The History of the Old Testament Methodized, Chapter 5 · Section 19 · Concurrent kings · Judah · Hezekiah
The 13th. that reigned in Judah, HEZEKIAH.HEZEKIAH being taken by his Father into the Government, in the laſt year of his reign, from that time (being the latter end of the third year of Hoſhea *Though Hoſhea was confirmed King in the twelfth year of Ahaz, and ſo is ſaid then to begin to reign in Samaria, yet becauſe he reigned then only as Viceroy under the King of Aſſyria, the nine years of his abſolute reign are not reckoned till he caſt off the Aſſyrian Yoke, and took upon him to reign as abſolute King, which was (it ſeems) two years after, viz. in the 14th. year of Ahaz, and ſo the third of Hoſhea was indeed the firſt of Hezekiah's reign.King of Iſrael) he reigned twenty nine years in Jeruſalem. His Mother's name was Abi, or Abijah, the daughter of Zachariah. If ſhe was (as 'tis ſuppoſed) the daughter of that Zachariah, by whom (ſo long as he lived) Ʋzziah was kept in the way of truth, [2 Chron. 26.5.] we may well think that her piety (manifeſted in this religious education of her Son) was a chief means under God that he proved ſo zealous for the cauſe of true Religion, though his Father was ſo extreamly wicked. He was twenty five years old when he began to reign, and he did that which was right in the ſight of the Lord, according to all that David his Father had done, and removed the high places, which neither Jehoſhaphat nor any of the good Kings of Judah had done before. 2 K. 18. fr. 1, to 4. 2 Chr. 29.1, 2.
In the firſt year of his reign in the firſt month Abib, he opened the doors of the Lords houſe which his Father had cauſed to be ſhut up [2 Chron. 28.24.] and repaired and adorned them by overlaying them with Gold. Then aſſembling the Prieſts and Levites together in the Eaſt-ſtreet *The Street before the entrance to the great gate of the Houſe of the Lord., (whom his Father had forced to abide in their Cities and ſuburbs ſhutting them out of the houſe of the Lord) he like a pious and prudent Prince ſpake to them after this manner, Hear now ye Prieſts and Levites, and attend unto the words which I ſhall ſpeak unto you. I require you in the firſt place to ſanctifie your ſelves, and to ſanctifie the houſe of the Lord God of your Fathers, and to carry forth the filthineſs out of the holy place; that is, to cleanſe it of all Idols, and all thoſe things which Idolaters uſed in their worſhip. For our Fathers (both mine and yours have treſpaſſed, and done that which was evil in the ſight of the Lord, and have forſaken him, and have turn'd away their faces from the habitation of the Lord, and turned their backs upon it; that is, have openly, baſely, and opprobriouſly forſaken the worſhip appointed by him in his Temple, [ſee Jer. 2.27.] and have ſhut up the doors of the Porch, and not ſuffered the lamps to be lighted in the Temple, nor the incenſe to be burnt; neither have they offered the burnt-offerings unto the Lord in the holy place as they ſhould have done, therefore the wrath of God was upon Judah and Jeruſalem, and he hath delivered them up to great trouble, even to the aſtoniſhment and hiſſing of ſtrangers, as you have ſeen with your eyes. For lo our Fathers have fallen by the ſword, and our wives, ſons and daughters have been led into captivity for their great tranſgreſſions. Now ſeeing Reformation is a ſpecial means to divert the wrath of God, it is in my heart to make a Covenant with the Lord God of Iſrael, and thereby to engage my ſelf and my people to a real reformation, that ſo his fierce wrath may turn away from us. Wherefore my Sons ſtir up your ſelves, be not ye negligent, for the Lord hath choſen you to ſtand before him, and to burn incenſe unto him; therefore be not wanting to your duties, and to perform the ordinances of his houſe as he requires.
The King having ended his ſpeech, ſeveral of the Prieſts and Levites taking courage thereat ſanctified themſelves, and according to the Kings command (which they ſaw was agreeable to the word of God) they came to cleanſe the Temple, and upon the eighth day of the firſt month entring in at the Porch they began to cleanſe the houſe of the Lord, and ſpent eight days in cleanſing the Holy of Holies, and the holy place and the Porch, and then ſpent eight days more in cleanſing the Courts appertaining to the houſe, and having brought out all the uncleanneſs and filthineſs, and Idolatrous traſh they found in the Temple, the Levites carried it out, and threw it into the brook Kidron. Then they came to the King and told him what they had done, viz. that they had cleanſed the whole houſe of the Lord, and the Altar of Burnt-offering, with all the veſſels thereto appertaining, and the ſhew-bread-table, with the utenſils belonging to it. Moreover (ſay they) all the holy veſſels which Ahaz in his tranſgreſſion did cut in pieces and caſt away, we have repaired and renewed, and fitted and ſanctified for the holy uſe to which they were appointed. Behold they are before the Altar of the Lord, and ready to be ſet in their proper places. 2 Chron. 29. from v. 12, to 20.
The next morning King Hezekiah called together all the Rulers of the City, and went up with them to the houſe of the Lord, where he together with the people by the Miniſtry of the Prieſts and Levites offered ſeven Bullocks, ſeven Rams, ſeven Lambs, and ſeven He-goats as a ſin-offering upon the Altar of the Lord to make atonement: 1. For the King, his counſellors and officers, and family. 2. For the ſins and abominations that were committed in the Temple by Idolatry and falſe worſhip. 3. For the ſins of Judah, that is, of the whole people. And the Prieſts killed the Bullocks and Rams, and ſprinkled the blood on the Altar, and they brought forth the he-goats before the King and all the congregation, and they laid their hands on them, thereby acknowledging their ſins, and that this ſacrifice was offer'd up in their ſtead, and the Prieſts killed them, and made reconciliation for the people with their blood. For the King commanded that the burnt-offering and the ſin-offering ſhould be offered for the whole people, that atonement might be made for all, that the plaiſter might be as large as the ſore. And he took care alſo to have the praiſes of the Lord ſolemnly ſung by the Levite-ſingers, and that they ſhould be ready with their Cymbals, Pſalteries, and Harps to do it as David, Gad and Nathan (being all inſpired by God) had directed. The Levites therefore ſtanding ready with their inſtruments, and the Prieſts with their Trumpets, when the burnt-offering began to be offered, then the Song of the Lord began to be ſung, viz. the 136 Pſalm, the Trumpets ſounding, and the Levites ſinging and playing on their inſtruments (the more to excite their ſpirits) and all this continued till the burnt-offering was offered; and then the King and all the people bowed their heads and worſhipped the Lord. And the King and his Nobles commanded the Levites that they ſhould ſing praiſe unto the Lord with the words of David and Aſaph the Seer, which accordingly they did with great gladneſs of heart, bowing alſo their heads, and worſhipping. Then the King ſpake to the Prieſts ſaying, Ye have now conſecrated your ſelves as it were a new to the Lord, therefore approach his Altar and bring in the ſacrifices and thank-offerings which the people ſhall be willing to offer. The whole congregation being much wrought upon by the Kings words, preſented their ſacrifices and thank-offerings very freely, and thoſe that were of a more free and forward ſpirit offered whole burnt-offerings, wherein there was more reſpect manifeſted to God than in other ſacrifices, for in theſe the offerers themſelves had a part, but in the other all was conſumed on the Altar, and yet the number of theſe burnt-offerings that were now offered was very great, viz. ſeventy bullocks, and an hundred rams, and two hundred lambs. But the other ſacrifices of ſeveral ſorts that were offered, viz. peace-offerings, and free-will offerings were very numerous, viz. ſix hundred oxen, and three thouſand ſheep. But the Prieſts were too few to ſlay all the burnt-offerings, therefore the Levites did help them *This they did in this particular caſe, it was not their ordinary work.till the work was ended, and till other Prieſts had ſanctified themſelves. For the Levites were more forward to ſanctifie themſelves than the Prieſts, and ſo there were more of them at this preſent ſanctified than of the Prieſts. Beſides the burnt-offerings were very many, and the fat of the peace-offerings was to be pulled off, and burnt upon the Altar, and drink-offerings to be added to every burnt-offering; all which required much work, which thoſe few Prieſts were not able to perform at this time.
