The affecting prayer A. M. 3294. II. KINGS. of Hezekiah. 15 And Hezekiah prayed before the| 19 Now therefore, O LORD our God, A. M. 3294. LORD, and said, O LORD God of Israel, I beseech thee, save thou us out of his г B. C. 710. a which dwellest between the cherubims, thou hand, that all the kingdoms of the earth may art the God, even thou alone, of all the kingdoms know that thou art the LORD God, even thou only. S of the earth; thou hast made heaven and earth. 16 LORD, bow down thine ear, and hear: topen, 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 3 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. - 1 Kings xviii. 39; Isa. xliv. 91 Sam. iv. 4; Psa. lxxx. 1. 6; Jer. x. 10, 12. Psalm xxxi. 2.-12 Chronicles vi. 40. u Verse 4.- - Heb. given. with its contents, but as a token that he appealed to him concerning them, and referred himself and his cause to his righteous judgment, expecting him to answer for himself, and manifest that power which the king of Assyria had so daringly blasphemed. He meant also hereby to affect his own mind, strengthen his own faith, and quicken his desires in prayer, to a greater degree of fervency. Verse 19. Now therefore, save us out of his hand -For if we be conquered, as other lands have been, 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, the selfexistent God, even thou only, and that all pretenders to divinity are vanity and a lie. Let it be observed Verse 15. Hezekiah prayed and said, O Lord here, that the best pleas in prayer are those which God of Israel, &c.—He calls him the God of Israel, are taken from God's honour, and the concerns because Israel was his peculiar people; and the God thereof; and therefore the Lord's prayer begins with, that dwelt between the cherubim, because there was Hallowed be thy name, and concludes with, Thine the peculiar residence of his glory on earth; but he || is the glory. gives glory to him as the God of the whole earth, and not, as Sennacherib fancied, the God of Israel only. Let them say what they will, thou art sovereign Lord, the God of gods, even thou alone; universal Lord of all the kingdoms of the earth; and rightful Lord; for thou hast made heaven and earth— Verse 21. The daughter of Zion-That is, JeruBeing Creator of all, by an incontestable title thousalem; which is called the daughter of Zion, say art owner and ruler of all. Verses 16-18. Which hath sent him—That is, the messenger who brought this railing letter; or rather Rab-shakeh, who is easily understood to be referred to from the contents of the former chapter, although he would not do him the honour to name him. Of a truth, Lord, the kings of Assyria have destroyed the nations, &c.—He acknowledges their triumphs over the gods of the heathen, but distinguishes between them and the God of Israel. And have cast their gods into the fire: for they were no gods-They were unable to help either themselves or their worshippers, and therefore it is no wonder that the Assyrians have destroyed them. And, in destroying them, though they knew it not, they really served the justice and jealousy of the God of Israel, who has determined to annihilate all the gods of the heathen. But they were deceived in thinking they could therefore be too hard for him, who was so far from being one of the gods whom men's hands had made, that he himself made all things. || Verse 20. Then Isaiah, the son of Amoz, sent to Hezekiah-Isaiah was informed, by the spirit of prophecy, that Hezekiah had represented his case to God in the temple, and he was commissioned to assure him his petition was granted. some, because the hill of Zion, as being the strongest and safest part, was first inhabited, and by the increase of inhabitants, Jerusalem arising around, as it were, sprang from it, and might therefore properly enough be termed its daughter. But it is more probable that the people of Zion, or of Jerusalem, (Zion, an eminent part of the city, being put for the whole,) are here termed its daughter, cities and countries being often called mothers, and their inhabitants daughters. Thus we read of the daughter of Babylon, the daughter of Tyre, &c., Psa. cxxxvii. 8, and xlv. 13. Zion or Jerusalem is termed a virgin, because she was pure in good measure from that gross idolatry wherewith other people were defiled, which is called spiritual whoredom; and to signify that God would defend her from the rape which Sennacherib intended to commit upon her, with no less care than parents do their virgin daughters from those who seek to force and deflour them. The image is extremely fine, whereby the contempt of Sennacherib's threats is expressed. Isaiah's comfortable B. C. 710. CHAPTER XIX. thou exalted thy voice, and lifted up thine eyes message to the king. B. C. 710. A. M. 3294 22 Whom hast thou reproached and || enter into the lodgings of his borders, A. M. 3294. blasphemed? and against whom hast and into the forest of his Carmel. 