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from the doors of the temple of the LORD, and from said to Judah and Jerusalem, Ye shall worship the pillars which Hezekiah king of Judah had over-before this altar in Jerusalem? laid, and gave it to the king of Assyria.

17 And the king of Assyria sent Tartan, and Rabsaris, and Rab-shakeḥ, from Lachish to king Hezekiah, with a great host against Jerusalem: and they went up, and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.

18 And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.

19 And Rab-shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?

20 Thou sayest, (but they are but "vain words,) I have counsel and strength for the war. Now, on whom dost thou trust, that thou rebellest against me?

21 Now, behold, thou **trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharoah king of Egypt unto all that trust on him. 22 But if ye say unto me, We trust in the LORD our God is not that he, whose high places and whose altars Hezekiah hath taken away; and hath • them. o Is. 20. 1. heavy. pls. 7. 3. tor, secretary. § or, talkeet. words of the lipe. ¶ or, But counsel and strength are for the war. thee.

.. trustest

his confidence in God? Why did he not advise with Isaiah
before he sent this crouching message? (2.) Of a vast sum of
money; 300 talents of silver, and 30 of gold; not to be paid
annually, but as a present ransom, above 200,000 pounds: to
raise this sum, he was forced not only to empty the public trea-
sures, (v. 15,) but to take the gold plates off from the doors of
the temple, and from the pillars, v. 16. Though the temple
sanctified the gold which he had dedicated, yet, the necessity
being urgent, he thought that he might make as bold with that,
as his father David (whom he took for his pattern) did with
the show-bread, and that it was neither impious nor imprudent
to give a part for a preservation of the whole; his father Ahaz
had plundered the temple in contempt of it, (2 Chr. 28. 24;) |
he had repaid with interest what his father took, and now, with
all due reverence, he only begs leave to borrow it again in an
exigence, and for a greater good, with a resolution to restore it
in full, as soon as he should be in a capacity to do it.
V. 17-37. Here is,

I. Jerusalem besieged by Sennacherib's army, (v. 17;) he sent three of his great generals with a great host against Jerusalem. Is this the great king, the king of Assyria? No, never call him so; he is a base, false, perfidious man, and worthy to be made infamous to all ages; let him never be named with honour, that could do such a dishonourable thing as this, to take Hezekiah's money, which he gave him upon condition he should withdraw his army, and then, instead of quitting his country, according to the agreement, to advance against his capital city, and not send him his money again neither. Those are wicked men indeed, and, let them be ever so great, we will call them so, whose principle it is, not to make their promises binding, any further than is for their interest; now Hezekiah had too much reason to repent his treaty with Sennacherib, which had made him much the poorer, and never the safer.

23 Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.

24 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

25 Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.

26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language, in the ears of the people that are on the wall.

27 But Rab-shakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that 'they may eat their own dung, and drink their own piss, with you?

28 Then Rab-shakeh stood, and cried with a loud voice in the Jews' language, and spake, saying, Hear the word of the great king, the king of Assyria:

29 Thus saith the king, Let not Hezekiah de

a Is. 10. 5, 6. Am. the water of their feet.

Ez. 29. 6, 7. r ver. 4. 2 Chr. 31. 1. tt or, hostages.
3. 6. John 19. 10, 11. t Lam. 4. 5. Ez. 4. 15.
Ps. 73. 8, 9.

thing be made public; but Hilkiah did not consider what an
unreasonable man he had to deal with, else he would not have
made this request, for it did but exasperate Rab-shakeh, and
make him the more rude and boisterous, v. 27. Against all the
rules of decency and honour, instead of treating with the com-
missioners, he menaces the soldiery, persuades them to desert
or mutiny, threatens if they held out to reduce them to the last
extremities of famine, and then goes on with his discourse, the
scope of which is, to persuade Hezekiah, and his princes and
people, to surrender the city. Observe how, in order to this,
1. He magnifies his master the king of Assyria; once and
again he calls him, That great king, the king of Assyria, v. 19,
28. What an idol did he make of that prince whose creature
he was! God is the great King, but Sennacherib was, in his
eye, a little god, and he would possess them with the same vene-
ration for him that he had, and thereby frighten them into a
submission to him; but to those who, by faith, see the King of
kings in his power and glory, even the king of Assyria looks
mean and little. What are the greatest of men, when either
they come to compare with God, or God comes to contend with
them? Ps. 82. 6, 7.

2. He endeavours to make them believe that it would be much for their advantage to surrender; if they held out, they must expect no other than to cat the refuse of all herbs, by reason of the want of provisions, which would be entirely cut off from them by the besiegers; but if they would capitulate, seek his favour with a present, and cast themselves upon his mercy, he would give them very good treatment, v. 31. I wonder with what face Rab-shakeh could speak of making an agreement with a present, when his master had so lately broken the agreement Hezekiah made with him, with that great present, v. 14. Can those expect to be trusted, that have been so grossly perfidious? But, Ad populum phaleras-But gild the chain, and the vulgar will let you bind them. He thinks to sooth up all with a promise, that if they would surrender upon discretion, though they must expect to be prisoners and captives, yet it would really be happy for them to be so. One would wonder he should ever think to prevail by such gross suggestions as these, but that the devil does thus impose upon sinners every day by his temptations. He will needs persuade them, (1.) That their imprisonment would be to their advantage, for they should eat every man of his own vine, v. 31. Though the property of their estates would be vested in the conquerors, yet they should have the free use of them; but he does not explain it now to them as he would afterward, that it must be understood just as much, and just as long, as the conqueror pleases. (2.) That their captivity would be much more to their advantage, I will take you away to a land like your own land; and what the better would they be for that, when they must have nothing in it to call their own?

