A Complete History and Mystery of the Old and New Testament, Volume 3 · Appendix · Chapter 4
2 Kin. CHAP. XVIII, XIX. 2 Chron. CHAP. XXXII.
ALL theſe Three Chapters are a Narrative of Sennacherib's War againſt Hezekiah for his Revolt from under the Aſſyrian Yoke, which Ahaz his Father had voluntarily, but weakly and wickedly ſubmitted to bear, 2 Kin. 16.7, 8, 9 and which his Son Hezekiah (under no Obligation) would not likewiſe own to undergo, therefore Senacherib accounts it and calls it Rebellion, and for ſo doing he wages War againſt Hezekiah, &c.
The General Remark upon the Narrative of this War is, That the Deſcription of it is after the manner of a Comedy, wherein there be all the Parts (as it were) of a Stage-Play; As 1ſt. the Prologue, or Preamble, 2 Kin. 18. from ver. 9, to ver. 16. 2dly. The ſeveral Acts in this Play or Comedy, as the Firſt Act, to wit, the Military Treaty betwixt the Embaſſadors of Senacherib and Hezekiah, from ver. 17, to ver. 37. and 2 Chron. 32. from ver. 9, to ver. 12. And the Second Act is Hezekiah's going into the Temple, &c. ſending to Iſaiah, &c. 2 Kin. 19. from ver. 1, to ver. 7. and 2 Chron. 32. ver. 20. The Third Act deſcribes Rabſhakeh's Railing Letters ſent after his Departure, 2 Kin. 19. from ver. 8, to ver. 13. Then the Fourth Act contains what Hezekiah Said and Did upon his Receit of thoſe railing blaſphemous Letters, 2 Kin. 19. from ver. 14, to ver. 19. and 2 Chron. 32. from ver. 3. to ver. 8. Then 3dly. comes the Epilogue, Cataſtrophe, and Concluſion of the War in the final Event of it, both foretold by Iſaiah, and accompliſh'd by the Lord of Hoſts, 2 Kin. 19. from ver. 20, to ver. 37. and 2 Chron. 32. ver. 21, 22, 23. This is a Scheme of the whole, &c. Now follow particular Remarks on the First Part, the Prologue of this Hiſtory. The 1ſt. is, The Ruine of the Ten Tribes is repeated here again, 2 Kin. 18.9, 10, 11, 12. as before in Chap. 17.6, 7, &c. to teach us more throughly (1.) how Iſrael's Iniquity was their Ruine. They began with Calf-worſhip, and this made way for all manner of Wickedneſs, tho' that one Sin made them guilty of All, Jam. 2.10. (2.) How it may be fair Weather with them that fear God, when 'tis very foul and Stormy to thoſe that fear him not: While wicked Hoſhea King of Iſrael was led Captive with his People into ſtrange Countries, Godly Hezekiah at this ſame time ſate in ſafety at home, and might keep a Paſſover in Jeruſalem for his and his Peoples preſervation.
Remark the Second: Semacherib the Son of Shalmanezer, (being fluſh'd with former Succeſs againſt Iſrael) Invades Judah, and Wars againſt the fenced Cities thereof, Lachiſh, &c. ver. 13. Hezekiah ſends a Submiſſion to him thither, and out of Puſallanimity (not ſtill trusting in God) endeavours to make his Enemy a Golden Bridge to go over, and be rid of him thereby, ver. 14, 15, 16. thus Hezekiah became a Church Robber with Ahaz his Father. The ſtrongest Faith may ſometimes fail and be overcome with Frailty.