24 I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places. d on high? even against the Holy One of Israel. 4 23 By thy messengers thou hast reproach ed 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 4 Psa. lxxi. 22; Isaiah v. 24; Jer. li. 5.- Heb. By the hand of Chapter xviii. 17.- Psalm xx. 7.-5 Hebrew, the tallness, &c. Or, the forest and his fruitful field, Isa. 1. 18. Verse 22. And lifted up thine eyes on high-As those do who have haughty thoughts, and look down on others with contempt and scorn. Even against 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. cient to remove all obstacles, and overcome all opposition. Verse 24. I have digged and drunk strange waters-That is, says Vitringa, "I have hitherto possessed all my desires; whatever I have vehemently thirsted after, I have attained." Others understand this and the following clause more literally, thus: "I have marched through deserts, where it was expected my army would have perished with thirst; and yet even there have I digged and found water: and I have rendered rivers fordable by turning their streams from their ancient beds, and have deprived the besieged of the benefit of those waters." Vitringa, however, renders the last clause, with the sole of my feet will I dry up all the rivers of Egypt. The prophet is thought to allude to a custom of the Egyptians, who commonly made use of machines, which were worked by the foot, to draw water from rivers, for whatever purpose it might be wanted; and the meaning, according to Vitringa, is, that the Assyrian, by the assistance of his very numerous army, the sole of his foot, would dry up all the rivers of Egypt, so that they should not delay the success of his expedition. The expression is of the hyperbolic kind, and well suits this haughty monarch, whose mind was at this time full of his expedition into Judea and Egypt.-See Dr. Dodd. Verse 23. By thy messengers thou hast reproached the Lord-Advancing hereby thy very servants above him. And hast said, With the multitude of my chariots, I am come up, &c.-I have brought up my very chariots to those mountains, which were thought inaccessible by my army. To the sides of Lebanon A high hill famous for cedars and fir-trees, as is signified in what follows. And will cut down the tall cedars thereof, &c.-This may be understood, 1st, Mystically, I will destroy the princes and nobles of Judah, sometimes compared to cedars and firtrees, or their strongest cities. "Cities," says Dr. Dodd, "in the prophetical writings are metaphorically represented by woods or forests, especially those of Lebanon and Carmel; and the several ranks of inhabitants by the taller and lesser trees growing there. Hence we may collect the true sense of this passage, which represents the Assyrian prince as threatening to take mount Zion, together with the capital city Jerusalem, and to destroy their principal inhabitants." The following words, the height of his border, and the forest of his Carmel, or, as the Verse 25. Hast thou not heard long ago, &c.— latter clause is more properly rendered, the grove of Hast thou not long since learned that which some his fruitful field, are generally thought figuratively of thy philosophers could have taught thee; that to refer to the temple and city. The Chaldee para- there is a supreme and powerful God, by whose dephrast renders it, And I will also take the house of cree and providence all these wars and calamities their sanctuary, and I will subject to me their forti- are sent and ordered; whose mere instrument thou fied cities. If, 2d, The reader prefer understanding art; so that thou hast no cause for these vain boastthe words literally, the meaning is, I will cut down ings? This work is mine, not thine. I have done the trees and woods that hinder my march, and will it, &c.-I have so disposed of things by my proviprepare and make plain the way for all my numerous dence, that thou shouldest be a great and victorious army and chariots. Nothing shall stand in my way, prince, and that thou shouldest be so successful as nor be able to obstruct or impede my march, no, not thou hast hitherto been, first against the kingdom of the highest and strongest places. The words contain Israel, and now against Judah. Thus God answers an admirable description of the boastings of a proud the boastings of this proud prince, and shows him monarch, puffed up with his great success. As if he that all his counsel and power are nothing; since had said, What place is there into which I cannot these events wholly depended on a superior cause; make my way? Or, what is there I cannot achieve? namely, on God's sovereign decree and overruling Even if it were to go up to the top of the steepest providence, whereof he had made this Assyrian the mountains with my chariots? My power is suffi-instrument in his almighty hand. Isaiah's comfortable B. C. 710. II. KINGS. m B. C. 710. message to the king. A. M. 3294. 26 Therefore their inhabitants were || mult is come up into mine ears, there- A. M. 3294. 