Thus the ſervice of the houſe of the Lord was ſet in order by good Hezekiah. And the King rejoiced, and all that were truly pious with him, that the Lord had put ſuch a good inclination and zeal into the hearts of the people, whereby they were ſo willing and ſo readily inclined to this work of reformation. And it was evident that the thing was of God becauſe it was done ſooner and with more ſpeed than could reaſonably have been expected, conſidering how much before (under Ahaz) they had been corrupted with Idolatry. And to have their hearts ſo ſoon and ſo wonderfully changed was an extraordinary work of the Spirit of God. 2 Chron. 29. wh. Ch.
Hezekiah now reſolves to have the Paſſover ſolemnly celebrated, but it could not be kept at the time appointed, viz. on the 14th. day of the firſt Month, becauſe the purgation of the Temple was not finiſhed until the 16th. day of that month, neither had the Prieſts ſanctified themſelves ſufficiently, neither were all the males gathered together to Jeruſalem according to the Law as they ought to be at that great Feſtival; therefore the King, Prieſts, and repreſentative body of the people appointed to keep the Paſſover on the 14 day of the ſecond month, and in order hereunto the King ſent to Judah and Benjamin, and to all the Iſraelites that had join'd themſelves to them, and ſent Letters alſo to the remainder of the ten Tribes that were not carried away by Tiglath-pileſar King of Aſſyria (as many of their brethren were. See 2 King. 15.29.) even to all the Iſraelites from Dan to Beerſheba, inviting them to come to the houſe of the Lord to keep the Paſſover. For they had not done it of a long while in ſuch ſort as was preſcribed. So the Poſts went out with Letters from the King and his Princes, inviting the Iſraelites to come and keep this ſolemn Feſtival at Jeruſalem. His Letters ran thus, Ye children of Iſrael I exhort you to turn again unto the Lord God of Abraham, Iſaac and Jacob, and he will return in grace and mercy to the remnant of you that are eſcaped out of the hand of Pul and Tiglath-pileſar Kings of Aſſyria, 2 King. 15.29. 1 Chron. 5.26. And be not like your Fathers and your brethren which treſpaſſed againſt the Lord, who therefore gave them up to deſolation as you ſee at this day. Neither be ye ſtiff-necked as your Fathers were, but yield your ſelves unto the Lord, and willingly give up your ſelves in obedience unto him, and enter into his Sanctuary and Temple (which he hath conſecrated to himſelf for a place of workſhip, even as long as it ſhall ſtand) and there appear before him, viz. in the Court of the people, and ſerve the Lord your God, that the fierceneſs of his wrath may turn away from you. For if you turn again unto the Lord, your brethren, and your children that are led away captive ſhall find compaſſion from them that led them away, and God will move their hearts to let them return and come again into their own land. For the Lord our God is gracious and merciful, and will not turn away his face from you if you turn unto him by true repentance.
So the Poſts paſſed from City to City through the Country of Ephraim and Manaſſeh even unto Zebulun, but moſt of them (it ſeems) laughed them to ſcorn, and mocked at them for this their meſſage. However divers of Aſher, Manaſſeh and Zebulun, humbled themſelves under the hand of God for their former ſins, and came to Jeruſalem. But in Judah the hand and power of God eminently appeared in making them unanimous, and giving them (as it were) one heart, and one mind to do the commandment of the King, and of his Princes, which was guided by and grounded on the word of the Lord. And there aſſembled at Jeruſalem very many people to keep the Feaſt of the Paſſover in the ſecond month; and being there met, they aroſe and took away the Altars that were in Jeruſalem, viz. thoſe that Ahaz had made, both the Altars of burnt-offerings, and the Altars of incenſe, and caſt them into the brook Kidron. Then they killed the Paſſover on the 14th. day of the ſecond month, and the Prieſts and the Levites that had been before backward, were now aſham'd of their backwardneſs (ſeeing the forwardneſs of other Levites and of the people themſelves) and they ſanctified themſelves, and brought in the burnt-offerings into the houſe of the Lord, and did what belonged to their office. And they ſtood and officiated in their proper places, wherein each order was appointed to ſtand, as they were accuſtom'd to do before Ahaz's time, who put them all out of order. The Porters ſtood in their places, the Singers in theirs, and the Levites (that aſſiſted the Prieſts) in theirs, according to the ordinances delivered by Moſes. The Prieſts alſo ſprinkled the blood of the ſacrifice upon the Altar, having received it from the hands of the Levites. And then there being many of the Prieſts that were not ſanctified, the Levites that were ſanctified had the charge of killing the Paſchal lambs, and other ſacrifices that were to be offered. And this was done to keep the ſacrifices from being polluted as they would have been, if unſanctified perſons had offered them. And many of the people that were of the Tribe of Ephraim and Manaſſeh, Iſſachar and Zebulun had not cleanſed themſelves according to thoſe rites that were enjoined to ſuch as were to eat of the Paſſover, and yet through ignorance did adventure to eat of the Paſſover, whereupon God gave ſome viſible evidence of his diſpleaſure againſt them, which Hezekiah obſerving, prayed to the Lord for them, ſaying, Good Lord pardon every one that ſetteth his heart in truth and ſincerity to ſeek the Lord God of his Fathers, though he hath failed (through ignorance) in the uſe of thoſe external rites of cleanſing required of him, and is not cleanſed according to the purification of the Sanctuary, nor hath uſed ſuch means of purifying himſelf as are preſcrib'd to ſuch as come to Gods holy place. And the Lord heard the prayer of Hezekiah, and remov'd the judgment he had inflicted on them. So they kept the Feaſt of the Paſſover ſeven days with great gladneſs, and the Prieſts and the Levites praiſed the Lord day by day, ſinging and praiſing the Lord on loud inſtruments of muſick. And Hezekiah encouraged and ſpake comfortably unto all the Levites that taught the good knowledg of the Lord; and the people did eat joyfully every day of the Feaſt, and offered peace-offerings, and made confeſſion of their ſins to the Lord. And the King, Princes and Prieſts, and all the chief of the aſſembly adviſing together reſolved to keep other ſeven days to the Lord; which though it was beſides the Law, yet the caſe being extraordinary, God accepted their holy zeal, and they did accordingly keep them with great gladneſs. And the King gave to that great aſſembly and congregation a thouſand bullocks, and ſeven thouſand ſheep, and the Princes gave them a thouſand bullocks, and ten thouſand ſheep, that they might offer part to the Lord, and eat the remainder themſelves in thoſe days of Feaſting, and that thoſe of the Ten Tribes that were there preſent might be the better entertained. And a great number of Prieſts though they were backward before, yet now ſeeing the great need of their pains, and beholding the zeal of others, they ſanctified themſelves, and put themſelves on to forward the ſervice of the Lord. And that vaſt congregation of all ſorts there met together, greatly rejoiced, and there was ſuch joy in Jeruſalum at this time as ſince the days of Solomon, and the diviſion of the Kingdoms there had not been the like. And the Prieſts (that deſcended from Levi) bleſſed the people according to Numb. 6.23, &c. and their voice was heard, and their prayer came up to Gods holy dwelling place, even to Heaven, and the bleſſing which the Prieſts pronounced, God was pleaſed to ratifie. 2 Chron. 30. wh. Ch.
When theſe things were finiſhed, all the Iſraelites which were there preſent about the end of the 2d ſaid month, being incouraged by the King, went forth through all the other Cities of Judah, and brake down the Images, and cut down the Groves, and deſtroyed the high places and Altars throughout the whole land of Judah and Benjamin, and even throughout all the Cities of Ephraim and Manaſſeh (that were under the dominion of the King of Judah) until they had finiſhed the work they went about, which being done they returned every one to his own home in their ſeveral Countries, 2 Chron. 31.1.
Hezekiah went yet further and brake in pieces the brazen Serpent which Moſes had ſet up (Numb. 21.9.) to cure ſuch as were ſtung with fiery Serpents; which being kep… as a monument of Gods grace, goodn…ſs and mercy to them, many of the people were ſo ſuperſtitious as to yield to it Divine honour, this good King therefore brake it in pieces, that God might be no longer diſhonoured by it. For when things lawful and uſeful are perverted to Idolatry they may lawfully be deſtroyed. And Hezekiah called it Nehuſtan, that is, a little piece of braſs, intimating to them there was no deity in it, and therefore no worſhip to be done unto it. 2 King. 18.4.
