THE KING’S BUSINESS
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reproaches or scoffs at the God of the Bible. He should deeply ponder it. Pha- roah tried reproaching and sneering at the' Holy One of Israel and it did not turn out well for him (Ex. 5:2). Sennach erib tried it (ch. 18:28-35) and it did not turn out well for him (vs. 35-37). Many today are following the footsteps of these ancient fools, and it will riot turn out well for them (cf. Rom. 9:20). When you reproach God and criticise God remember who He is that you are reproaching and criticising, “The Holy One o'f Israel,” and learn wisdom (Isa. 5:24). v .. 28. “Because (Add of) thy rage against me and thy tumult (, and for that thine arrogancy) i s . come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I with turn thee back 'by the way which thou earnest.” Sennacherib considered himself very strong, in fact he considered himself unconquerable, indeed he considered him self as more than a match for God (ch. 18:33-35). But he was to return to his house like a beast of burden, with God’s hook in his nose and God’s bridle in his lips. It is I gratifying sight to see modern blasphemers, when God puts his hook in their nose and His bridle in their lips. He will surely do it to tliem all sooner or later. The heathen may rage and kingdoms may be moved, but whin God utters His voice the earth will melt (Ps. 46:6). Alas, poor boastful Sennacherib! He went back cowed and whipped to die by the hands of his own sons. (v. 37). Let all modern ragers against Jehovah take warning. vs. 29-33. " And this shall be a (the) sign unto thee. Ye (: ye) shall eat this year such things as grow ( that which groweth) of themselves (itself), and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. And the remnant that is escaped of the house, of Judah, shall yet (omit yet) again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that
escape out of mount Zion (out of mount Zion they that shall escape): the seal of the LORD of Hosts (omit o f Hosts) shall do (perform) this. Therefore thus saith the LORD concerning the king of Assyria, He shall not come into (unto) this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast a bank (mount) against it, By the way that he came, by the same way shall he return, and (add he) shall not come into this city, saith the LORD.” It was a very com plete deliverance that Jehovah would give Judah from Sennacherib. He would honor Hezekiah’s prayer (v. 19) on the one hand, and make Sennacherib’s boast (ch. 18:35) ridiculous on the other hand. Isaiah had already foretold how far Assyria would go in his conquest of Judah and how Jeho vah would stop him (Isa. 8 :7-10; 10:24, 25; 28:32). God allows the enemies of His people to go a certain length in order that His people may be humbled; and seek unto Him, then God puts forth His hand and says, “you can go no further.” Even the devil himself cannot go any further than God permits (Job 1:12; 2:6). v. 34. , "For I m ill defend this city to save it, for mine own sake, and for my servant David s sake.” This is a most wonderful promise which Jehovah here makes: “I will defend this city.” What sweet music that •must have been to the trembling heart of Hezekiah. There was then no fear for Jerusalem. The city God defends is safer than the city protected by armies or all the defenses known to man (Ps.. 46:5, 6 ; 127:1). The city God defends is absolutely ,,safe. The security of Jerusalem in Hezekiah’s day is also the security of the believer today (John 10:28, 29). The reasons why Jehovah would defend Jerusalem are deeply sig- -nificant: ( 1 ) “For mine own sake.” The ! thought is that God’s honor was involved in Jerusalem’s protection and Jerusalem was dear to His heart. ,For the same reason He forgave their sins and deferred His anger, and for the same reason He will again gather Israel. (Isa. 43:25; 48:9,
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