II. Hezekiah, and his princes and people, railed upon by Rab-shakeh, the chief speaker of the three generals, and that had the most satirical genius; he was instructed, no doubt, by Sennacherib, what to say, who intended hereby to pick a new quarrel with Hezekiah; he had promised, upon the receipt of Hezekiah's money, to withdraw his army, and therefore cannot for shame make a forcible attack upon Jerusalem immediately, but he sends Rab-shakeh to persuade Hezekiah to surrender it, and if he refuse, that shall serve him for a pretence, (and a very poor one,) to besiege it, and, if it hold out, to take it by storm. Rab-shakeh has the impudence to desire audience of the king himself at the conduit of the upper pool, without the walls; but Hezekiah has the prudence to decline a personal treaty, and sends three commissioners, (the prime ministers of state,) to hear what he had to say, but with a charge to them, not to answer that fool according to his folly, (v. 36,) for they could not convince him, but would certainly provoke him; and 3. That which he aims at, especially, is, to convince them Hezekiah had learned of his father David to believe that then that it was to no purpose for them to stand it out; What conGod would hear, when he, as a deaf man, heard not, Ps. 38. 13-fidence is there wherein thou trustest? So he insults over Heze15. One interruption they gave him in his discourse, which was only to desire him that he would speak to them now in the Syrian language, and they would consider of what he said, and report it to the king, and if they did not give him a satisfactory answer, then he might appeal to the people, by speaking in the Jews' language, v. 26. This was a reasonable request, and agreeable to the custom of treaties, which is, that the plenipotentiaries should settle matters between themselves, before any

kiah, v. 19. To the people he says, (v. 29,) "Let not Hezekiah deceive you into your own ruin, for he shall not be able to deliver you, you must either bend or break." It were well, if sinners would submit to the force of this argument, in making their peace with God-That it is therefore our wisdom to yield to him, because it is in vain to contend with him: what confidence is that which those trust in, who stand it out against him? Are we stronger than he? Or what shall we get by setting briers and

ceive you; for he shall not be able to deliver you out of his hand :

30 Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.

31 Hearken not to Hezekiah: for thus saith the king of Assyria, 'Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his figtree, and drink ye every one the waters of his 'cistern;

32 Until I come and take you away to a land like your own land; a land of corn and wine, a land of bread and vineyards, a land of oil-olive and of honey, that ye may live and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.

33 Hath any of the gods of the nations delivered at all his hand out of the hand of the king of Assyria? 34 Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand.

35 Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?

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thorns before a consuming fire? But Hezekiah was not so helpless and defenceless as Rab-shakeh would here represent him.

Three things he supposes Hezekiah might trust to, and he endeavours to make out the insufficiency of each.

(1.) His own military preparations; Thou sayest, I have counsel and strength for the war; and we find that so he had, 2 Chr. 32. 3. But this Rab-shakeh turns off with a slight, "They are but vain words, thou art an unequal match for us,' v. 20. With the greatest haughtiness and disdain imaginable, he challenges him to produce 2000 men of all his people that knew how to manage a horse, and will venture to give him 2000 horses if he can; he falsely insinuates that he had no men, or none fit to be soldiers, (v. 23;) thus he thinks to run him down with confidence and banter, and will lay him any wager that one captain of the least of his master's servants is able to baffle him and all his forces.

(2.) His alliance with Egypt; he supposes that he trusted to Egypt for chariots and horsemen, (v. 24,) because the king of Israel had done so, and of this confidence he truly says, It is a broken reed, (v. 21;) it will not only fail a man when he leans on it, and expects it to bear his weight, but it will run into his hand and pierce it, and rend his shoulder, as the prophet further illustrates this similitude, with application to Egypt; (Ez. 29. 6, 7,) so is the king of Egypt, says he; and truly so had the king of Assyria been to Ahaz, who trusted in him, but he distressed him, and strengthened him not, 2 Chr. 28. 20. They that trust to any arm of flesh, will find it no better than a broken reed; but God is the Rock of ages.

(3.) His interest in God, and relation to him; this was indeed the confidence in which Hezekiah trusted, (v. 22;) he supported himself by depending on the power and promise of God, with this he encouraged himself and his people; (v. 30,) The Lord will surely deliver us; (and again, v. 32,) this, he was sensible, was their great stay, and therefore he is most large in his endeavours to shake this, as David's enemies, who used all the arts they had, to drive him from his confidence in God, (Ps. 3. 2.-11. 1,) and thus did Christ's enemies, Matt. 27. 43. Three things Rab-shakch suggests to discourage their confidence in God, and they are all false.

