mh_parser/vol_split/12 - 2Kings/Chapter 19.xml

<div2 id="iiKi.xx" n="xx" next="iiKi.xxi" prev="iiKi.xix" progress="70.12%" title="Chapter XIX">
<h2 id="iiKi.xx-p0.1">S E C O N D   K I N G S</h2>
<h3 id="iiKi.xx-p0.2">CHAP. XIX.</h3>
<p class="intro" id="iiKi.xx-p1">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 Assyrian 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 hand of
an angel. I. Hezekiah, in great concern, sent to the prophet
Isaiah, to desire his prayers (<scripRef id="iiKi.xx-p1.1" osisRef="Bible:2Kgs.19.1-2Kgs.19.5" parsed="|2Kgs|19|1|19|5" passage="2Ki 19:1-5">ver.
1-5</scripRef>) and received from him an answer of peace, <scripRef id="iiKi.xx-p1.2" osisRef="Bible:2Kgs.19.6-2Kgs.19.7" parsed="|2Kgs|19|6|19|7" passage="2Ki 19:6,7">ver. 6, 7</scripRef>. II. Sennacherib sent a
letter to Hezekiah to fright him into a surrender, <scripRef id="iiKi.xx-p1.3" osisRef="Bible:2Kgs.19.8-2Kgs.19.13" parsed="|2Kgs|19|8|19|13" passage="2Ki 19:8-13">ver. 8-13</scripRef>. III. Hezekiah
thereupon, by a very solemn prayer, recommended his case to God,
the righteous Judge, and begged help from him, <scripRef id="iiKi.xx-p1.4" osisRef="Bible:2Kgs.19.14-2Kgs.19.19" parsed="|2Kgs|19|14|19|19" passage="2Ki 19:14-19">ver. 14-19</scripRef>. IV. God, by Isaiah, sent him
a very comfortable message, assuring him of deliverance, <scripRef id="iiKi.xx-p1.5" osisRef="Bible:2Kgs.19.20-2Kgs.19.34" parsed="|2Kgs|19|20|19|34" passage="2Ki 19:20-34">ver. 20-34</scripRef>. V. The army of the
Assyrians was all cut off by an angel and Sennacherib himself slain
by his own sons, <scripRef id="iiKi.xx-p1.6" osisRef="Bible:2Kgs.19.35-2Kgs.19.37" parsed="|2Kgs|19|35|19|37" passage="2Ki 19:35-37">ver.
35-37</scripRef>. And so God glorified himself and saved his
people.</p>
<scripCom id="iiKi.xx-p0.1_1" osisRef="Bible:2Kgs.19" parsed="|2Kgs|19|0|0|0" passage="2Ki 19" type="Commentary"/>
<scripCom id="iiKi.xx-p0.2_1" osisRef="Bible:2Kgs.19.1-2Kgs.19.7" parsed="|2Kgs|19|1|19|7" passage="2Ki 19:1-7" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.19.1-2Kgs.19.7">
<h4 id="iiKi.xx-p1.9">Hezekiah's Sends to Isaiah. (<span class="smallcaps" id="iiKi.xx-p1.10">b. c.</span> 710.)</h4>
<p class="passage" id="iiKi.xx-p2">1 And it came to pass, when king Hezekiah heard
<i>it,</i> that he rent his clothes, and covered himself with
sackcloth, and went into the house of the <span class="smallcaps" id="iiKi.xx-p2.1">Lord</span>.   2 And he sent Eliakim, which
<i>was</i> over the household, and Shebna the scribe, and the
elders of the priests, covered with sackcloth, to Isaiah the
prophet the son of Amoz.   3 And they said unto him, Thus
saith Hezekiah, This day <i>is</i> a day of trouble, and of rebuke,
and blasphemy: for the children are come to the birth, and <i>there
is</i> not strength to bring forth.   4 It may be the <span class="smallcaps" id="iiKi.xx-p2.2">Lord</span> 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 <span class="smallcaps" id="iiKi.xx-p2.3">Lord</span> thy God hath heard: wherefore lift up
<i>thy</i> prayer for the remnant that are left.   5 So the
servants of king Hezekiah came to <scripRef id="iiKi.xx-p2.4" osisRef="Bible:Isa.6" parsed="|Isa|6|0|0|0" passage="Isaiah. 6">Isaiah.   6</scripRef> And Isaiah said
unto them, Thus shall ye say to your master, Thus saith the <span class="smallcaps" id="iiKi.xx-p2.5">Lord</span>, 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.</p>
<p class="indent" id="iiKi.xx-p3">The contents of Rabshakeh's speech being
brought to Hezekiah, one would have expected (and it is likely
Rabshakeh did expect) that he would call a council of war and it
would be debated whether it was best to capitulate or no. Before
the siege, he had <i>taken counsel with his princes and his mighty
men,</i> <scripRef id="iiKi.xx-p3.1" osisRef="Bible:2Chr.32.3" parsed="|2Chr|32|3|0|0" passage="2Ch 32:3">2 Chron. xxxii. 3</scripRef>.
