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Commentary on the Old Testament Volume 2-4 · John Mayer

Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Kings · Chapter 20

CHAP. XX.

IN those dayes Hezekiah was sick unto the death, and Esay the sonne of Amos came V. 1.to him, saying, Set thy house in order, for thou shalt die and not live.] The Hebrewes, saith Pellican, think that this sicknesse was three yeares before the destruction Pellican.of the Assyrians before going, ch. 19. although it be related after, because it is said, v. 6. And I will deliver thee out of the hand of the Assyrians, and will defend this city for my selfe, and for David my servant: and they say three yeares, because after the Assyrians coming against Ierusalem, three yeares are spoken of, that should …e to Hezekiah a signe of deliverance. But if it be taken as it lyeth in order, a good reason may be rendered of the promise of deliverance from the Assyrians after Sanneheribs death, because there might be danger again by Esarhaddon his sonne, who reigned in his steed, and might threaten to come and be revenged upon the Iews for the overthrow of his people past, and thus to vindicate the credit of the Assyrians, who were then put to great shame.

Lyra is for that of the Hebrews, alledging R. Solomon, in confutation of the opinion Lyra.of some, that Hezekiah was smitten with this sicknesse, because he was not worthily thankfull for his great deliverance. For this, saith R. Solomon, cannot be so, because that deliverance was after his sicknesse, and the cause of his sicknesse, was for that he would not take a wife to continue the line of David, but lived a single life, till after his recovery of health, as is probable, if the time be considered of which his sonne Manasseh was, when he died, viz. twelve years old, whereas from this sicknesse were 15. But Wolphius well confuteth this of the Rabbin, because Wolphius.there was no law, whereby he was bound to marry, but when he himself thought fittest, and if his life be considered from the beginning of his reign to this present, a fit time for his marrying could not hitherto be found; for first the service of God was so disordered, at his coming to the crown, that much time was requisite for the re-ordering thereof, and then his wars with the Philistims followed; after which anno 4o. of his reign, his neighbour kingdome of Israel came into great calamity by the Assyrians, and therefore, he having refused to pay him tribute, could not but expect the like, and labour to fortifie all his cities against the time of their coming. But letting all this passe, who knoweth, but that he was married, and went so long childlesse, or without a sonne, as others had done at sundry times, or having children, no son lived with him, till Manasseh. Touching the cause yielded by others of his sicknesse, viz. his unthankfulnesse and pride, wherewith his heart was lifted up from his great victory, it is both contrary to Iosephus, who Josephus.saith, that he offered many eucharisticall sacrifices, and to the piety, which was alwayes known to be in him, although Ierome somewhat taxeth him for this, and he is thus charged in part, 2 Chron. 32. 26. but it was after his deliverance from his sicknesse. But that which maketh most for the confutation of this opinion, is the allegation of R. Solomon brought before, viz. that his sicknesse did precede, and not follow after his deliverance from Sanneherib, as appeareth from the consideration of the time, when the Assyrian came, viz. anno 14. and the time of his life after this sicknesse, viz. 15 years, and the whole time of his reign 29 years. Therefore this sicknesse must needs have befaln him, about the time of the Assyrians first coming into his land, and not after Sanneheribs departure, from which to the death of Hezekiah could not be 15, but onelyonly 13 or 14 years at the most. It must needs be yielded then, that his sicknesse and danger by Sanneheribs coming against him, were about the same time, the army of that blasphemer not being yet destroyed, and unto this agreeth the promise made here v. 6. But what then was the cause? Verily none that we can know, but as in the case of the man that was born blinde, Ioh. 9. that God might be glorified, and his servant Hezekiah tried, and his faith made the more illustrious by this miracle, wrought upon his faithfull praying, Note. to the encouragement of all others, to fervent and faithfull praying in their sicknesses and dangers. Wherefore although it be set down after his deliverance from Ashur, it is onelyonly said, In those dayes Hezekiah was sick, nothing being spoken denoting the time either before or after, but that being left to be gathered by the diligent reader. He was sick unto the death; that is, according to the nature of his sicknesse, and in humane reason. For it is hereby intimated, that his sicknesse was such, as that he could not by all the help of phisick or chirurgerie escape death, had not the divine power miraculously healed him. But to finde what sicknesse it was, we must look to v. 7. a bile, the same word being used, that is Exod. 9. 9. a bile so painfull through inflamation, as that a man cannot long endure it, and by the same word, the biles of Iob are set forth. But this certainly was the most dangerous of all others, a very swelling full of pestilentiall matter, as Wolphius and other think, which neither Wolphius.by lanceing, or out ward application could be made to break, but must needs kill without supernaturall remedy. And accordingly the prophet denounceth death unto him, which Lyra noteth to have been done with respect unto secondary causes, Lyra.and not by divine revelation. For then it could not have been otherwise, neither would Hezekiah have prayed against it as he did. It is to be conceived then, that Esay, as the duty of a good pastour is, hearing of the kings sicknesse, went to visite him, and finding him to labour with such a sicknesse, as alwayes killeth, he dealt faithfully with him, and told him, there was no way for him now to go but one, viz. down the grave, exhorting him therefore to make his last will and testament, for the setling of his worldly estate, that he might wholly dispose himself towards God, and to a better life. And as Hezekiah, so every man that hath possessions or riches to be disposed of, is to be exhorted to make his will before his death, and because the time of that is uncertain, especially in these times, wherein men do often dye suddenly, without delaying, till warning be given by sicknesse. Of making wills see Wolphius at large, upon this place, and touching Hezekiah in particular, he having no heir to his kingdome, and the danger being great, if this were left undetermined, whom should succeed him by reason of the contention likely to arise, the enemy also now being at hand to destroy it, the wise prophet thought it of great importance for him to make his will, and therefore moveth him in it. Whereas he saith, for thou shalt dye and not live, some Rabbins make a strange construction of the words, viz. that he should dye soon of this sicknesse and not live in the world to come: but considering the piety of the king, and that Gods ministers are not instruments to drive into desperation, but of comfort in times of danger, this is to be exploded, and it is rather to be held, that having said he should dye, he added, and not live, lest he still being in hope to live, should defer the making of his will, about which the Prophet was very solicitous.

