Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Kings · Chapter 19
CHAP. XIX.
HEzekiah hearing this, rent his clothes, and putting on sackcloth went to the house V. 1.of the Lord, &c.] 2 Chron. 32. 18. it is said, that the servants of Sanneherib spake more against God and the king, wherefore he presently humbled himself in prayer, and whilest he was thus doing, sent to the prophet Esay. He considered, saith Gloss. ordin. that the sinnes of the land might be the cause of this misery, and Gloss. ordin.therefore he mourned. And although it be not expressed, what he now prayed, Lyra conjectureth, that it was for pardon, and help, and mercy towards the people, Lyra.and justice towards blasphemers, and because he thought there was more merit in the prayers of Esay then in his own, he sent to him to pray also; he should have said, because he thought, that his prayers could more prevail, seeing he was a prophet of the Lord, and so most gracious with him, as sometime Elijah and Samuel, and Moses, &c. had been. For what can the poor merit at the hands of the rich by begging? And therefore another of the same religion saith better, he sent to Esay, Sallianus.as to one, that had most inward familiarity with the Lord, and he sent the same messengers that came unto him with their clothes rent, together with certain priests clad also in sackcloth. Whereas coming to Esay they complain of their common calamity, and say, the children are come to the birth, and there is no power to V. 3.bring forth; that is, the state is now like unto a woman in travell full of pangs, which are so much the greater, because she cannot bring forth: for even so was Hezekiah and his people in Ierusalem; they conceived great indignation and horrour at the blasphemies of the Assyrian king, being desirous to revenge this wrong done to their God, but his forces were so great, and theirs so small, that they were no way able to do it, which made their sorrowes to continue, and them to flee to the divine Majesty, who only is able to judg him according to his demerits, thus, but more briefly Lyra and some others. But Wolphius more fully. We are full of sorrow, as Lyra. Wolphius.a woman in travell, that cannot be delivered, both for the great power which is come against us, and because our God is so vilified, as unable to help, and his servant Hezekiah, as a deceiver and oppugner of his worship, to promote which his chief care hath been, insomuch, as if a woman at the point of bringing forth be not presently holpen, there is danger of perishing both to her and her children, so if God make not haste to help his people in these extremities, there will be present danger of ruining all, both the city and religion. By the children come to the birth, he meaneth the people in distresse, unto whom he being as a mother, laboured to bring them forth of it, by doing what in him lay by great guifts sent to Sanneherib, but he was not able, for still the danger continued. Pellican likeneth the conscience Pellican.of their own sinnes, thought to be the cause of Rabshakeh his blasphemies to the pangs of a woman in travell, that cannot be delivered, because they are as bitter to a godly soul. I rest in the first, Hezekiah and his people were as much pained at these blasphemies, as a woman that wanteth strength, when the childe is even now come to the birth; because they went to their hearts, making their spirits ready to fail, and power they had not to overcome them, wherefore he did flee to God for help, being otherwise ready by and by, together with his people to perish, and desired Esay to pray for the remnant of the people, that is, them being but a remnant, in comparison of the great number that were of them, before they were wasted in the time of Ahaz, so Lyra; or a remnant he calleth them, with reference to their brethren of Israel, who were carried away captive before.