Then King Hezekiah took order that the Prieſts and Levites ſhould ſerve every one of them in his office and courſe, and ſhould miniſter and do the ſervice belonging to their places, and praiſe the Lord in the gates of the tents of the Lord, that is, within the gates of the Temple, which by reaſon of the ſeveral Courts and buildings, and Chambers belonging to it were as Tents in a Camp for the ſeveral orders of Miniſters that belonged to it to lodg in. And whereas the morning and evening-ſacrifice, and the ſacri ices appointed for the Sabbaths, and New-M…ons, and other ſet and ſolemn Feſtivals were ordinarily to be taken out of the offerings which were laid up in the Treaſuries of the Temple, and thoſe being much exhauſted by Ahaz, and the people being much impoveriſhed by inrodes of enemies, Hezekiah for the eaſe of the people appointed a portion for and towards theſe ſacrifices out of his own revenue. He commanded alſo the people that dwelt at Jeruſalem to give to the Prieſts and Levites the portion and maintenance that by the Law belonged to them, that ſo being freed from diſtracting worldly cares, they might the better attend to their work, and might ſearch into and ſtudy and meditate on the Law of God, and faithfully expound it to the people, teaching them to perform the duties therein commanded. And the children of Iſrael in and about Jeruſalem when this command was firſt given brought in abundance of the firſt-fruits of corn, wine and oyl, and honey, and of the things that grew out of the earth, and the tythe of all things that were by the Law injoined. And thoſe that dwelt in the Cities of Judah brought in the tythe of oxen and ſheep, and all other things which were ordained to be ſet apart from the reſt of their goods, as being conſecrated unto God, and given to the Prieſts and Levites. And they brought in ſo abundantly that they laid them by heaps; and they began to make thoſe heaps, and to bring in their tythes to the houſe of the Lord in the third month (which was the beginning of their harveſt) and finiſhed them in the ſeventh month when they gathered all other fruits of the land, and which was counted the laſt of their harveſt. And therefore the Feaſt of Tabernacles (which was in that month) was called the feaſt of ingathering in the end of the year, Exod. 23.16. When Hezekiah and the Princes came and ſaw thoſe heaps (which were many and great ones) they bleſſed the Lord for ſtirring up the people to bring in their tythes ſo chearfully and ſo plentifully, and bleſſed the people for their forwardneſs therein. Then the King asked the Prieſts and Levites how it came to paſs (ſeeing there were many of them) that they had ſpent no more of the proviſions brought in for them? Azariah the chief Prieſt of the houſe of Zadock made this anſwer, Be Be pleas'd to underſtand, O King, that ſince the people began to bring in their firſt-fruits and tythes into the houſe of the Lord, we have had enough to eat, and have left a great deal beſides. For God hath ſo abundantly bleſſed his people, that their offerings have not only yeilded us ſufficient proviſion, but this overplus which thou ſeeſt here, is alſo left. Then the King commanded that they ſhould prepare Chambers and ſtorehouſes wherein to lay up what remained for the future, and ordered that the tythes and offerings, and dedicate things ſhould be laid up in them, and appointed Cononiah the Levite, and Shimei his brother to be Treaſurers, and to keep an account of what was brought in, and what was delivered out, according to the order eſtabliſhed, 1 Chron. 26.20. Then there are ten ſet down by name who were overſeers under them by the command of the King, and the high Prieſt who had the chief rule over thoſe that belonged to the houſe of the Lord. And Core (who was Porter at the Eaſt-gate) and ſix under him had charge to diſtribute the oblations and tythes to the Prieſts and Levites, and that to all ſorts of them as they were ſet in their ſeveral courſes both great and ſmall, viz. to every one what was ſufficient for him. And they were to diſtribute them alſo to the young ones who were in their Genealogies of males, from three years old and upward, and to thoſe that were regiſtred in the Genealogies of Prieſts and Levites from twenty years old and upward, who came in their particular courſes to do ſervice in the houſe of the Lord. Nay further, they were to diſtribute them to all their little ones (that were regiſtred) though under three years, and to their wives, ſons and daughters throughout the whole multitude or congregation of Prieſts and Levites; for they having ſanctified themſelves in their diſtinct offices for the holy ſervice of the Temple they had not time or leiſure to provide temporal things for themſelves, their wives and children as others had. And beſides thoſe perſons before mentioned that were to diſtribute the holy things to thoſe that dwelt at Jeruſalem, or came up thither in their ſeveral courſes to perform their ſervice at the Temple; there were others alſo of the Prieſts choſen that dwelt in the other Cities of the Kingdom that were to give portions to the Prieſts and Levites (whoſe names were regiſtred according to their Families) who were then abiding in thoſe places, and not attending at the Temple. This care did Hezekiah take throughout all Judah, and he did that which was good and right in the eyes of the Lord, and he did it in truth and ſincerity. And in every work that he began relating to the ſervice of the houſe of the Lord, and to the obſervance of the Moral Law, and the ordinances about Divine worſhip (by all which he took care that God might be duly ſought unto and honoured and obeyed) he did it uprightly and with a fervent zeal, and the Lord proſpered him therein, 2 Chron. 31. from v. 2, to the end.
About this time (as 'tis ſuppoſed) that Copy of Solomon's Proverbs mentioned, Prov. 25.1. was found, and tranſcribed by ſome of Hezekiah's ſervants out of the old Manuſcript which was (as 'tis like) much ſpotted and ſoiled with time and neglect. Further we are to obſerve what an excellent character is given of Hezekiah, 2 King. 18.5, 6. viz. that he truſted in the Lord God of Iſrael, ſo that after him there was none like him among all the Kings of Judah (ſince the rent of the Kingdoms) nor before him. He excelled thoſe that went before him in removing the high places, which neither Jehoſhaphat nor any of the good Kings of Judah had hitherto done. But as for thoſe that were after him ſome may object that which is ſaid of Joſiah, [2 King. 23.25.] viz. that there was no King before him like unto him. But to this we may anſwer that though Joſiah excelled Hezekiah in ſome things, yet in other things Hezekiah excelled him. For Hezekiah was the firſt that removed the high places, but when Joſiah removed them he had Hezekiah's example to encourage him therein, and Hezekiah was more ſucceſsful in war than Joſiah. They were indeed both excellent Princes, though in ſome things the one might excell the other. 'Tis further ſaid of Hezekiah, that he clave to the Lord, and departed not from following him, but kept his commandments. And the Lord was with him, and he proſpered him in all his enterprizes. As in particular in his wars againſt the Philiſtines, againſt whom he mightily prevailed, and took all thoſe Cities from them, which they had taken from his father Ahaz, ſee 2 Chron. 28.18.
But we muſt now for the better underſtanding this Hiſtory of Hezekiah look a little into the neighbour Kingdom of Iſrael. We ſhall find that in the days of Menahem the ſixteenth King that there reigned, (who began to reign in the 39th. year of Ʋzziah) that God ſtirred up the ſpirit of Pul King of Aſſyria to invade the Kingdom of Iſrael, 1 Chron. 5.26. and he made great ſpoil among them. Then in the latter end of the reign of Pekah (the eighteenth King of Iſrael who began to reign in the 52 year of Ʋzziah) Tiglath-pileſer Son of Pul carried away captive the people of Gilead, and Peraea, to wit the Reubenites, Gadites, and half the tribe of Manaſſeh unto Chabor and Haran, and then paſſing over Jordan poſſeſſed himſelf of Galilee, and carried away the inhabitants of Napthali into Aſſyria. So that at this time he ſubdued (in a manner) five Tribes of Iſrael, 2 King. 15.29. Tiglath-pileſar dying, Salmanaſſar his Son ſucceeded him, who in the ninth year of Hoſhea, and ſixth of Hezekiah after three years ſiege took Samaria, and their King Hoſhea, and carried away the Iſraelites captives into his own Country, as we ſhall ſee more in the life of Hoſhea. So that the Kingdom of Iſrael now came to an end. Sometime after Salmanaſſar dies, and his Son Sennacherib reigned in his ſtead, whom Herodotus (Lib. 2.) calleth King both of Aſſyria and Arabia too. Perchance for that the Aſſyrians at that time together with Peraea or the land of Gilead, and Hamath, or Ituraea, had alſo under their power a part of Arabia, either Petrea or Deſerta. For Ava or Ivah (which Sennacherib ſo much boaſteth of to have been conquered by him or his anceſtors, 2 King. 18.34. and Ch. 19.13.) was a Country lying in the deſert of Arabia, as Fran. Junius affirms upon 2 King. 17.24. And the Prophet Iſaiah foretelling the calamity which was to befall the Moabites under Salmanaſſar (Iſa. 15.7. and Ch. 16.14.) threatens them that whatever they had laid up in ſtore, the Aſſyrians ſhould carry it away into the valley of the Arabians. Sennacherib now (about the eleventh or twelfth year of Hezekiah as 'tis probable) reſolving to make war againſt the Egyptians (perhaps becauſe they had been ſo lately aſſiſtant to the Iſraelites againſt the Aſſyrians in the reign of Salmanaſſar, and an occaſion of their revolt, (ſee 2 King. 17.4.) and the Philiſtines, as it ſeems, joining with him therein) he ſends part of his Army under Tartan (one of his Generals) to beſiege Aſhdod or Azotus, which City Hezekiah had ſometime before recovered out of the hands of the Philiſtines. Now that this war laſted three whole years may be gathered out of Iſa. 20. where the Prophet putting off his coat of hairy cloth (belonging to his Prophetical function, ſee Zach. 13.4.) from his loins, and his ſhoos from his feet, was commanded to walk up and down naked and bare foot as ſome conceive, three days (a day being put for a year) to ſignifie to the Egyptians and Ethiopians, that when that time was once run out, they ſhould in like manner (being ſtript of their clothes and barefoot) be led away into captivity and bondage by the King of Aſſyria; which command the Prophet is ſaid to have received in the year when Tartan being ſent by Sargon King of Aſſyria beſieged Aſhdod and took it, Iſa. 20.1. where by Sargon we muſt underſtand Sennacherib himſelf among whoſe Commanders this Tartan is particularly named, 2 King. 18.17. And the King of Aſſyria ſent Tartan, and Rabſaris, and Rabſhakeh from Lachiſh, &c.
