Annotations Upon Isaiah, Chapter 36
CHAP. XXXVI.
VERSE 1. NOw it came to paſs, &c.] Here the Prophet inſerts an Hiſtorical relation of Sennacheribs invading the land of Judah, and of the wonderful deliverance of Jeruſalem by Gods miraculous deſtroying the Aſſyrian Army; and that purpoſely to ſhew how exactly all came to paſs herein, according to what he had long before foretold concerning theſe things as they are ſet down in the foregoing Chapters of this his Prophecy; that ſo this might be a ſeal to confirm his Prophetical Office to the people, and might let them ſee with what aſſurance they might expect that all other things which he had foretold, or ſhall foretel hereafter, even thoſe things which concern Chriſt, and the days of the Goſpel, ſhould certainly alſo be accompliſhed in their ſeaſon. We have the very ſame relation, almoſt word for word, in 2 King. 18.13. &c. (which makes it very probable, that this part of that Hiſtory was compoſed by Iſaiah) and the chief thing requiſite to be known, for the underſtanding thereof, may be found in the Notes there; or in 2 Chron. 32.1, &c. Only in that which is ſaid here concerning the time of Sennacherebs invading Judea, that it was in the fourteenth year of King Hezekiah; this is further obſervable, that it was therefore within a while after this good King had made ſuch a Reformation in the Land, as never any King before him had made, that this grievous ſtorm fell upon him and his Kingdom, which muſt needs be both a great tryal, and a great ſtumbling-block to many. But ſee, I ſay, the Notes, 2 King. 18.13. &c.
Ver. 2. And the King of Aſſyria ſent Rabſhakeh, &c. and ſtood by the Conduit of the upper pool, in the high way of the Fullers field.] For this place ſee the Note before, Chap. 7.3.
Ver. 3. Then came forth unto him Eliakim, Hilkiahs ſon, which was over the houſe; and Shebna, the ſcribe, &c.] What is noted before concerning theſe two, Eliakim and Shebna, we may ſee Chap. 22.15. and 2 King. 18.18. Queſtionleſs this Eliakim was the ſame of whom the Prophet had before prophecied, that he ſhould be ſurely ſetled in that place of high preferment in Hezekiahs Court, which now it ſeems he was in, Shebna that was formerly in it being removed, See Chap. 22.20, 21. &c. And we may well think what a ſhaking it was to the faith of this good man concerning this promiſe, when he was now to go out to beg terms of peace of the proud Tyrant Sennacherib, ready in a manner to yield to any Conditions almoſt, which he would be pleaſed to put upon them. As for Shebna here mentioned, I conceive as before, that it was not Shebna, into whoſe place Eliakim was put, becauſe it ſeems not very probable, that Hezekiah would imploy ſuch a wicked wretch, ſo likely to be diſcontented, and ſo juſtly therefore to be ſuſpected, in ſuch a weighty ſervice as this was.
Ver. 4. And Rabſhakeh ſaid unto them, Say ye now to Hezekiah, Thus ſaith the great King, the King of Aſſyria, What confidence is this wherein thou truſteſt?] That is, What confidence is it that hath emboldned thee, firſt to rebel againſt me, and now to ſtand out againſt me when I am come with ſuch a mighty Army to reduce thee under my power?
