mh_parser/vol_split/12 - 2Kings/Chapter 18.xml

<div2 id="iiKi.xix" n="xix" next="iiKi.xx" prev="iiKi.xviii" progress="69.59%" title="Chapter XVIII">
<h2 id="iiKi.xix-p0.1">S E C O N D   K I N G S</h2>
<h3 id="iiKi.xix-p0.2">CHAP. XVIII.</h3>
<p class="intro" id="iiKi.xix-p1">When the prophet had condemned Ephraim for lies
and deceit he comforted himself with this, that Judah yet "ruled
with God, and was faithful with the Most Holy," <scripRef id="iiKi.xix-p1.1" osisRef="Bible:Hos.11.12" parsed="|Hos|11|12|0|0" passage="Ho 11:12">Hos. xi. 12</scripRef>. It was a very melancholy view
which the last chapter gave us of the desolations of Israel; but
this chapter shows us the affairs of Judah in a good posture at the
same time, that it may appear God has not quite cast off the seed
of Abraham, <scripRef id="iiKi.xix-p1.2" osisRef="Bible:Rom.11.1" parsed="|Rom|11|1|0|0" passage="Ro 11:1">Rom. xi. 1</scripRef>.
Hezekiah is here upon the throne, I. Reforming his kingdom,
<scripRef id="iiKi.xix-p1.3" osisRef="Bible:2Kgs.18.1-2Kgs.18.6" parsed="|2Kgs|18|1|18|6" passage="2Ki 18:1-6">ver. 1-6</scripRef>. II. Prospering
in all his undertakings (<scripRef id="iiKi.xix-p1.4" osisRef="Bible:2Kgs.18.7-2Kgs.18.8" parsed="|2Kgs|18|7|18|8" passage="2Ki 18:7,8">ver. 7,
8</scripRef>), and this at the same time when the ten tribes were
led captive, <scripRef id="iiKi.xix-p1.5" osisRef="Bible:2Kgs.18.9-2Kgs.18.12" parsed="|2Kgs|18|9|18|12" passage="2Ki 18:9-12">ver. 9-12</scripRef>.
III. Yet invaded by Sennacherib, the king of Assyria, <scripRef id="iiKi.xix-p1.6" osisRef="Bible:2Kgs.18.13" parsed="|2Kgs|18|13|0|0" passage="2Ki 18:13">ver. 13</scripRef>. 1. His country put under
contribution, <scripRef id="iiKi.xix-p1.7" osisRef="Bible:2Kgs.18.14-2Kgs.18.16" parsed="|2Kgs|18|14|18|16" passage="2Ki 18:14-16">ver.
14-16</scripRef>. 2. Jerusalem besieged, <scripRef id="iiKi.xix-p1.8" osisRef="Bible:2Kgs.18.17" parsed="|2Kgs|18|17|0|0" passage="2Ki 18:17">ver. 17</scripRef>. 3. God blasphemed, himself reviled,
and his people solicited to revolt, in a virulent speech made by
Rabshakeh, <scripRef id="iiKi.xix-p1.9" osisRef="Bible:2Kgs.18.18-2Kgs.18.37" parsed="|2Kgs|18|18|18|37" passage="2Ki 18:18-37">ver. 18-37</scripRef>.
But how well it ended, and how much to the honour and comfort of
our great reformer, we shall find in the next chapter.</p>
<scripCom id="iiKi.xix-p0.1_1" osisRef="Bible:2Kgs.18" parsed="|2Kgs|18|0|0|0" passage="2Ki 18" type="Commentary"/>
<scripCom id="iiKi.xix-p0.2_1" osisRef="Bible:2Kgs.18.1-2Kgs.18.8" parsed="|2Kgs|18|1|18|8" passage="2Ki 18:1-8" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.18.1-2Kgs.18.8">
<h4 id="iiKi.xix-p1.12">Hezekiah's Good Reign. (<span class="smallcaps" id="iiKi.xix-p1.13">b. c.</span> 726.)</h4>
<p class="passage" id="iiKi.xix-p2">1 Now it came to pass in the third year of
Hoshea son of Elah king of Israel, <i>that</i> Hezekiah the son of
Ahaz king of Judah began to reign.   2 Twenty and five years
old was he when he began to reign; and he reigned twenty and nine
years in Jerusalem. His mother's name also <i>was</i> Abi, the
daughter of Zachariah.   3 And he did <i>that which was</i>
right in the sight of the <span class="smallcaps" id="iiKi.xix-p2.1">Lord</span>,
according to all that David his father did.   4 He removed the
high places, and brake the images, and cut down the groves, and
brake in pieces the brasen serpent that Moses had made: for unto
those days the children of Israel did burn incense to it: and he
called it Nehushtan.   5 He trusted in the <span class="smallcaps" id="iiKi.xix-p2.2">Lord</span> God of Israel; so that after him was none
like him among all the kings of Judah, nor <i>any</i> that were
before him.   6 For he clave to the <span class="smallcaps" id="iiKi.xix-p2.3">Lord</span>, <i>and</i> departed not from following
him, but kept his commandments, which the <span class="smallcaps" id="iiKi.xix-p2.4">Lord</span> commanded Moses.   7 And the <span class="smallcaps" id="iiKi.xix-p2.5">Lord</span> was with him; <i>and</i> he prospered
whithersoever he went forth: and he rebelled against the king of