[1] That Hezekiah had forfeited God's protection, and thrown himself out of it, by destroying the high places and the altars, v. 22. Here he measures the God of Israel by the gods of the heathen, who delighted in the multitude of altars and temples, and concludes that Hezekiah had given a great offence to the God of Israel, in obliging his people to offer at one altar; this is one of the best deeds he ever did in his life, misconstrued as impious and profane, by one that did not, or would not, know the law of the God of Israel; if that be represented by ignorant and malicious men as evil and a provocation to God, which is really good and pleasing to him, we must not think it strange; if this was to be sacrilegious, Hezekiah would ever be so.

[2.] That God had given orders for the destruction of Jerusalem, at this time; (v. 25,) Am I now come up without the Lord? This is all an empty boast; he did not himself think he had any commission from God to do what he did, (By whom should he have it?) but he makes this pretence, to amuse and terrify the people that were on the wall. If he had any colour at all for what he said, it might be taken from the notice which, perhaps, he had had, by the writings of the prophets, of the hand of God, in the destruction of the ten tribes, and he thought he had as good a warrant for the seizing of Jerusalem as of Samaria;

36 But the people held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.

37 Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah, with their clothes rent, and told him the words of Rab-shakeh.

CHAPTER XIX.

Jerusalem's great distress we read of in the foregoing chapter, and left it besieged, insulted, threatened, terrified, and just ready to be swallowed up, by the Asayrian army But in this chapter, we have an account of its glorious deliverance, not by sword or bow, but by prayer and prophecy, and by the band of an angel, 1. Hezekiah, in a great concern, sent to the prophet Isaiah, to desire his prayers, (v. 1-5,) and received from him an answer of peace, v. 6, 7. 11. Sennacherib sent a letter to Hezekiah to frighten him into a surrender, v. 8-13. III. Hezekiah, thereupon, by a very solemn prayer, recommended his case to God, the righteous Judge, and begged help from him, v. 14-19. IV. God, by Isaiah, sent him a very comfortable message, assuring him of deliverance, v. 20-34. V. The army of the Assyrians was all cut off by an angel, and Sennacherib himself slain by his own sons, v. 35-37. And so God glorified himself and saved his people.

ΑΝ

ND "it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.

2 And he sent Eliakim which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah 'the prophet the son of Amoz.

y c. 19. 12, 13. Is. 10. 10, 11. z Jer. 49, 23. a c. 17. 24, Avar. b c. 19. 17, 18. Dan. 3. 15. c Prov. 26. 4. Am. 5. 13. d Is. 33.7. a Is. 37. 1, &c. b Luke 3. 4, called Esaias.

many that have fought against God, have pretended commissions from him.

[3.] That if Jehovah, the God of Israel, should undertake to protect them from the king of Assyria, yet he was not able to do it; with this blasphemy he concludes his speech, (v. 33—35,) comparing the God of Israel with the gods of the nations whom he had conquered, and putting him upon the level with them, and concluding that because they could not defend and deliver their worshippers, the God of Israel could not defend and deliver his. See here, First, His pride; when he conquered a city, he reckoned himself to have conquered its gods, and valued himself mightily upon it; his high opinion of the idols, made him have a high opinion of himself as too hard for them. Secondly, His profaneness; the God of Israel was not a local deity, but the God of the whole earth, the only living and true God, the Ancient of days, and had often proved himself to be above all gods; yet he makes no more of Him than of the upstart fictitious gods of Hamath and Arpad, unfairly arguing that the gods, (as some now say the priests,) of all religions are the same, and himself above them all. The tradition of the Jews is, that Rab-shakeh was an apostate Jew, which made him so ready in the Jews' language; if so, his ignorance of the God of Israel was the less excusable, and his enmity the less strange, for apostates are commonly the most bitter and spiteful enemies, witness Julian. A great deal of art and management, it must be owned, there is in this speech of Rab-shakeh, but, withal, a great deal of pride, malice, falsehood, and blasphemy; one grain of sincerity would have been worth all this wit and rhetoric.

Lastly, We are told what the commissioners on Hezekiah's part did. 1. They held their peace; not for want of something to say both on God's behalf and Hezekiah's, they might easily and justly have upbraided him with his master's treachery, and breach of faith, and have asked him, What religion encourages you to hope that that will prosper? At least, they might have given him that grave hint which Ahab gave to Ben-hadad's like insolent demands; (Let not him that girdeth on the harness, boast as though he had put it off; (but the king had commanded them not to answer him, and they observed their instructions. There is a time to keep silence, as well as a time to speak, and there are those to whom to offer any thing religious or rational, is to cast pearls before swine. What can be said to a madman? It is probable that their silence made Rab-shakeh yet more proud and secure, and so his heart was lifted up and hardened to his destruction. 2. They rent their clothes, in detestation of his blasphemy, and in grief for the despised afflicted condition of Jerusalem, the reproach of which was a burden to them. 3. They faithfully reported the matter to the king, their master, and told him the words of Rab-shakeh, that he might consider what was to be done, what course they should take, and what answer they should return to Rab-shakeh's summons.