Hezekiah hearing this, turned his face to the wall and prayed. Remember I beseech V. 2.thee O Lord, how I have walked before thee in truth, and with a perfect heart, and have done that which is pleasing in thy sight, and he wept sore.] The news of death approaching, is naturally terrible to any, the most courageous man, although St. Paul, since the breaking of the power of death, by the death and resurrection of Christ Iesus, desired rather to be dissolved, then to live. And to hear of dying now, Phil. 1. 23.did pierce the heart of this good king the more, because the worship of God had by him been but newly reformed, and there would by his death so soon, be great danger of corrupting it again, and he was also yet without a sonne, to continue the line of David, touching which God had promised, that a light should not fail unto him in Israel for ever. That of Ierom is not to be heard, that he was thus Hieron. in Esa.troubled, because he was uncertain, whither he should go: for he was of greater faith, and whereas he inferreth upon this, that no man is certain of salvation, till he be in possession of it, Cyprian is rather to be heard, who saith, that death is not Cypr. lu Esa.to be feared of the godly, because they were not ignorant, whither they go when they dye.

Touching the words of Hezekiah his prayer, they may seem, saith Wolphius, Wolphius.both to savour of arrogancy and discontent, in that he assumeth to himself perfectnesse of heart, and expostulateth with the Lord, as if he were injuriously dealt withall, to be made to suffer, by such a sicknesse as was incurable, when as he had not displeased, but pleased the Lord: but he saith, that Hezekiah spake not thus to justifie himself to God, but in way of appeal against the blasphemy of Sanneherib, not by way of complaining against Gods just dealing, but of imploring his help to heal him again by his almighty power, that all mouthes might be stopped, from taking occasion upon this his stroke to calumniate him as an hypocrite. For Rabshakeh in declaiming against him, had sought to infringe his piety, in saying, that he had put down the high places of the Lord, and that he deceived the people, in making them believe that he was in so much favour with him, when he had greatly incurred his displeasure by thus doing, and if he did any acts of godlinesse, it was not for any other but his own ends, as hypocrites do. Now this deadly sicknesse concurring with that exprobration, if he should die thereof, would make the world beleeve that he was such an one indeed, to his infinite discredit, wherefore he maketh here God the judge of his sincerity, and the rather uttereth his grief by weeping, to think of dying at this time in such infamy, thus striving with the Lord of pity for restitution to health, believing, that he was easily able to raise him up, how deadly soever his sicknesse was. Yet he prayed not to have his life prolonged, saith Ierom, remembring how acceptable Solomon was to God, for his not desiring long life, therefore he left that unto God. When he had prayed, he turned himself to the wall, partly because it was next to the temple, and partly that he might be more private, and not interrupted by any object occurring, whilest he was praying, and that he might not make ostentation of his tears, so Rabanus; who also faith, that Hezekiah spake here as the Pharisee, Luk. 18. but not from the like heart, for Hezekiah spake out of humilitie being necessitated, he out of pride, therefore the one is justified, the other condemned by him, that looks not at the words, but at the heart.

When Esay was scarce gone out of the kings court, the word of the Lord came V. 4, 5.unto him, saying, return to Hezekiah, &c.] Here for the word [court] Hebr. is foreign signifying the city, and so Iunius, who confesseth, that having sometime rendred Junius.it so, now he rather thinks it fit to be rendred city; but in the margin it is foreign, court, and the Chald. and Sept. follow that, and the Hebrews generally, and of the court made by king Solomon we read, 1 King. 7. 8. and it may be conceived, that the kings court was like a city; wherefore in the text it is put down city, and that it might be understood what city was meant, in the margin it is court: for it is not to be thought, that the prophet was gone so far as the midst of the city, because this countermand is spoken of, as coming to Esay immediately after the kings praying, in the time whereof being so short, he could not be gone farre. Whereas Pellican.Pellican thinketh, that Esay was bidden before to denounce death to the king, but …ow he had a new revelation to the contrary: I rather hold me still to that of Lyra and others, that he spake not before by revelation, but by conjecture, seeing what his disease was, and now first was the will of the Lord made known unto him, touching his recovery. And what doth the Lord now say? Truly, that he had heard his prayer and healed him, and he should go up the third day to the house of the Lord, that is, to praise him for this great deliverance. And R. Solomon saith, for the destruction of the Assyrians the same day, but I leave that as uncertain. And it is thought most probably, that by the third day, is meant the third from that wherein the prophet spake unto him including it, so there was but one day for the medicine to work between.