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.</p>
<p class="indent" id="iiKi.xx-p4">I. Hezekiah discovered a deep concern at
the dishonour done to God by Rabshakeh's blasphemy. When he heard
it, though at second hand, he <i>rent his clothes and covered
himself with sackcloth,</i> <scripRef id="iiKi.xx-p4.1" osisRef="Bible:2Kgs.19.1" parsed="|2Kgs|19|1|0|0" passage="2Ki 19:1"><i>v.</i>
1</scripRef>. 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. To this God now called, and was displeased with those
who were not thus affected. <scripRef id="iiKi.xx-p4.2" osisRef="Bible:Isa.22.12-Isa.22.14" parsed="|Isa|22|12|22|14" passage="Isa 22:12-14">Isa.
xxii. 12-14</scripRef>, <i>Behold joy and gladness, slaying oxen
and killing sheep,</i> though it was a <i>day of trouble and
perplexity in the valley of vision</i> (<scripRef id="iiKi.xx-p4.3" osisRef="Bible:2Kgs.19.5" parsed="|2Kgs|19|5|0|0" passage="2Ki 19:5"><i>v.</i> 5</scripRef>), which refers to this very
event. The king was in sackcloth, but many of his subjects were in
soft clothing.</p>
<p class="indent" id="iiKi.xx-p5">II. He <i>went up to the house of the
Lord,</i> according to the example of the psalmist, who, when he
was grieved at the pride and prosperity of the wicked, <i>went into
the sanctuary of God</i> and there <i>understood their end,</i>
<scripRef id="iiKi.xx-p5.1" osisRef="Bible:Ps.73.17" parsed="|Ps|73|17|0|0" passage="Ps 73:17">Ps. lxxiii. 17</scripRef>. 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 Rabshakeh, but refers the matter to God.
"<i>Thou shalt answer, Lord, for me.</i>"—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 to God, appeal to
him, and leave their cause with him.</p>
<p class="indent" id="iiKi.xx-p6">III. He sent to the prophet Isaiah, by
honourable messengers, in token of the great respect he had for
him, to desire his prayers, <scripRef id="iiKi.xx-p6.1" osisRef="Bible:2Kgs.19.2-2Kgs.19.4" parsed="|2Kgs|19|2|19|4" passage="2Ki 19:2-4"><i>v.</i> 2-4</scripRef>. Eliakim and Shebna were two
of those that had heard the words of Rabshakeh and were the better
able both to acquaint and to affect Isaiah with the case. The
elders of the priests were themselves to pray for the people in
time of trouble (<scripRef id="iiKi.xx-p6.2" osisRef="Bible:Joel.2.17" parsed="|Joel|2|17|0|0" passage="Joe 2:17">Joel ii.
17</scripRef>); 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.</p>
<p class="indent" id="iiKi.xx-p7">1. Their errand to Isaiah was, "<i>Lift up
thy prayer for the remnant that is left,</i> 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 to have them we honour God, we
honour prayer, and we honour our brethren. (2.) When we desire the
prayers of others for us we must not think we are excused from
praying for ourselves. When Hezekiah sent to Isaiah to pray for him
he himself <i>went into the house of the Lord</i> 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. <i>He is a
prophet, and he shall pray for thee,</i> <scripRef id="iiKi.xx-p7.1" osisRef="Bible:Gen.20.7" parsed="|Gen|20|7|0|0" passage="Ge 20:7">Gen. xx. 7</scripRef>. The great prophet is the great
intercessor. (4.) Those are likely to prevail with God that <i>lift
up</i> 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 <i>lift up our prayer for that
remnant.</i></p>
<p class="indent" id="iiKi.xx-p8">2. Two things are urged to Isaiah, to
engage his prayers for them:—(1.) Their fears of the enemy
(<scripRef id="iiKi.xx-p8.1" osisRef="Bible:2Kgs.19.3" parsed="|2Kgs|19|3|0|0" passage="2Ki 19:3"><i>v.</i> 3</scripRef>): "He is
insolent and haughty; it is <i>a day of rebuke and blasphemy.</i>
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 as we are: <i>our soul is exceedingly filled with the
contempt of the proud,</i> and it is <i>a sword in our bones</i> to
hear them reproach our confidence in God, and say, Where is now
your God? and, which is worst of all, we see not which way we can
help ourselves and get clear of the reproach. Our cause is good,
our people are faithful; but we are quite overpowered with numbers.