NOTES TO CHAPTER XIX.

V. 1-7. The contents of Rab-shakeh's speech being brought to Hezekiah, one would have expected (and it is likely Rabshakeh did expect) that he should have called a council of war, and it should have been debated, whether it was best to capitulate or no. Before the siege, he had taken counsel with his princes, and his mighty men, (2 Chr. 32. 3,) but that would not do now; his greatest relief is, that he has a God to go to, and what passed between him and his God on this occasion, we have here an account of.

I. Hezekiah discovered deep concern at the dishonour done

3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and *blasphemy for the children are come to the birth, and there is not strength to bring forth.

4 It may be the LORD thy God will hear all the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard wherefore lift up thy prayer for the remnant that are left.

5 So the servants of king Hezekiah came to Isaiah.

6 And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed

me.

7 Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.

e Jer. 30. 7. or, provocation. d c. 18. 17. e Ps. 74. 18. f Ps. 50. 21. g Rom. 9. 27. † found. h c. 18. 35.

to God by Rab-shakeh's blasphemy. When he heard it, though at second hand, he rent his clothes, and covered himself with sackcloth, v. 1. Good men were wont to do so, when they heard of any reproach cast on God's name; and great men must not think it any disparagement to them, to sympathize with the injured honour of the great God. Royal robes are not too good to be rent, nor royal flesh too good to be clothed with sackcloth, in humiliation for indignities done to God, and for the perils and terrors of his Jerusalem. This, God now called to, and was displeased with those who were not thus affected; (Is. 22. 12-14,) Behold joy and gladness, slaying oxen and killing sheep, though it was a day of trouble and perplexity in the valley of vision, (v. 5;) which refers to this very event. The king in sackcloth, but many of his subjects in soft clothing.

II. He went up to the house of the Lord, according to the example of the psalmist, who, when he was grieved at the pride and prosperity of the wicked, went into the sanctuary of God, and there understood their end, Ps. 73. 17. He went to the house of God, to meditate and pray, and get his spirit into a sedate composed frame, after this agitation. He was not considering what answer to return to Rab-shakeh, but refers himself to God, Thou shalt answer, Lord, for me; Herbert. In the house of the Lord he found a place both of rest and refuge, a treasury, a magazine, a council-chamber, and all he needed, all in God. Note, When the church's enemies are very daring and threatening, it is the wisdom and duty of the church's friends to apply themselves to God, appeal to him, and leave their cause with him.

8 So Rab-shakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.'

9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee; he sent messengers again unto Hezekiah, saying,

10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest "deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.

11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly; and shalt thou be delivered?

12 Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar?

13 Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?

i ver. 35-37. k Jer. 51. 1. c. 18. 14. m 1 Sam. 23. 27. n c. 18.5. o c. 18.
33, 34. p Ez. 27. 23.

the children are brought to the birth, now is the time, the
critical moment, when, if ever, we must be relieved; one suc-
cessful blow given to the enemy, would accomplish our wishes.
But alas, we are not able to give it; there is not strength to bring
forth. Our case is as deplorable, and calls for as speedy help,
as that of a woman in travail, that is quite spent with her
throes, so that she has not strength to bear the child. Com-
pare with this Hos. 13. 13, We are ready to perish; if thou
canst do any thing, have compassion upon us, and help us."
(2.) Their hopes in God. To him they look, on him they
depend, to appear for them; one word from him will turn the
scale, and save the sinking remnant; if he but reprove the
words of Rab-shakeh, that is, disprove them, (v. 4,) if he under-
take to convince and confound the blasphemer, all will be well.
And this they trust he will do, not for their merit's sake, but for
his own honour's sake, because he has reproached the living God,
by levelling him with deaf and dumb idols. They have reason
to think the issue will be good, for they can interest God in the
quarrel; Ps. 74. 22, Arise, O God, plead thine own cause.
"He
is the Lord thy God," say they to Isaiah," thine, whose glory
thou art concerned for, and whose favour thou art interested
in. He has heard and known the blasphemous words of Rab-
shakeh, and therefore, it may be, he will hear and rebuke
them. We hope he will. Help us with thy prayers to bring
the cause before him, and then we are content to leave it with
him."

IV. God, by Isaiah, sent to Hezekiah, to assure him that he would glorify himself in the ruin of the Assyrians. Hezekiah sent to Isaiah, not to inquire concerning the event, as many did that sent to the prophets, (Shall I recover? or the like,) but to desire his assistance in his duty. It was this that he was solicitous about; and therefore God let him know what the event should be, in recompense of his care to do his duty, v. 6, 7. 1. God interests himself in the cause; They have blasphemed me. 2. He encourages Hezekiah, who was much dismayed; Be not afraid of the words which thou hast heard: they are but words, (though swelling and fiery words,) and words are but wind. 3. He promised to frighten the king of Assyria worse than Rab-shakeh had frightened him; I will send a blast upon him, that pestilential breath which killed his army, upon which, terrors shall seize him, and drive him into his own country, where death shall meet him. This short threatening from the mouth of God, would do execution, when all the impotent menances that came from Rab-shakeh's mouth, would vanish into air.