Hezekiah (whether provoked by Sennacherib's taking of Aſhdod ſo injuriouſly from him, or for other reaſons) reſolves now to ſhake off the King of Aſſyria's yoke which his Father Ahaz had taken on him, and would no longer pay him Tribute. Hereupon Sennacherib in the fourteenth year *Eight years after Shalmanaſſer had taken Samaria.of Hezekiah (even after he had made ſo good an eſtabliſhment of Religion, ſee 2 Chron. 32.1.) bringing his Army out of Egypt, where he had made great havock (of which calamity the Prophet Nahum ſeems to ſpeak, Ch. 3.10. Yet was ſhe carried away, ſhe went into captivity: her young children alſo were daſhed in pieces at the top of all the ſtreets; and they caſt lots for her honourable men, and all her great men were bound in chains) invades the Kingdom of Judah, and beſieges many of their fenced Cities, and took many of them. Hezekiah beſtirs himſelf with all diligence to defend himſelf and his Kingdom againſt him. And to that end by the advice of his Captains and Council he fill'd up the fountains and ſprings that were without the City of Jeruſalem, and covered them with earth, and carried the waters by pipes under ground into the City, that ſo the Aſſyrians if they came to beſiege the City, might be diſtreſſed for want of water; alſo the brook Gihon or Siloe (which ran through the midſt of the Country where Jeruſalem ſtood, and divided it ſelf into two ſtreams) one of them he turned from the uſual channel, and brought it ſtrait down into the weſtſide of the City of David, 2 Chron. 32.30. and made a great pond to receive the water of it for the benefit of the beſieged. And the Princes and the people did much aſſiſt him therein. Alſo he fortified Jeruſalem, and built up that part of the wall that was broken down by Joaſh King of Iſrael in Amaziah's time, which breach it ſeems was not fully repaired till now, and he made the wall ſtrong and high, and made alſo another wall without as an Antimural or outwork, [ſee 2 King. 25.4.] and repaired Millo in the City of David, which ſome think was their Town-houſe (where the people had their general aſſembly) or elſe ſome fort in the City; he alſo provided all ſorts of arms, offenſive and defenſive, and ſet Officers and Commanders over his Souldiers, and calling them together into the broad ſtreet that was by the City-gate, he ſpake comfortably to them after this manner, My good ſubjects and faithful ſouldiers, be ye ſtrong and courageous, be not afraid of the King of Aſſyria, nor of the great multitude that is with him. For there be more with us than with him; with him is only the arm of fleſh, but with us is the Lord our God to help us, and to fight our battels. And the people reſted themſelves on the words of Hezekiah.
2 King. 18.13.
2 Chron. 32. from v. 1, to 9.
Hezekiah ſeeing how ſoon the Aſſyrian had taken many of the fenced Cities of Judah, and that proceeding on in his victories he had alſo laid ſiege to Lachiſh, he began to entertain thoughts of buying his peace with him. Hereupon he ſent his Ambaſſadours to him to acknowledg his offence in denying the tribute, and to intreat his favour, yielding withal to pay whatever tribute he ſhould impoſe upon him. Sennacherib being puft up with his ſucceſs requires of him three hundred Talents of Silver, and thirty Talents of Gold *Which amounts to 225000 l. of our money as ſome compute.; Hezekiah to raiſe this ſum was forced to take the treaſures of the Lords houſe, and cut off the Gold even from the doors of the Temple, and from the pillars which himſelf had overlaid. But the King of Aſſyria having gotten the Gold and Silver into his hands, notwithſtanding moſt perfidiouſly went forward in his enterprize of ſubduing them. And therefore he not only continued the ſiege of Lachiſh, but ſent a great Army under the command of three of his Captains (whereof Rhabſheka was chief, and therefore only mentioned by Iſaiah, Ch. 36.2.) to beſiege Jeruſalem. Rhabſheka at his firſt coming before the City, deſired a Treaty with the King, and three of the Kings Officers of State, viz. Eliakim, Joah and Shebna being ſent out to him, in a proud imperious and braggadocian manner he ſpake thus to them, Tell your King Hezekiah thus ſaith the great King, the King of Aſſyria, what confidence is this wherein thou truſteſt? Thou ſaiſt poſſibly (but they are but vain words) I have counſel and ſtrength for the war, whereas alas thou haſt neither. Or it may be thou truſteſt in ſome foreign aid, or elſe ſurely thou never durſt have rebelled againſt me. And the aid thou expecteſt I ſuppoſe is from Egypt, but alas therein thou truſteſt but upon a ſtaff or ſtalk of a broken reed, on which if a man lean it will not ſupport him, but run into his hands and pierce him; even ſuch and no other is the King of Egypt to all that truſt on him. But poſſibly thou wilt ſay, we truſt in the Lord our God; but this is a vain confidence alſo; for 'tis he whoſe high places and altars thou haſt taken away (and therein highly offended him†Vitio illi vertit quod erat laudandum.) and haſt ſaid to the inhabitants of Judah and Jeruſalem, ye ſhall perform your ſolemn worſhip before this Altar in Jeruſalem, and not in other places; therefore thou haſt little reaſon to truſt in thy God. And as for thy own ſtrength it is meer weakneſs; I will deliver thee two thouſand horſes which thou ſhalt keep if thou art able to ſet riders on them, provided thou wilt give hoſtages to my Maſter to return them again if thou canſt not, as I am confident thou canſt not; how then canſt thou think to turn away the face of the leaſt of my Maſters Captains? Poſſibly thou putteſt thy truſt in Egypt †Hezekiah ſought not at all to Egypt at this time.for chariots and horſemen, but alas they will miſerably fail thee. And as for thy confidence in thy God, that alſo is vain; for I am not come up without commiſſion from him to deſtroy this City. 'Tis he that hath ſent me againſt this land to deſtroy it.
Thus ſpake this bold preſumpouous wretch, grounding his confidence only on their former ſucceſs. Then turning his ſpeech to the people on the wall, and ſpeaking to them aloud in the Hebrew tongue, Wherein (ſays he) do ye truſt that ye think to abide and ſubſiſt in the ſiege of Jeruſalem? Doth not Hezekiah perſwade you when he perſwades you to hold out to give over your ſelves to die by famine, and by thirſt, telling you that the Lord your God will deliver you out of the hand of the King of Aſſyria? Hear you what my Maſter now ſpeaks to you by me his ſervant, Know you not what I and my Fathers have done unto all the people of other lands? Were the Gods of thoſe Nations able to deliver them out of my hands? who was there of all the Gods of thoſe Nations which my Fathers deſtroyed that could deliver their people out of our hands? how much leſs ſhall your God deliver you?