This Holy Hezekiah muſt have a Tedder at his Foot to keep him Humble, after his heart had been lifted up towards Heaven, in his precious privilege of ſuch a none-ſuch Paſſover. Here his Slaviſh Fear was got above his Heroick Faith. When he ſaw Sennacherib with his moſt formidable Forces (as appears by the Hundred forty and five Thouſand of them ſlain afterwards, Chap. 19.25.) had taken many of the fenced Cities of Judah, yet not All of them, Chap. 19.8. he did but think to win them All for himſelf, 2 Chron. 32.1. but in his conceit of a Conquest of All, he was at last Conquer'd himſelf, Chap. 19.28, 35. However (ſaith Lavater) God would puniſh Judah for their Idolatry, &c. notwithſtanding the Holineſs of Hezekiah, let Sennacherib ſeize upon ſo many Cities, as put the King into this fright, which made him Spoil the Temple, not only of its Treaſure, but of its Ornaments alſo, that himſelf out of Piety in the beginning of his Reign (Repairing the Breaches of his bad Father) had laid on, 2 Chron: 29.3. And now out of Fear and Puſillanimity, himſelf takes off to bribe Sennacherib into a Departure, tho' he had ſeen Sennacherib reſtrain'd by God's Power and Providence from Interrupting him in his glorious work of Reformation until he had finiſh'd the ſame, 2 Chron 32.1. the King of Aſſyria had been diverted to other Countries for full eight Years after Iſrael had been carry'd away Captive, ſeeing his Enterprize againſt Judah here, happened not until the fourteenth Year of Hezekiah. Thus it appears the beſt of Men are but Men at the beſt; this Act of Robbing the Temple better became his Impious and Idolatrous Father Ahaz, than ſuch an Holy King as Hezekiah was: N. B. But we all need withdrawments to Humble us, as well as of inlargements to Help us: No ſooner is the Spouſe of Chriſt Feaſted to the full, but immediately after ſhe falls aſleep. Cant. 5.1, 2.
The Second Part of this Comedy after its Prologue hitherto, are the ſeveral Acts thereof; and firſt of the firſt Act.
Remark upon it are (1ſt.) Sennacherib (Cerberus-like) ſwallows this vaſt Preſent, (to the value of 225000 Pound Sterling) upon which (ſay Lavater, Lyra, and Piſcator) he covenanted to depart from Judah; but, having got the Money, he breaks his Covenant with Hezekiah, (whoſe Sacrilege could have no better ſucceſs) ſends Rabſhakeh; &c. with a great Hoſt, ver. 17. to demand Jeruſalem it ſelf to be delivered up to him, ver. 31, 32. This Huge Hoſt was to terrifie Hezekiah, &c.
Remark the Second: Tho' Tartan and Rabſaris be named with Rabſhakeh, being all three great Commanders in the Aſſyrian Army, yet Rabſhakeh was the chiefeſt of them, and the beſt Spokes-man, ver. 19. whom the Rabbins reckon for a Renegado Jew, becauſe he ſpake Hebrew; and ſome of them are not aſhamed to ſay, He was Son to the Prophet Iſaiah, but proving a diſſolute Prodigal, renounced the true Religion, and ran away to the Aſſyrians, Hierom de trad. Hebr. ſo now he came to be employed by them. Grotius thinks this not improbable, becauſe his Hebrew Oration had ſuch a ſtrange influence upon the King and his Courtiers, Chap. 19.1. with 18.37. and Iſa. 36.22. with 37.1. Becauſe Rabſhakeh Hebr. ſignifies the Maſter of Drink; therefore Maſius thinks this was the name of his Office, and that he was the chief Cup-bearer to the King of Aſſyria.
Remark the Third: Hezekiah upon Rabſhakeh's Demand, ſent his Three Embaſſadors (Eliakim, Shebna, and Joaſh) to Treat with thoſe Three of Sennacherib's, ver. 18. to whom Rabſhakeh makes a moſt Railing Oration, from ver. 19. to ver. 25.
Mark 1. He begins with a Phraſe that ſavoured of intolerable Pride. [Thus ſaith the Great King] whereby he derided the uſual Preface of the Lord's Prophets, ſaying, [Thus ſaith the Great God] as if his Great King had been above the King of Kings and Lord of Lords, &c.
Mark 2. After this proud and preſumptuous Preface, he ridicules King Hezekiah's Confidence in his Prayer to the Lord of Hoſts, as if it were no better than ſo much Prittle prattle. All thy Prayers (ſaith he) can neither give thee Counſel to Contrive, nor Courage to Execute, any Relief for thy ſelf from us, &c.
Mark 3. He derides his Dependency upon Pharaoh, which he only ſuppos'd Hezekiah did, becauſe Hoſhea King of Iſrael had done ſo before him, Chap. 17.4, 5. and the King of that Reedy Country did but prove a broken Reed to lean upon, and could not ſave him from Captivity.
Mark 4. Then this Blaſphemer proceeds to affright him the more; that as he could promiſe to himſelf no Protection from either Pharaoh, or from his own Prayers, ſo not from God himſelf, to whom he pray'd, becauſe he had thrown down his Altars, and ſo made God his Enemy by binding his Worſhip (ſaith Grotius) to one place: Thus he made that a Vice (ſaith Lyra) which indeed was a moſt Laudable Vertue in Hezekiah's Reformation. N. B. Had he inſtanced in his Sacrilege, it had been more to the point, &c.