III. He sent to the prophet Isaiah, by honourable messengers, in token of the great respect he had for him, to desire his prayers, v. 2-4. Eliakim and Shebna were two of those that had heard the words of Rab-shakeh, and were the better able both to possess and to affect Isaiah with the case. The elders of the priests were themselves to pray for the people, in time of trouble, Joel 2. 17, but they must go to engage Isaiah's prayers, because he could pray better, and had a better interest in heaven. The messengers were to go in sackcloth, because they were to represent the king, who was so clothed. Their errand to Isaiah was, Lift up thy prayer for the remnant that is left, that is, for Judah, which is but a remnant now that the ten tribes are gone; for Jerusalem, which is but a remnant now that the defenced cities of Judah are taken. Note, 1. It is very desirable, and what we should be desirous of when we are in trouble, to have the prayers of our friends for us. In begging it, we honour God, we honour prayer, and we honour our brethren. 2. When we desire the prayers of others for us, that must not excuse us from praying for ourselves. When Hezekiah sent to Isaiah to pray for him, he himself went into the house of the Lord, to offer up his own prayers. 3. Those who speak from God to us, we should in a particular manner desire to speak to God for us. He is a prophet, and he shall pray for thee, Gen. 20. 7. The great Prophet is the great Intercessor. 4. Those are likely to prevail with God, that lift up their prayers, that is, that lift up their hearts in prayer. 5. When the interests of God's church are brought very low, so that there is but a remnant left, few friends, and those weak, and at a loss, then it is time to lift up our prayer for that remnant. Two things are urged to Isaiah, to engage his prayers for them. (1.) Their fears of the enemy, v. 3. "He is insolent and haughty, it is a day of rebuke and blasphemy, we are despised, God is dishonoured, upon this account it is a day of trouble, never were such a king and kingdom so trampled on and abused I. Sennacherib sent a letter to Hezekiah, a railing letter, a as we are; our soul is exceedingly filled with the contempt of the blasphemous letter, to persuade him to surrender Jerusalem, proud; and it is a sword in our bones, to hear them reproach our because it would be to no purpose for him to think of standing confidence in God, and say, Where is now your God? And, it out. His letter is to the same purport with Rab-shakeh's which is worst of all, we see not which way we can help our-speech; there is nothing new offered in it. Rab-shakeh had selves, and get clear of the reproach. Our cause is good, our said to the people, Let not Hezekiah deceive you, ch. 18. 29. people are faithful, but we are quite overpowered with numbers; Sennacherib writes to Hezekiah, Let not thy God deceive VOL. I.-116 ( 921 )

V. 8-19. Rab-shakeh, having delivered his message, and received no answer, (which silence, whether he took it for a consent or a slight, does not appear,) left his army before Jerusalem, under the command of the other generals, and went himself to attend the king his master for further orders. He found him besieging Libnah, a city that had revolted from Judah, ch. 8. 22. Whether he had taken Lachish or no, is not certain; some think he departed from it, because he found the taking of it impracticable, v. 8. However, he was now alarmed with the rumour that the king of the Cushites, who bordered upon the Arabians, was coming out against him with a great army, v. 9. This made him very desirous to gain Jerusalem with all speed. To take it by force would cost him more time and men than he could well spare, and therefore he renews his attack upon Hezekiah, to persuade him tamely to surrender it. Having found him an easy man once, ch. 18. 14, when he said, That which thou puttest on me I will bear, he hoped again to frighten him into a submission, but in vain. Here,

14 And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD.

15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.

16 LORD, bow "down thine ear, and hear: open," LORD, thine eyes, and see; and hear the words of Sennacherib, which hath sent him to reproach the living God.

17 Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands,

18 And have cast their gods into the fire: for they were no gods, but "the work of men's hands, wood and stone; therefore they have destroyed them.

20 Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard.

21 This is the word that the LORD hath spoken concerning him: The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken "her head at thee.

22 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.

23 By thy messengers thou hast reproached the LORD, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar-trees thereof, and the choice fir-trees thereof: and I will enter into the lodgings of his borders, and into the forest of his Carmel. 19 Now therefore, O LORD our God, I beseech 24 I have digged and drunk strange waters, and thee, save thou us out of his hand, that all the king-with the sole of my feet have I dried up all the doms of the earth may know that thou art the rivers of "besieged places. LORD God, even thou only.

92 Chr. 32. 20.

r 2 Chr. 5. 7, 8. 1 Sam. 4. 4. 1 Kings 18. 39. Is. 44. 6. i Ps. 102, 25. u Ps. 31. 2. 2 Chr. 6. 40. given. w Pa. 115. 4, &c. Is. 44. 10, &c. 1 Kings 20. 28. y Pa. 65. 2. z Lam. 2. 13. a Job 16. 4. Lam. 2. 15. b Is. 5. 24. Jer. 51. 5. By the hand of.

thee, v. 10. Those that have the God of Jacob for their help, and whose hope is in the Lord their God, need not fear being deceived by him, as the heathen were by their gods.