The children are brought to the birth; now is the time, the
critical moment, when, if ever, we must be relieved. One successful
blow given to the enemy would accomplish our wishes. But, alas! we
are not able to give it: <i>There is not strength to bring
forth.</i> 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. Compare with this
<scripRef id="iiKi.xx-p8.2" osisRef="Bible:Hos.13.13" parsed="|Hos|13|13|0|0" passage="Ho 13:13">Hos. xiii. 13</scripRef>. We are ready
to perish; <i>if thou canst do any thing, have compassion upon us
and help us.</i>" (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
Rabshakeh (that is, disprove them, <scripRef id="iiKi.xx-p8.3" osisRef="Bible:2Kgs.19.4" parsed="|2Kgs|19|4|0|0" passage="2Ki 19:4"><i>v.</i> 4</scripRef>)—if he undertake 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 <i>reproached the living God,</i> 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. <scripRef id="iiKi.xx-p8.4" osisRef="Bible:Ps.74.22" parsed="|Ps|74|22|0|0" passage="Ps 74:22">Ps. lxxiv. 22</scripRef>, <i>Arise O God! plead
thy own cause.</i> "He is the Lord thy God," say they to
Isaiah—"<i>thine,</i> whose glory thou art concerned for, and
whose favour thou art interested in. He has heard and known the
blasphemous words of Rabshakeh, 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."</p>
<p class="indent" id="iiKi.xx-p9">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 enquire concerning the
event, as many did that sent to the prophets (<i>Shall I
recover?</i> 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 recompence of his care to
do his duty, <scripRef id="iiKi.xx-p9.1" osisRef="Bible:2Kgs.19.6-2Kgs.19.7" parsed="|2Kgs|19|6|19|7" passage="2Ki 19:6,7"><i>v.</i> 6,
7</scripRef>. 1. God interested himself in the cause: <i>They have
blasphemed me.</i> 2. He encouraged Hezekiah, who was much
dismayed: <i>Be not afraid of the words which thou hast heard;</i>
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
Rabshakeh had frightened him: "<i>I will send a blast upon him</i>
(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 menaces that came from
Rabshakeh's mouth would vanish into air.</p>
</div><scripCom id="iiKi.xx-p0.3" osisRef="Bible:2Kgs.19.8-2Kgs.19.19" parsed="|2Kgs|19|8|19|19" passage="2Ki 19:8-19" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.19.8-2Kgs.19.19">
<h4 id="iiKi.xx-p9.3">Sennacherib Sends to
Hezekiah. (<span class="smallcaps" id="iiKi.xx-p9.4">b. c.</span> 710.)</h4>
<p class="passage" id="iiKi.xx-p10">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; <i>as</i> Gozan, and Haran, and Rezeph, and the children
of Eden which <i>were</i> in Thelasar?   13 Where <i>is</i>
the king of Hamath, and the king of Arpad, and the king of the city
of Sepharvaim, of Hena, and Ivah?   14 And Hezekiah received
the letter of the hand of the messengers, and read it: and Hezekiah
went up into the house of the <span class="smallcaps" id="iiKi.xx-p10.1">Lord</span>,
and spread it before the <span class="smallcaps" id="iiKi.xx-p10.2">Lord</span>.
  15 And Hezekiah prayed before the <span class="smallcaps" id="iiKi.xx-p10.3">Lord</span>, and said, <span class="smallcaps" id="iiKi.xx-p10.4">O
Lord</span> God of Israel, which dwellest <i>between</i> the
cherubims, thou art the God, <i>even</i> thou alone, of all the
kingdoms of the earth; thou hast made heaven and earth.   16
<span class="smallcaps" id="iiKi.xx-p10.5">Lord</span>, bow down thine ear, and hear:
open, <span class="smallcaps" id="iiKi.xx-p10.6">Lord</span>, thine eyes, and see: and
hear the words of Sennacherib, which hath sent him to reproach the
living God.   17 Of a truth, <span class="smallcaps" id="iiKi.xx-p10.7">Lord</span>, the kings of Assyria have destroyed the
nations and their lands,   18 And have cast their gods into
the fire: for they <i>were</i> no gods, but the work of men's
hands, wood and stone: therefore they have destroyed them.  
19 Now therefore, <span class="smallcaps" id="iiKi.xx-p10.8">O Lord</span> our God, I
beseech thee, save thou us out of his hand, that all the kingdoms
of the earth may know that thou <i>art</i> the <span class="smallcaps" id="iiKi.xx-p10.9">Lord</span> God, <i>even</i> thou only.</p>
<p class="indent" id="iiKi.xx-p11">Rabshakeh, having delivered his message and
received no answer (whether he took this silence 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, <scripRef id="iiKi.xx-p11.1" osisRef="Bible:2Kgs.8.22" parsed="|2Kgs|8|22|0|0" passage="2Ki 8:22"><i>ch.</i> viii. 22</scripRef>. Whether he had taken
Lachish or no is not certain; some think he departed from it
because he found the taking of it impracticable, <scripRef id="iiKi.xx-p11.2" osisRef="Bible:2Kgs.19.8" parsed="|2Kgs|19|8|0|0" passage="2Ki 19:8"><i>v.</i> 8</scripRef>. 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, <scripRef id="iiKi.xx-p11.3" osisRef="Bible:2Kgs.19.9" parsed="|2Kgs|19|9|0|0" passage="2Ki 19:9"><i>v.</i> 9</scripRef>. 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 renewed his attack upon Hezekiah to persuade him
tamely to surrender it. Having found him an easy man once
(<scripRef id="iiKi.xx-p11.4" osisRef="Bible:2Kgs.18.14" parsed="|2Kgs|18|14|0|0" passage="2Ki 18:14"><i>ch.</i> xviii. 14</scripRef>),
when he said, <i>That which thou puttest on me I will bear,</i> he
hoped again to frighten him into a submission, but in vain.