Remark 5. He then challenges him to lie lurking no longer in his Hole and ſtrong. Hold, but come forth (if he durſt) to Fight in the open Field; and whereas he might pretend his want of Horſes, (which he expected from Egypt) he proffers him 2000 Horſes, wherein he jeared him for ſcarcity of Horſes, according to God's Law, [that their Kings might not multiply Horſes] Deut. 17.16 and for ſcarcity of Riders too, becauſe few Hebrews did therefore learn to Ride, &c.
Mark 6. Then to ſtrike the greaten Terror, he pretends a Commiſſion from God to come and deſtroy his City, ver. 25. this was fully forged by one who own'd neither God nor his Providence; N.B. The Lord no otherwiſe bidding him do thus, (ſaith Piſcator) than as he bade Shimei to Curſe David, 2 Sam. 16.10. Indeed God ſuffier'd it, Iſa. 10.5. but he knew it not, &c.
Remark the Fourth: Rabſhakeh's Railing Oration was receiv'd with much Reluctancy, ver. 26. He is requeſted to ſpeak in the Syriak Language, which the People underſtand not, as they do the Hebrew, leſt they ſhould (ſaith Menochius) be too much terrify'd. This was no Wiſe Motion; hence, ſome ſay, they were the words of wicked Shebna, Iſa. 22.15, to 19. and not of good Eliakim, Iſa. 22.20, &c. Proud Shebna did purpoſely provoke Rabſhakeh to Rail the more, that the People might be moved to Surrender thereby: But Lyra puts this candid Senſe, ſaying, [Speak no more in the Hebrew, leſt the People be provok'd by thy Blaſphemies, and ſhoot Darts at thee, tho' an Embaſſador, &c.
Remark the Fifth; Hereupon Rabſhakeh lets fly his Railing Rhetorick (with more outrage than before) to the Jews upon the Wall in their own Language, preſſing a Surrender of the City, ver. 27, to ver. 35.
Mark 1. He tells the Soldiers and common ſort what Extremities a long Siege would ſurely reduce them to, of eating their own Dung, &c.
Mark 2. He makes a mere Impoſtor of Hezekiah, for deluding and involving them into ſuch matchleſs Miſeries, ver. 28, 29, 30. decoying them to yield to his Maſter, and then might they enjoy a bleſſed Peace, and ſo redeem themſelves from the ſad Calamities of a Siege, that they might go to a Land like their own Land; and therefore he Harpoth much upon that one String. [Hearken not to Hezekiah] ver. 31.32.
Mark 3. He ſets on this inſolent and inſulting Inſinuation, with an Argument ab impoſſibili, that it was impoſſible for Hezekiah's God to deliver them out of the King of Aſſyria (his Maſters) hand, which he proved by reckoning up all the Gods of many Countreys, that his Maſter bad maſtered, ver. 33, 34, 35. [How much leſs ſhall your God, &c.] 2 Chron. 32.15. oh prodigious Blaſphemy to equal the God of Iſrael with ſuch Dung-Deities, as were the Work of their hands who worſhip'd them, and ſaying, Seeing I have deſtroyed ſo many Nations (and ſome ſtronger than Judah is) in deſpight of all their Gods, 'tis not poſſible that your God ſhould better defend you, than their Gods did them.