9 of small power, they were dismayed fore 'I will put my hook in thy nose, and confounded; they were as the grass of the and my bridle in thy lips, and I will turn thee field, and as the green herb, as the grass on back by the way by which thou camest. the house-tops, and as corn blasted before it be 29 And this shall be a sign unto thee, Ye grown up. shall eat this year such things as grow of themselves, 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 27 But I know thy 10 abode, and thy going out, and thy coming in, and thy rage against me. 28 Because thy rage against me and thy tu- the fruits thereof. He, short of hand.- Psa, cxxix. 6. k Psa. cxxxix. 1, &c. 10 Or, sitting. Job xli. 2; Ezek. xxix. 4; xxxviii. 4; Amos Verse 26. Therefore their inhabitants were of small power-The people of Israel and Judah, and of other countries which thou hast conquered, because I had armed thee with my commission and strength, and had taken away their spirit and courage, and had withdrawn my help from them to give it to thee. They were as the grass of the field Which is weak, and quickly fades, and is unable to resist any hand or instrument which offers violence to it. As corn blasted before it be grown up-All their designs and hopes were disappointed before they could come to any perfection or success. Verse 27. But I know thy abode, &c.-Though thou dost not know me, yet I thoroughly know thee, and all thy designs and actions, all thy secret contrivances in the place of thy abode, in thy own kingdom and court; and the execution of thy designs abroad, what thou intendest in thy going out, and with what farther thoughts thou comest in, or returnest to thy own land. And thy rage against me— Against Hezekiah my servant, and my people, because they will not deliver up Jerusalem to thee, and against my temple, to destroy it. Things are frequently said to be done against God which are only done against his people, his cause, and worship,|| because of that near relation and union which are between them. Verse 28. Thy rage and thy tumult is come into mine ears-That is, thy tumultuous noise, thy clamours and blasphemies, belched forth against me by thyself, and thy servants in thy name. I will put my hook in thy nose, and my bridle in thy lips-The metaphor in the latter clause is plainly taken from a horse, or ass, or mule, that must be thus governed; and that in the former may allude, perhaps, to the manner in which they managed their beasts in the east, particularly the dromedaries, which are led by a cord fastened to a ring run through the nostrils of the beast. Or the allusion may be to the absolute power which a man has over a fish which is fastened by the nose to his hook. The meaning of the passage is, that God would so order and dispose matters by his providence, that the Assyrian monarch should be compelled to return back with his army, being circumscribed and led like a horse or wild beast, wherever and as God pleased. See Dodd. What a comfort it is that God has a hook in the nose, and a bridle in the jaws, of all his and our enemies! Verse 29. This shall be a sign unto thee—Of the certain accomplishment of the promises here made; that Zion shall triumph over this insulting enemy, verse 21; and that God will not only preserve the city from Sennacherib's present fury, but also will bless his people with durable prosperity, and a happy increase, verses 30, 31. For the sign here given is not so much intended to be a token of their present deliverance from Sennacherib, which would be effected before the sign took place, as of their future preservation from him and the Assyrians, and of blessings which were to continue long after it. In other passages of Scripture we have signs given in the same manner, particularly in Exod. iii. 12 and Isa. vii. 14. At the time that Isaiah spoke this, nothing seemed more improbable than that the Jews, delivered from the Assyrians, should freely use and enjoy their own land, and be supported from its productions. They had cause to fear that the Assyrians would be greatly enraged at their shameful repulse, and the destruction of their army, and would quickly recruit their forces and come against them with far greater strength and violence than before. But if not, they had reason to fear another enemy equally formidable and destructive, a grievous famine. The Assyrian army had trodden down or eaten up all their corn, and the next year, which was the fifteenth of Hezekiah, was the sabbatical year, in which their law neither allowed them to plough nor sow. How were they to be supported? God engages they shall have sufficient support: Ye shall eat this year-, sapiach, sponte natum, the natural produce of the ground, which the invasion of the Assyrian army in a great measure prevented you from ploughing and sowing. And the second year, that which springeth of the same—no, sachish, sponte re-natum, the name here given to the spontaneous productions of the earth the second year that it had not been sown. And in the third year, sow ye, and reap-You shall not sow, and another reap, as has lately been the case; but you shall enjoy the fruit of your own labour. Now this was an excellent sign, for it was miraculous, especially considering the waste and destruction which the Assy rians had made in the land, and that the Jews had been forced to retire into their strong holds, and consequently to neglect their tilling, sowing, and reaping. And these events taking place accordingly, A. M. 3294. 