To terrify Hezekiah, and drive him from his anchor, he magnifies himself and his own achievements. See how proudly he boasts, 1. Of the lands he had conquered, (v. 11,) all lands; and destroyed utterly! How are the mole-hills of his victories swelled to mountains! So far was he from destroying all lands, that, at this time, the land of Cush, and Tirhakah its king, were a terror to him. What vast hyperboles may one expect in proud men's praises of themselves! 2. Of the gods he had conquered, v. 12. "Each vanquished nation had its gods, which were so far from being able to deliver them, that they fell with them and shall thy God deliver thee?" 3. Of the kings he had conquered, (v. 13,) the king of Hamath, and the king of Arpad. Whether he means the prince or the idol, he means to make himself appear greater than either, and therefore very formidable, and the terror of the mighty in the land of the living.

II. Hezekiah encloses this in another letter, a praying letter, a believing letter, and sends it to the King of kings, who judges among the gods. Hezekiah was not so haughty as not to receive the letter, though we may suppose the superscription did not give him his due titles; when he had received it, he was not so careless as not to read it; when he had read it, he was not in such a passion as to write an answer to it in the same provoking language; but he immediately went up to the temple, presented himself, and then spread the letter before the Lord, v. 14. Not as if God needed to have letters showed him, (he knew what was in it before Hezekiah did,) but hereby he signified that he acknowledged God in all his ways, that he desired not to aggravate the injuries his enemies did him, or to make them appear worse than they were, but desired they might be set in a true light; and that he referred himself to God, and his righteous judgment upon the whole matter. Hereby likewise he would affect himself in the prayer he came to the temple to make; and we have need of all possible helps to quicken us in that duty.

In the prayer which Hezekiah prayed over this letter, 1. He adores the God whom Sennacherib had blasphemed; (v. 15,) calls him the God of Israel, because Israel was his peculiar people; and the God that dwelt between the cherubims, because there was the peculiar residence of his glory upon earth; but gives glory to him as the God of the whole earth, and not, as Sennacherib fancied him to be, the God of Israel only, and confined to the temple. "Let them say what they will, thou art sovereign Lord, for thou art the God, the God of gods; sole Lord, even thou alone; universal Lord of all the kingdoms of the earth; and rightful Lord, for thou hast made heaven and earth. Being Creator of all, by an incontestable title, thou art Owner and Ruler of all."

2. He appeals to God concerning the insolence and profaneness of Sennacherib, v. 16, "Lord, hear; Lord, see. Here it is under his own hand." Had Hezekiah only been abused, he would have passed it by; but it is God, the living God, that is reproached, the jealous God. Lord, what wilt thou do for thy great name?

3. He owns Sennacherib's triumphs over the gods of the heathen, but distinguishes between them and the God of Israel, v. 17, 18. They have indeed cast their gods into the fire; for they were no gods, unable either to help themselves or their worshippers, and therefore no wonder that they have destroyed them; and, in destroying them, though they know it not, they really served the justice and jealousy of the God of Israel, who has determined to extirpate all the gods of the heathen. But they are deceived, who think they can therefore be too hard for

25 Hast thou not heard long ago how I have

e Pa. 20. 7. the tallness. § or, the forest and his fruitful field, la. 10. 18. lor, fenced, or, Hast thou not heard how I have made it long ago, and formed it of ancient times? should I now bring it to be laid waste, and fenced cities to be ruinous heaps?

him. He is none of the gods whom men's hands have made, he has himself made all things, Ps. 115. 3, 4.

4. He prays that God would now glorify himself in the defeat of Sennacherib, and the deliverance of Jerusalem out of his hands, v. 19," Now therefore save us; for if we be conquered, as other lands are, they will say that thou art conquered, as the gods of those lands were: but, Lord, distinguish thyself, by distinguishing us, and let all the world know, and be made to confess, that thou art the Lord God, the self-existent, sovereign God, even thou only, and that all pretenders are vanity and a lie." Note, The best pleas in prayer are those which are taken from God's honour; and therefore the Lord's prayer begins with Hallowed be thy name, and concludes with Thine is the glory.

V. 20-34. We have here the gracious copious answer which God gave to Hezekiah's prayer. The message which he sent him by the same hand, v. 6, 7, one would think, had been an answer sufficient to his prayer; but, that he might have strong consolation, he is encouraged by two immutable things, in which it was impossible for God to lie, Heb. 6. 18. In general, God assures him that his prayer was heard, his prayer against Sennacherib, v. 20. Note, The case of those is miserable, that have the prayers of God's people against them. For if the oppressed cry to God against the oppressor, he will hear, Ex. 22. 23. God hears and answers; hears with the saving strength of his right hand, Ps. 20. 6.