2 Kings 19. with 2 Chron. 32. Iſa. 36. and 37.
The Second Act in this Comedy, follows here with ſundry Remarks, as
Firſt, How this Oration of Railing Rabſhekah was received, 1. By the People whom he ſpake to on the Walls, Chap. 18.36. They held their Peace, for ſo the King had commanded them, leſt they ſhould betray their own fears, give Advantage for his farther progreſs, and provoke him to belch forth more of his black Blaſphemies: 'Twas an high piece of Prudence to ſay nothing, which was the beſt way to ſtop his foul and full-opened Mouth: No Anſwer was the higheſt Affront to him, and their Silence was his Puniſhment, thereby that Sulphurous Flaſh became extinct in its own Smoak, only leaving an odious Stench behind it; whereas their Anſwer might have been as freſh fewel to that Flame, and whereas their Calmneſs could not but be a Torment to Rabſhakeh, when he ſaw the Vanity of his Attempts in ſeducing them from their Allegiance to Hezekiah. 2. By the three Embaſſadors, who returned to the King with their Cloaths Rent, ver. 36, 37. and Iſa. 36.22. which was the manner of the Hebrews, when they heard any Blaſphemy, the worſt of which had been occaſion'd by their ſpeaking to him, therefore neither the People, nor they would anſwer him one Word more, but turn their backs of him, and return to the King, 3. How it was reliſh'd by Hezekiah, 2 Kings 19.1. Iſa. 37.1. he hearing a Relation of all Rabſhakeh's Railings, and much more added of the ſame Bran by Senacherib's Servants, 2 Chron. 32.16. He Rent his Cloaths alſo, and put on Sackcloath, and went into the Temple to pray, &c. that in ſolemn Prayer he might turn Senacherib over to the Lord of Hoſts, who ſoon took him to task with a Vengeance afterward, &c.
Remark the Second, And leſt his own Prayers ſhould not prove prevalent enough, Hezekiah procures, the Prayers of the Prophet Iſaiah, who (as Cauſſinus ſaith) was Nephew to King Amaziah, one that was at firſt a Prince good enough, under whom this Prophet paſs'd his Youth, &c. In Order hereunto, as his firſt ſtep had been into the (Temple, when ſo deeply concern'd …iſo his ſecond ſtep he took was his ſending Eliakim, &c. to Iſaiah, ver. 2.2 Kings 19. and inſtead of Joaſh, he ſent the Elders of the Prieſts (for a more effectual ſucceſs) all cloath'd with Sackcloath, and gave them this Meſſage [Tis a day of Rebuke and Blaſphemy, &c. ver. 3, 4.]
Mark 1. In this Meſſage, he mentions not ſo much God's Rebuking them ſo ſorely for their Sins, as the Moleſtation they now met with from Senacherib; whereof he complain'd, not of God who did juſtly, but of the Aſſyrian that did unjuſtly, and provok'd God with his Blaſphemies.
Mark 2. He uſeth, a Parabolical Speech [Children are brought to the Birth, &c.] wherein Junius obſerves, that Hezekiah compares himſelf and the Church to a poor Travelling Woman in great Extremity, his Subjects to the burden in the Womb, and the Extremity of their Danger, to the Difficulty of bringing forth; as if he had ſaid, neither can my People help themſelves, nor can I deliver them: Or (as others are of Opinion) Jeruſalem beſieged is this Travelling Woman; [its Inhabitants the Infant in the Womb; the preſſing ſtraitneſs of the Siege, is the pains in Travel; the Jews weakneſs, is the inability of the Women to bring forth, &c. The Senſe of the King's complaining Meſſage in this Metaphorical dreſs, in a Word is this, [Hezekiah tells Iſaiah, that he had done what he could to bring forth the Child of Reformation by hard Pains and Travel, 2 Chron. 32, 1. but now are we hindred from compleating it by this inſolent Aſſyrian, who puts us to new Pains and Perplexities, at the hearing of their horrid Blaſphemies, and now cloſely beſieging us, ſo that we are brought to the utmoſt Extremity of Danger, and are utterly unable to help our ſelves both in removing what doth hinder, and in applying what may; help the Work of Reformation; we humbly put all into God's Holy Hands, that our Extremity may be his Opportunity.
Mark 3. Hezekiah looks upon Iſaiah as a Man of God, and as another Jacob who had Power with God and with Men, and could prevail, Gen. 32.28. Hoſ. 12.4. and therefore he intreats the Prophet (whom he knew could do much with God) to improve his utmoſt Intereſt at the Throne of Grace for them in this extream Exigency, and earneſtly to implore Heaven's help at this dead lift; ſaying [Lift up thy Prayer, Venaſhatha Tephillah, Heb.] ver. 4. which ſignifies [Pray to thy utmoſt] ſtrive and ſtrain, ſet Sides and Shoulders to this lifting Work, tug hard and beſtir thy ſelf all thou can, and in ſo doing we doubt nothing of it, but can be confidently aſſured God will confound theſe Blaſphemers whom he hath heard, and ſpare the poor Remnant that was left, now when the ten Tribes were carried Captive, Chap. 17.3, 6. and many of the Jews now deſtroyed, Chap. 18.13. and many fled for fear.