Thus blaſphemouſly ſpake Rabſheka againſt the Lord, and againſt his ſervant Hezekiah, ſpeaking of the God of Iſrael as of the gods of the Nations, which were wood and ſtones, and the work of mens hands. Then Hezekiah's Meſſengers deſired him to ſpeak in the Syrian language (for that they underſtood) and not in the Hebrew tongue to affright the people on the wall, elſe they would be gone and break off the Treaty. Rabſheka hereupon ſaid to one of them, What hath my Maſter ſent me to ſpeak to thy Maſter only, hath he not ſent me to ſpeak to them on the wall alſo, that they may know they ſhall eat their own dung, and drink their own piſs if they do not yield? So he lifted up his voice louder, and ſaid to the Souldiers that were on the wall, Hearken not unto Hezekiah but unto the King of Aſſyria, who ſays thus to you by me his ſervant, make an agreement with me by a preſent, and come forth to me and deliver this City into my hands, and then ye ſhall eat every man of his own vine, and of his own figtree, and ſhall drink every one waters out of his own ciſtern. And this happineſs ye ſhall enjoy till I come and carry you to a land like your own, a land of corn and wine, a land of bread and vineyards, a land of oyl, olive and honey, and ſo ye may live plentifully, otherwiſe ye muſt expect nothing but deſolation and death. And do not let Hezekiah deceive you by telling you the Lord will deliver you. Hath any of the gods of the Nations delivered his land out of the hands of the Kings of Aſſyria? Where are the gods of Hamath or Arpad (Cities of the Syrians) or of Sepharvaim, Hena and Ivah, have they delivered Samaria out of my hands, though thoſe gods were there worſhipped?
Thus this Blaſphemer went on venting his rage and blaſphemies, but the people (as the King commanded) anſwered him not a word. Then the Kings Meſſengers return'd to him with their clothes rent, and told him the words of Rabſhekah.
Hezekiah deeply perplexed hereat, being clothed in ſackcloth went to the Temple there humbly to ſeek unto the Lord for help in this woful diſtreſs, and withal ſent Eliakim and Shebna, and the Elders, and the Prieſts (clothed alſo in ſackcloth) to the Prophet Iſaiah, who ſaid unto him, This is a day of great trouble unto us, and a day of ſad rebuke, and a day of blaſphemy, for Rabſhakeh hath blaſphemed the living God. Therefore we beſeech thee pray earneſtly to the Lord for us, for the children are come to the birth and there is no ſtrength to bring forth; that is, our ſorrow is extream, our danger deſperate; we are brought into ſuch extremities, that except help come preſently from the Lord, and he be pleaſed miraculouſly to ſave us we are ſure to periſh. It may be the Lord will manifeſt that he hath heard the blaſphemous words of Rabſhakeh by puniſhing him for them; wherefore lift up thy prayer and pray earneſtly for the remnant of the people that are left; thou ſeeſt the Ten Tribes have been carried away captive, and only Judah and Benjamin are left, and of them great havock hath been made by the Aſſyrians in many of their Cities, therefore pray earneſtly for us. Iſaiah bids them return this anſwer to Hezekiah, Thus ſaith the Lord, Be not afraid of the words which thou haſt heard, wherewith the ſervants of the King of Aſſyria have blaſphemed; behold I will ſend a blaſt upon him which ſhall blow him out of this land as the duſt or chaff is blown before the wind, and he ſhall hear a rumour of the deſtruction of a vaſt number of his Souldiers and Commanders in one night, and ſhall return to Nineveh his chief City, and there I will cauſe him to fall by the ſword.
2 King. 18. from v. 13. to the end.
2 King. 19. from v. 1, to 8.
Iſai. 36. whole Chapter.
Iſai. 37. from v. 1, to 8.
Rabſhakeh finding that he could neither threaten nor flatter the inhabitants of Jeruſalem into a ſurrender, leaving his Army before the City, he went preſently to Sennacherib (whom he found riſen from before Lachiſh, and beſieging Libna) to inform him of the ſtate of things at Jeruſalem, as alſo perhaps to confer with him about oppoſing Tirhakah King of Ethiopia, who (as he underſtood) was now coming with his Army againſt them. Sennacherib therefore that he might uſe all poſſible means to terrifie Hezekiah into a ſpeedy ſurrender (that ſo he might the better attend the motion of Tirhakah's Army) he ſends other meſſengers to him, who brought a threatning meſſage by word of mouth, and ſpake to him after the ſame rate that Rabſhakeh had done before; they did not indeed mention the perſidiouſneſs of Egypt, nor the weakneſs of Hezekiab's Army as Rabſhakeh had done, but underſtanding that Hezekiah relyed wholly on God, therefore they endeavour to affright him from that confidence by telling him with what ill ſucceſs other Nations had relyed on their gods, inſtancing in Gozan and Haran, Rezeph, and the people of Eden, (all as 'tis like, regions of Meſopotamia) and ſeveral other people; and therefore they would have perſwaded him that he had little reaſon to truſt and relye on his God. They alſo brought with them a blaſphemous and threatning Letter from the King of Aſſyria, which Hezekiah having received and read, he went up to the Temple and there ſpread it before the Lord, and poured forth unto him a moſt fervent prayer with many tears, humbly and earneſtly begging his help in this his great extremity. He humbly intreats the Lord to take notice of, and to revenge the horrible blaſphemies of that daring wretch the King of Aſſyria againſt his great and glorious Majeſty. His prayer was after this manner:
O Lord of hoſts, God of Iſrael, who dwelleſt between the Cherubims on the Mercy-ſeat, and thence art wont to manifeſt thy gracious preſence and thy power to thy poor people. Thou art God, even thou alone, and all the Kingdoms of the earth are thine. Thou haſt made heaven and earth, and all things therein are ſubject unto thee. Incline thine ear, O Lord, and hear the blaſphemous words of Sennacherib's Letter which I here preſent before thee, and open thine eyes and ſee the blaſphemies he hath written therein. Hear I pray thee, and take notice of all theſe blaſphemous railings wherewith he hath blaſphemed and reproached thee the living God. Of a truth, O Lord, the Kings of Aſſyria have laid waſt the Nations they warred againſt, and have caſt their gods into the fire, for they were no gods but the works of mens hands, wood and ſtone; and therefore 'tis no wonder they deſtroyed them. But thou art the ever living and true God, a God of infinite power and might. Therefore we pray thee ſave us, ſave us out of the hands of the King of Aſſyria that all the Kingdoms of the earth may know that thou art God, and thou only.
Hezekiah having ended his prayer, Iſaiah ſent unto him this meſſage, Thus ſaith the Lord God of Iſrael, whereas thou haſt prayed unto me againſt Sennacherib King of Aſſyria, this is the word which I have ſpoken concerning him: The virgin-daughter of Sion *The inhabitants of any City or Country are call'd the virgin-daughter of it becauſe delicately and tenderly brought up by their mother as a virgin-daughter, and becauſe Jeruſalem was fair, beautiful and comely as a virgin uſe…h to be, in regard of the Temple, and other excellencies thereof.ſhall (a)Iſaiah, Ch. 37.22. Hath despiſed thee. Enallage temporis, a praeterperfect Tenſe for a future.deſpiſe and laugh thee to ſcorn (O King of Aſſyria) and ſhake her head at thee, to wit, when ſhe ſhall ſee thine Army deſtroyed. And conſider (O thou blaſphemous wretch) who it is whom thou haſt reproached and blaſphemed, and againſt whom thou haſt lifted up thine eyes ſo high, and carried thy ſelf ſo proudly, is it not againſt the holy one of Iſrael? By Rabſhakeh and his companions thy ſervants, thou haſt reproached the Lord, and haſt ſaid, By the multitude of my Chariots am I come up to the heigth of the mountains, (as if thou ſhouldeſt have ſaid the ſtrongeſt places of the Kingdom have I ſubdued and paſſed through as a conquerour, even thoſe that ſeemed moſt inacceſſible) and am come to the ſides of *From the famous Forreſt of Lebanon. Jeruſalem is here call'd Lebanon by a Metaphor.Lebanon, that is, to their chief City and ſtrength, the City of Jeruſalem (where the King, his Nobles and Princes dwell, are like tall cedars and firr-trees in Lebanon) and will cut down the tall-cedars and the choice firr-trees thereof; that is, I will deſtroy the Nobles and Princes of Jeruſalem, and will enter into the lodgings of his border; that is, will poſſeſs my ſelf of his frontier-Towns, and will enter into the forreſt of his Carmel, or (by an hypallage) into the Carmel of his forreſt; that is, his moſt excellent and pleaſant hill, viz. mount Sion, on which the moſt pleaſant objects in Jeruſalem were ſeated. Thou further ſayeſt, I have digged and drunk ſtrange waters, and with the ſoles of my feet have I dried up all the rivers of beſieged places; that is, when I have come to places deſtitute of water, even there have I digged up new fountains (where none were before) and where Cities have been invironed with great and deep waters, no ſooner have I ſet my foot there to beſiege them, but with the multitude of my Souldiers I have dried them up †Hereby an intimation is given that he laughed to ſcorn Hezekiah's policy in cutting off the waters about Jeruſalem, and in Thraſonical manner ſeems to boaſt that there was nothing he could not do by his own ſtrength, nor any places he could not ſubdue by his own power.. But though thou boaſteſt ſo much of thy power in ſubduing Cities and Countries haſt thou not heard that I (the Lord of Heaven and Earth) long ago contriv'd and determin'd what thou ſhouldſt do, viz. that thou ſhouldſt lay waſt defenced Cities, and turn them into ruinous heaps, ſee Iſa. 10.5, &c. And accordingly I have now brought it to paſs. And thence it was that the inhabitants of thoſe places were of ſo ſmall power (I ſtriking fear into their hearts) and were diſmayed and confounded; nay they were as the graſs of the field, and as the graſs on the houſe-tops which ſoon withereth away, and as the corn that is blaſted before it be grown up. And as for thee, I know thine abode, and where thou dwelleſt, and what thou doſt meditate againſt me at home and abroad, when thou goeſt out, and when thou comeſt in; I know all thy counſels and actions, both publick and private; I know thy rage againſt me, and how thou reproacheſt my power, and threatneſt me as if I were an Idol. [See Iſa. 36.20.] And becauſe thy rage againſt me, and thy tumult is come into my ears, that is, becauſe I have heard thy outragious and ruffling words, I will put my hook into thy noſe, and my bridle into thy lips, and will turn thee back by the way by which thou cameſt, that is, thou ſhalt go as thou cameſt without effecting what thou deſigneſt againſt Jeruſalem.