And I will adde 15. years unto thy dayes more, &c.] This is not so to be understood V. 6.as if he should live longer then the time first set in Gods decree, but whereas he was now according to the nature of this sicknesse a dead man, that he should be raised up again, and live from henceforth one 15 years more. For as St. Augustine Aug. de Gen. ad lit. c. 6. let. 17saith, it was from the beginning by God determined, that Hezekiah should be smitten with this mortall sicknesse, and recover again and live after it 15 years, and therefore he did not that now, which should not have been, but what must be, because he fore-knew that it should be. And if Esay spake at the first by revelation from God, that he should now dye, there was no contradiction in the Lord in his returning and saying soon after, that he should not dye, but having proved Hezekiah by the first message, and found him so submisse and unmoved from his faith, as appeareth by his faithful and fervent prayer, he as his purpose was hereupon, takes away the fear of death at this time by the second, and not only prolongeth his life, but granted this upon his praying, which he never did to any mortal man so long before, to know, how many years he should yet live. Touching the time set by God long before of Hezekiahs life, it is true not onelyonly touching him, but also touching every other man, that his time is determined, neither doth any live fewer or more years. So Iob 14. 15. the dayes of man are predetermined, the number of his moneths are with thee, neither can any one passe the time set him. Likewise Gregory hereupon; Gregor. Moral. lib. 12. in Job.God fore-knowing all things to come, decreed before the world, how all things should be disposed throughout the world, and it is also set, how long every one should live temporally in this life. If it be objected, Psal. 54. The wicked and bloud thirsty shall not live out half their dayes, therefore some die before the time set by God. It is answered, the meaning is not half the time set him by God, but reckoning according to the common account of the time of mans life, he shall not live out half the time that men commonly live, but either be cut off by the sword of justice, or by his riotous courses bring himself soon to his end. And the Lord doth not onelyonly promise a longer life by 15 years, which were one more then he had reigned hitherto, but also to exempt him and his citie from the danger of the Assyrians, and that upon a sure ground, for himself, and for David.

Then Esay said, Take a lump of figs &c.] This, saith Lyra, was by the nature thereof rather a meanes to encrease his paine, then to ease him of it, because sweet V. 8. Lyra. Wolphius.things doe so, as the Hebrews also hold, thus making the miracle the greater. But Wolphius averreth it to be a meanes to ripen and to bring out the corruption of the bile according to Cornel. Celsus. l. 5. c. 12. and Gallen l 8. de simplic. medici. and Dioscorides Basil. interrogat. 55. in Reg.l. 1. whose sayings he citeth to this effect. Basil also speaketh, as holding the fame. Physick is not to be neglected nor the benefit coming thereby, yet health thus recovered is not to be imputed to it, but to God, as was done by Hezekiah, who did not think that masse of figges the chiefe cause of his recovery, neither imputed his health hereby recovered to it, but to Gods glory, adding thankes to him, that created the figge. And Ierom likewise, saying, some thinke it not a bile, but an Hieronym.apostemated place swolne and filled with corrupt matter, all which according to the art of the Physician is drawne to the superficies of the skin by dry figges punned or bruised and applied outwardly. And agreeable to this is that of Fr: Vallesius. Hezekiah could by no meanes be more aptly cured then by a Cataplasme of Valles. c. 39. de Sacra philosoph.dried figges with barley meale, if the inflammation might be dissolved, if not, with wheat meale to mitigate the heat of the fever and other accidents. Ob. But if this were so, what miracle was there in this cure? Sol. There was not so great force in this medicine as that by vertue thereof he might in so short a time have beene healed, wherefore God miraculously made the force of it at this time greater then ordinary, thus he; or rather the sicknesse of Hezekiah was such, as that it was hereby, incurable, as the Physicians present probably knew well, yet it being applied at Gods command, he was healed; and thus it was miraculous.