Remark the Third, Hezekiah's Meſſengers deliver their Maſter's Meſſage, ver. 5. and Iſaiah by them returns his Anſwer, ver. 6, 7. Wherein
Mark 1. How ready the Lord was to Comfort thoſe that mourn'd, Matth. 5.4. and to ſend Cordials for reviving his diſconſolate and dejected Servants with all Expedition, The Eyes of the Lord are every where beholding the Evil and the Good, Prov. 15.3. …ſaw both the Haughtineſs of Senacherib, and the Humility of Hezekiah, the Rage and Malice of the former, and the Faith and Hope of the latter; ſo God preſently prepares a Plaiſter for the Prophet to apply, &c.
Mark 2. The Prophet bids Hezekiah from the Lord not to fear the Words of Senacherib's Youngſters, ſo the Hebrew ſignifies, the Boys or Bullies, ſo are they call'd by way of Contempt, becauſe they made Jehovah no better than an Idol, there being many that both aſſiſted Rabſhakeh, and conſented to his Blaſphemy, Chap. 18 17, 18, 35.
Mark 3. Hinneni Nothen Bo Ruach, Hebr. Behold I will ſend a blaſt upon him, ver. 7. here God eſpouſeth Hezekiah's quarrel and appropriates it to himſelf, the more to ſtrengthen his Faith for a juſt revenge upon his inſulting Adverſary. Ruach render'd here a Blaſt, ſignifies a Spirit, which was (ſaith Grotius) that ſpiritual Subſtance the Angel of God, who deſtroy'd the Aſſyrian Army, ver. 35. which was a moſt ſtormy Blaſt, and a terrible Tempeſt indeed, a Plague, ſaith Joſephus.
Mark 4. And he ſhall hear a Rumour; namely, Tidings of Tirhakah's Invading his Land, ver. 9. with a vaſt Ethiopian Army, as 2 Chron. 14.9. this muſt needs affright and divert Senacherib, ſo Joſephus; this Rumour made him return to his own Land (but rather that Ruine of his Army, ver. 35, 36.) where he fell by the Sword, ver. 37.
Mark 5. Oh what a comfortable Cordial did Iſaiah hand here to Hezekiah, aſſuring him of the Truth of this Prophetick Promiſe in all its Branches! And how happy was Hezekiah in having an Heart willing to adviſe with the Prophet Iſaiah, in ſuch a Criſis of Affairs, which was ſo bleſt with ſuch an happy Iſſue … N.B. But how unhappy was good Joſiah, whoſe Heart neglected to adviſe with that famous Prophet Jeremiah, or with Zephaniah, &c! who were then living at that Time (beſide a whole College of Seers) when he went to War againſt Pharaoh Necho: The omiſſion of this Duty, made him ruſh headlong upon his own Death, in whom died the whole State of Iſrael, as may be ſeen after, Chap. 23.29. 2 Chron. 35.22.
Now come we to the Third Act in this Comedy, which deſcribes Rabſhukeh's Departure, and the moving Cauſe thereof, ver. 8, 9. and the Railing Letters that were ſent in the room of Rabſhakeh. Remarks hereupon are
Firſt, Rabſhakeh returns to Senacherib, to give him an Account of the Treaty, and to adviſe what was farther to be acted upon the Jews's Obſtinacy, yet leaving his Army behind him under the Conduct of Tartan and Rabſaris (Commanders) to carry on the Siege: But finding his King removed with his other huge Hoſt from Lachiſh to Libnah, upon Tidings that Tirhakah had deſigned to fight againſt him, hereupon he ſends his Threatning Letters.
Remark the Second, The King of Ethiopia's Invading Aſſyria, broke all the meaſures of Senacherib, and gave him ſuch a marvelous Diverſion from the Cities of Judah, …as Saul had from purſuing David, when a Meſſenger came and told him, that the Philiſtines had invaded his Land, 1 Sam. 23.27, 28. which place David therefore call'd Selangh Hammelekoth, the Rock of Diviſion, becauſe there God divided Saul from his Prey: So here Senacherib was loath to let go his hold of Lachiſh and Libnah with one of his Armies: Lachiſh was a very ſtrong City, Chap. 14.19. and likely Senacherib found the taking of it too difficult a task at this Time, ſo was gone now to beſiege Libnah, when Tidings came of Tirhakah's Invaſion, &c. which when he heard (ſaith Vatablus) he rais'd his Siege in that place, to March againſt the King of Ethiopia with that Army, but ſtill his other huge Hoſt beſieged Jeruſalem, and more loath he was to let it go than either Lachiſh or Libnah (being moſt eager to lick his Lips with it) the King conſults Rabſhakeh, then thoſe hectoring Letters are ſent to Cajole them into compliance.