Here,</p>
<p class="indent" id="iiKi.xx-p12">I. Sennacherib sent a letter to Hezekiah, a
railing letter, a blaspheming letter, to persuade him to surrender
Jerusalem, because it would be to no purpose for him to think of
standing it out. His letter is to the same purport with Rabshakeh's
speech; there is nothing new offered in it. Rabshakeh had said to
the people, <i>Let not Hezekiah deceive you,</i> <scripRef id="iiKi.xx-p12.1" osisRef="Bible:2Kgs.18.29" parsed="|2Kgs|18|29|0|0" passage="2Ki 18:29"><i>ch.</i> xviii. 29</scripRef>. Sennacherib writes to
Hezekiah, <i>Let not thy God deceive thee,</i> <scripRef id="iiKi.xx-p12.2" osisRef="Bible:2Kgs.19.10" parsed="|2Kgs|19|10|0|0" passage="2Ki 19:10"><i>v.</i> 10</scripRef>. Those that have the God of
<i>Jacob for their help, and whose hope is in the Lord their
God,</i> 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 (<scripRef id="iiKi.xx-p12.3" osisRef="Bible:2Kgs.19.11" parsed="|2Kgs|19|11|0|0" passage="2Ki 19:11"><i>v.</i> 11</scripRef>): <i>All lands,</i> 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, <scripRef id="iiKi.xx-p12.4" osisRef="Bible:2Kgs.19.12" parsed="|2Kgs|19|12|0|0" passage="2Ki 19:12"><i>v.</i> 12</scripRef>. "Each vanquished nation and
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 (<scripRef id="iiKi.xx-p12.5" osisRef="Bible:2Kgs.19.13" parsed="|2Kgs|19|13|0|0" passage="2Ki 19:13"><i>v.</i>
13</scripRef>), the <i>king of Hamath and the king of Arpad.</i>
Whether he means the prince or the idol, he means to make himself
appear greater than either, and therefore very formidable, and the
<i>terror of the mighty in the land of the living.</i></p>
<p class="indent" id="iiKi.xx-p13">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 <i>spread the letter before the
Lord</i> (<scripRef id="iiKi.xx-p13.1" osisRef="Bible:2Kgs.19.14" parsed="|2Kgs|19|14|0|0" passage="2Ki 19:14"><i>v.</i> 14</scripRef>),
not as if God needed to have the letter shown to 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 nor 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 (<scripRef id="iiKi.xx-p13.2" osisRef="Bible:2Kgs.19.15" parsed="|2Kgs|19|15|0|0" passage="2Ki 19:15"><i>v.</i> 15</scripRef>),
calls him <i>the God of Israel,</i> because Israel was his peculiar
people, and <i>the God that dwelt between the cherubim,</i> because
there was the peculiar residence of his glory upon earth; but he
gives glory to him as <i>the God of the whole earth,</i> and not,
as Sennacherib fancied him to be, <i>the God of Israel only,</i>
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 <i>of all the kingdoms of the
earth,</i> and rightful Lord, <i>for thou hast made heaven and
earth.</i> 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 (<scripRef id="iiKi.xx-p13.3" osisRef="Bible:2Kgs.19.16" parsed="|2Kgs|19|16|0|0" passage="2Ki 19:16"><i>v.</i> 16</scripRef>): "<i>Lord, hear; Lord,
see.</i> Here it is under his own hand; here it is in black and
white." Had Hezekiah only been abused, he would have passed it by;
but it is God, the living God, that is reproached, the jealous God.
<i>Lord, what wilt thou do for thy great name?</i> 3. He owns
Sennacherib's triumphs over the gods of the heathen, but
distinguishes between them and the God of Israel (<scripRef id="iiKi.xx-p13.4" osisRef="Bible:2Kgs.19.17-2Kgs.19.18" parsed="|2Kgs|19|17|19|18" passage="2Ki 19:17,18"><i>v.</i> 17, 18</scripRef>): He has indeed
<i>cast their gods into the fire;</i> for <i>they were no gods,</i>
unable to help either themselves or their worshipers, and therefore
no wonder that he has destroyed them; and, in destroying them,
though he knew it not, he really served the justice and jealousy of
the God of Israel, who has determined to extirpate all the gods of
the heathen. But those are deceived who think they can therefore be
too hard for him. He is none of the gods whom men's hands have
made, but he has himself made all things, <scripRef id="iiKi.xx-p13.5" osisRef="Bible:Ps.115.3-Ps.115.4" parsed="|Ps|115|3|115|4" passage="Ps 115:3,4">Ps. cxv. 3, 4</scripRef>. 4. He prays that God will
now glorify himself in the defeat of Sennacherib and the
deliverance of Jerusalem out of his hands (<scripRef id="iiKi.xx-p13.6" osisRef="Bible:2Kgs.19.19" parsed="|2Kgs|19|19|0|0" passage="2Ki 19:19"><i>v.</i> 19</scripRef>): "<i>Now therefore save
us;</i> 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 <i>thou art the Lord
God,</i> the self-existent sovereign God, <i>even thou only,</i>
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 <i>Hallowed be thy
name,</i> and concludes with <i>Thine is the glory.</i></p>
</div><scripCom id="iiKi.xx-p0.4" osisRef="Bible:2Kgs.19.20-2Kgs.19.34" parsed="|2Kgs|19|20|19|34" passage="2Ki 19:20-34" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.19.20-2Kgs.19.34">
<h4 id="iiKi.xx-p13.8">Sennacherib's Fall
Predicted. (<span class="smallcaps" id="iiKi.xx-p13.9">b. c.</span> 710.)</h4>
<p class="passage" id="iiKi.xx-p14">20 Then Isaiah the son of Amoz sent to Hezekiah,
saying, Thus saith the <span class="smallcaps" id="iiKi.xx-p14.1">Lord</span> God of
Israel, <i>That</i> which thou hast prayed to me against
Sennacherib king of Assyria I have heard.   21 This <i>is</i>
the word that the <span class="smallcaps" id="iiKi.xx-p14.2">Lord</span> hath spoken
concerning him; The virgin the daughter of Zion hath despised thee,
<i>and</i> 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 <i>thy</i> voice,
and lifted up thine eyes on high? <i>even</i> against the Holy
<i>One</i> 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,
<i>and</i> the choice fir trees thereof: and I will enter into the
lodgings of his borders, <i>and into</i> 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.