Assyria, and served him not.   8 He smote the Philistines,
<i>even</i> unto Gaza, and the borders thereof, from the tower of
the watchmen to the fenced city.</p>
<p class="indent" id="iiKi.xix-p3">We have here a general account of the reign
of Hezekiah. It appears, by comparing his age with his father's,
that he was born when his father was about eleven or twelve years
old, divine Providence so ordering that he might be of full age,
and fit for business, when the measure of his father's iniquity
should be full. Here is,</p>
<p class="indent" id="iiKi.xix-p4">I. His great piety, which was the more
wonderful because his father was very wicked and vile, one of the
worst of the kings, yet he was one of the best, which may intimate
to us that what good there is in any is not of nature, but of
grace, free grace, sovereign grace, which, contrary to nature,
grafts into the good olive that which was wild by nature (<scripRef id="iiKi.xix-p4.1" osisRef="Bible:Rom.11.24" parsed="|Rom|11|24|0|0" passage="Ro 11:24">Rom. xi. 24</scripRef>), and also that grace
gets over the greatest difficulties and disadvantages: Ahaz, it is
likely, gave his son a bad education as well as a bad example;
Urijah his priest perhaps had the tuition of him; his attendants
and companions, we may suppose, were such as were addicted to
idolatry; and yet Hezekiah became eminently good. When God's grace
will work what can hinder it?</p>
<p class="indent" id="iiKi.xix-p5">1. He was a genuine son of David, who had a
great many degenerate ones (<scripRef id="iiKi.xix-p5.1" osisRef="Bible:2Kgs.18.3" parsed="|2Kgs|18|3|0|0" passage="2Ki 18:3"><i>v.</i>
3</scripRef>): <i>He did that which was right, according to all
that David his father did,</i> with whom the covenant was made, and
therefore he was entitled to the benefit of it. We have read of
some of them who did that which was right, <i>but not like
David,</i> <scripRef id="iiKi.xix-p5.2" osisRef="Bible:2Kgs.14.3" parsed="|2Kgs|14|3|0|0" passage="2Ki 14:3"><i>ch.</i> xiv.
3</scripRef>. They did not love God's ordinances, nor cleave to
them, as he did; but Hezekiah was a second David, had such a love
for God's word, and God's house, as he had. Let us not be
frightened with an apprehension of the continual decay of virtue,
as if, when times and men are bad, they must needs, of course, grow
worse and worse; that does not follow, for, after many bad kings,
God raised up one that was like David himself.</p>
<p class="indent" id="iiKi.xix-p6">2. He was a zealous reformer of his
kingdom, and as we find (<scripRef id="iiKi.xix-p6.1" osisRef="Bible:2Chr.29.3" parsed="|2Chr|29|3|0|0" passage="2Ch 29:3">2 Chron.
xxix. 3</scripRef>) he began betimes to be so, fell to work as soon
as ever he came to the crown, and lost no time. He found his
kingdom very corrupt, the people in all things too superstitious.
They had always been so, but in the last reign worse than ever. By
the influence of his wicked father, a deluge of idolatry had
overspread the land; his spirit was stirred against this idolatry,
we may suppose (as Paul's at Athens), while his father lived, and
therefore, as soon as ever he had power in his hands, he set
himself to abolish it (<scripRef id="iiKi.xix-p6.2" osisRef="Bible:2Kgs.18.4" parsed="|2Kgs|18|4|0|0" passage="2Ki 18:4"><i>v.</i>
4</scripRef>), though, considering how the people were wedded to
it, he might think it could not be done without opposition. (1.)
The images and the groves were downright idolatrous and of
heathenish original. These he broke and destroyed. Though his own
father had set them up, and shown an affection for them, yet he
would not protect them. We must never dishonour God in honour to
our earthly parents. (2.) The high places, though they had
sometimes been used by the prophets upon special occasions and had
been hitherto connived at by the good kings, were nevertheless an
affront to the temple and a breach of the law which required them
to worship there only, and, being from under the inspection of the
priests, gave opportunity for the introducing of idolatrous usages.