For Hezekiah had said to Isaiah, What shall be the signe, &c.] Here it may be V. 8. Hieronym. lib. 2. cont. Pelagium. Author mirab. S. S. Lyra. Dionysius. Tostatus.doubted, whether Hezekiah sinned not by doubting of the truth of Gods promise? Ierome saith, Parvae fidelitatis indicium fuit. But Author Mirab. Sacrae Script. better, he had heard from the same Prophet two contrary messages, and therefore to confirme the last he thought it requisite, that he should give a signe; and Lyra, Dionysius, and Tostatus, His father Ahaz had sinned in denying to aske a signe, therefore he asked one for this further confirmation to Gods greater glory, when not one onelyonly but two miracles should be wrought together. Or rather because he did not plainly ask a sign, but only what should be the sign, it is to be supposed, that he presumed that Esay would give him a signe, as his manner was before to Ahaz, Isa 7. and so he onelyonly demanded, what this signe should be, whereupon he gave him liberty to ask one of two, which he propounded, as he had before done to Ahaz and a farre greater. The liberty given to him was, whether the shaddow should goe forward ten degrees or ten degrees backward upon the diall, but he V. 9, 10, 11.asked, that it might goe backward and so it did upon the diall of Ahaz. But here a question ariseth, Whether the Sunne went backward so many degrees in so many houres, as it had gone forward, and so the day was made longer in all places by twice ten degrees, or whether the Sunne keeping the course, the shadow upon that Dial onelyonly notwithstanding, went ten degrees backward. Comestar for going backward hath standing still ten houres, averring, that in Hebrew it is so, and that the day either way should have been encreased but ten houres, yielding this as a reason, why Hezekiah would not have it stand still, because that had been done before for Joshuah. But he is deceived, Hebr. is foreign signifying to go, not to stand. R. Levi as Pellican hath it, answereth, that the prophets proposition is to be Pellican.understood, as if he had said, Thou seest, that the shadow is gone forward upon the Dial ten degrees, wilt thou therfore that in a moment it go forward ten degrees more, or be immediately, brought back ten degrees, referring all to the shadow and not to the body of the Sunne. And this seemeth to be the truth, if we consider the answer of the king, It is easie for the shadow to go forward, because it will do so naturally; but to cause the body of the Sun with so great celerity to move forward is a greater miracle, saith Pellican, then ever was wrought by Moses, neither could it be done without the concussion of the whole heavenly frame; yet God was able as well to do it without this concussion as to do so great a miracle. Lyra Lyra.contrariwise saith, that the Sunne went backward ten degrees, which made the shadow upon the Dial to go back also, and that in the ordinary time, viz. ten houres, so that the Sun being now within two houres of setting was kept still above the horizon ten houres, in which it went back again from West to East, from whence again it returned in ten houres more to the same point, the day being thus made twenty houres longer then ordinary. And for this he citeth Dionysius his Epistle to Polycarp. Wolphius making no doubt, but that the body of the Sun Wolphius.went backward to the East, saith, that all the question is about the degrees, whether they were, as Dionysius and Lyra hold, so many houres, or as others, so many half houres, or as some, so many quarters, and either twenty, ten or five in going backward and forward again, for in some dials be two degrees in an hour, in some four, and in some each degree is an hour; or whether it were suddenly brought back, and Immediatly forward again, and he concludeth without resolving it, because none before him hath cleared this question. Rab. Kimhi holdeth, that the day was but ten houres longer, and Procopius saith the same in effect, the day was Procop▪ i… Esa 39. Hierom. in Esa.almost doubled, and Jerom likewise, and Tostatus, and Author Mirabil. Sacrae Script. The Sunne, saith the Rabbin, being brought back in a moment, and then going forward again in such time. And some Hebrewes are so bold in this point, that they tell the reason of this signe given in particular, viz. because in the day of wicked Ahaz his funeral the Sunne hastened faster then ordinary to his setting, that there might be no time for funeral rites; now to recompence the losse of time, which had been then, the day was prolonged. But if this were so, what shall be said for getting up the time again, which was lost in the dayes of Joshuah by the standing still of the Sun an whole day together? Lyra is large in reciting the tenet of Burgensis, that the body of the Sunne did not go back, but the shaddow upon the dial of Ahaz onelyonly, and not upon other dials, which he founds upon Burgensis.the words of the text, which speaketh three times of the shadow going back, but not of the Suns. 2. Because no Astronomers ever observed this in any other countrey to write of it, which they would doubtlesse have done, if so strange a thing had happened contrary to the course of nature. 3. Because this had been the greatest of all miracles, that ever had been wrought by Moses or any other, for so much as it was in the chief of all the heavenly bodies, and yet there was no such great cause, as at some other times, there being now none other cause, but to assure Hezekiah of the restitution of his health, yet he saith it was greater, then that standing still of the Sunne caused by Joshua, seeing it is a gaeater work to bring the Sunne back then to make it stand still; wherefore he concludeth, that the day was neither longer nor shorter then other dayes, but onelyonly the shadow was made upon Ahaz his dial to go backward miraculously, when as by the course of nature it should have gone forward. All this and more being recited by Lyra he confuteth, opposing first here against Dionysius and August. de mirab. Sacrae. Script. Jerom, and others; then he confuteth his reasons, to the first answering, that the shadow upon the Dial, caused by the Sun, could not go backward unless the Sun went backward also, and therefore the one inferreth