Remark the Third, The Contents of theſe Letters were at the beſt, a compleat Roll of Rabſhakeh's rudeſt and moſt railing Rhetorick; Senacherib here Sings the ſame Song over again in theſe Writings, which Rabſhakeh had deliver'd by Word of Mouth in the foregoing Chapter, ver. 29, 30, 31, 32, 33, 34, 35. with ver. 10, 11, 12, 13. here; and thoſe Letter-Carriers are commanded to deliver the ſumme of what was written by Word of Mouth, leſt Hezekiah, when he receiv'd the Letters, ſhould lay them aſide and conceal them from the Knowledge of the People, whom he deſign'd to Wheedle, &c. or to terrifie them into a Submiſſion both by Word or Writing.
Now follows the Fourth Act, when theſe Letters were received.
Remark the Firſt, Hezekiah carries this rude Roll of Railery, and black Blaſphemy into the Temple, and ſpread it before the Lord, the moſt Juſt and Jealous God, vor. 14. this he did, not to inform the All-knowing God, as if he knew it not, but for the quickning of his own Spirit, and for the ſtrengthning of his own Faith the more thereby, being (ſaith Piſcator) at the Ark of God's Preſence.
Remark the Second, Then he Prays a moſt Pathetical Prayer, ver. 15, 16, 17, 18, 19. wherein, 1. He pitches upon one of God's proper Attributes to prop up his Prayer. 2. His Motive for God's revenge, he makes Rabſhakeh's reproaching the living God. 3. He confeſſeth what ought to be confeſſed, that Senacherib had conquer'd the falſe Gods, becauſe but Wood and Stone. 4. He runs over thoſe Arguments wherewith he had fill'd his Mouth, and finally, having a Promiſe before, he puts it into Suit by Prayer, preferring God's Glory before his own Preſervation, and preſſing the Lord to make his Power known at this Juncture that all other Kingdoms may acknowledge with us, that thou art the only Jehovah.
Remark the Third, Nor would Hezekiah (having done all this) dare to tempt the Lord by neglect of ſuch means, as might be ſubſervient to God's Providence, but he doth many more Matters in order to his own Defence and Deliverance, which are Recorded in 2 Chron. 32. ver. 3, 4, 5, 6, 7, 8.
Mark 1. Becauſe Water was a ſcarce Commodity in Canaan's Countrey, and the want of it might much annoy the Aſſyrian Army; therefore he ſtopp'd the Fountains without the Walls with Earth, yet convey'd Water by Pipes under ground into the City, ver. 3, 4. N.B. Oh that we could ſtarve Satan thus, by mortifying our earthly members, Col. 3.5. ſo cauſe him to depart from us, as Luke 4.13.
Mark 2. He rebuilt the Wall that King Joaſh had broke down, 2 Chron. 25.23. and mounted Engines upon the Tower Gates for his better Defence, ver. 5.
Mark 3. He ſettles his Guards round the City, ver. 6. to ſtop the Rapid Torrent of Senacherib, that came like an over-flowing fierce River, Iſa. 8.7.
Mark 4. He Comforts his Captains, &c. ſaying [Fear not our Foes, who truſt in an Arm of Fleſh, for our God will quickly curſe it, Jer. 17.5. and cauſe the ſtrongeſt Sinew in his Arm to Crack: [With us is the Lord our God, Hebr. Gnimmanu Jehovah Elohenu] which imports Immanuel, the Name of Chriſt whereby he began to be known amongſt them]. N.B. Thus ought we to go to Chriſt, when Satan aſſaults our Souls or our Land, telling him [The ſtretching out of his Wings, hath filled thy Land, O Immanuel, Iſa. 8.8. Vatablus and Oſiander read this Phraſe, ver. 7, 8. Plures nobiſcum quam cum illis, There be more with us than with them, as 2 Kings 6.16. for we have God's help, and an Army of Angels. N.B. Now if Antigonus (in the time of the Maccabees) could ſay to his fearful Souldiers fearing the Multitude of their Enemies [but how many do ye reckon me for?] how much more may we reckon the Lord of Hoſts for many Myriads of Men: If God be for us, 'tis no Matter who is againſt us, Rom. 8.31. I will not be afraid, &c. ſaith David, Pſalm 3.6, 7. At what time I am afraid, my Faith ſhall maſter my fear, Pſalm 56.3.