30 ° And "the remnant that is B. C. 710. escaped of the house of Judah shall yet again take root downward, and bear fruit upward. 31 For out of Jerusalem shall go forth a remnant, and 12 they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. 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 a shield, nor cast a bank against it. 11 slays the Assyrians. B. C. 710. 33 By the way that he came, by A. M. 3294 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 angel of the LORD went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand and when they arose early in the morning, behold, they were all dead corpses. * 2 Chron. xxxii. 22.—" Heb. the escaping of the house of Judah P Isa. ix. 7.-9 Chap. xx. 6.-1 Kings xi. 12. 2 Chron. that remaineth. 12 Heb. the escaping. year after year, and the predictions being punctually fulfilled, the hopes of Hezekiah and his people would be revived and confirmed more and more, and assurance would be given them that they had nothing further to fear from the Assyrians, and that God would yet defend, bless, and prosper his people. Verse 30. The remnant that is escaped shall yet again bear fruit upward-Shall increase and multiply greatly. It is a metaphor taken from plants. "The prophet passes from fields to men, and from the cultivation of land to the state of the church; for, having just said, that, being delivered from the Assyrians, they should cultivate their land as usual, he adds, that it should also come to pass that the kingdom and church, delivered from this calamity, should flourish again, increase, and bring forth much fruit; which we know happened under Hezekiah." -Dodd. Verse 31. For out of Judah shall go forth a remnant-That handful of Jews who were now gathered together, and shut up in Jerusalem, should go out to their several habitations, and, by God's singular blessing, increase exceedingly. The zeal of the Lord shall do this~Although, when you reflect upon yourselves, and consider either your present fewness and weakness, or your great unworthiness, this may seem too great a blessing for you to expect; yet God will do it from the zeal which he hath, both for his own name, and for the good of his undeserving people. Verse 32. Thus saith the Lord, He shall not come to this city-The king of Assyria shall be so far from possessing himself of the city at this time, that he shall not shoot so much as an arrow into it, much less raise any bulwarks to besiege it. There is a gradation in the words, says Dr. Dodd, as is usual with Isaiah. The first declaration is, that Sennacherib, if he shall attempt to besiege the city, shall never be able to succeed; he shall not come into this city. The second is, that he shall not bring his army 80 near the city as to come before it with shields, wherewith to defend themselves from those on the wall, or raise a bank against it. The third, that he shall not even shoot an arrow into the city, which might be done from far. It seems the army sent xxxii. 21; Isa. xxxvii. 36; Eccles. xlviii. 21. with Rab-shakeh did not form a close siege against it, but only disposed themselves so as to block it up at some distance; possibly waiting till the king of Assyria had taken Libnah and Lachish, (which they presumed he would speedily do.) Verses 33, 34. By the same shall he returnWhereas he expected to devour the kingdom of Judah at one morsel, and then to proceed farther and conquer Egypt, and other neighbouring countries; and to cut off nations not a few, as is said of him concerning this very time and design, (Isa. x. 7,) he shall meet with so sad a disappointment and rebuke here, that he shall make haste to return with shame to his own country. For my servant David's sake-For my promise and covenant's sake made with David, concerning the stability and eternity of his kingdom, 1 Kings xi. 12, 13. It must be remembered, that all the promises made to David were made to him in Christ: he and his kingdom were types of the kingdom of Christ. It is to this, and not to the personal merits of David, that the sacred writer here alludes. Verse 35. And it came to pass that night, &c.Sometimes it was long before prophecies were accomplished, and promises performed, but here the word was no sooner spoken than the work was done. The night which immediately followed the sending of this message to Hezekiah, was the main body of the besieging army slain. Hezekiah had not force sufficient to sally out upon them, and attack