the other. To the other, that the Persians have left it written in their memorials, viz. their priest, that there was one day almost as long as three; and to the third, that this signe was given not onelyonly for Hezekiahs healths sake, which should be recovered, but also to assure him of the deliverance of Jerusalem from Sanneherib, which was of greater consequence, then that which was done in the time of Joshuah, because if then the enemies were destroyed, that room might be made for the Israelites to inhabite that land; now he and his army was to be destroyed, by whose blasphemies they might be made to stagger in their faith, touching the true religion newly restored by Hezekiah, and purged from the idolatries practised in the time of his father Ahaz, which was of far greater moment. Moreover the will of God is the cause of miracles greater or less, and therefore no reason is to be demanded why a greater should be wrought now, then at any other time, thus Lyra: wherein I must needs say, he hath not spoken so satisfactory, as to overthrow that opinion. For first, however in the course of nature the shadow caused upon a Dial by the Sun cannot go backward, when it goeth forward, yet supernaturally and miraculously it may, for what is not God able to do? 2. It is doubtful whether any such memorial be made by the Persian priests or no, seeing Lyra himself is not able to affirm it, but onelyonly that Dionysius read such books, as Burgensis never saw. And if such a wonderful day almost treble to another now were: the Caldeans who were under the dominion of the king of Ashur should rather have written of it, then the Persians, especially seeing their king sent to Hezekiah, as being much affected with the wonder, which he heard was wrought for the recovery of his health, to congratulate the same, 2 Chron. 32. 31. and to enquire after the said wonder, 2 King. 20. 12. 3. Lyra over-reacheth much, when he assigneth other weighty causes of this signe besides Hezekiah his recovery of health, seeing this onelyonly is named, What is the signe, that the Lord will heal me, and that I shall go up the third day to the house of the Lord? For although his and the cities preservation from the Assyrian be promised, yet a signe to confirm his faith touching that is not desired, but onelyonly of the restitution of his health, neither was it needful, as being done before, chap. 19. 29. Wherefore I conclude rather, the wonder wrought at this time was in the shadow going backward upon the Dial of Ahaz onelyonly, when the body of the Sun went forward, seeing nothing more is expresly said in the text, and the litteral sense is to be taken in all places, if it be neither against the analogy of faith, nor any other place of Scripture, nor absurd as this is not but rather more miraculous. But then it is not to be conceived, that the Sunne was at this time onelyonly two hours high, but five, if we reckon, as is most probable, two degrees of the Dial to every hour: for so it might either go forward or backward ten degrees as was propounded, before the sunne setting, the time of the degrees being kept. And if so, by that time the Sunne went down, the shadow was gon back just to the degree appointed, viz. to about eight of the clock in the morning, and then the Sunne setting appeared no more that day, whereas if the shadow had gone forward ten degrees in the like proportion of time, it had been no wonder, but that, which was easily and extraordinarily done daily, as Hezekiah said. But I would have this taken, as spoken onelyonly in way of confuting Lyra his reasons seeing yet something to encline me to the common tenet, viz. that the Sun went backward, and that is the express text, Esa. 38. 8. And the Sun returned ten degrees by the same degrees by which it descended. unless this shall be construed of the Sunne appearing on the Dial onelyonly, that is, the beams thereof. Some are altogether for an allegorical sense here, as Rabanus, making these ten degrees of the Suns going backward, a figure of Christs going backward, or descending by Rabanus.so many degrees, saith, the first was his descending to an Angel. 2. In the Patriarks. 3. In giving the Law. 4. In Joshua. 5. In the Judges. 6. In the Kings. 7. In the Prophets. 8. In the high Priests. 9. In his Intarnation. 10. In his Passion Yet the same authour in Lyra going upon the letter: sense saith ten degrees were ten houres, wherefore the sunne being within two houres of setting was brought back ten houres upon the sudden to the East, and if it had gone forward ten houres it should instantly have passed those two houres, and so, there being no night beene carried to the ninth houre of the next day. But for so much as this had beene as great a miracle as the going backward and rather greater, why did Hezekiah refuse it as being more easie to be done? he answereth, in an Island called Tyle beyond Thule.Britany and the North of Scythia divers dayes in summer there is of course no night, and so the sunne is seen still to goe forward, when it is at the West, although to us in parts more southerly it is never so. Others, saith Wolphius, allegorize Wolphius.to the nine degrees of Angels, and a tenth of soules glorified, beneath all which Christ, the Sun of righteousnesse descended, when he was made man, but leaving this he findeth an aptnesse in this signe to the matter in hand. Hezekiah was as the sonne to the kingdome of Iudah, therefore the suns going backward ten degrees did most aptly set forth his declined estate by this sicknesse almost to the extinction of so famous a light; but because the sunne having gone backward being caused so to doe by the Almighty power, in the course of nature would returne againe and goe as much and more forward; Hezekiah should likewise be hereby assured to returne to his former health, and live rather longer a glorious king from hence forward, then he had hitherto done, for fourteene past, fifteene as he was now promised. Genebrard saith, that Hezekiah was studious of the Mathematicks, and the Rabins to the same effect, that he restored the yeare by the intercalation of a day every third yeare in the monethmonth Adar, that answereth to our February, and if this were so, he had a signe most fitting for him.