Ver. 5. I ſay (ſayeſt thou) (but they are but vain words) I have counſel and ſtrength for war.] In 2 King. 18.20. this paſſage is expreſſed thus, Thou ſayeſt (but they are but vain words) I have counſel and ſtrength for the war; and therefore there it is clear, that Rabſhakeh chargeth Hezekiah with boaſting to the people, that they ſhould be well enough able to defend the City againſt Sennacheribs forces, as being ſufficiently furniſhed both with Counſel and Strength for War; and withal tells him, that theſe were but vain words; that is, ſuch as Hezekiah himſelf knew were but meer boaſting words, that had no ground of truth in them, and therefore would be of no avail for the ſaving of the City. And ſo likewiſe if we read that paſſage in the Hiſtory of the Kings, as it is there rendred in the Margin of our Bibles, Thou talkeſt (but they are vain words) counſel and ſtrength are for the War; according to that Tranſlation of the words it is alſo clear, that Rabſhakeh told Hezekiah, that he talked at a high rate, and uttered many big words, thereby to hearten and encourage the people, as namely, that the Egyptians would come in to their help; or that however the Lord Jehovah would ſurely deliver them, if the people would earneſtly call upon him for help; and that withal he added, That all this was to no purpoſe, ſuch vain words would not defend the City, there was more requiſite for the guarding of the City than ſo; counſel and ſtrength are for the war. Well, but why is this paſſage rendred here, not as there, Thou ſayeſt, but I ſay, &c? I anſwer, That though it be Rabſhakeh that ſaith here, I ſay, yet he ſpeaks this in the perſon of Hezekiah; as if he ſhould have ſaid, I know well enough what thou talkeſt and prateſt; to wit, I ſay, I have counſel and ſtrength for war; but theſe are but vain words. And therefore indeed thoſe words (ſayeſt thou) are for the clearing of this, well inſerted by our Tranſlators, I ſay, ſayeſt thou, &c. now on whom doſt thou truſt, that thou rebelleſt againſt me? as if he ſhould have ſaid, If it be not a vain confidence of thine own ſufficient ſtrength whereon thou relieſt, on whoſe help is it then that thou truſteſt, in the hope whereof thou haſt emboldned thy ſelf to rebel againſt me?
Ver. 6. Lo, thou truſteſt in the ſtaff of this broken reed, on Egypt, &c.] He terms Egypt, or the King of Egypt a ſtaff of reed, by way of alluſion to thoſe Reeds, and Canes of Reeds, which grew abundantly on the banks of Nilus, and were famouſly known in foreign Countrys whither they were carried. But withal obſervable it is, That the people that would not mind Gods Prophet, when he from God did ſo often threaten them for their confidence in Egypt (ſee the Notes, Chap. 30.2. and 31.1.) are now to their greater vexation, brought to hear themſelves upbraided with this by an inſulting Adverſary.
Ver. 7. But if thou ſay to me, We truſt in the Lord our God: is it not he whoſe high places, and whoſe altars Hezekiah hath taken away, and ſaid to Judah and to Jeruſalem, Ye ſhall worſhip before this altar?] Though it was in obedience to Gods Command, that Hezekiah had pulled down theſe high places and altars, yet there was much cunning couched in this objection of Rabſhakeh's; both becauſe many of the people, whoſe hearts were not yet wholly taken off from their former Idolatry, would be ready to cloſe with this, and to conclude, That God in his wrath againſt Hezekiah for this, had brought theſe enemies upon their Land; as alſo becauſe there was ſome colourable pretence of reaſon in this, which carnal men might ſoon approve, that it was a wrong and diſhonour to God thus to limit his worſhip to one place; and that it was ſome vain glorious or covetous deſign in Hezekiah to order it ſo, that all the Sacrifices which the people would offer to their God, ſhould be offered where he kept his Court, and had his conſtant reſidence.
Ver. 8. Now therefore give pledges, I pray thee, to my maſter the King of Aſſyria, &c.] To wit, That thou wilt perform the Conditions I ſhall propound to him; namely, That if he gave him, as in the next words he promiſeth, two thouſand horſes, he would then come out to fight with him; (he gives him to underſtand, that he ſhould not need to ſend to Egypt for Horſes, he ſhould have them of him) or elſe rather, that if he were not able to find men fit to ride and manage them, that then he ſhould reſtore the Horſes again; and withal, that they ſhould ſubmit to his Maſter upon ſuch Conditions as he ſhould be pleaſed to impoſe upon them.
Ver. 9. How then wilt thou turn away the face of one Captain of the leaſt of my Maſters ſervants? &c.] And thus he hints to them, that there was no reaſon why they ſhould ſtand out, becauſe Sennacherib was not yet come thither with his whole army; he alone, though the leaſt of his Maſters Servants, being able enough to ſubdue them.