The kings messengers coming to Esay, are comforted against these their great V. 6.sorrowes, and sent back with comfort unto him. For the prophet biddeth from the Lord, that he should not fear Sanneheribs brags, saying moreover, I will send a spirit V. 7.unto him, and he shall hear a message, and return into his own land, and fall by the sword there. That is, a spirit of trouble at the message brought touching the king of Ethiopia coming to fight against him, and when he hath gone against him and is returned, his hoste being cut off and destroyed, he shall return and fall by the sword in his own land, all which came to passe accordingly, but not till he came again from fighting against the Ethiopians, so Lyra. But Wolphius, by the spirit, which he Lyra. Wolphius.would send unto him at the hearing of a message, understandeth a panick fear, wherewith he should be surprized at the hearing of the destruction of his army by the Angell of God sent out in the night against it, the lamentable cries whereof should come to his ears and affright him. Some by this spirit understand the fear, Tostatus.wherewith he should be stricken at the hearing of the Ethiopian king, lest the Ethiopians and Egyptians joyning together against him, whilest he went to fight against them, the Iews should come upon him at his back, and so being beset with three nations at once, he should be endangered with his whole army. Iunius, by Junius.this spirit understandeth a minde to return. But I prefer that of Wolphius, because he was not so much afraid of the Ethiopians, that we read of, nor at the hearing of that message, nor caused hereby to return home, but still continued as full of courage, and insulted as much over the God of Israel, and Hezekiah his servant, as appeareth by his letters unto him, as he did before. But so soon as, his army being destroyed, the noise thereof came to his ears, he presently fled away. Neither doth the word rendred Message in the vulgar Latin, signifie any thing else, but an hearing, he shall hear an hearing, or sound, Iunius hath it, a rumour. It is therefore to be conceived, that the prophet overpassing the impediment, which he met withall by reason of the Ethiopian king, comforteth Hezekiah and his people by this, wherein the greatest comfort lay, viz. the enforcing of Sanneherib to flee to his own countrey, never to come against Ierusalem, or any other city of Iudah again, which yet was not immediately fulfilled, as we may gather from v. 9. but a year after, when he had ended his warre against the Ethiopian, and returned, thinking to take Ierusalem. For there the prophet giveth this signe to confirm his words. This year ye shall eat that which groweth of it self, and the next year, and the third sowe and reap. Implying an whole year to come after that, wherein he thus prophesied, before their full deliverance.
Rabshakeh having no answer, and thereby perceiving, that the Iews meant to V. 8.hold Ierusalem against his Master, returned unto him at Libnah, for he heard that he was gone from Lachish, being, as is generally thought by expositours, taken, because it is improbable, that he would otherwise have gone from the siege thereof to another. Rabshakeh coming to him at Libnah relateth unto him the stoutnesse of Tostatus. Lyra. Pellican.the Iewes at Ierusalem: Whereupon he wrote as followeth, v. 9. Because he being enforced to go against Tirachah king of Ethiopia, and Egypt, as is commonly held, could not goe immediately against Ierusalem as he desired. But this coming of the Ethiopian king against Sennacherib is not thought to have been against his countrey in this his absence, but in the place, where he then was, whereas indeed it seemeth rather to have beene against his countrey, both because it is here said, he returned, although Iunius for this word hath nothing else but againe, he wrote Junius. Josephus.letters, &c. but in Hebrew it is, he returned, and wrote. And so Iosephus saith, he heard, that the king of Ethiopia led an army through the desert against the Assyrians, whereupon he returned: so like wise Genebrard and Severus Sulpitius, but as Genebrard. S. Sulpitius.Iosephus saith, he left Rabshakeh with two others to continue the warres against the Iewes in the meane season, so that they could not in his absence intend their husbandry, but lived upon that, which grew of it selfe, according to the forementioned Prophesie. And the long time, that he was in this expedition against Tirhakah, viz. an whole yeare at the least makes it the more probable, that he tooke a long journey to represse the Ethiopians, even to Assyria, which was seven hundred miles, and not that the Ethiopians came neare Iudea to fight against his army there, for then he should doubtlesse have sooner ended that warre. Of what great power the Ethiopian King was, so that he had need with all his might to oppose him, see in the example of Zerah king of Ethiopia, 2 Chron. 14. 9. who came against Asa with 100000. men.
For his writing to Hezekiah, it is said, that he sent messengers to him, that should say, Let not thy God deceive thee, in whom thou trustest, saying, Ierusalem shall not V. 10.be delivered into the hands of the king of Assyria, &c. and yet v. 14. When Hezekiah had received the letters, &c. So that it seemeth he both wrote and committed the same to be delivered by word of mouth to these his messengers also. To this effect Lyra saith, He threatned him both by word and writing to strike the greater Lyra.terrour into him. See also 2 Chron. 32. 17, 18.