Now for the Prophets making him this offer, it was not out of any private motion, as if he at his pleasure could doe so great a worke, but as he was moved by the spirit, for which cause having heard Hezekiahs answer he is said to have prayed that this signe might be shewed, and then the shaddow went back upon the diall of Ahaz, which it is to be conceived stood so as that Hezekiah might see it. Touching dialls made by art, the world was long without them, at length, as Varro saith, they were devised by Anaximenes Milesius amongst the Lacedemonians, and by Marcus Valer. Messala amongst the Romanes 477. yeares after the city built, and by Gods working of a miracle upon a diall at this time, this art was honoured and approved, and by consequence the seven liberall Sciences, of which this is one.

And hitherto of the sicknesse and recovery of Hezekiah. Now although v. 12. the next thing spoken of is the king of Babylons sending Embassadours to him, yet 2 Chron. 32. 25. he is before this taxed for ingratitude and pride, for which Gods 2 Chron. 32. 25.wrath was greatly kindled against him, which notwithstanding how it could be is a doubt, considering that Esa. 38. 9. he is said to have made a commemoration of Gods gracious dealing with him, in writing to his praise, as a lasting monument of his thankfulnesse. For if he rendred not unto the Lord according to his dealing with him, but had his heart lifted up, as is there said, what is to be thought of that his thankesgiving? Sol. By his not rendring to the Lord is meant, that he gave not thanks unto him, but because after his health restored, Sanneheribs army at his prayer destroied, and other great worldly blessings heaped upon him, recorded v. 27, 28, 29. his heart was lifted up, and he made ostentation hereof to his own vain-glory, at the coming of the embassadours from Babylon unto him, shewing them in a vaunting manner all his treasure, as heing proud of that respect, which was shewed unto him by so great a king, and he shewed it, not as a blessing bestowed upon him by the God of Israel, that he might be magnified and thought highly of by these heathens, but to set forth his own excellency, as if for some extraordinary merit in himself, his miraculous recovery and these blessings had befaln him. And what thanks soever a man giveth unto God in word, yea though he writes it to continue and to be publikely sung alwayes in the sanctuary in his behalf, Note. as most probably was the case at this time, it is not counted a condigne rendring unto God, if the heart be any way ill affected, and not holy and humble, which God counteth the greatest retribution which can bee made unto him, as appeareth Mich. 6. 6.

That which is then set forth 2 Chron. 32. 25. in way of blaming Hezekiah, is by anticipation; the proper place being after the Babylonian embassadours coming to him, v. 31. where it is said, that God left him to try what was in his heart, and more fully 2 King. 20. 13, 14, &c. For the words here following, therefore the fierce wrath of the Lord was kindled against him, &c. have reference to that, which is there said, viz. the threatning of the prophet Esay, that all this treasure should be carried into Babylon, and the answer of the king submitting himself to the will of God, for this is here called his humbling of himself, for which the adjourning of this judgement was made to the times following after his decease. Yet it is to be conceived, that this was not the sole cause; for Ahaz and other wicked kings of Iudah before had incensed the Lord much more, and Manasseh, and Zedekiah, and Iechoniah, who reigned after, when the judgement was executed, but hereby the coals of Gods wrath were again blown up, as they are by sinne in the best, especially, Note. if extraordinary benefits be abused to their own vain ends, and not used to Gods glory, from whom they come. Touching the thankesgiving made and written by Hazekiah, it is set forth Esa. 38. 9, 10, &c. to v. 21. and by the last words thereof it seemeth to have been compiled to be used in the house of the Lord, not onelyonly at his going up thither upon the third day before spoken of, but also at certain times as long as he lived.