Ver. 12. But Rabſhakeh ſaid, Hath my Maſter ſent me to thy Maſter and to thee to ſpeak theſe words? Hath he not ſent me to the men that ſit upon the wall? &c.] To wit, The people that in their turns are appointed to be on the walls for the guarding of them, and for the defence of the City, that they may eat their own dung, and drink their own piſs with you; as if he ſhould have ſaid, And who indeed are appointed to be there, that the City by a long ſiege might be brought to ſuch ſtreights, that through famine both they and the people might be brought to eat their own dung, and drink their own piſs. And thus he would make a ſhew of pitying the people; and withal ſeeks to ſtir them to diſcontent againſt Hezekiah and his Princes, that cared not to what they expoſed the poor people, only to uphold themſelves in their greatneſs.
Ver. 13. Then Rabſhakeh ſtood and cried with a loud voice, &c.] That is, He lifted up himſelf as high as he could (for he ſtood before, ver. 2.) and that perhaps in ſome more eminent place, which he had choſen for that purpoſe; and then lifting up his voice together therewith, he ſpake aloud, that the people on the wall might the better hear him.
Ver. 14. Thus ſaith the King, Let not Hezekiah deceive you, &c.] He ſaith not, Let not your King Hezekiah deceive you, as not being willing to put them in mind of that Allegiance which, as Subjects, they did owe to their King.
Ver. 17. Until I come and take you away to a land like your own, &c.] Obſervable it is, how cunningly here Rabſhakeh avoids that harſher expreſſion of carrying them away Captives, and ſpeaks only of it, as if they were peaceably to be tranſplanted from one Country to another; and that (to imply his reſpect to their good) though he durſt not call the land whither they were to go, a better land than that of Canaan; yet he tells them, that it was a land like to their own, a land of Corn and Wine, a land of Bread and Vineyards; and, which is added 2 King. 18.32. a land of oyle-Olive and of honey. But withal conſiderable it is alſo, how little this was like to move thoſe that did not ſo much prize the land of Iſrael for the outward plenty and fruitfulneſs of it, as for the ſpiritual priviledges that appertained thereto, as it was the inheritance of Gods peculiar people, the Temple and the Communion which they then enjoyed with God in his Ordinances.
Ver. 19. Where are the Gods of Hamath and Arphad? where are the Gods of Sepharvaim, &c?] As if he ſhould have ſaid, ſay ſome, Where were they when they ſhould have ſaved thoſe that worſhipped them, and the Cities they dwelt in? But rather he ſpeaks of their gods, as deſtroyed together with the Nations that ſerved them; See the Note before, Chap. 10.9. and have they delivered Samaria out of my hands? that is, The gods of Samaria; for that muſt neceſſarily be underſtood from the foregoing words. It was indeed his Father Salmanaſſer that took Samaria, but he might be preſent with his Father in that Expedition. However it is no whit ſtrange, that ſpeaking of the Conqueſts atchieved by the King of Aſſyria, he ſhould aſcribe to himſelf that which his Father had done before him.
Ver. 20. Who are they amongſt all the gods of theſe lands, that have delivered their land out of my hand, that the Lord ſhould deliver Jeruſalem out of my hand?] As if he ſhould have ſaid, If the gods of other Nations were not able to deliver them, their Countries and Cities out of my hands, why ſhould you think the Lord Jehovah, your God, able to deliver Jeruſalem out of my hand? And ſo this paſſage is expreſſed 2 Chron. 32.14.
Ver. 21. But they held their peace, &c.] That is, ſay ſome, The men that were ſent forth to treat with Rabſhakeh. But I rather think it is meant of the people on the wall, to whom at laſt he addreſſed his ſpeech. And ſo it is expreſly ſaid, 2 King. 18.36. But the people held their peace, &c.
Ver. 22. Then came Eliakim, &c. with their clothes rent, &c.] See the Notes, Gen. 37.29. and 2 King. 18.37.