  25 Hast thou not heard long ago <i>how</i> I have done it,
<i>and</i> of ancient times that I have formed it? now have I
brought it to pass, that thou shouldest be to lay waste fenced
cities <i>into</i> ruinous heaps.   26 Therefore their
inhabitants were of small power, they were dismayed and confounded;
they were <i>as</i> the grass of the field, and <i>as</i> the green
herb, <i>as</i> the grass on the housetops, and <i>as corn</i>
blasted before it be grown up.   27 But I know thy abode, 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.   29 And this <i>shall be</i> a sign unto thee, Ye
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 the fruits thereof.
  30 And the remnant that is 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 they that
escape out of mount Zion: the zeal of the <span class="smallcaps" id="iiKi.xx-p14.3">Lord</span> <i>of hosts</i> shall do this.   32
Therefore thus saith the <span class="smallcaps" id="iiKi.xx-p14.4">Lord</span>
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 <span class="smallcaps" id="iiKi.xx-p14.5">Lord</span>.   34 For I will defend this
city, to save it, for mine own sake, and for my servant David's
sake.</p>
<p class="indent" id="iiKi.xx-p15">We have here the gracious copious answer
which God gave to Hezekiah's prayer. The message which he sent him
by the same hand (<scripRef id="iiKi.xx-p15.1" osisRef="Bible:2Kgs.19.6-2Kgs.19.7" parsed="|2Kgs|19|6|19|7" passage="2Ki 19:6,7"><i>v.</i> 6,
7</scripRef>), one would think, was an answer sufficient to his
prayer; but, that he might have strong consolation, he was
encouraged by two immutable things, <i>in which it was impossible
for God to lie,</i> <scripRef id="iiKi.xx-p15.2" osisRef="Bible:Heb.6.18" parsed="|Heb|6|18|0|0" passage="Heb 6:18">Heb. vi.
18</scripRef>. In general, God assured him that his prayer was
heard, his prayer against Sennacherib, <scripRef id="iiKi.xx-p15.3" osisRef="Bible:2Kgs.19.20" parsed="|2Kgs|19|20|0|0" passage="2Ki 19:20"><i>v.</i> 20</scripRef>. Note, The case of those that
have the prayers of God's people against them is miserable. For, if
the oppressed cry to God against the oppressor, <i>he will
hear,</i> <scripRef id="iiKi.xx-p15.4" osisRef="Bible:Exod.22.23" parsed="|Exod|22|23|0|0" passage="Ex 22:23">Exod. xxii. 23</scripRef>.
God hears and answers, hears <i>with the saving strength of his
right hand,</i> <scripRef id="iiKi.xx-p15.5" osisRef="Bible:Ps.20.6" parsed="|Ps|20|6|0|0" passage="Ps 20:6">Ps. xx.
6</scripRef>.</p>
<p class="indent" id="iiKi.xx-p16">This message bespeaks two things:—</p>
<p class="indent" id="iiKi.xx-p17">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, <scripRef id="iiKi.xx-p17.1" osisRef="Bible:Isa.10.5" parsed="|Isa|10|5|0|0" passage="Isa 10:5">Isa. x. 5</scripRef>. <i>O
Assyrian! the rod of my anger.</i> Not that this message was sent
to him, but what is here said to him he was made to know by the
event. Providence spoke 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 <i>vex them
in his sore displeasure,</i> <scripRef id="iiKi.xx-p17.2" osisRef="Bible:Ps.2.5" parsed="|Ps|2|5|0|0" passage="Ps 2:5">Ps. ii.