At that time Berodak Baladan, the sonne of Baladan, king of Babylon, sent letters V. 12.with a gift unto Hezekiah, for he heard that be had been sick.] 2 Chron. 32. 31. It is said, The Oratours of the Princes of Babylon who sent to enquire of the predigy which was done in the earth. Esa. 39. he is called Merodach Baladan, and it is not only said, that he heard he had been sick, but also recovered. But of what stock this Berodak or Merodak was, and how he attained to that kingdome, when as Esarhaddon the son of Sanneberib, is said to have reigned after him, may be a question, seeing he that was king of Aslyria, was king of Babylon also, as appeareth in Salmanasar, who carried Iews away to Babylon, when he subdued the kingdome of the ten tribes, and brought men from thence to Samaria. But it is resolved by some, Funcii Chrono.that this Merodach was vice-roy of Babylon, as also his father Baladan had been, under the kings of Assyria, but now Sanneherib being dead and his chief strength overthrown, and Esarhaddon his sonne young and tender, he waxed bold to take that kingdome absolutely upon him, the Assyrian being shaken off, and to strengthen himself the more, be sought the friendship of other princes, which had been oppressed by the great tyrants of Assyria, amongst whom Hezekiah being one, whose part God had specially taken, and for whom he had done wonderfully in delivering him from his sicknesse, he specially sought his friendship, wherefore Genebrard in him placeth the beginning of the kingdome of Babylon. But R. Kimhi Genebrard.as Wolphius saith, holdeth him to have been the son of Esarhaddon, and king both of Assyria and Babylon, which is improbable, both because his title should not then have been altered from king of Assyria, to king of Babylon, and the time of his sending agreeth not, it being in the beginning of Esarhaddous reign, and therefore not of his sonnes, after he had reigned twelve years, as Chronologers say. But besides this cause of Merodachs sending to him, concealed in the sacred historie, there are two other causes expressed, viz. to congratulate his recoverie, and to enquire of the prodigie, that was wrought thereabout. Comestor saith, that he sent unto Eccles. hist.him to be his friend and fellow; for at that time both the Babylonians and Medes fell from Esarhaddon, but the chief cause is held to be, for that the Chaldeans, his subjects, being Astrologers, not being able to yield any naturall reason of the extraordinarie length of one day by all their skill, were at length certified, that it was done for Hezekiah his sake. This the king hearing, sent to enquire the certaintie of it, and a present for honour to him, whom the Sunne, which they worshipped in that countrey as a god, had so much honoured, in staying the ordinarie course, and prolonging the day in token of the prolonging of his life. Hezekiah rejoiced at the coming of these Embassadours, not so much for the guift, but to see, that his friendship was highly esteemed of by so mighty esteemed of by so mighty a king, to be in league with whom, would be a great strengthening to his kingdome against the Assyrians for time to come. And for the guift sent, which doubtlesse was no small matter, but of great worth, as beseeming the sender, and the royall majestie, to whom it was sent, it is to be understood, that it was and is common amongst princes thus to honour each other, when they send out their embassadour, and that king hath thought himself mocked of old, to whom another prince sending, sent him no present. The Hebrew for rejoyced, as the vulgar Latin renders it, hath he be and them, but Esa. 39. 2. it is rejoyced, Comestor addoth, he was again also puffed Eccles. hist.up in his minde, affirming, that he sinned once before in the same kindo, after his deliverance from Sanneherih, because he shewed not himself sufficiently thankfull, although, as Iosephus saith, he offered many eucharisticall sacrifices, yet because he wrote no canticle of praise, as others of his fore-fathers upon such great occasions had done. Wherefore God pulled down his minde, that was lifted up by that great sicknesse, thus he; but as hath been already shewed he was much mistaken, the time agreeing not. But now being left a little to himself to try what was in him, as is said, 2 Chron. 32. 31. he was lifted up by all these honours done unto him, v. 25. and so in great vain-glory he shewed his treasury, silver, and gold, and precious spices, and oyl, and the house of his vessels, &c. Some, saith Comestor, by V. 13.the house of spices understand a cell in the temple, into which it was unlawfull to bring any heathens; but Epihanius saith, it was a very long house made by Solomon, the entrance whereof was so cunningly contrived for secresie, that it could not by the people be found, yea many Priests were ignorant of it, and here lay his treasure and spices, then the corpses of his progenitours, and after them of the high Priests and Prophets, which he denuded to them, and so defiled their dead bodies with the presence of heathens, wherefore from that day he was made barren, the contrary to which was true, seeing he begat Manasseh after, as his age being but twelve yeares at his decease sheweth. R. Solomon in Lyra saith, that he Lyra.shewed them the things, that were most secretly and reverently kept in the temple, viz. the annointing oyle for kings and high priests, and the two tables of the testimony and the law; and Ierom saith, that he shewed them not only his own treasury, Hieronym. in Esa.but of the temple also, for that was in his power, following the Cald, who for these words, In his whole kingdome, hath, in all his power. But it is not to be thought, that a godly king would goe so plainly against the law of God, whereby heathens were prohibited coming any nearer to the temple, then the court of the Gentiles; neither is any thing said by him, to have beene shewed unto them, but whatsoever was in his house, yea Es. 39. 2. where more is said, and in all his dominion, nothing is spoken of the Lords house, and if he had brought them in thither, certainly the Prophet would not have passed it over without a particular taxation. It was sinne enough to stirre up the wrath of God to abuse the favours of God done unto him above all other men unto pride and vain glory which he did at this time, and to comply so with heathen idolaters, from leagues and covenants with whom never redounded any good, but hurt unto the people of Israel. Yea, hereby he shewed some distrust in God, who had done so mightily for him, and some trust in forreign forces, of which God had so lately shewed him, that he stood in no need. And if Note. there had been none other fault in him, but the abusing of Gods singular blessings to puffe up himselfe there with, it had been intollerable, it being no losse, then a Prov. 16. 4.sacrilegious robbing of God, who doth all things for himselfe and his owne glory, protesting against giving it to another; as if a steward to a lord should rob him and convert the goods, where with he is betrusted, to his owne use. Wherefore the V. 14.Prophet Esay cometh unto him in the name of the Lord, and threatens him with the carrying away of all his treasures into Babylon, of which he had said before, that … was a countrey a farre off: for he said unto Esay, that the Babylonian Embassadours came from a farre countrey, the distance from Babylon to Ierusalem was H. B. Patriarks travels.680. miles. But it seemeth, that he upon this message humbled himselfe for this sinne, and all Ierusalem with him, and had comfort, that those evils should not come upon the land in his dayes, but after his departure: for 2 Chron. 32. 26. some what is said implying thus much, and here Hezekiah answereth the Prophet, as having a promise, that they should not come, whilest he lived, v. 19. The word of the Lord is good, which thou hast spoken, seeing peace shall be in my dayes, Iunius, Is it not, sith peace and stability shall be in my dayes? So likewise Hebrew, Is it not, if peace and Junius.truth be in my dayes. Vulg. Lat. Sit tamen pax et veritas in diebus meis. As if he had prayed so; and thus Iosephus takes it, who saith, that the godly king was grieved Josephus.at this message, as unwilling, that his nation should fall into that calamity; but seeing God had so determined, he prayed that he might passe the rest of the time assigned to his life in peace. But the Hebrew verity being otherwise, I adhere to my former exposition, from which neither doth Pellican vary, for he findeth Pellican.no praying here, but a submissive resting in the will of God, who, he knew was propitious, mercifull and holy in all his workes, and injurious to none. Wolphius thinketh, that he spake of peace all his dayes, as grounding upon a former promise, Wolphius.when Esay comforted him by prophesying restitution to health and prolongation of life, and preservation from his enemies: but seeing those enemies are particularly named Assyrians, and here not the king of Assyria, but of Babylon is threatened to be sent to vanquish the land, unlesse he had some new promise, he could not build his confidence upon that. Some Hebrew expositours as Ierom sheweth upon Hierom. in Esa.Isa. 39. taxe Hezekiah here, as unlike unto Moses, who was so affected to the people, as that he prayeth rather, then they they should suffer, to be blotted out of Gods booke: but he contrariwise, as not passing for the miseries of his people and posterity is intent onelyonly to his owne preservation for his time in peace. But herein they doe most injuriously traduce this Saint of God, whose care and paines were alwayes so great for their good. And Iosephus much better writeth of him, as grieved for them, but necessity submitting to Gods will, as he would also have done doubtlesse, although no exception had beene made of the terme of his life to be spent in peace. It was not therefore out of a dislike of Hezekiah his answer that Esay turneth to the people, chap. 40. 1. saying, Comfort ye, comfort ye my people, &c. as these expositours would have it, but that they hearing of a captivity to come might not be overcome with griefe. Ambrose also favoureth that of Iosephus, saying, That just Hezekiah rejoyced not, that the misery of captivity should come upon his children, but he could not resist Gods will, and therefore submitted to it as a poore servant.