And in this speech and letter is nothing, but the same, which Rabshakeh had said before, nor all that, yet coming to reckon up the countreys, which the Kings of Assyria had subdued, v. 12. he is more full, then Rabshakeh had been, saying, Have the gods of the nations, which my ancestors destroyed delivered them? For whereas V. 12.Rabshakeh addeth next to these words, Where be the gods of Hamath and Arphad, &c. He before his coming to Hamath inserteth others thus, Gozan, Charan, and Rezeph, and the children of Eden, which are in Thelassar. Junius thinketh Gozan to Junius.be the same, that is called Nehar Gozan, chap. 17. 6. Charan, that city in Mesopotamia, Gen. 11. 31. Rezeph also, according to Ptolomee, he placeth in Mesopotamia. The children of Eden in Thelassar, about the midst of Euphrates, being a garrison appointed to that place by the king of Babylon, where they pitcht their tents, as the word Thelassar signifieth. Wolphius saith, that Ptolomy in his Geographicks Wolphius.sometime placeth Rezeph in Syria, as may be seen in his description of Syria, and somtime in Mesopotamia, & that some hold it to be the same with the city Petra in Arabia; but most probably it lay in Syria, because that countrey was now certainly subdued by the king of Assyria. By the children of Eden he understandeth a people of Eden Eastward now inhabiting the city Talathah standing according to Ptolomy betweene Apamia and the Persian bosome. It being of no great consequence to know these things more certainly, and haply the certaine knowledge hereof not to be atteined, we may be content to know onelyonly thus much, that for their chastisement for sinne God gave many kingdomes into his hands, whom he to have them more certainly at his obey, removed from their native countreys to others, as the children of Eden in particular, of whom also mention is made, as of fellows to Tyre Ezek. 27. But he not knowing by whose gift he obteined these countreys tooke occasion from hence proudly to magnifie his owne power and to extenuate the Lords, and if he made any promise, as having power against him, he blasphemously called it a deceiving and not to be trusted to, threatening Hezekiah, that he should not be delivered by all that he could doe, and therefore the best way for him were to yield the city quietly into his hands.
Hezekiah having heard this message, and received letters to this effect spreadeth the letters before the Lord and prayeth, saying, (O Lord God of Israel, who sitteth V. 14.betweene the cherubims, &c. That is, as Lyra hath it, rulest over the glorious angels represented by the cherubims set in the most holy place, and therefore the Lyra.Mercy-seat was supported, between them, which was the seat of God. And he mentioneth his sitting there, saith Pellican, as intimating his readinesse, according Pellican.to his promise to Moses, to meet such as seek him in his house. And to shew the confidence, that he had in his power over all things in heaven and earth, he calleth him Lord of all kingdomes, and maker of heaven and earth. He had before a promise against Sanneherib, so as that he might have contemned his threats: but because he iterated the same message againe, he sought the second time unto the Lord, that he might be further confirmed, and by hearing answer from the Lord againe comforted against the sorrow, which he could not but conceive at these iterated blasphemies, teaching us in his example still to seeke by prayer even that, Note. which God hath promised.
When Hezekiah had made an end of praying, the Lord suffered him not to stay V. 20.for an answer, but prevented his sending againe to Esay by causing the Prophet to send to him, saying, Thus saith the Lord, I have heard thy prayer against Sanneherib. And this is the word which the Lord hath spoken concerning him; The virgin, the daughter of Sion hath despised thee, and laughed thee to scorne, &c. That is, the V. 21. Lyra.faithfull king and people of Sion, the highest part of the city Ierusalem have contemned and derided thy boasts and brags made against her, knowing assuredly, that all thy power is weaknesse to doe her hurt, having the Almighty on her side. And be saith, the virgin daughter of Sion, because there were some alwayes there, that persisted in the true faith uncorrupted. Then he turneth his speech to Sanneherib, saying, Whom hast thou upbraided and blasphemed, &c. Even the holy one of Israel, V. 22.that is, the most holy God, who is peculiarly the God of Israel, because he chose Israel above all peoples, and onelyonly there was he worshipped aright.
Thou hast upbraided the Lord by the hand of thy messengers,] That is, by Rabshakeh and others sent the second time, whereby the proud kings abasing of the Lord is aggravated, in that he did not onelyonly blaspheme with his owne mouth and pen, but by his servants who were of an inferiour condition.