This message speaks two things:

I. Confusion and shame to Sennacherib and his forces. It is here foretold that he should be humbled and broken. The prophet elegantly directs his speech to him, as he does, Is. 10. 5, O Assyrian, the rod of mine anger. Not that this message was sent to him, but what is here said to him he was made to know by the event; Providence spake it to him with a witness; and perhaps his own heart was made to whisper this to him; for God has more ways than one of speaking to sinners in his wrath, so as to vex them in his sore displeasure, Ps. 2. 5. Sennacherib is here represented,

1. As the scorn of Jerusalem, v. 21. He thought himself the terror of the daughter of Zion, that chaste and beautiful virgin, and that by his threats he could force her to submit to him; "But, being a virgin in her Father's house, and under his protection, she defies thee, despises thee, laughs thee to scorn. Thine impotent malice is ridiculous; he that sits in heaven, laughs at thee, and therefore so do those that abide under his shadow." By this word God intended to silence the fears of Hezekiah and his people. Though to an eye of sense the enemy looked formidable, to an eye of faith he looked despicable. 2. As an enemy to God; and that was enough to make him miserable. Hezekiah pleaded this; "Lord, he has reproached thee," v. 16. "He has," saith God," and I take it as against myself," v. 22. Whom hast thou reproached? Is it not the Holy One of Israel, whose honour is dear to him, and who has power to vindicate it, which the gods of the heathen have not? Nemo me impune lacesset-No one shall provoke me with impunity.

3. As a proud vainglorious fool, that spake great swelling words of vanity, and boasted of a false gift; by his boasts, as well as by his threats, reproached the Lord. For, (1.) He magnified his own achievements out of measure, and quite above what really they were, v. 23, 24. This was not in the letter he wrote, but God lets Hezekiah know that he not only saw what was written there, but heard what he said elsewhere, probably in the speeches he made to his councils or armies. Note, God takes notice of the boasts of proud men, and will call them to an account, that he may look upon them, and abase them, Job 40. 11. What a mighty figure does Sennacherib think he makes! Driv

31 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.

ddone it, and of ancient times that I have formed it? | house of Judah shall yet again take root downward, now have I brought it to pass, that thou shouldest and bear fruit upward. be to lay waste fenced cities into ruinous heaps. 26 Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the house-tops, and as corn blasted before it be grown up.

27 But I know thy tabode, and thy going out, and thy coming in, and thy rage against me.

28 Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou

camest.

32 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it.

33 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.

34 For I will defend this city, to save it, for mine own sake, and for my servant David's sake. 35 And it came to pass that night, that the 29 And this shall be a sign unto thee, Ye shall angel of the LORD went out, and smote in the camp eat this year such things as grow of themselves, and of the Assyrians an hundred fourscore and five in the second year that which springeth of the same; thousand: and when they arose early in the mornand in the third year sow ye and reap, and planting, behold, they were all dead corpses. vineyards, and eat the fruits thereof. 36 So Sennacherib king of Assyria departed, and

30 And the remnant that is escaped of the went and returned, and dwelt at Nineveh.*

d Is. 45. 7. • short of hand. e Ps. 129. 6. for, sitting. f Ez. 38. 4. tthe escaping of the house of Judah that remaineth.

ing his chariots to the tops of the highest mountains, forcing his way through woods and rivers, breaking through all difficulties, making himself master of all he had a mind to nothing could stand before him, or be withheld from him, no hills too high for him to climb, no trees too strong for him to fell, no waters too deep for him to dry up, as if he had the power of a God, to speak and it is done. (2.) He took to himself the glory of doing these great things, whereas they were all the Lord's doing, v. 25, 26. Sennacherib, in his letter, had appealed to what Hezekiah had heard, v. 11, Thou hast heard what the kings of Assyria have done; but, in answer to that, he is reminded of what God has done for Israel of old, drying up the Red sea, leading them through the wilderness, planting them in Canaan; "What are all thy doings to these? And as for the desolations thou hast made in the earth, and particularly in Judah, thou art but the instrument in God's hand, a mere tool: it is I that have brought it to pass; I gave thee thy power, gave thee thy success, and made thee what thou art; raised thee up to lay waste fenced cities, and so to punish them for their wickedness, and therefore their inhabitants were of small power." What a foolish insolent thing was it for him to exalt himself above God, and against God, upon that which he had done by him and under him. Sennacherib's boasts here are expounded, Is. 10. 13, 14, By the strength of my hand I have done it, and by my wisdom, &c. and they are answered, v. 15, Shall the axe boast itself against him that heweth therewith? It is surely absurd for the fly upon the wheel to say, What a dust do I make! Or for the sword in the hand to say, What execution do I do! If God be the principal Agent in all that is done, boasting is for ever excluded.

zance, v. 27.

4. As under the check and rebuke of that God whom he blasphemed. All his motions were, (1.) Under the divine cogni"I know thy abode, and what thou dost secretly devise and design; thy going out and coming in, marches and counter-marches, and thy rage against me and my people, the tumult of thy passions, the tumult of thy preparations, the noise and bluster thou makest, I know it all."" That was more than Hezekiah did, who wished for intelligence of the enemy's motions; but what need, when the eye of God was a constant spy upon him? 2 Chr. 16. 9. (2.) Under the divine control, v. 28, "I will put my hook in thy nose, thou great Leviathan;" Job 41. 1, 2, "My bridle in thy jaws, thou great Behemoth. I will restrain thee, manage thee, turn thee where I please, send thee home, re infecta-disappointed of thy aim." Note, It is a great comfort to all the church's friends, that God has a hook in the nose, and a bridle in the jaws, of all her enemies; can make even their wrath to serve and praise him, and then restrain the remainder of it: Here shall its proud waves be stayed.