Thus the Prophet delivered to Hezekiah the mind of God concerning the King of Aſſyria. Then he tells the King and the people that this ſhall be a ſign to them by which they may aſſuredly know that they are loved of God with a Fatherly love, viz. that though they had been hindred from ſowing and planting this year by reaſon of the Aſſyrians invading their land, and though they could not ſow nor plant the next year, becauſe it was the Sabbatical year, yet they ſhould have plenty of corn notwithſtanding that ſhould grow and ſpring of it ſelf (without any tillage) from the ſcattered ſeeds that fell on the earth the former years. And herein (ſays he) the Providence of God will eminently appear for you that the ground ſhall yield of it ſelf ſufficient food for three years together; for though in the third year ye may ſow and reap, and plant vineyards, and eat the fruit thereof, yet ye cannot reap what ye ſhall ſow in that year until the end of it; therefore it will be no leſs than miraculous that two years together ſo much corn ſhall grow of it ſelf as ſhall ſerve you for three years. The Prophet further encourages them, and bids them not fear becauſe their Nation was reduc'd to a ſmall number, nor think that therefore they ſhould not be able long to ſubſiſt, for he tells them that that ſmall remnant of them which ſhall eſcape the ſword of the Aſſyrians ſhall be like a thriving flouriſhing tree that ſhoots its roots downwards, and its branches upward, on which it bringeth forth much fruit. So they ſhall be well ſetled in their Nation, and ſhall be fruitful in it. He further tells them that that remnant wch is now ſhut up in Jeruſalem and mount Zion ſhall go out of it, (when the ſiege is raiſed) into all parts of the land of Judah, and ſhall inhabit it, and repleniſh it, ſhall ſow the ground, and reap the fruit thereof. For the zeal of the Lord of hoſts will do this; that is, the zeal he hath for his own glory, and the love he bears to his people, and the indign…tion he hath againſt …is enemies will move him to do it. And further (ſays he) let the King and all his faithful people encourage themſelves, for thus ſaith the Lord, Sennacherib ſhall not come into this City, nor force the Gates of it, nor ſhoot an arrow at thoſe that ſtand upon the wall, neither ſhall he aſſault it with men armed with ſhields, nor caſt a bank or trench *This is to be underſtood of Sennacherib himſelf and the Army that he perſonally commanded; for though he did not cloſely beſioge Jeruſalem himſelf, nor make a Trench about it, yet (it ſeems) part of his Army did, as we may gather from Iſaiah 29.3.againſt it, but he ſhall go back the way that he came; for I will defend this City, and ſave it for mine own ſake, and for my ſervant Davids ſake, becauſe of the promiſe I made to him that I would eſtabliſh the Throne of his Kingdom. †2 Chron▪ 7.18.2 King. 19. from 8, to 35. 2 Chron. 32. from 10, to 21. Iſa. 37. from 8, to 36.
Hezekiah about this time, viz. in the fourteenth year of his reign (when the Aſſyrian Army lay about Jeruſalem) fell extreme ſick, and his ſickneſs ſeemed ſuch as threatned to put an end to his life. The Prophet Iſaiah coming to him from the Lord, bad him ſet his houſe in order, for he ſhould die. This ſentence though very ſad in it ſelf, yet ſeemed not abſolute, but conditional, and ſo Hezekiah underſtood it; and accordingly turning his face to the wall as he lay in his bed, he earneſtly prayed to the Lord to ſpare his life, ſaying, Remember now, O Lord, how I have walked before thee in truth and with a perfect heart, and have done that which was good in thy ſight. He mentions not his good deeds as if he thought them meritorious, but only that he might incline the Lord the rather to ſhew him mercy; for the Lord is more ready to ſhew mercy to thoſe that walk according to his laws and commandments, than to thoſe that diſobey them. And Hezekiah wept ſore. He had many reaſons to deſire to be ſpared at this time. For firſt if he ſhould now die he ſhould leave Judah and Jeruſalem under the preſſure of Sennacherib, and ſhould not ſee the delivery of it. 2ly, He had no Son as yet to ſucceed him in the Throne, and it could not but be a matter of great ſorrow and grief to him to think that the promiſe made to David and Solomon [1 King. 8.25.] ſhould not appertain to him. He knew alſo that the M…ſſiah was to ſpring from the ſeed of David, and he being lineally deſcended from David, if he lived to have iſſue he might hope that the Meſſiah might ſpring from him; from which hope he ſhould be cut off if he died at this time. 3ly, He had reaſon to think that they who were ſo ready to aſcribe the calamities of his time unto him becauſe he had broken down the Idolatrous Altars and Images, and made a reformation, would be more ready to aſcribe them to him if he now died, and would ſay (though unjuſtly) that for this cauſe God had cut him off in diſpleaſure. And therefore for this reaſon he pleads his integrity, and that what he had done in the reformation of Religion he had done it with an upright heart, knowing it to be well-pleaſing unto God. And accordingly he found that the Lord was well pleaſed with it, for before the Prophet was gone out of the middle Court of the Kings houſe, he was ſent back again to the King with this comfortable meſſage, Thus ſaith the Lord the God of David thy Father (intimating to him thereby that he was mindful of his promiſe made to David, 1 King. 2.4.) I have ſeen thy tears, and am moved to compaſſion by them, and I will ſpare thy life, and add unto thy days fifteen years, and on the third day from hence thou ſhalt be ſo perfectly recovered that thou ſhalt go up to the Temple to render praiſes and thanksgivings unto me for thy ſudden and wonderful recovery; and moreover I will deliver thee and this City out of the hands of the King of Aſſyria, and I will defend it for my own glories ſake, and for the ſake of David my ſervant.