5</scripRef>. Sennacherib is here represented,</p>
<p class="indent" id="iiKi.xx-p18">1. As the scorn of Jerusalem, <scripRef id="iiKi.xx-p18.1" osisRef="Bible:2Kgs.19.21" parsed="|2Kgs|19|21|0|0" passage="2Ki 19:21"><i>v.</i> 21</scripRef>. 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. Thy 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.</p>
<p class="indent" id="iiKi.xx-p19">2. As an enemy to God; and that was enough
to make him miserable. Hezekiah pleaded this: "Lord, he has
reproached thee," <scripRef id="iiKi.xx-p19.1" osisRef="Bible:2Kgs.19.16" parsed="|2Kgs|19|16|0|0" passage="2Ki 19:16"><i>v.</i>
16</scripRef>. "He has," saith God, "and I take it as against
myself (<scripRef id="iiKi.xx-p19.2" osisRef="Bible:2Kgs.19.22" parsed="|2Kgs|19|22|0|0" passage="2Ki 19:22"><i>v.</i> 22</scripRef>):
<i>Whom hast thou reproached?</i> 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?" <i>Nemo me impune
lacesset—No one shall provoke me with impunity.</i></p>
<p class="indent" id="iiKi.xx-p20">3. As a proud vainglorious fool, that spoke
<i>great swelling words of vanity,</i> and <i>boasted of a false
gift,</i> by his boasts, as well as by his threats, reproaching the
Lord. For, (1.) He magnified his own achievements out of measure
and quite above what really they were (<scripRef id="iiKi.xx-p20.1" osisRef="Bible:2Kgs.19.23-2Kgs.19.24" parsed="|2Kgs|19|23|19|24" passage="2Ki 19:23,24"><i>v.</i> 23, 24</scripRef>): <i>Thou hast said</i>
so and so. This was not in the letter he wrote, but God let
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 <i>may look
upon them and abuse them,</i> <scripRef id="iiKi.xx-p20.2" osisRef="Bible:Job.40.11" parsed="|Job|40|11|0|0" passage="Job 40:11">Job xl.
11</scripRef>. What a mighty figure does Sennacherib think he
makes! Driving 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 <i>the Lord's doing,</i>
<scripRef id="iiKi.xx-p20.3" osisRef="Bible:2Kgs.19.25-2Kgs.19.26" parsed="|2Kgs|19|25|19|26" passage="2Ki 19:25,26"><i>v.</i> 25, 26</scripRef>.
Sennacherib, in his letter, had appealed to what Hezekiah had heard
(<scripRef id="iiKi.xx-p20.4" osisRef="Bible:2Kgs.19.11" parsed="|2Kgs|19|11|0|0" passage="2Ki 19:11"><i>v.</i> 11</scripRef>): <i>Thou
hast heard what the kings of Assyria have done;</i> 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>I that have brought it to pass.</i> 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 <i>therefore their inhabitants were of small
power.</i>" 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 in
<scripRef id="iiKi.xx-p20.5" osisRef="Bible:Isa.10.13-Isa.10.14" parsed="|Isa|10|13|10|14" passage="Isa 10:13,14">Isa. x. 13, 14</scripRef>, <i>By
the strength of my hand I have done it, and by my wisdom,</i>
&amp;c.; and they are answered (<scripRef id="iiKi.xx-p20.6" osisRef="Bible:2Kgs.19.15" parsed="|2Kgs|19|15|0|0" passage="2Ki 19:15"><i>v.</i> 15</scripRef>), <i>Shall the axe boast itself
against him that heweth therewith?</i> 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 I do! If God be the principal
agent in all that is done, boasting is for ever excluded.</p>
<p class="indent" id="iiKi.xx-p21">4. As under the check and rebuke of that
God whom he blasphemed. All his motions were, (1.) Under the divine
cognizance (<scripRef id="iiKi.xx-p21.1" osisRef="Bible:2Kgs.19.27" parsed="|2Kgs|19|27|0|0" passage="2Ki 19:27"><i>v.</i> 27</scripRef>):
"<i>I have thy abode,</i> and what thou dost secretly devise and
design, <i>thy going out and coming in,</i> marches and
counter-marches, and <i>thy rage against me</i> 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 was there for this when the eye of God was a constant
spy upon him? <scripRef id="iiKi.xx-p21.2" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9">2 Chron. xvi.
9</scripRef>. (2.) Under the divine control (<scripRef id="iiKi.xx-p21.3" osisRef="Bible:2Kgs.19.28" parsed="|2Kgs|19|28|0|0" passage="2Ki 19:28"><i>v.</i> 28</scripRef>): "<i>I will put my hook in thy
nose,</i> thou great Leviathan (<scripRef id="iiKi.xx-p21.4" osisRef="Bible:Job.41.1-Job.41.2" parsed="|Job|41|1|41|2" passage="Job 41:1,2">Job
xli. 1, 2</scripRef>), <i>my bridle in thy jaws,</i> thou great
Behemoth. I will restrain thee, manage thee, turn thee where I
please, send thee home like a fool as thou camest, <i>re
infecta</i>—<i>disappointed of thy aim.</i>" 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. <i>Here shall its proud waves be stayed.</i></p>
<p class="indent" id="iiKi.xx-p22">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 <i>his anger is turned away</i>
(<scripRef id="iiKi.xx-p22.1" osisRef="Bible:Isa.12.1" parsed="|Isa|12|1|0|0" passage="Isa 12:1">Isa. xii. 1</scripRef>), 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.</p>
<p class="indent" id="iiKi.xx-p23">1. Provisions were scarce and dear; and
what should they do for food? The fruits of the earth were devoured
by the Assyrian army, <scripRef id="iiKi.xx-p23.1" osisRef="Bible:Isa.32.9-Isa.32.10" parsed="|Isa|32|9|32|10" passage="Isa 32:9,10">Isa. xxxii.