Then he addeth other words full of insolency which he spake, With the multitude V. 23.of my chariots I have ascended unto the high places of the mountaines, &c.] Hereby, saith Lyra, he meaneth Ierusalem. To the top of Libanus and cut down the Lyra.Ceders thereof. That is, destroyed the temple made of Cedars of Libanus, which he is brought in speaking, not because he had already done it, but did as certainly promise himselfe in his owne heart, that he should doe, as if by this time it had beene done. He also by Cedars understandeth the Nobles of the land, and by the lorrest of Carmel the common sort: and whereas he saith, I have drunke the waters of others and dryed them up by the steps of my feete: It is meant, that he had gotten all the cisterns and wells with water made at other mens cost, and had so many men and beasts in his army, that all the waters of Iudea would not suffice them to drinke by a vainglorious hyperbole. But we may better with Wolphius understand Libanus properly, the height whereof was such, as that it was impregnable. Wolphius.Yet this tyrant bragged of coming over this huge mountaine, and cutting downe the Cedars thereof, which were preserved for speciall uses by the kings of Indah for the building of houses of greatest note, as the house of the Lord, and the kings, but he in spight of Hezekiah would cut them down; and adding to this the forrest of Carmel also, another high mountaine towards the sea, it is meant, that he would bring under his power all places of greatest note both farre and wide. Lastly, V. 24.in saying, I have digged and drunke others waters,] He meaneth, that the work, which Hezekiah and his people had done in stopping the waters about Ierusalem before spoken of, that Sanneherib coming with his host might finde none, should little availe them; because he with his great multitudes were soone able to digge new wells of water sufficient for them to drinke, and to make their waters within the city soone to faile. Of which words, although we read nothing before, yet probably they were spoken by his servants at his first sending, seeing it is said, that they spake much more, then was expressed, 2 Chron. 32. 16.
But what doth the Lord now answer to this? v. 25. Hast thou not heard long V. 25.ago, that I have done it, and of ancient times, that I have formed it, and now that I bring it to passe, that thou shouldst be to the troubling of defenced places, &c.] That is, saith Lyra, at the beginning of the world, that I made it and all things contamed Lyra.therein: for this the very heathen Philosophers taught, when they said, there was one cause of all other things, viz. the God of gods, and now for the sinnes of divers nations, I appoint thy ancestours and thee as my scourage to bring to ruine many strong cities, not by any might or power of your own, but by me given unto you, and to be taken away again when I please. For which cause the Lord calleth Ash… his rod and staffe, Esa. 10. 5. 6. to scourage and beat many nations withall, but because he did it, as by his own might proudly being puft up hereby, a wo is denounced against him. Wolphius analysing this speech of the Lord, makes it to answer to Sanneheribs letters in the three parts thereof. First, whereas he bragged of his many Wolphius.conquests, this is answered v. 25, 26. Secondly, whereas he magnifieth himself, this is answered, v. 27. Thirdly, whereas he throatned what he would do further, this is answered v. 28. 32, 33. To the first, he did nothing by his own, but the power of God; to the second, he was well known to the Lord, and how we… and unable to subsist any longer then he pleased; to the third, he should do nothing against Ierusalem, but be carried back into his own countrey and be slain there. Touching these words, hast thou not heard of old that I made it, &c. he saith, that Chald. paraph.some understand them as spoken of Pharaoh, and what he did many ages before, but this cannot be, because it is added, and now I bring it to passe. Some by it understand Ierusalem, which the Lord made and formed in that beauty, long before the Assyrian Monarks were: but neither can this stand, because the thing pointed at here, is the laying desolate of defenced cities, as Ierusalem should never be by him. Wherefore he setteth this down rather, as the true meaning. Haste thou not heard of old, that I have done that which thou speakest of, viz. set up thy ancestours and thee in this height of worldly glory, and made other nations of no strength, before them and thee, and he addeth, that in ancient times he formed it, that is, laid down from the beginning of the world in his minde, a platform of all this, which is now come to passe. And he asketh him, if he had not heard it, because he was not so barbarous; but he must needs ascribe to the divine power the …l…va…on of his own house and kingdome, and the pulling down of others, yea he said before by his messenger Rabshakeh, that God bade him come up against Ierusalem, and destroy it. From this dissenteth not Ierom, who also understandeth the word [it] Hierom. in Esa.of that which by Gods providence and predetormination the Assyrian kings had done against other nations, taking away all heart and courage to resist from them; and making them as weak as grasse, as here followeth v. 26. So likewise Iunius; Pediean and others; neither can it be understood otherwise by any, that duly consider these two verses together.
