2 Chronicles 32:31

God left him to try him, that he might know all that was in his heart.

Hezekiah’s fall considered and applied

I. Hezekiah’s sin.

1. Its nature.

(1) All sin originates in the heart. Hezekiah’s sin did not, like that of David, break forth into gross and external violations of the Divine law, but it betrayed itself in the indulgence of secret pride, in the gratification of a vainglorious spirit, in an idolatrous exaltation of the creature above the Creator. His heart was lifted up.

(2) The particular nature of his sin will be more clearly discerned, if we advert to the occasion of his fall (2 Kings 20:13).

(a) He was actuated by a wrong spirit.

(b) His action had a wrong tendency.

It was calculated to erase every serious impression which a recital of the wonder done in the land might have made on these heathen strangers. It was also calculated to confirm them in the conviction that the kings of Judah, notwithstanding their superior pretensions to the knowledge and favour of the true God, in reality neither possessed nor avowed any better source of protection and prosperity than the kings of other nations enjoyed.

2. Its aggravations.

(1) His whole life had been an uninterrupted succession of great distinguished mercies.

(2) He had lately experienced a most remarkable proof of the Divine interposition in his favour.

II. The particular view of this transaction exhibited in the text.

1. It unfolds the cause of Hezekiah’s fall. “God left him.” What a striking illustration is thus incidentally presented to us of man’s depravity and weakness. No sooner was the barrier removed than the stream rushed with impetuosity into the channel of sin. To guard us against presumption the Scriptures present to us the examples of some of the most eminent servants of God, not all falling whenever they were left to themselves, but falling in those very points where we should conceive them to have been most firmly established; Abraham, Moses, etc. What need for us to pray, “Take not Thy Holy Spirit from us.”

2. It discloses to us the secret reasons of the Divine conduct in thus permitting him for a season to be overcome. God left him “to try him,” that Hezekiah himself might know all that was in his heart.

(1) Nothing but a deep sense of our natural depravity can effectually destroy our vain self-confidence, and can excite us to a diligent use of those means which are essential to our growth in grace, and to our perseverance in well-doing. We shall

(a) Regard our heart with a holy jealousy.

(b) Studiously examine the secret motives of our conduct.

(c) Sedulously avoid those places and practices which are most likely to prove a snare to us.

(d) Be instant in prayer for a supply of the grace that is in Christ.

(e) Fear to resist and grieve the Holy Spirit of God.

(2) In exact proportion to our views of the depravity of our heart will be the degree of our self-condemnation and humiliation before God. Hence, how highly should we value self-knowledge, and how anxiously should we labour to acquire it. Address--

1. Those who studiously close their eyes and shut their ears against every discovery of the sin which dwelleth in them.

2. Those who having in vain endeavoured to stifle their convictions of sin, are filled with consternation and terror at the extent of their depravity. (E. Cooper.)

Hezekiah’s trespass with the ambassadors from Babylon

1. Nations professing God’s holy name must beware of sinful compromises with those by whom His truth is corrupted. The chief fault for which judgment befel Hezekiah was listening to the proposal to become the ally of a heathen prince.

2. It is an imperative duty which rests upon Christians to do somewhat for the spiritual welfare of foreigners who visit them.

3. The necessity for recognising every moment our need of Divine help. (R. Bickersteth, M.A.)

Hezekiah’s sin

A fragment of the history of the Assyrian writer Berosus tells us that at this time Babylon had shaken off for a season the supremacy of Assyria, and, under Berodach Baladan, was strengthening herself as a rival sovereignty. The fame of the discomfiture of Sennacherib before Jerusalem had reached his ears, and it might well seem to him that an alliance with Hezekiah would be useful against a common danger. The recovery of Hezekiah and the miraculous sign furnished a suitable occasion for an embassy which was sent ostensibly to congratulate the king and “inquire of the wonder done in the land.” There was no sin in Hezekiah showing the embassy what was costly, useful, beautiful, but in the vanity which gave these things chief prominence.