Hezekiah therefore, who made God's word his rule, not the example
of his predecessors, removed them, made a law for the removal of
them, the demolishing of the chapels, tabernacles, and altars there
erected, and the suppressing of the use of them, which law was put
in execution with vigour; and, it is probable, the terrible
judgments which the kingdom of Israel was now under for their
idolatry made Hezekiah the more zealous and the people the more
willing to comply with him. It is well when our neighbours' harms
are our warnings. (3.) The brazen serpent was originally of divine
institution, and yet, because it had been abused to idolatry, he
broke it to pieces. The children of Israel had brought that with
them to Canaan; where they set it up we are not told, but, it
seems, it had been carefully preserved, as a memorial of God's
goodness to their fathers in the wilderness and a traditional
evidence of the truth of that story, <scripRef id="iiKi.xix-p6.3" osisRef="Bible:Num.21.9" parsed="|Num|21|9|0|0" passage="Nu 21:9">Num. xxi. 9</scripRef>, for the encouragement of the sick
to apply to God for a cure and of penitent sinners to apply to him
for mercy. But in process of time, when they began to worship the
creature more than the Creator, those that would not worship images
borrowed from the heathen, as some of their neighbours did, were
drawn in by the tempter to burn incense to the brazen serpent,
because that was made by order from God himself and had been an
instrument of good to them. But Hezekiah, in his pious zeal for
God's honour, not only forbade the people to worship it, but, that
it might never be so abused any more, he showed the people that it
was <i>Nehushtan,</i> nothing else but <i>a piece of brass,</i> and
that therefore it was an idle wicked thing to burn incense to it;
he then broke it to pieces, that is, as bishop Patrick expounds it,
ground it to powder, which he scattered in the air, that no
fragment of it might remain. If any think that the just honour of
the brazen serpent was hereby diminished they will find it
abundantly made up again, <scripRef id="iiKi.xix-p6.4" osisRef="Bible:John.3.14" parsed="|John|3|14|0|0" passage="Joh 3:14">John iii.
14</scripRef>, where our Saviour makes it a type of himself. Good
things, when idolized, are better parted with than kept.</p>
<p class="indent" id="iiKi.xix-p7">3. Herein he was a nonesuch, <scripRef id="iiKi.xix-p7.1" osisRef="Bible:2Kgs.18.5" parsed="|2Kgs|18|5|0|0" passage="2Ki 18:5"><i>v.</i> 5</scripRef>. None of all the kings of
Judah were like him, <i>either before or after him.</i> Two things
he was eminent for in his reformation:—(1.) Courage and
confidence in God. In abolishing idolatry, there was danger of
disobliging his subjects, and provoking them to rebel; but <i>he
trusted in the Lord God of Israel</i> to bear him out in what he
did and save him from harm. A firm belief of God's all-sufficiency
to protect and reward us will conduce much to make us sincere,
bold, and vigorous, in the way of our duty, like Hezekiah. When he
came to the crown he found his kingdom compassed with enemies, but
he did not seek for succour to foreign aids, as his father did, but
trusted in the God of Israel to be the keeper of Israel. (2.)
Constancy and perseverance in his duty. For this there was none
like him, that he clave to the Lord with a fixed resolution and
never <i>departed from following him,</i> <scripRef id="iiKi.xix-p7.2" osisRef="Bible:2Kgs.18.6" parsed="|2Kgs|18|6|0|0" passage="2Ki 18:6"><i>v.</i> 6</scripRef>. Some of his predecessors that
began well fell off: but he, like Caleb, followed the Lord
<i>fully.</i> He not only abolished all idolatrous usages, but kept
God's commandments, and in every thing made conscience of his
duty.</p>
<p class="indent" id="iiKi.xix-p8">II. His great prosperity, <scripRef id="iiKi.xix-p8.1" osisRef="Bible:2Kgs.18.7-2Kgs.18.8" parsed="|2Kgs|18|7|18|8" passage="2Ki 18:7,8"><i>v.</i> 7, 8</scripRef>. He was with God,
and then God was with him, and, having the special presence of God
with him, <i>he prospered whithersoever he went,</i> had wonderful
success in all his enterprises, in his wars, his buildings, and
especially his reformation, for that good work was carried on with
less difficulty than he could have expected. Those that do God's
work with an eye to his glory, and with confidence in his strength,
may expect to prosper in it. Great is the truth and will prevail.
Finding himself successful, 1. He threw off the yoke of the king of
Assyria, which his father had basely submitted to. This is called
<i>rebelling against him,</i> because so the king of Assyria called
it; but it was really an asserting of the just rights of his crown,
which it was not in the power of Ahaz to alienate. If it was
imprudent to make this bold struggle so soon, yet I see not that it
was, as some think, unjust; when he had thrown out the idolatry of
the nations he might well throw off the yoke of their oppression.