Mark 5. The People leaned upon the Lord, as Hezekiah exhorted them, ver. 8. as a Man leaneth on a Staff when he leapeth over ſome Water: They had neglected to look up to the Lord (as appeareth from Iſa. 22.9, 11. but now are they moved by the King's Words to believe in the Lord, more eſpecially when Hezekiah and Iſaiah had jointly pour'd forth their Prayers for them, 2 Chron. 32. ver. 20. 2 Kings 19.20, &c. Thus neither Temporal, nor Spiritual Means are neglected, God will be Truſted in his Promiſe, but not tempted in his Providence.
Now come we to the Cataſtrophe, the Epilogue and Concluſion of the Comedy, which indeed proved a Tragedy to the Aſſyrian, after all his Thraſonical boaſtings. This ſad exit was prepared by Iſaiah's Prophecy in his moſt elegant Apoſtrophe firſt to Senacherib, 2 Kings 19.21, to 28. and then to Hezekiah, ver. 29, to 34. and Iſa. 37.21, 22, &c.
Remarks upon this Prophetick Preparative, to the Ruine of the Aſſyrian, but to the Comfort and Eaſe of Hezekiah, &c.
Mark 1. In the Prophet's Apoſtrophe to Senacherib, Iſaiah tells him [though Sion ſeem a weak Virgin unable to defend her ſelf, yet hath ſhe a ſtrong Champion] who both can and will protect her (becauſe ſhe is a Virgin, and now bleſſedly Reformed from Idolatry) from thy violent Hands, that would commit a Rape upon her, ſhe ſhall remain [Intacta Virgo]. I will maintain (ſaith the Lord) her cauſe and quarrel, and ſhe knows it, and therefore outfaceth thy formidable Hoſts, ver. 21.
Mark 2. The Prophet upbraids him in a Flood of elegant Figures (as Oſiander obſerveth) for his intolerable arrogant Boaſtings of what he had done and would do, ſcorning to ask leave from the Lord, whom he eſteemed no better than an Idol, therefore the Lord will plague and puniſh thee for thy Reproaches and Blaſphemies, ver. 22, 23, 24.
Mark 3. Here Iſaiah brings in Jehovah himſelf, taking Senacherib to task, and ſchooling him for his Ignorance and Contempt of Providence, ſaying [Haſt thou not heard (ſaith Grotius) what I did to Pharaoh, and what I have done for Iſrael ever ſince, as their Lord Protector? thy Philoſophers could teach thee that there is a God, and that Providence orders all Matters according to a Divine Decree; and though I have decreed to puniſh my People for their Sins, yet art thou but the Rod of my Anger, Iſai. 10.5, 7, 13, 15.] 'tis all God's Work (ſaith Cajetan) not thine, whereof thou boaſteſt, ver. 25, 26.
Mark 4. God tells him, though thou know not me, yet I know thee intus & in cute, within and without, all thy Projects as well as all thy Actions, Pſalm 139.2, 3, &c. I know thy abode, as the Huntſman doth the ſquatting-place of the Hare, or where the Fox Kennels, yea and thy rage againſt me. ver. 27. in raging thus againſt my People, Acts 9.4. Thou perſecutes me in my members, ſaith Chriſt.
Mark 5. And the Lord concludes thus [becauſe thy Blaſphemies, and other outrages have grated mine Ears, ver. 28.] therefore will I tame thee and take thee a link lower (as the Phraſe is) yea, I will lead thee by the Noſe (ſaith Menochius) to the ſlaughter-houſe, as they do the Wild Ox and other ſuch fierce Creatures, and I will bridle ſuch a ſturdy Steed as thou art: And will turn thee back againſt thy will to thy own Country with ſhame and loſs.
The Second Branch of the Prophet's Apoſtrophe is, his Conſolatory Oration to Hezekiah, after he had ſo confounded Senacherib.