I. Here is a lesson for us as a nation. Let us also show strangers whatever we have of interest; but let us not keep in the background what should be chief of all, and let them go away thinking that what we most value is wealth, power, pleasure. It is the duty of the Christian pulpit at such a time to ask the people, “What have you shown? What is in your heart?” Has God the chief place? Is righteousness more to us than riches, and principle than policy? Are we more desirous to live in the fear of God than to keep in awe other nations? If we pompously display our treasures, may we not some day be ignominiously despoiled? If in any form we embrace Babylon, may not our nation some day be crushed by Babylon? Whatever our princes and statesmen may do, let the people, who, more and more, are the nation and responsible for its character and conduct, let the people cherish and make manifest the conviction that worth is more than wealth, and piety than power, and righteousness than rank, and purity than pleasure, and God than gold. “In the fear of the Lord is strong confidence”; “The throne is established by righteousness”; “Righteousness exalteth a nation”; “Seek, first, the Kingdom of God and His righteousness, and all these things shall be added unto you.”

II. The lesson is applicable to the Church as well as to the Nation. What is our idea of the chief excellence and stability of any Church? Is it the support of Law, the patronage of princes, a grand hierarchy, rich endowments? Is it noble buildings, imposing ritual, inspiring music? Is it learning and eloquence in the pulpit, with congregations numerous, or cultured, or wealthy? These features have their value more or less, and these can be shown, displayed, gloried in. But the chief treasures of the Church cannot thus be exhibited. Alas for the Church that prides itself chiefly in the outward and visible. Do we desire for our church such things chiefly and regard them most worth seeking, prizing, extolling? Or are we cultivating, praying for, and valuing far more--Penitence, Faith, Love, Zeal, Holiness, Usefulness? What is in our heart?

III. We may apply the lesson to individuals. What do we ourselves regard as our chief treasure? This may be developed by circumstances. It has been said that after the massacre at Culloden certain flowers bloomed where blood had been copiously shed, unknown before. The seeds were dormant, till favourable conditions brought them forth. Hezekiah was a good man, but in his heart were latent weaknesses, which it was well for him to know before it was too late. Better that they should be revealed and cured than be hidden, unchecked, and with worse and more lasting fruits. Crises in the life of nations and individuals have developed unsuspected capacities, both for good and evil. For both in the case of David and Peter. For the commission of the worst of crimes in the case of Judas. If occasion occurred of displaying our most valued possession, what would we select? We may reasonably show what is showable--house, garden, books, pictures, children; if gratefully to the Giver, and not in vanity. But are these our chief treasures? If angels came to us from their far country, what would they see we prize most? Were some such unexpected visitor to enter our abode to interview us, would he find family religion--the gathered household at the domestic altar, private prayer, personal godliness? Is the maturity of Christian character sought more than the prosperity of business and the increase of wealth? Do we regard the favour of God more than the praise of men; communion with heaven more than intimacy with the great ones of the earth; a good conscience more than stores of silver and gold? Temptation may come to try what is in our heart. By some departure from strict integrity business may be promoted and wealth increased. If we yield it is evident that we regard money as more worth having than a good conscience. If some gratification is indulged at the cost of sobriety and virtue, we show that pleasure is more to us than purity. On what do our thoughts chiefly dwell? “As a man thinketh in his heart so is he.” On what do we chiefly set our affections and direct our energies? “Where a man’s treasure is there will his heart be also.” Hezekiah’s wealth went to the Babylon he courted. If we choose the world we perish with it. Jerusalem in ruins is an emblem of a soul without God. (Newman Hall, LL.B.)

Danger of prosperity

The naturalists observe well, that the north wind is more healthful, though the south be more pleasant; the south with his warmth raiseth vapours, which breed putrefaction, and cause diseases; the north with his cold drieth those vapours up, purging the blood, and quickening the spirits. Thus adversity is unpleasant, but it keepeth us watchful against sin, and careful to do our duties; whereas prosperity doth flatteringly lull us asleep. It never goes worse with men spiritually than when they find themselves corporeally best at ease; Hezekiah was better upon his sick-bed than when he was showing off his treasures to the ambassadors of the King of Babylon. (J. Spencer.)

The danger of being left to oneself

One day I went out with my little girl. I said to her, “Emma, you had better let me take hold of your hand.” She said, “No; I had rather keep my hands in my muff,” and she walked off very proudly. Presently she came to some ice, and down she went, and was hurt a little. I said, “You had better let me hold on to your hand.” She said, “No; but let me hold on to your finger.” Presently she came to some more ice; she could not hold on to my finger, and down she went, and hurt herself still more. Then she said, “Papa, I wish you would hold on to my hand.” So I took her wrist in my hand, and she couldn’t fall. (D. L. Moody.)