The surest way to liberty is to serve God. 2. He made a vigorous
attack upon the Philistines, and smote them even unto Gaza, both
the country villages and the fortified town, <i>the tower of the
watchmen and the fenced cities,</i> reducing those places which
they had made themselves masters of in his father's time, <scripRef id="iiKi.xix-p8.2" osisRef="Bible:2Chr.28.18" parsed="|2Chr|28|18|0|0" passage="2Ch 28:18">2 Chron. xxviii. 18</scripRef>. When he had
purged out the corruptions his father had brought in he might
expect to recover the possessions his father had lost. Of his
victories over the Philistines Isaiah prophesied, <scripRef id="iiKi.xix-p8.3" osisRef="Bible:Isa.14.28-Isa.14.32" parsed="|Isa|14|28|14|32" passage="Isa 14:28-32">Isa. xiv. 28</scripRef>, &amp;c.</p>
</div><scripCom id="iiKi.xix-p0.3" osisRef="Bible:2Kgs.18.9-2Kgs.18.16" parsed="|2Kgs|18|9|18|16" passage="2Ki 18:9-16" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.18.9-2Kgs.18.16">
<h4 id="iiKi.xix-p8.5">Sennacherib Invades Judea. (<span class="smallcaps" id="iiKi.xix-p8.6">b. c.</span> 726.)</h4>
<p class="passage" id="iiKi.xix-p9">9 And it came to pass in the fourth year of king
Hezekiah, which <i>was</i> the seventh year of Hoshea son of Elah
king of Israel, <i>that</i> Shalmaneser king of Assyria came up
against Samaria, and besieged it.   10 And at the end of three
years they took it: <i>even</i> in the sixth year of Hezekiah, that
<i>is</i> the ninth year of Hoshea king of Israel, Samaria was
taken.   11 And the king of Assyria did carry away Israel unto
Assyria, and put them in Halah and in Habor <i>by</i> the river of
Gozan, and in the cities of the Medes:   12 Because they
obeyed not the voice of the <span class="smallcaps" id="iiKi.xix-p9.1">Lord</span>
their God, but transgressed his covenant, <i>and</i> all that Moses
the servant of the <span class="smallcaps" id="iiKi.xix-p9.2">Lord</span> commanded,
and would not hear <i>them,</i> nor do <i>them.</i>   13 Now
in the fourteenth year of king Hezekiah did Sennacherib king of
Assyria come up against all the fenced cities of Judah, and took
them.   14 And Hezekiah king of Judah sent to the king of
Assyria to Lachish, saying, I have offended; return from me: that
which thou puttest on me will I bear. And the king of Assyria
appointed unto Hezekiah king of Judah three hundred talents of
silver and thirty talents of gold.   15 And Hezekiah gave
<i>him</i> all the silver that was found in the house of the <span class="smallcaps" id="iiKi.xix-p9.3">Lord</span>, and in the treasures of the king's
house.   16 At that time did Hezekiah cut off <i>the gold
from</i> the doors of the temple of the <span class="smallcaps" id="iiKi.xix-p9.4">Lord</span>, and <i>from</i> the pillars which Hezekiah
king of Judah had overlaid, and gave it to the king of Assyria.</p>
<p class="indent" id="iiKi.xix-p10">The kingdom of Assyria had now grown
considerable, though we never read of it till the last reign. Such
changes there are in the affairs of nations and families: those
that have been despicable become formidable, and those, on the
contrary, are brought low that have made a great noise and figure.
We have here an account,</p>
<p class="indent" id="iiKi.xix-p11">I. Of the success of Shalmaneser, king of
Assyria, against Israel, his besieging Samaria (<scripRef id="iiKi.xix-p11.1" osisRef="Bible:2Kgs.18.9" parsed="|2Kgs|18|9|0|0" passage="2Ki 18:9"><i>v.</i> 9</scripRef>), taking it (<scripRef id="iiKi.xix-p11.2" osisRef="Bible:2Kgs.18.10" parsed="|2Kgs|18|10|0|0" passage="2Ki 18:10"><i>v.</i> 10</scripRef>), and carrying the people into
captivity (<scripRef id="iiKi.xix-p11.3" osisRef="Bible:2Kgs.18.11" parsed="|2Kgs|18|11|0|0" passage="2Ki 18:11"><i>v.</i> 11</scripRef>),
with the reason why God brought this judgment upon them (<scripRef id="iiKi.xix-p11.4" osisRef="Bible:2Kgs.18.12" parsed="|2Kgs|18|12|0|0" passage="2Ki 18:12"><i>v.</i> 12</scripRef>): <i>Because they
obeyed not the voice of the Lord their God.</i> This was related
more largely in the foregoing chapter, but it is here repeated, 1.
As that which stirred up Hezekiah and his people to purge out
idolatry with so much zeal, because they saw the ruin which it
brought upon Israel. When their neighbour's house was on fire, and
their own in danger, it was time to cast away the accursed thing.