I knew thy sitting down, or dwelling, and thy going out and rage against me, &c.] That is, although thou hadst not in words boasted of thy greatnesse, and uttered thy V. 27.fury against my city and servants, I know well enough what counsels thou to…st in thy minde; yea all thy very thoughts and intentions, for by Gods knowing of his helling down and rising up, David sheweth, that all the most secret cogitations and counsels of his minde were known unto God, but these of Sanneherib were both known and derided, as meer vanities. And because the Lord knew him to be Psal. 39. V. 28. Wolphius.ragling like abeast, he threatneth to use him accordingly, viz. to put an hook in his nosthrils, &c. alluding to the manner of men towards a bufle or wilde oxe, into whose nosthrils an hook being put, he is led to the house or wilde oxe, into the Lord shewed by thus saying, that he would with shame and disgrace thus bring him back to Assyria, as to his slaughter-house.
And to thee (O Hezekiah) this shall be a signe, eate this yeare what thou findest. V. 29.the second yeare that which groweth of it selfe, &c.] Thus the Vulg. Lat. but Pagninus whom Iunius, Wolphius and other Translatours follow: eat this yeare what groweth of it selfe, and likewise the second. But for so much as two divers words for these two years are used, for the first foreign Saphiach, coming of [Saphic] togather: for the second foreign Sachish, signifying that which groweth of it selfe, Wolphius well acknowledgeth, that the store then by them, which they had before gathered and laid up, might well be meant hereby; so also Lyra. And it agreeth hest with Lyra.reason, that they should one yeare live of the old store, and when this failed, God hereby promised a supply extraordinary of fruits and selfe-sowne corne haply encreasing the more by meanes of the corn the year before beaten downe and spoiled by the Assyrian armies. So that Hezekiah and his people are hereby comforted and confirmed against the feare of want during the time, that their enemies placed in that countrey by Sanneherib annoyed them. For although they could not goe forth to plow and sowe, yet God promiseth by his blessing to cause the earth to bring forth so much fruit even in this troublesome time, (suffered happily by the Assyrians to grow to maturity in hope to enjoy it themselves) as should satisfie them and keepe them from famishing. And if it be doubted how they should come to reape it, seeing their enemies were in the land? It is to be conceived, that at the very time, when it was to be gathered in, the Assyrians were smitten, as is here by and by related, and then they had their full liberty. For although the signe given is extended to the third yeare, when he saith, The third year sowe and reape: Yet it is not to be understood so, as if they should doe thee before their deliverance, but that when they had beene preserved one whole yeare by their old store, the enemy all that while ranging about the countrey, so that they could not provide for the next, in it they should be extraordinarily provided for by come growing of it selfe, as well as if they had followed their wonted course of husbandry; and by this m…ns they should also have seed to sowe the ground to be reaped the third year, being at the time of reaping the second years crop miraculously set free from the fear of their enemies. It was not then the tearm of three years that passed before the putting of the book into Sannehoribs nosthrils, and that prodigious slaughter of his men, nor much lesse then a year after his so fouly blaspheming of the God of Isreal, and yet a signe is given of three years continuance, where of part must needs follow after the thing signified hereby, but so plain shew was in the second year made hereof, that they might well beleeve it, seeing the earth so to fructifie without labour, that they should not in the third went either provision for sustenance, or seed. For why should it be doubted, when they had and used means, whether God who had promised, would make the earth to bring forth aboundantly, when as without meanes he had sufficiently furnisht them with provision the year before? If it be demanded, how this could be a signe to confirm their saith, considering that they saw it not performed, till their deliverance? I answer, they did se… the earth fructifying the second year, although unsown, and in the year wherein this was prophesied, their store haply was almost spent, providence, and divine favour towards them, how could it but confirm them touching his promised merey against Sanneherib?
