordered all those political complications, and that they were all the working out of His purposes, and that 'the axe in His hand' as Isaiah has it so picturesquely, was this proud king of a.s.syria, with his boastful mouth and vainglorious words.

Now, that is the principle by which we have to estimate all the events that befall us. There are two ways of looking at them. You may look at them from the under side or from the top side. You may see them as they appear to men who cannot look beyond their noses and only have concern with the visible cranks and shafting, or you may look at them from the engine-room and take account of the invisible power that drives them all. In the one case you will regard it as a mystery that good men should have to suffer so; in the other case, you will say, 'It is the Lord, let Him do'--even when He does it through Sennacherib and his like, 'let Him do what seemeth Him good.'

Then there is another thing to be taken into account--that is, that the better a man is, the more faithful he is and the more closely he cleaves to G.o.d, and seeks, like this king, to do, with all his heart, all his work in the service of the House of G.o.d and to seek his G.o.d, the more sure is he to bring down upon himself certain forms of trouble and trial. The rebellion which, from the a.s.syrian side of the river, seemed to be a mere political revolt, from the Jordan side of the river seemed to be closely connected with the religious reformation. And it was just because Hezekiah and his people came back to G.o.d that they rebelled against the King of a.s.syria and served him not. If you provoke Sennacherib, Sennacherib will be down upon you very quickly. That is to say, being translated, if you will live like Christian men and women and fling down the gage of battle to the world and to the evil that lies in every one of us, and say, 'No, I have nothing to do with you. My law is not your law, and, G.o.d helping me, my practice shall not be your practice,' then you will find out that the power that you have defied has a very long arm and a very tight grasp, and you will have to make up your minds that, in some shape or other, the old law will be fulfilled about you. Through much tribulation we must enter the Kingdom.

II. Now, secondly, my text and its context solve the mystery which it raises.

The chronicler, as I said, wishes us to notice the sequence, strange as it is, and to wonder at it for a moment, in order that we may be prepared the better to take in the grand explanation that follows. And the explanation lies in the facts that ensue.

Did Sennacherib come to destroy? By no means! Here were the results: first, a stirring to wholesome energy and activity. If annoyances and troubles and sorrows, great or small, do nothing else for us, they would be clear and simple gain if they woke us up, for the half of men pa.s.s half of their lives half-asleep. And anybody that has ever come through a great sorrow and can remember what deep fountains were opened in his heart that he knew nothing about before, and how powers that were all unsuspected by himself suddenly came to him, and how life, instead of being a trivial succession of nothings, all at once became significant and solemn--any man who can remember that, will feel that if there were nothing else that his troubles did for him than to shake him out of torpor and rouse him to a tension of wholesome activity, so that he cried out:

'Call forth thy powers, my soul! and dare The conflict of unequal war,'

he would have occasion to bless G.o.d for the roughest handling. The tropics are very pleasant for lazy people, but they sap the const.i.tution and make work impossible; and after a man has lived for a while in their perpetual summer, he begins to long for damp and mist and frost and east winds which bring bracing to the system and make him fit to work. G.o.d takes us often into very ungenial climates, and the vindication of it is that we may be set to active service. That was the first good thing that Sennacherib's coming did.

The next was that his invasion increased dependence upon G.o.d. You will remember the story of the insolent taunts and vulgar vaunting by him and his servants, and the one answer that was given: 'Hezekiah, the king, and Isaiah the son of Amoz the prophet, prayed and cried to G.o.d.' Ah! dear brethren, any thing that drives us to His breast is blessing. We may call it evil when we speak from the point of view of the foolish senses and the quivering heart, but if it blows us into His arms, any wind, the roughest and the fiercest, is to be welcomed more than lazy calms or gentle zephyrs. If, realising our own weakness and impotence, we are made to hang more completely upon Him, then let us be thankful for whatever has been the means of such a blessed issue. That was the second good thing that Sennacherib did.

The third good thing that he--not exactly did--but that was done through him, was that experience of G.o.d's delivering power was enriched. You remember the miracle of the destruction of the army. I need not dilate upon it. A man who can look back and say, 'Thou hast been with me in six troubles,' need never be afraid of the seventh; and he who has hung upon that strong rope when he has been swinging away down in the darkness and asphyxiating atmosphere of the pit, and has been drawn up into the sunshine again, will trust it for all coming time. If there were no other explanation, the enlarged and deepened experience of the realities of G.o.d's Gospel and of G.o.d's grace, which are bought only by sorrow, would be a sufficient explanation of any sorrow that any of us have ever had to carry.