2. As that which Hezekiah much lamented, but had not strength to
prevent. Though the ten tribes had revolted from, and often been
vexatious to, the house of David, no longer ago than in his
father's reign, yet being of the seed of Israel he could not be
glad at their calamities. 3. As that which laid Hezekiah and his
kingdom open to the king of Assyria, and made it much more easy for
him to invade the land. It is said of the ten tribes here that they
would neither <i>hear</i> God's commandments nor <i>do</i> them,
<scripRef id="iiKi.xix-p11.5" osisRef="Bible:2Kgs.18.12" parsed="|2Kgs|18|12|0|0" passage="2Ki 18:12"><i>v.</i> 12</scripRef>. Many will be
content to give God the hearing that will give him no more
(<scripRef id="iiKi.xix-p11.6" osisRef="Bible:Ezek.33.31" parsed="|Ezek|33|31|0|0" passage="Eze 33:31">Ezek. xxxiii. 31</scripRef>), but
these, being resolved not to do their duty, did not care to hear of
it.</p>
<p class="indent" id="iiKi.xix-p12">II. Of the attempt of Sennacherib, the
succeeding king of Assyria, against Judah, in which he was
encouraged by his predecessor's success against Israel, whose
honours he would vie with and whose victories he would push
forward. The descent he made upon Judah was a great calamity to
that kingdom, by which God would try the faith of Hezekiah and
chastise the people, who are called <i>a hypocritical nation</i>
(<scripRef id="iiKi.xix-p12.1" osisRef="Bible:Isa.10.6" parsed="|Isa|10|6|0|0" passage="Isa 10:6">Isa. x. 6</scripRef>), because they
did not comply with Hezekiah's reformation, nor willingly part with
their idols, but kept them up in their hearts, and perhaps in their
houses, though their high places were removed. Even times of
reformation may prove troublesome times, made so by those that
oppose it, and then the blame is laid upon the reformers. This
calamity will appear great upon Hezekiah if we consider, 1. How
much he lost of his country, <scripRef id="iiKi.xix-p12.2" osisRef="Bible:2Kgs.18.13" parsed="|2Kgs|18|13|0|0" passage="2Ki 18:13"><i>v.</i> 13</scripRef>. The king of Assyria took all
or most of the fenced cities of Judah, the frontier-towns and the
garrisons, and then all the rest fell into his hands of course. The
confusion which the country was put into by this invasion is
described by the prophet, <scripRef id="iiKi.xix-p12.3" osisRef="Bible:Isa.10.28-Isa.10.31" parsed="|Isa|10|28|10|31" passage="Isa 10:28-31">Isa. x.
28-31</scripRef>. 2. How dearly he paid for his peace. He saw
Jerusalem itself in danger of falling into the enemies' hand, as
Samaria had done, and was willing to purchase its safety at the
expense, (1.) Of a mean submission: "<i>I have offended</i> in
denying the usual tribute, and am ready to make satisfaction as
shall be demanded," <scripRef id="iiKi.xix-p12.4" osisRef="Bible:2Kgs.18.14" parsed="|2Kgs|18|14|0|0" passage="2Ki 18:14"><i>v.</i>
14</scripRef>. Where was Hezekiah's courage? Where 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 thirty of gold (above 200,000<i>l.</i>), not to be paid
annually, but as a present ransom. To raise this sum, he was forced
not only to empty the public treasures (<scripRef id="iiKi.xix-p12.5" osisRef="Bible:2Kgs.18.15" parsed="|2Kgs|18|15|0|0" passage="2Ki 18:15"><i>v.</i> 15</scripRef>), but to take the golden plates
off from the doors of the temple, and from the pillars, <scripRef id="iiKi.xix-p12.6" osisRef="Bible:2Kgs.18.16" parsed="|2Kgs|18|16|0|0" passage="2Ki 18:16"><i>v.</i> 16</scripRef>. Though <i>the temple
sanctified the gold</i> which he had dedicated, yet, the necessity
being urgent, he thought 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 the preservation of the whole. His father Ahaz had
plundered the temple in contempt of it, <scripRef id="iiKi.xix-p12.7" osisRef="Bible:2Chr.28.24" parsed="|2Chr|28|24|0|0" passage="2Ch 28:24">2 Chron. xxviii. 24</scripRef>. He had repaid with
interest what his father took; and now, with all due reverence, he
only begged leave to borrow it again in an exigency and for a
greater good, with a resolution to restore it in full as soon as he
should be in a capacity to do so.</p>
</div><scripCom id="iiKi.xix-p0.4" osisRef="Bible:2Kgs.18.17-2Kgs.18.37" parsed="|2Kgs|18|17|18|37" passage="2Ki 18:17-37" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.18.17-2Kgs.18.37">
<h4 id="iiKi.xix-p12.9">Rab-Shakeh's Blasphemous