their camp, nor would God destroy them by sword or bow; but he sent a destroying angel, in the dead of night, to make an assault upon them, which their sentinels, though ever so watchful, could neither discover nor resist: such an angel as slew the firstborn of Egypt. Josephus says, the angel slew them by inflicting a pestilential disease which caused death immediately. "But his authority," says Vitringa, "in matters of this kind, is of no great weight. It is my opinion," continues he, "that in a dreadful storm, raised by this destroying angel, these men were killed by lightning; their bodies being burned within, while their outward garments were untouched." The number slain was prodigious, and Rab-shakeh, probably, among them. And when they rose early in the morning-Namely, the few that were left alive; to convince him that he was the only true God, yet behold, they were all dead corpses-Scarce a living he persists in his idolatry: justly then is his blood man of their companions and fellow-soldiers remain-mingled with his sacrifices, who will not be coned. How great in power and might must the holy angels be, when one angel, in one night, could make so great a slaughter! And how weak are the mightiest men before the almighty God! Who ever hardened himself against him, and prospered? The pride and blasphemy of the king and his general are punished by the destruction of one hundred and eighty-five thousand men! O God, how terrible art thou in thy justice! All these lives are sacrificed to the glory of God and the safety of his people! vinced, by so dear-bought a demonstration, of his folly in worshipping idols. His sons smote him-Smote their own father, (whom they were bound to protect at the hazard of their own lives,) and that when they saw him engaged in the very act of his devotion! Monstrous villany! But God was righteous in it. Justly are the sons suffered to rebel against their father that begat them, when he was in rebellion against the God that made him. They, whose children are undutiful to them, ought to consider whether they have not been so to their Father in Verse 36. So Sennacherib departed-Ashamed heaven. They escaped into the land of Armenia― to see himself, after all his proud boasts, thus defeat- Which was a country most fit for that purpose, beed, and disabled to pursue his conquests, or even to cause it was near to that part of Assyria, and was secure what he had gained, the flower of his army very mountainous, and inaccessible by armies; and being cut off; nay, and continually afraid of falling the people were stout and warlike, and constant eneunder the like stroke himself. The manner of the mies to the Assyrians. And Esar-haddon his son expression, He departed, and went, and returned, || reigned in his stead-Who, according to Ezra, (chap. intimates the great disorder and distraction of mind iv. 2,) sent great supplies to his new colony at Sahe was in. maria; fearing, probably, lest Hezekiah should improve the last great advantage to disturb his late conquest there. Verse 37. He was worshipping in the house of Nisroch his god-The God of Israel had done enough || CHAPTER XX. Hezekiah's sickness and recovery, 1-7. The sign given him, 8-11. He shows the Babylonians all his treasures, 12, 13, The Babylonish captivity foretold, 14-19. He dies, 20, 21. A. M. 3295. B. C. 709. IN a those days was Hezekiah sick || house in order; for thou shalt die, A. M. 3295. unto death. And the prophet and not live, Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, 'Set thy a 2 Chron. xxxii. 24, &c.; Isa. xxxviii. 1, &c. 2 Then he turned his face to the wall, and prayed unto the LORD, saying, 1 Heb. Give charge concerning thy house, 2 Sam. xvii. 23. NOTES ON CHAPTER XX. Thus saith the Lord, Set thy house in order, &c. Verse 1. In those days was Hezekiah sick unto -Make thy will, and settle the affairs of thy family death—That is, in the same year in which the king and kingdom. This he the rather presses upon him, of Assyria invaded Judea; for Hezekiah reigned in because the state of his kingdom peculiarly required all twenty-nine years, and surviving this sickness it, for it is plain Hezekiah had not, as yet, any son; fifteen years, it must have happened in his fourteenth Manasseh, his heir and successor, not being born till year, which was the year in which Sennacherib in-three years after this time; compare verse 6 with vaded him. It appears, however, from verse 6, in chap. xxi. 1. Thou shalt die, and not live-Thy which God promises to deliver him and Jerusalem disease is mortal in its kind, and will be so in effect, out of the hand of the king of Assyria, that it took if God do not by a miracle prevent it. Such threatplace before that deliverance; but the sacred his-enings, though expressed absolutely, have often secret torian thought proper to place it after that event, that he might not interrupt the story of Sennacherib. conditions. Verse 2. Then he turned his face to the wall-As |