9, 10</scripRef>, &amp;c. Why, they shall not only dwell in the
land, but <i>verily they shall be fed.</i> If God save them, he
will not starve them, nor let them die by famine, when they have
escaped the sword: "<i>Eat you this year that which groweth of
itself,</i> 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,
<i>Jehovah-jireh—The Lord will provide.</i> God's blessing shall
save them seed and labour, and, that year too, the voluntary
productions of the earth shall serve to maintain them, to remind
them that the earth brought forth before there was a man to till
it, <scripRef id="iiKi.xx-p23.2" osisRef="Bible:Gen.1.11" parsed="|Gen|1|11|0|0" passage="Ge 1:11">Gen. i. 11</scripRef>. And then,
the third year, 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
over-run by such an army? As to this, it is promised that <i>the
remnant that has escaped of the house of Judah</i> (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, <scripRef id="iiKi.xx-p23.3" osisRef="Bible:2Kgs.19.30" parsed="|2Kgs|19|30|0|0" passage="2Ki 19:30"><i>v.</i>
30</scripRef>. See how their prosperity is described: it is
<i>taking root downwards,</i> and <i>bearing fruit upwards,</i>
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 downwards 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, <scripRef id="iiKi.xx-p23.4" osisRef="Bible:2Kgs.19.31" parsed="|2Kgs|19|31|0|0" passage="2Ki 19:31"><i>v.</i> 31</scripRef>.
Great destruction had been made both in city and country, bit in
both there was a remnant that escaped, which typified the saved
remnant of Israelites indeed (as appears by comparing <scripRef id="iiKi.xx-p23.5" osisRef="Bible:Isa.10.22-Isa.10.23" parsed="|Isa|10|22|10|23" passage="Isa 10:22,23">Isa. x. 22, 23</scripRef>, which speaks of
this very event, with <scripRef id="iiKi.xx-p23.6" osisRef="Bible:Rom.9.27-Rom.9.28" parsed="|Rom|9|27|9|28" passage="Ro 9:27,28">Rom. ix. 27,
28</scripRef>), and they shall go forth into the glorious liberty
of the children of God. 4. The Assyrians were advancing towards
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,—that,
though the enemy had now (as it should seem) encamped before the
city, yet they should never <i>come into the city,</i> no, nor so
much as <i>shoot an arrow</i> into it (<scripRef id="iiKi.xx-p23.7" osisRef="Bible:2Kgs.19.32-2Kgs.19.33" parsed="|2Kgs|19|32|19|33" passage="2Ki 19:32,33"><i>v.</i> 32, 33</scripRef>),—that he should be
forced to retire with shame, and a thousand times to repent his
undertaking. God himself undertakes to defend the city (<scripRef id="iiKi.xx-p23.8" osisRef="Bible:2Kgs.19.34" parsed="|2Kgs|19|34|0|0" passage="2Ki 19:34"><i>v.</i> 34</scripRef>), and that person, that
place, cannot but be safe, the protection of which he undertakes.
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,
<i>the zeal of the Lord of hosts shall do this,</i> <scripRef id="iiKi.xx-p23.9" osisRef="Bible:2Kgs.19.31" parsed="|2Kgs|19|31|0|0" passage="2Ki 19:31"><i>v.</i> 31</scripRef>. He is Lord of hosts,
has all creatures at his beck, therefore he is able to do it; he is
<i>jealous for Jerusalem with great jealousy</i> (<scripRef id="iiKi.xx-p23.10" osisRef="Bible:Zech.1.14" parsed="|Zech|1|14|0|0" passage="Zec 1:14">Zech. i. 14</scripRef>); having espoused her a
chaste virgin to himself, he will not suffer her to be abused,
<scripRef id="iiKi.xx-p23.11" osisRef="Bible:2Kgs.19.21" parsed="|2Kgs|19|21|0|0" passage="2Ki 19:21"><i>v.</i> 21</scripRef>. "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 (<scripRef id="iiKi.xx-p23.12" osisRef="Bible:2Kgs.19.34" parsed="|2Kgs|19|34|0|0" passage="2Ki 19:34"><i>v.</i>
34</scripRef>): "I will do it for my own sake, to make myself 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.</p>
</div><scripCom id="iiKi.xx-p0.5" osisRef="Bible:2Kgs.19.35-2Kgs.19.37" parsed="|2Kgs|19|35|19|37" passage="2Ki 19:35-37" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.19.35-2Kgs.19.37">
<h4 id="iiKi.xx-p23.14">The Assyrian Army Destroyed. (<span class="smallcaps" id="iiKi.xx-p23.15">b. c.</span> 710.)</h4>
<p class="passage" id="iiKi.xx-p24">35 And it came to pass that night, that the
angel of the <span class="smallcaps" id="iiKi.xx-p24.1">Lord</span> 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
<i>were</i> all dead corpses.   36 So Sennacherib king of
Assyria departed, and went and returned, and dwelt at Nineveh.