Speech. (<span class="smallcaps" id="iiKi.xix-p12.10">b. c.</span> 710.)</h4>
<p class="passage" id="iiKi.xix-p13">17 And the king of Assyria sent Tartan and
Rabsaris and Rab-shakeh 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 <i>is</i> 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 <i>was</i> 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 <i>is</i> this wherein thou trustest?   20 Thou
sayest, (but <i>they are but</i> vain words,) <i>I have</i> 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, <i>even</i> upon Egypt, on which if a
man lean, it will go into his hand, and pierce it: so <i>is</i>
Pharaoh king of Egypt unto all that trust on him.   22 But if
ye say unto me, We trust in the <span class="smallcaps" id="iiKi.xix-p13.1">Lord</span>
our God: <i>is</i> not that he, whose high places and whose altars
Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye
shall worship before this altar in Jerusalem?   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 <span class="smallcaps" id="iiKi.xix-p13.2">Lord</span> against this place to destroy it? The <span class="smallcaps" id="iiKi.xix-p13.3">Lord</span> 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 <i>it:</i> and
talk not with us in the Jews' language in the ears of the people
that <i>are</i> 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? <i>hath he</i> not <i>sent me</i> 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 deceive you: for he shall not be able to
deliver you out of his hand:   30 Neither let Hezekiah make
you trust in the <span class="smallcaps" id="iiKi.xix-p13.4">Lord</span>, saying, The
<span class="smallcaps" id="iiKi.xix-p13.5">Lord</span> 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 <i>an agreement</i> with me by a present, and come
out to me, and <i>then</i> eat ye every man of his own vine, and
every one of his fig tree, 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 <span class="smallcaps" id="iiKi.xix-p13.6">Lord</span> will deliver us.
  33 Hath any of the gods of the nations delivered at all his
land out of the hand of the king of Assyria?   34 Where
<i>are</i> the gods of Hamath, and of Arpad? where <i>are</i> the
gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out
of mine hand?   35 Who <i>are</i> they among all the gods of
the countries, that have delivered their country out of mine hand,
that the <span class="smallcaps" id="iiKi.xix-p13.7">Lord</span> should deliver
Jerusalem out of mine hand?   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 <i>was</i> over the household, and Shebna the
scribe, and Joah the son of Asaph the recorder, to Hezekiah with
<i>their</i> clothes rent, and told him the words of
Rab-shakeh.</p>
<p class="indent" id="iiKi.xix-p14">Here is, I. Jerusalem besieged by
Sennacherib's army, <scripRef id="iiKi.xix-p14.1" osisRef="Bible:2Kgs.18.17" parsed="|2Kgs|18|17|0|0" passage="2Ki 18:17"><i>v.</i>
17</scripRef>. 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 either. 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 made him much the poorer and
never the safer.</p>
<p class="indent" id="iiKi.xix-p15">II. Hezekiah, and his princes and people,
railed upon by Rabshakeh, the chief speaker of the three generals,
and one that had the most satirical genius. He was no doubt
instructed what to say by Sennacherib, 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 could not for
shame make a forcible attack upon Jerusalem immediately; but he
sent Rabshakeh to persuade Hezekiah to surrender it, and, if he
should refuse, the refusal would serve him for a pretence (and a
very poor one) to besiege it, and, if it hold out, to take it by
storm. Rabshakeh had the impudence to desire audience of the king
himself at the conduit of the upper pool, without the walls; but
Hezekiah had the prudence to decline a personal treaty, and sent
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
<i>according to his folly</i> (<scripRef id="iiKi.xix-p15.1" osisRef="Bible:2Kgs.18.36" parsed="|2Kgs|18|36|0|0" passage="2Ki 18:36"><i>v.</i> 36</scripRef>), for they could not convince
him, but would certainly provoke him, and Hezekiah had learned of
his father David to believe that God would hear when he, <i>as a
deaf man, heard not,</i> <scripRef id="iiKi.xix-p15.2" osisRef="Bible:Ps.38.13-Ps.38.15" parsed="|Ps|38|13|38|15" passage="Ps 38:13-15">Ps.