The Prophet having delivered this comfortable meſſage to the King, he then directed him to lay a maſs made of dry figs as a plaiſter upon his boil or plague-ſore (for ſo it is conceived to be) and though the medicine preſcribed was proper for the cure in a natural way, yet if we conſider the ſpeedineſs of the cure, we may well conclude there was a ſupernatural and miraculous virtue added by God to haſten the operation of it. Hezekiah though he made uſe of the means preſcribed by the Prophet, yet for the ſtrengthning of his faith he humbly deſired a ſign from the Lord that he ſhould recover, becauſe this new promiſe was ſo contrary to the former threatning. Iſaiah tells him he ſhall have this ſign from the Lord, the ſhadow on the Sundial of Ahaz ſhould ſuddenly either go backward, or forward ten degrees, or ten half-hour lines which he ſhould chooſe. The going backward or forward of the ſhadow (which always follows the motion of the Sun) ten degrees on a ſudden would have been a wonderful miracle, yet becauſe it is natural for the Sun and conſequently the ſhadow to go forward (and not backward) and though it had moved faſter away forward now then at other times it had not been ſo great a miracle as to remove backward (which was a courſe directly againſt nature) therefore Hezekiah choſe the going backward of the ſhadow to be his ſign. Iſaiah thereupon prayed unto the Lord, and the Sun went back ten degrees [ſee Iſa. 38.8.] and ſo cauſed the ſhadow on Ahaz's Dial to go back ten degrees alſo; and 'tis like the ſhadow went back in the ſame manner in all their Dials, as we may gather from 2 Chron. 32.31. though here in the Dial of Ahaz it was moſt obſerved. And thus was Hezekiah's faith confirmed, and accordingly he was healed on the third day as was promiſed. 2 King. 20. from v. 1, to 12. 2 Chron. 32.24. Iſa. 38. fr. 1, to 9. & v. 21, 22.
Hezekiah ſometime after his recovery compoſed and ſet forth an excellent ſong of praiſe and thanksgiving wherein he magnifies the mercies and loving kindneſſes of the Lord towards him in preſerving him from that dangerous ſickneſs, which Song he begins thus, I ſaid in my extream ſickneſs (when the Lord was about to cut off my days, and to take away my life) I ſhall go down to the gates of the grave, and ſhall be laid in my ſepulchre. I ſaid, my life is cut ſhort, I am deprived of the reſidue of my years which (in the ordinary courſe of nature) I might have hoped to live. I ſaid, I ſhall not viſit the Temple of the Lord any more among thoſe that will there worſhip, I ſhall no longer converſe with men on the earth. I ſaid, mine age, that is, the reſidue of my years which I might have hoped to live is departed from me, and is removed out of my ſight as a ſhepherds tent, which we ſee pitched here to day, is to morrow remov'd we know not whither. I ſaid, I have cauſed *Eſt Metonym. effecti.the Lord by my ſin to cut off my life as if a weaver ſhould cut off his web from the thrumb before it be finiſhed. I ſaid, the Lord will cut me off with a grievous ſickneſs, which makes my fleſh to conſume and pine away. I ſaid, every day and all the day long that the Lord would make an end of me before the night came; and when the night came I thought every hour that as a lion he would break my bones, and deſtroy me before morning, and ſo again after the morning came I thought every hour I ſhould die by reaſon of the extremity of my pain. Like a crane or a ſwallow ſo did I chatter; that is, I made a doleful noiſe through the greatneſs of my pain and anguiſh. I did mourn as a dove, and ſo long did I lift up mine eyes towards heaven in prayer that they were weary and dim with looking up. I ſaid often, O I am oppreſſed by my diſeaſe, Lord undertake for me and reſcue me from this oppreſſing pain. When he had thus ſet forth his ſad and deplorable condition he then declares Gods unexpected mercy and goodneſs to him in revoking his former ſentence againſt him, ſtirs up himſelf to all poſſible thankfulneſs. What ſhall I ſay (ſays he) in what words ſhall I expreſs the loving kindneſs of the Lord? who hath not only graciouſly removed my diſeaſe but hath promiſed to add to my life fifteen years. The Lord hath promiſed it unto me by his Prophet, and I doubt not but he will*Iſa. 38.15. Himſelf hath done it; a preterperfect tenſe is put for a future. perform it. I ſhall go ſoftly all my years, that is, I ſhall paſs the reſt of my life chearfully and quietly after(a)foreign, hic valet poſt, i. e. poſtquan… expertus ſum hanc amaritudinem morbi. Piſc. this bitterneſs of my ſoul, after this ſharp brunt is paſt and gone. O Lord by theſe things men live, that is, by thy promiſes and performances is the life of man prolonged, and mine among the reſt, whom thou haſt graciouſly reſtored to health again. And thus thou haſt *Enallage temporis.recovered me, and made me to live. Behold for health I had bitter ſickneſs, but thou haſt in great love to me(b)To my ſoul, that is, to me, a part being put for the whole man by Synecdoche. delivered me from the pit of corruption, for thou haſt caſt all my ſins behind thy back, and freely forgiven them, and thereupon haſt taken away the puniſhment which they had brought upon me. And thou haſt done all this for me that I might praiſe thee in the land of the living. For the dead (c)He puts death for the dead, per metonymiam adjuncti.that lye in the grave, cannot praiſe thee, nor celebrate thy name. The dead that go down into the pit cannot hope nor expect thy truth and faithfulneſs in performing thy gracious promiſes as the living may. The living, the living, he will praiſe thee for thy mercy ſhewed unto him, as I do this day. The living Fathers will declare to their children thy goodneſs and mercy which thou haſt ſhewed unto them, and I hope I ſhall tranſmit to my poſterity how ready thou wert to ſave me when I was brought ſo very low. And accordingly I and my people will ſing this and other ſongs of praiſe to thee in the Temple with ſtringed inſtruments all the days of my life. Iſa. Ch. 38. from v. 9, to 21.
Sennacherib hearing of Tirraka King of Ethiopia's coming againſt him, went himſelf (as 'tis thought) to meet him with his Army, and having diſcomfited him, he led away abundance of them captives in ſuch ſcornful manner as is expreſſed, Iſa. 20.4. So ſhall the King of Aſſyria lead away the Egyptians priſoners, and the Ethiopians captive, young and old, naked and barefoot, even with their buttocks uncovered to the ſhame of Egypt. And the Jews were aſhamed of Ethiopia their expectation, and Egypt their glory. Iſa. 20. from 3, to the end.
After this victory over the Ethiopians and Egyptians it ſeems the Aſſyrians did reinforce their ſiege of Jeruſalem, begirting it with a vaſt hoſt of men, though Sennacherib himſelf in perſon did not come thither as may be gathered from Iſa. 37.33. 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 ſhields, nor caſt a bank againſt it. But though he was not there himſelf, yet his Army preſt on the ſiege with great vigor, and when there was no likelihood (in an humane way) but that the City ſhould be taken by this great hoſt, then did the Lord by his holy Angel in one night deſtroy an hundred fourſcore and five thouſand of them, and among them many of their Captains and Leaders, and in the morning when the men of Jeruſalem went out they ſaw all theſe lying dead on the ground, and thoſe few that had eſcap'd the ſword of the Angel were fled. Iſa. 37.36. 2 King. 19.35. 2 Chron. 32.21.
Sennacherib hearing of this prodigious ſlaughter of his men, with ſhame of face returned out of the land of Iudah and went to Nineveh his chief City. And the Book of Tobit tells us that at his return he (in a rage) ſlew many of the Iſraelites whom he had there captive, Tob. 1.18. And if the King Sennacherib had ſlain any when he was come and fled from Iudea, I buried them privately, (for in his wrath he killed many) but the bodies were not found when they were ſought for of the King. Not long after (Tobit ſays fifty-five days) when he was at his Idolatrous worſhip in his Idol-temple, two of his own Sons, Adrimelech *'Tis a Tradition among the Jews that they killed their Father becauſe he had vowed to offer them as a ſacrifice to his God Niſroch if he would appeaſe the minds of thoſe of his ſubjects that were incens'd againſt him. For many of them who had loſt their Sons and Brothers, and Kinſmen in the late ſlaughter made by the Angel at Jeruſalem, were highly offended with him as being the cauſe thereof.and Sharezer ſlew him with the ſword, which done they fled preſently into the land of Ararat or Armenia, and Eſarhaddon his Son reigned in his ſtead. 2 King. 19.36, 37. 2 Chron. 32.21. Iſa. 37.37, 38.
Thus God preſerved Hezekiah and his people in Ieruſalem miraculouſly from the Aſſyrians, and (as 'tis probable) much enriched them by the ſpoil of their Camp; and he manifeſted his favour to them by ſaving them out of the hands of all others alſo, and by guiding them, and guarding them on every ſide, and taking care of them. And many of Hezekiah's ſubjects underſtanding this great goodneſs of the Lord to him, came to Ieruſalem and brought offerings to the Lord in token of their thankfulneſs, and preſents to the King. So that from henceforward he grew exceeding rich, and made himſelf Treaſuries for Silver and Gold, and precious ſtones and jewels, and rare ſpices, and perfumed ointments, and made himſelf Armories, and ſtorehouſes for corn, wine and oyl, and ſtalls for all manner of beaſts, as horſes and camels, and cotes for ſheep and goats. Moreover he provided for himſelf alſo fenced Cities, and had great abundance of flocks and herds, and all ſorts of worldly ſubſtance. So that he was magnified in the ſight of all Nations from henceforth, and he proſpered exceedingly in all that he went about. 2 Chron. 32.22, 23, 27, 28, 29, 30.