  37 And it came to pass, as he was worshipping in the house
of Nisroch his god, that Adrammelech and Sharezer his sons smote
him with the sword: and they escaped into the land of Armenia. And
Esarhaddon his son reigned in his stead.</p>
<p class="indent" id="iiKi.xx-p25">Sometimes it was long ere prophecies were
accomplished and promises performed; but here the word was no
sooner spoken than the work was done.</p>
<p class="indent" id="iiKi.xx-p26">I. The army of Assyria was entirely routed.
That night which immediately followed the sending of this message
to Hezekiah, when the enemy had 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,
<scripRef id="iiKi.xx-p26.1" osisRef="Bible:2Kgs.19.35" parsed="|2Kgs|19|35|0|0" passage="2Ki 19:35"><i>v.</i> 35</scripRef>. 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 ever so wakeful, could neither
discover nor resist. It was <i>not by the sword of a mighty man or
of a mean man,</i> that is, not of any man at all, but of an angel,
that the Assyrians army was to fall (<scripRef id="iiKi.xx-p26.2" osisRef="Bible:Isa.31.8" parsed="|Isa|31|8|0|0" passage="Isa 31:8">Isa. xxxi. 8</scripRef>), such an angel as slew the
first-born of Egypt. Josephus says it was done by a pestilential
disease, which was instant death to them. The number slain was very
great, 185,000 men, and Rabshakeh, it is likely, among the rest.
When the besieged <i>arose, early in the morning, behold they were
all dead corpses,</i> scarcely a living man among them. Some think
the <scripRef id="iiKi.xx-p26.3" osisRef="Bible:Ps.76.1-Ps.76.12" parsed="|Ps|76|1|76|12" passage="Ps 76:1-12">76th Psalm</scripRef> was penned
on this occasion, where we read that the <i>stout-hearted were
spoiled and slept their sleep,</i> their last, their long sleep,
<scripRef id="iiKi.xx-p26.4" osisRef="Bible:Ps.76.5" parsed="|Ps|76|5|0|0" passage="Ps 76:5"><i>v.</i> 5</scripRef>. See how great,
in power and might, the holy angels are, when one angel, in one
night, could make so great a slaughter. See how weak the mightiest
of men are before almighty God: who ever hardened himself against
him and prospered? The pride and blasphemy of the king are punished
by the destruction of his army. All these lives are sacrificed to
God's glory and Zion's safety. The prophet shows that
<i>therefore</i> God suffered this vast rendezvous to be made,
<i>that they might be gathered as sheaves into the floor,</i>
<scripRef id="iiKi.xx-p26.5" osisRef="Bible:Mic.4.12-Mic.4.13" parsed="|Mic|4|12|4|13" passage="Mic 4:12,13">Mic. iv. 12, 13</scripRef>.</p>
<p class="indent" id="iiKi.xx-p27">II. The king of Assyria was hereby put into
the utmost confusion. Ashamed to see himself, after all his proud
boasts, thus defeated and disabled to pursue his conquests and
secure what he had (for this, we may suppose, was the flower of his
army), and continually afraid of falling under the like stroke
himself, <i>He departed, and went, and returned;</i> the manner of
the expression intimates the great disorder and distraction of mind
he was in, <scripRef id="iiKi.xx-p27.1" osisRef="Bible:2Kgs.19.36" parsed="|2Kgs|19|36|0|0" passage="2Ki 19:36"><i>v.</i> 36</scripRef>.
And it was not long before God cut him off too, by the hands of
<i>two of his own sons,</i> <scripRef id="iiKi.xx-p27.2" osisRef="Bible:2Kgs.19.37" parsed="|2Kgs|19|37|0|0" passage="2Ki 19:37"><i>v.</i>
37</scripRef>. 1. Those that did it were very wicked, to kill their
own father (whom they were bound to protect) and in the act of his
devotion; monstrous villany! But, 2. 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.
Those whose children are undutiful to them ought to consider
whether they have not been so to their Father in heaven. The God of
Israel had done enough to convince him that he was the only true
God, whom therefore he ought to worship; yet he persists in his
idolatry, and seeks to his false god for protection against a God
of irresistible power. Justly is his blood mingled with his
sacrifices, since he will not be convinced by such a plain and
dear-bought demonstration of his folly in worshipping idols. His
sons that murdered him were suffered to escape, and no pursuit was
made after them, his subjects perhaps being weary of the government
of so proud a man and thinking themselves well rid of him. And his
sons would be looked upon as the more excusable in what they had
done if it be true (as bishop Patrick suggested) that he was now
vowing to sacrifice them to his god, so that it was for their own
preservation that they sacrificed him. His successor was another
son, <i>Esarhaddon,</i> who (as it should seem) did not aim, like
his father, to enlarge his conquests, but rather to improve them;
for he it was that first sent colonies of Assyrians to inhabit the
country of Samaria, though it is mentioned before (<scripRef id="iiKi.xx-p27.3" osisRef="Bible:2Kgs.17.24" parsed="|2Kgs|17|24|0|0" passage="2Ki 17:24"><i>ch.</i> xvii. 24</scripRef>), as appears,
<scripRef id="iiKi.xx-p27.4" osisRef="Bible:Ezra.4.2" parsed="|Ezra|4|2|0|0" passage="Ezr 4:2">Ezra iv. 2</scripRef>, where the
Samaritans say it was <i>Esarhaddon that brought them
thither.</i></p>
</div></div2>