xxxviii. 13-15</scripRef>. One interruption they gave him in his
discourse, which was only to desire that he would speak to them now
in the Syrian language, and they would consider 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 <i>in the
Jews' language,</i> <scripRef id="iiKi.xix-p15.3" osisRef="Bible:2Kgs.18.26" parsed="|2Kgs|18|26|0|0" passage="2Ki 18:26"><i>v.</i>
26</scripRef>. This was a reasonable request, and agreeable to the
custom of treaties, which is that the plenipotentiaries should
settle matters between themselves before any 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 Rabshakeh, and make him the more rude and boisterous,
<scripRef id="iiKi.xix-p15.4" osisRef="Bible:2Kgs.18.27" parsed="|2Kgs|18|27|0|0" passage="2Ki 18:27"><i>v.</i> 27</scripRef>. Against all
the rules of decency and honour, instead of treating with the
commissioners, he menaces the soldiery, persuades them to desert or
mutiny, threatens if they hold out to reduce the 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 do this,</p>
<p class="indent" id="iiKi.xix-p16">1. He magnifies his master the king of
Assyria. Once and again he calls him <i>That great king, the king
of Assyria,</i> <scripRef id="iiKi.xix-p16.1" osisRef="Bible:2Kgs.18.19 Bible:2Kgs.18.28" parsed="|2Kgs|18|19|0|0;|2Kgs|18|28|0|0" passage="2Ki 18:19,28"><i>v.</i> 19,
28</scripRef>. 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
veneration 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? <scripRef id="iiKi.xix-p16.2" osisRef="Bible:Ps.82.6-Ps.82.7" parsed="|Ps|82|6|82|7" passage="Ps 82:6,7">Ps. lxxxii. 6, 7</scripRef>.</p>
<p class="indent" id="iiKi.xix-p17">2. He endeavours to make them believe that
it will be much for their advantage to surrender. If they held out,
they must expect no other than to eat their own dung, 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, <scripRef id="iiKi.xix-p17.1" osisRef="Bible:2Kgs.18.31" parsed="|2Kgs|18|31|0|0" passage="2Ki 18:31"><i>v.</i>
31</scripRef>. I wonder with what face Rabshakeh 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, <scripRef id="iiKi.xix-p17.2" osisRef="Bible:2Kgs.18.14" parsed="|2Kgs|18|14|0|0" passage="2Ki 18:14"><i>v.</i> 14</scripRef>. Can
those expect to be trusted that have been so grossly perfidious?
But, <i>Ad populum phaleras</i>—<i>Gild the chain and the vulgar
will let you bind them.</i> He thought to soothe 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 <i>eat every man of his own vine</i>
(<scripRef id="iiKi.xix-p17.3" osisRef="Bible:2Kgs.18.31" parsed="|2Kgs|18|31|0|0" passage="2Ki 18:31"><i>v.</i> 31</scripRef>); 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 afterwards, 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>I will
take you away to a land like your own land;</i> and what the better
would they be for that, when they must have nothing in it to call
their own?</p>
<p class="indent" id="iiKi.xix-p18">3. That which he aims at especially is to
convince them that it is to no purpose for them to stand it out:
<i>What confidence is this wherein thou trustest?</i> So he insults
over Hezekiah, <scripRef id="iiKi.xix-p18.1" osisRef="Bible:2Kgs.18.19" parsed="|2Kgs|18|19|0|0" passage="2Ki 18:19"><i>v.</i>
19</scripRef>. To the people he says (<scripRef id="iiKi.xix-p18.2" osisRef="Bible:2Kgs.18.29" parsed="|2Kgs|18|29|0|0" passage="2Ki 18:29"><i>v.</i> 29</scripRef>), "<i>Let not Hezekiah deceive
you</i> into your own ruin, for <i>he shall not be able to deliver
you;</i> 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 <i>therefore</i> 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? <i>Are we
stronger than he?</i> Or what shall we get by setting briars and
thorns before a consuming fire? But Hezekiah was not so helpless
and defenceless as Rabshakeh would here represent him. Three things
he supposes Hezekiah might trust to, and he endeavours to make out
the insufficiency of these:—(1.) His own military preparations:
<i>Thou sayest, I have counsel and strength for the war;</i> and we
find that so he had, <scripRef id="iiKi.xix-p18.3" osisRef="Bible:2Chr.32.3" parsed="|2Chr|32|3|0|0" passage="2Ch 32:3">2 Chron. xxxii.