Hezekiah being now become the wonder of the world for the Suns going back for his ſake, and Gods fighting immediately for him againſt his enemies, and being grown rich and wealthy, his heart was lifted up with pride and ſelf-confidence, and he rendred not unto the Lord according to the benefit done unto him; therefore God was angry with him, and his anger being kindled by his pride and ingratitude, and the ſins of the people, he afterwards in a juſt judgment brought on the whole Nation the Babyloniſh Captivity. 2 Chron. 32.25.
Sennacherib being now dead (as is before related) and Eſarhaddon his third Son ſucceeding him in the Kingdom, it ſeems Merodach or Berodach Baladan, Sennacherib's Lieutenant or Viceroy in Babylon taking advantage of the loſs of the Aſſyrians before Jeruſalem, and of the young Kings weakneſs and contention with his Brothers, revolted from him, and made himſelf King of Babylon. And being thus poſſeſſed of that Kingdom, and informed by his Chaldeans (the great Aſtronomers of thoſe times) of that wonderful ſtrange alteration in the Sun's motion (of which we have ſpoken before) and hearing that it was done by the God of the Jews to aſſure their King of his recovery from a deſperate ſickneſs, he took this occaſion to ſend his Ambaſſadors to Hezekiah, both to congratulate his recovery, as alſo to inquire about this wonder of the Sun's Retrogradation, and withal doubtleſs to aſſure to himſelf the friendſhip of ſuch a King who was a known enemy to the Aſſyrians, from whom he had lately revolted. Now here God left Hezekiah to himſelf that he might know what was in his heart †Ita Deo deſerente prodente carne, Satana denuo inſidiante, pii labaſcunt., and how weak and frail he was, that ſo he might thereupon humble himſelf. For in a vain glorious oſtentation he ſhewed theſe Ambaſſadours all his Treaſuries and riches that were in his own Palace at Jeruſalem, or in other houſes which he had in any part of the Kingdom, and he was too ambitious (as it ſeems) to aſſure to himſelf the friendſhip of this new King of Babylon, which argued too much truſt and confidence in the Babyloniſh aid, and too much diſtruſt of Gods care over him, which was the more blame-worthy in Hezekiah who had had ſuch large experience of Gods protection of him, and of his Kingdom. And it ſeems Hezekiah did not own the Lord in all his deliverances and mercies, and magnifie him before theſe Ambaſſadors ſo much as he ſhould have done. Hereupon God ſends the Prophet Iſaiah unto him, who inquires of him who theſe Ambaſſadors were, and from whence they came, and what they had ſeen? Hezekiah tells him they came from Babylon, and that he had ſhewed them all his Treaſuries. The Prophet then delivers to him a ſad meſſage from the Lord, Behold (ſays he) the days are coming when the King of Babylon ſhall carry away this people and all their riches unto Babylon, and thy Sons which ſhall iſſue from thee ſhall they make captives *This was begun in Manaſſeh his Son's time, 2 Chron. 33.11. and further accompliſhed in Jehoiakims and Zedekiahs time, as we ſhall ſee more afterwards., and they ſhall be miniſters and ſervants in the Palace of the King of Babylon, 2 King. 24. & 25. Hezekiah was wounded to the heart with this dreadful meſſage, however he meekly replied, Good is the word of the Lord which thou haſt ſpoken; that is, it is juſt and righteous, and no more than what I and my people had deſerved. Then humbling himſelf for his pride and vanity, and the people joining with him therein, [2 Chron. 32.26.] it pleaſed the Lord by the Prophet to declare to him that the judgment denounced ſhould not come in his days. Whereupon he ſaid that though it was a grievous thing to him to think of thoſe judgments that ſhould befall thoſe who were to come after him, yet he acknowledged it as a great mercy of God that there ſhould be peace and truth in his days. 2 King. 20. from 12, to 20. 2 Chron. 32.31. Iſa. 39. wh. Ch.
Hezekiah three years after his recovery had his Son Manaſſes by Hephzibah twelve years before his death, 2 King. 21.1.
In the days of Hezekiah (as 'tis thought) lived NAHƲM the Prophet, he Propheſied of the deſtruction of Nineveh and the Aſſyrian Monarchy, and comforted the Jews with a promiſe of deliverance from the Aſſyrian Tyranny. He mentioneth the evil counſel of Sennacherib againſt the Lord, and foretelleth his death in his Idol-temple, Nahum 1.11. There is one come out of thee, that imagineth evil againſt the Lord: a wicked counſellor; and ver. 14. The Lord hath given a commandment concerning thee that no more of thy name be ſown: Out of the houſe of thy gods will I cut off the graven image, and the molten image: I will make thy grave, for thou art vile. This Prophet denounceth deſtruction to Nineveh in very plain terms. They had repented formerly at the Preaching of Jonah, but now had relapſed to their former wickedneſs. The Iſraelites had been much oppreſſed by them: Firſt by Pul, (2 King. 15.19.) then by Tiglath-pileſer, (2 King. 16.) at laſt by Salmanaſſar, who carried away the Ten Tribes captives, 2 King. 17.18. After this Sennacherib invaded Judea, and beſieged Jeruſalem, and grew to be like a great cedar in Lebanon, Ezek. 31.3. and now the Prophet Nahum declares Gods great power, and the furious revenge he would take upon his enemies, and that he would make an utter end of Nineveh: Affliction ſhould not riſe up the ſecond time, and no more of the name of the Aſſyrian ſhould be ſown, and this ſhould be for Iudahs conſolation. His Propheſie contains firſt a general denunciation of Ninevehs deſtruction, and conſequently of the Aſſyrian Monarchy. He ſhews their deſtruction ſhall be ſudden, total, irreſiſtible, Chap. 1. and the effect of it ſhall be that the people of Iudah hearing theſe glad tidings of her deſtruction proclaimed openly as upon the tops of mountains, ſhall exceedingly rejoice at them as at tidings of peace to them, and ſhall then without diſturbance keep their ſolemn feaſts, and perform their vows unto the Lord, their enemies (who diſquieted them) being cut off, Chap. 1.
Secondly, He gives a particular deſcription of the deſtruction of Nineveh, and lively ſets it forth by the dreadful approach of the enemy, the terror of their army, the taking of the City, and the captivity of Huzzah the Queen, and her maids, and their mournful deportment under their captivity, groaning, and bemoaning their condition with the mournful voice of Doves, and Tabering or beating upon their breaſts to expreſs their ſorrow. Then he deſcribes the ſpoiling and plundering of the City, the aſtoniſhment of the inhabitants, and how their faces would gather blackneſs. Alſo the inſulting of the enemy at the deſolation of this City which had been an habitation of Lions, that is of cruel oppreſſors, Ch. 2.
Thirdly, He ſets forth the cauſes of Ninevehs ruin, the Lord ſetting himſelf againſt her for her great ſins, viz. her cruelty and blood-guiltineſs, her falſhood, her robbery and oppreſſion, and her filthy Idolatries; for all which ſhe ſhould be made a ſhameful ſpectacle. And leſt Nineveh preſuming upon her own ſtrength ſhould think theſe calamities ſhould not befall her, he ſhews ſhe was not comparable to populous No, or Alexandria in Egypt, which yet was ruined, and ſo ſhould ſhe notwithſtanding all her ſtrong holds, her numerous inhabitants, ſtrong gates, repaired towers, multitude of Merchants, and her many Counſellors, Princes and Commanders. So that her bruiſe ſhould be incurable, and her wound mortal, Chap. 3.
Hezekiah now dies; his acts were written by Iſaiah, and by thoſe that wrote the Chronicles of the Kings of Judah. He was buried in the chiefeſt of the Sepulchres of the Sons of David, and all Judah and the inhabitants of Jeruſalem did him all the honour they poſſibly could at his death (he having been ſo pious and good a King) and Manaſſeh his Son reigned in his ſtead.
2 Chron. 32.32, 33.
2 King. 20.20, 21.