For the residue of the house of Iudah, shall take rooting downward, and bring forth V. 30.fruit, &c.] Here he proceedeth from the encrease of the fruits, which should come of their sowing, when their enemies should be destroyed, unto their firm and stable habitation in the land, which remained, and escaped in Iudah, wherein many doubtlesse had been slain by the Assyrians, by continuing his speech, as he had begun metaphorically. For what is a peoples taking rooting downward, but the firm establishing them in their place? as trees, the more deeply they are rooted stand the surer, and what is their bringing forth of fruit upward, but their encreasing in posterity, although Lyra expoundeth it of good works, but without reason.Lyra. V. 31.
And the remnant shall come out of Ierusalem, &c.] That is, although now they shut up themselves within their wals for fear of the enemy, yet being delivered, Junius. Pellican.they shall come forth again, as men at liberty, to plow, and sowe, and reap, as in former times: The zeal of the Lord will do this, and not their own merits, as Lyra well noteth. Whereas one expoundeth all this of the residue of their corn, which Sallianus.should greatly encrease, insomuch as that they should go out with it to sell to men of other countries, and have no need to lay it up at home for fear of another siege to come, I think it to be altogether from the purpose, because it is not said, the residue of the corn in Iudah, but the residue of the house of Iudah, and not the residue shall be brought forth as speaking of corn, but shall come out, as speaking of men, that have life and motion. Pellican extendeth that which is said of their going out, Pellican.yet further, thus, they shall go out and take the rich spoils of three nations, Assyria, Ethiopia, and Egypt, by a singular providence brought thither, to become a prey unto them, conceiving, that Sanneherib having gone out to fight against the Ethiopians and Egyptians, and overcoming them, brought their spoils to his camp, which now came into the hands of the men of Iudah; but forsomuch as nothing is spoken of the spoils taken by them, but onelyonly of the destruction of their enemies, I passe this over, as depending meerly upon conjecture. Comestor saith, that these words [shall go out] have reference to the men of other parts of the land, who in this time of danger, came for shelter to Ierusalem, but now returned to their own places and multiplied there, as they had formerly done, Eccles. histor.
He shall not enter into this city, nor shoot an arrow against it, &c.] The Lord V. 32.hereby promiseth, that he should not onelyonly not overcome it, but not be suffered to come and besiege it, but before that he with his hoste should approach so near as to shoot an arrow unto it, he should by the utter losse and overthrow of his army, be forced to flee away most shamefully. And this he promised to do for himself, that is, his gloty, when all men hearing of it should extoll his power, and for Davids sake, because of the covenant made with him. Lyra saith erroneously, for his Lyra. Hieron. in Esa. lib. 11.merits. And therefore Ierome is rather to be heard, who is farre more ancient, who saith, for Davids sake, that is, for, or in the remembrance of him, adding moreover, that so highly accepted of are some of the holy servants of God, that he is delighted to remember their pietie long after, and maketh it to go the better with their posterity therefore many generations after, as he also promiseth in the second Commandement. And as Wolphius hath it, his saying that he would do this for Davids Wolphius.sake, is to be understood, for the promise sake made unto David, 2 Sam. 7. that the kingdome should be established to his posterity for ever.