Mark 1. Iſaiah aſſures Hezekiah, that God would muzzle the Mouth, manacle the Hands, and fetter the Feet of Senacherib, by this comfortable Sign for the Future: Though they feared a Famine, becauſe the Aſſyrians had ſpoil'd all their Tillage, yet ſhould they be deliver'd from the Siege: For the Promiſe is here, ver. 29. Deus providebit, God's Plenty ſhall be found of thoſe Fruits which grow on their own Accord, and not only ſhall it be this Year, but the Second, and the Third Year without Tillage alſo.
Mark 2. The Prophet Comforts the Citizens, ſaying [Tho' ye have been Coop'd and Pent up in a beſieged City, yet after a while ye ſhall be Relieved and Releaſed, ſo as to walk freely and fearleſly whither ye pleaſe, &c.] ver. 30.31. this ſhall be the Sign (ſaith Oſiander) that God is your Father.
The Levamen follows the Solamen, the Alleviation of Jeruſalem's Affliction (after this Conſolation from the Prophet) comes the Event of all; namely, both the Ruine of the Enemy, and the Relief of the City, as God had foretold.
Mark 1. The Ruine of the Aſſyrian Army, ver. 35. and 2 Chron. 32.21. Firſt, The Time when [that Night] either after Iſaiah's Prophecie (ſaith Maſius) that the ſucceſs might immediately ſecond its Truth, or when the Aſſyrians were preparing for an Aſſault the next Morning (as others ſay) being Cock-ſure of carrying the City by Storm. Secondly, The Means whereby; [An Angel]. Toſtatus ſaith, it was a good Angel, but Menochius will have it the Devil: Surely it was ſuch an Angel as deſtroy'd the Iſraelites in David's day, 2 Sam. 24.16. Thirdly, The Manner how; This is not expreſs'd in the Text, Cajetan Conjectures it was done by Fire, they were all Thunder-ſtruck, yet their Garments were not Rent. The Rabbins ſay the ſame, adding that Senacherib hardly eſcaped, himſelf having his Head and Beard ſinged: Joſephus judgeth 'twas done by Peſtilence, others are of Opinion, they were deſtroyed by an Earthquake, &c. Fourthly, The Number that were ſlain is told us to be a hundred eighty five thouſand Men, which intimates the vaſtneſs of their Hoſt, and all their Captains were cut off, 2 Chron. 32.21.
Mark 2. Sennacherib, when he ſaw at his riſing up from ſleep (together with his Counſellors, ſaith Piſcator) that they were all dead Corpſes, departed from the Siege, ver. 26. as the Prophet had promiſed, ver. 33. he returns home with ſhame, ſorrow, and loſs, yet glad that he had eſcaped with the ſafety of his own Life. N. B. But his preſervation from this Death (ſaith Sanctius) was only a reſervation to a worſe death; namely, to be murther'd by his own Sons, which was more Ignominious, &c.
Mark 3. How beſotting is Idolatry? Sottiſh Sennacherib ſtill worſhips Niſroch his Tutelar God, which could not ſave his Army from a Divine extraordinary Judgment (enough to convince him of the True Jehovah) yet worſhipping this Idol; probably becauſe himſelf was ſaved, the Lord let him ſee his Idol could not now ſave himſelf from his two unnatural Sons, no not while he was worſhipping it, ver. 37.
The Relief of the City neceſſarily follows the Ruin of the Enemy, 2 Chron. 32.22, 23.
Mark 1. The ſame God that deſtroyed Sennacherib and his Army, ſaved Hezekiah and Jeruſalem, who were not only preſerved, but doubtleſs much enriched by the Spoils of the Enemy.
Mark 2. How the Lord guided the Jews after this Deliverance, as a careful Shepherd doth his Flock, (ſay Junius, Piſcator, &c.) protecting them, providing for them all neceſſaries, &c. ſo that many Strangers were Proſelyted, as Jethro was, hearing God's Wonders in Egypt.
Mark 3. God magnify'd Hezekiah in the eyes of many Nations that heard of theſe Matters, not only of the ſlaughter of the Aſſyrian Hoſt, but alſo of God's Vengeance purſuing Sennacherib home (to verifie all that was foretold) in being Murder'd by his two Sons; N. B. becauſe (as Grotius ſaith) he in a Danger vowed to Sacrifice them, in imitation of Abraham, whom he would outdo, deſigning to offer up theſe two for one Iſaac, that he might purchaſe God's favour and protection to himſelf and his Progeny, &c. N.B. Nineveh never proſper'd after Senacherib's fall; now Nahum's Prophecy takes place, &c.