II. Salvation and joy to Hezekiah and his people. This shall be a sign to them of God's favour, and that he is reconciled to them, and his anger is turned away, (Is. 12. 1;) a wonder in their eyes, (for so a sign sometimes signifies,) a token for good, and an earnest of the further mercy God has in store for them, that a good issue shall be put to their present distress in every respect.

ver. 4. the escaping. h c. 20. 6. 2 Chr. 32. 21. Is. 37. 36. k Gen. 10. 11. Jon. 1. 2. 3. 2, &c.

their husbandry should return into its former channel, and they should sow and reap as they used to do.

2. The country was laid waste, families were broken up and scattered, and all was in confusion; how should it be otherwise, when it was overrun by such an army? As to this, it is promised that the remnant that is escaped of the house of Judah, that is, of the country people, shall yet again be planted in their own habitations, upon their own estates, shall take root there, shall increase and grow rich, v. 30. See how their prosperity is described; it is taking root downward, and bearing fruit upward, being well fixed, and well provided for themselves, and then doing good to others. Such is the prosperity of the soul; it is taking root downward by faith in Christ, and then being fruitful in fruits of righteousness.

3. The city was shut up, none went out or came in; but now the remnant in Jerusalem and Zion shall go forth freely, and there shall be none to hinder them, or make them afraid, v. 31. Great destruction had been made both in city and country, but in both there was a remnant that escaped, which typified the saved remnant of Israelites indeed, as appears by comparing Is. 10. 22, 23, (which speaks of this very event,) with Rom. 9. 27, 28; they shall go forth into the glorious liberty of the children of God.

4. The Assyrians were advancing toward Jerusalem, and would, in a little time, besiege it in form, and it was in great danger of falling into their hands. But it is here promised that the siege they feared should be prevented; though the enemy were now (as it should seem) encamped before the city, yet they were never to come into the city, no, nor so much as to shoot an arrow into it, v. 32, 33. He shall be forced to retire with shame, and, a thousand times, to repent his undertaking. God himself undertakes to defend the city, (v. 34,) and that person, that place, cannot but be safe, which he undertakes the protection of.

5. The honour and truth of God are engaged for the doing of all this. These are great things, but how will they be effected? Why, the zeal of the Lord of hosts shall do this, v. 31. He is Lord of hosts, has all creatures at his beck, therefore he is able to do it; he is jealous for Jerusalem with great jealousy, (Zech. 1. 14;) having espoused her a chaste virgin to himself, he will not suffer her to be abused, v. 21. "You have reason to think yourselves unworthy that such great things should be done for you; but God's own zeal will do it." His zeal, (1.) For his own honour; (v. 34,) "I will do it for my own sake, to make me an everlasting name." God's reasons of mercy are fetched from within himself. (2.) For his own truth; "I will do it for my servant David's sake; not for the sake of his merit, but the promise made to him, and the covenant made with him, those sure mercies of David." Thus all the deliverances of the church are wrought for the sake of Christ, the Son of David. V. 35-37. Sometimes it was long ere prophecies were accomplished, and promises performed; but here the word was no sooner spoken than the work was done.

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I. The army of Assyria was entirely routed. That night which immediately followed the sending of this message to Hezekiah, when the enemy was just set down before the city, and were preparing (as we now say) to open the trenches, that night was the main body of their army slain upon the spot by an angel, v. 35. Hezekiah had not force sufficient to sally out upon them, and attack their camp, nor would God do it by sword or bow; but he sent his angel, a destroying angel, in the dead of the night, to make an assault upon them, which their sentinels, though never so wakeful, could neither discover nor resist. It was not by the sword of a mighty man, or of a mean man, that is, not of any man at all, but of an angel, that the Assyrian army was to fall, Is. 31. 8, such an angel as slew the first-born of Egypt. Josephus says it was done by a pesti

1. Provisions were scarce and dear; and what should they do for food? The fruits of the earth were devoured by the Assyrian army, Is. 32. 9, 10, &c. Why, they shall not only dwell in the land, but verily they shall be fed. If God save them, he will not starve them, nor let them die by famine, when they had escaped the sword: "Eat ye this year that which groweth of itself, and you shall find enough of that. Did the Assyrians reap what you sowed? You shall reap what you did not sow.' But the next year was the sabbatical year, when the land was to rest, and they must neither sow nor reap. What must they do that year? Why, Jehovah-jireh, The Lord will provide; God's blessing shall save them seed and labour, and, that year too, the voluntary productions of the earth shall serve to main-lential disease, which was instant death to them. The number tain them, to remind them that the earth brought forth before there was a man to till it, Gen. 1, 11. And then the third year,

slain was very great, 185,000 men, and Rab-shakeh, it is likely, among the rest. When the besieged arose early in the morning,

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