Wherefore it came to passe the same night that the Angel of the Lord went out and V. 35.smote in the tents of the Assyrians 185000.] That God, whom the proud King of Assyria had vilified and contemned, would not have execution done upon his army by any other, but his Angel, that he might against his blasphemies vindicate his power from contempt and prove it to be above all men and gods. But where this army now was, by what kinde of death it was smitten, and what night is meant by the same night, is uncertaine. But most probably his army was brought againe back from his Ethiopian expedition into the coasts of Iudah, because the Lord sweareth, Esa. 14. 25. in that land to tread him under his feete, and chap. 10. 12. having threatened to destroy his power, and v. 16. shewed the manner, how, viz. as it were by the burning of fire, and v. 26. as the Midianites and the Egyptians were destroyed, whom his Angel smote, he sheweth, v. 28. by what places he should passe, when this should be done, viz. Haiana, Migron and Michmash Gibeah Ramah and Madmenah, naming Nob as the uttermost to which he should come towards Ierusalem, intimating the destruction of the Assyrians there, v. 32. Whereby we may gather, that at his returne from Ethiopia, he being come to Nob some sixteene miles off towards the North, where he appointed all his army to come together to him; for it is said, That he should appoint a day at Nob, his hoast was thus smitten. For the manner, it is thought by some, because of that, which is said, Esa 10. 16. to have beene by fire, being further confirmed, Esa. 33. 11, 12. Some think, that an earthquake and horrible tempest and fire together destroyed them grounding upon, ch. 29. 6. and some, that they were smitten with the plague. But that of fire burning in their breasts and stifling them is most probable, in which the Hebrews consent, saying, that their bodies were …urnt, but their garments untouched, so that the Iews might take the spoile of …hem. Lastly, although Wolphius by the same night understandeth the night following the delivery of the foregoing message of comfort from the Prophet, yet Lyra Wolphius. Lyra.…etter determines, that it was the night after Sanneheribs returne to fight against Ierusalem when he had been gone near two years; or rather, as I shewed before, …bout a year to fight first against the Ethiopians, when he was come with his army …o Nob, as also R. Solomon saith, nearer then which place he came not towards Ierusalem. For it is against the tenour of the prophesie beforegoing, This year eate …f your store, the second that which groweth of it selfe, &c. Implying, that a long time was to come betweene the prophesie and their full deliverance from the Assyrians, …nd not that it should be wrought by and by.
Whereas it is here said, The Angel of the Lord smote 185000 and when they rose in the morning, behold, all were dead corpses, 2 Chron. 32. 22. it is said, The Lord sent his Angel, who smote every strong man and warriour, and the prince of the host of the king of Assyria. Whereby we may gather, that some of the weaker sort were spared, the prime men onelyonly being smitten, without whom he and his host remaining became contemptible, wherefore it is said, that he returned with shame …nto his owne land. He had then many more doublesse in his army according to the manner of such mighty Monarchs, who used not to goe forth to warre, but with 500000. or 1000000. men, but all his captains and officers of bands being destroyed and the Generall, so that none were left to order the battell, he was so confounded, that he speedily provided for his owne safety by fleeing home with those weake and inferiour persons, that remained in his campe, not daring to abide in the …eld any longer. Wherefore Iosephus saith, that he fled with his army, and Heb. tradit. his head and his beard being as it were shaved by singeing, according to Isay. They that rose then in the morning and saw them dead, were the refuse of the army, who brought word hereof to the king: but the Vulg. lat. rendereth it, When be arose in the morning he saw, as if it were meant of the king, contrary to the Hebrew verity.
Sanneherib then returning to Nineveh, the chiefe city of Assyria was slaine by V. 36.his owne sons Adrammelech and Sharezer, as he was worshipping in the temple of his god Nisroch. For the cause, why his owne sonnes slew him, R. Solomon, whom Lyra citeth, hath a pretty invention. The great men of the countrey having lost Lyra.each one his sonne, brother or friend in that expedition against Ierusalem by means of his blasphemies, were provoked so, that they meant to destroy him, which he bearing, fled to the idols temple and prayed and vowed, that if his god would deliver him from this danger, he would give these two sonnes for sacrifice unto him; then they hearing this, came and slew him there.