3</scripRef>. But this Rabshakeh turns off with a slight: "<i>They
are but vain words;</i> thou art an unequal match for us,"
<scripRef id="iiKi.xix-p18.4" osisRef="Bible:2Kgs.18.20" parsed="|2Kgs|18|20|0|0" passage="2Ki 18:20"><i>v.</i> 20</scripRef>. With the
greatest haughtiness and disdain imaginable, he challenges him to
produce 2000 men of all his people that know how to manage a horse,
and will venture to give him 2000 horses if he can. He falsely
insinuates that Hezekiah has no men, or none fit to be soldiers,
<scripRef id="iiKi.xix-p18.5" osisRef="Bible:2Kgs.18.23" parsed="|2Kgs|18|23|0|0" passage="2Ki 18:23"><i>v.</i> 23</scripRef>. 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 Hezekiah trusts to Egypt for chariots and
horsemen (<scripRef id="iiKi.xix-p18.6" osisRef="Bible:2Kgs.18.24" parsed="|2Kgs|18|24|0|0" passage="2Ki 18:24"><i>v.</i> 24</scripRef>),
because the king of Israel had done so, and of this confidence he
truly says, It is <i>a broken reed</i> (<scripRef id="iiKi.xix-p18.7" osisRef="Bible:2Kgs.18.21" parsed="|2Kgs|18|21|0|0" passage="2Ki 18:21"><i>v.</i> 21</scripRef>), it will not only fail a man
when he leans on it and expects it to bear his weight, but <i>it
will run into his hand and pierce it,</i> and rend his shoulder, as
the prophet further illustrates this similitude, with application
to Egypt, <scripRef id="iiKi.xix-p18.8" osisRef="Bible:Ezek.29.6-Ezek.29.7" parsed="|Ezek|29|6|29|7" passage="Eze 29:6,7">Ezek. xxix. 6,
7</scripRef>. 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
<i>distressed him, and strengthened him not,</i> <scripRef id="iiKi.xix-p18.9" osisRef="Bible:2Chr.28.20" parsed="|2Chr|28|20|0|0" passage="2Ch 28:20">2 Chron. xxviii. 20</scripRef>. Those 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 trusts, <scripRef id="iiKi.xix-p18.10" osisRef="Bible:2Kgs.18.22" parsed="|2Kgs|18|22|0|0" passage="2Ki 18:22"><i>v.</i> 22</scripRef>. He supported himself
by depending on the power and promise of God; with this he
encouraged himself and his people (<scripRef id="iiKi.xix-p18.11" osisRef="Bible:2Kgs.18.30" parsed="|2Kgs|18|30|0|0" passage="2Ki 18:30"><i>v.</i> 30</scripRef>): <i>The Lord will surely
deliver us,</i> and again <scripRef id="iiKi.xix-p18.12" osisRef="Bible:2Kgs.18.32" parsed="|2Kgs|18|32|0|0" passage="2Ki 18:32"><i>v.</i>
32</scripRef>. This Rabshakeh was sensible was their great stay,
and therefore he was 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 (<scripRef id="iiKi.xix-p18.13" osisRef="Bible:Ps.3.2 Bible:Ps.11.1" parsed="|Ps|3|2|0|0;|Ps|11|1|0|0" passage="Ps 3:2,11:1">Ps. iii. 2;
xi. 1</scripRef>), and thus did Christ's enemies, <scripRef id="iiKi.xix-p18.14" osisRef="Bible:Matt.27.43" parsed="|Matt|27|43|0|0" passage="Mt 27:43">Matt. xxvii. 43</scripRef>. Three things
Rabshakeh suggested to discourage their confidence in God, and they
were all false:—[1.] That Hezekiah had forfeited God's
protection, and thrown himself out of it, by <i>destroying the high
places and the altars,</i> <scripRef id="iiKi.xix-p18.15" osisRef="Bible:2Kgs.18.22" parsed="|2Kgs|18|22|0|0" passage="2Ki 18:22"><i>v.</i>
22</scripRef>. 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 has given a great offence to the God of
Israel, in confining his people to one altar: thus 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 (<scripRef id="iiKi.xix-p18.16" osisRef="Bible:2Kgs.18.25" parsed="|2Kgs|18|25|0|0" passage="2Ki 18:25"><i>v.</i> 25</scripRef>): <i>Have I now come up without
the Lord?</i> This is all banter and rhodomontade. He did not
himself think he had any commission from God to do what he did (by
whom should he have it?) but he made this pretence to amuse and
terrify the <i>people that were on the wall.</i> 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.
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 notable to do it.
With this blasphemy he concluded his speech (<scripRef id="iiKi.xix-p18.17" osisRef="Bible:2Kgs.18.33-2Kgs.18.35" parsed="|2Kgs|18|33|18|35" passage="2Ki 18:33-35"><i>v.</i> 33-35</scripRef>), 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, <i>First,</i>
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. <i>Secondly,</i> 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 Rabshakeh 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 were in
this speech of Rabshakeh, but, withal, a great deal of pride,
malice, falsehood, and blasphemy. One grain of sincerity would have
been worth all this wit and rhetoric.</p>
<p class="indent" id="iiKi.xix-p19"><i>Lastly,</i> 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 such conduct will prosper? At least
they might have given that grave hint which Ahab gave to Benhadad's
like insolent demands—<i>Let not him that girdeth on the harness
boast as though he had put it off.</i> 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 Rabshakeh 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
<i>told him the words of Rabshakeh,</i> that he might consider what
was to be done, what course they should take and what answer they
should return to Rabshakeh's summons.</p>
</div></div2>