But this savoureth as a Rabinicall invention, for by what means came he to know this, and how should his sonnes know so soon what he said in praying? It is therefore more probable, which Lyra rejecteth, that they slew him, because he neglecting them, that were haply elder, appointed Esarhaddon another sonne of his, to reign after him, but they not being able after this appointment to alter it, contented themselves onelyonly to take this revenge, and then fled away. Thus the people of God were by degrees made more and more safe from the enemies sword. First, by the sudden destruction of his hoste. Secondly, in that he returning, is said to dwell in Niniveh, that is, giving himself to sloth and pleasure, not applying his minde to make warre any more, or haply, as some other tyrants have done, in their elder years, when they became weary of the warres, they have betaken themselves to a monastery, that they might spend the rest of their time in blinde devotion, so he, and then it may well be conceived, how he came at this time to be taken in his idols temple. Thirdly, by his cutting off, as was threatned, Wolphius Wolphius. Hieronym.rejecting the reason of his coming to this temple at his return, rendred, by Ierom, viz. to give him thanks for his victories, saith that he fled hither to complain before his god of his ill successe, but because it is said he dwelt in Niniveh, I rather think, as was before said, that he spent most of his time in blinde devotion to an impotent idol, thinking thus to live the more securely the rest of his days, because the terrour of the Angels stroke which he had received in his hoste, would not yet go out of his minde. So farre was he from learning by that scourge of God, that there was but one onelyonly true God of power, viz. the God of Israel, and acknowledging the impotency of dum idols. Wherefore his blaspheming of God was now fully punished, when he praying in the temple of his god, that it might appeare, that the idol had no power either to save his hoast or him afarre off, or being nearest to him, seeing it may be, that he ascribed the preservation of his owne person in that great massacre to this tutelar god and therefore worshipped him still, notwithstanding his armies overthrow in the land of Iudea. But if Tobit. 2. 24. may be credited he lived not 55. dayes after his returne to Nineveh. Touching this idol Nisroch nothing is recorded amongst Writers, saith Wolphius, but by Ierom. in tradit. Hebr. that he was of old worshipped amongst the reliques of Noahs Ark, and Wolphius.calleth him Dagon. The Assyrians worshipped Iupiter Belus for their god, as saith Dion, Cyril, Eusebius and others; and haply the same was called also Nisroch, because he was a refuge to such, as fled and escaped out of battell, this being supposed by the ignorant heathens to have been under his protection, and through his tender care, according to the signification of the word, foreign Nes, fleeing, and foreign Rech, tender. But the Lord to shew the vanity of such as trusted to this, would not have him slaine by the Angel coming upon his army, but after his returne, before his idol, in which he trusted, and that by his owne sonnes, that came out of his own bowels, as is added, 2 Chron. 32. 22. both that his sufferings might be the greater, who had sinned so greatly, in seeing first the principall of all his army slaine, and in fleeing so many hundred miles with great shame and feare: and also that he might be punished in his kinde for the striking of terrour into all others, by being led as an oxe to the house of slaughter, who thought none either man or God comparable Theodoret in 4. Reg. Qui adver us deum, qui ipsum fecerat, rabie fuit percitus, ab iis, qui ex ipso procreati suerant interficitur. 2 Chron. 32. 23to him in power and puissance, and by their lifting up of their hands against him most unnaturally, to whom he had given their being, as he had ungraciously lifted up his blasphemous tongue against him, that had so greatly magnified him and set up his throne above the nations about both far and neare.
The place, that his sonnes who slew him fled unto, was Ararat in Armenia, of which see Gen. 8.
After this, 2 Chron, 32. 23. it is added, that God saved Hezekiah and the inhabitants of Ierusalem out of the hands of Sanneherib and gave him peace round about, and many brought sacrifices to Ierusalem, and gifts to Hezekiah, &c. That is, this miracle of the Assyrians destruction being divulged amongst the nations, they both sent great gifts to Hezekiah for honours sake to one so highly in the favour of the Lord, all their hatred against him and his people being turned into love and admiration, and a desire, (all hostility being laid aside) of their amity, and so they had quiet on every side, and in acknowledgement, that the God of Israel was the onelyonly true God and the Almighty, they sent sacrifices to be offered in his temple in Ierusalem, being, as Pellican thinketh, converted to the true faith by this great miracle, Pellican.that being in part now fulfilled, which is prophesied, Esa. 2. of the flocking of all nations to the mountaine of the Lord. So that however the ten tribes were carried away captive for their sinnes and no more sacrifices came from them, which before had beene prophesied against, as abominations, and forbidden, Esa. 11. Yet there was now no defect, but rather a superabundance of them, by reason of the nations about, who brought them in from every place haply being moved also in part, because they having been under the oppression of the Assyrian tyrants, shared with the Iews now in the comfort and freedome coming by this their miraculous destruction.