There is rather thed here to be noted, of what a good spirit Hezekiah was, in V. 18.that he raged not, but patiently received this sharpe message from the Prophet, as godly Theodosius bare the censure of Ambrose, honouring him the more for it, in that he said, he thought him onelyonly worthy to be a Bishop.

Whereas v. 18. it is said, They shall also take of thy sonnes which thou shalt beget, and make them eunuchs in the court of the king of Babylon. It appeares, that in the fifteene yeares which he lived, he had more sonnes besides Manasseh, although mention be made of no more; or rather by his sonnes are meant his grandchildren foure or five generations after, viz. the children of Iechoniah, who was the sonne of Iehoiakim, the son of Josiah, the son of Amon, the son of Manasseh his son, for these also came out of him, and were begotten by such as he begat, and therefore may well be meant, when it is said, which thou shalt beget. And if he had any other immediate sonnes besides Manasseh, it cannot be understood of them, because they must needs be all dead long before the carrying away here spoken of, unto which from this time passed at the least 100. yeares, seeing it was after that Mannasseh had reigned 55. Amon 2. Iosiah 31. and Iehoiakim 11. for after him was Iehoiachin or Iechoniah. 2 King. 24. who was carryed into Babylon, and other princes, who most probably were some of them of Hezekiah his posterity, and then and not before was this prophesie fulfilled.

The rest of the acts of Hezekiah, and how he made a fish pool and a conduit to bring V. 20.water into the city, &c.] Of which act of his, see 2 Chron. 32. 4. 30. the last place being a comment upon the first, he stopt the waters so from flowing out, for the benefit of his enemies the Assyrians, and that he brought them under ground, and turned them to another part of the city to the no small benefit thereof; thus briefly the writer of the Kings. But 2 Chron. 32. 27. it is said, after his recovery from 2 Chro. 32. 27.his sickness, that he attained to great treasures of silver, gold and precious stones, spices, and shields, and all desirable stuffe, and store houses for provision of wine V. 28.and oyl, and stables of horses and flocks, and cities, &c. all which or some of which, viz. treasures, whereby he compassed the rest, he had gotten before the coming of the Babylonian Embassadours unto him, after he was delivered from the danger of the Assyrians; for which cause, their coming followeth after this, v. 31. as being not immediately after his recovery, but three or four years haply after, when Baladan had attained the kingdom of Babylon, and enjoyed it without any more opposition, from which most probably he was not free at the first. For he had exhausted his treasures so to pacifie Sanneherib, that without some time coming between to fill them again, he could not have had any such glorious things to shew to the Babylonians at their coming, nor in so few years neither, but that the huge hoste of the Assyrians being so destroyed, as hath been said, and the spoils of the camp left unto him, he was doubtless hereby greatly enriched; and so by Gods blessing upon him for his piety, he soon encreased it much more, so that it was now a thing worth the shewing to great princes, what he had so extraordinarily heaped up together, although it were intolerable in him so to do to idolaters, who were Gods enemies, as unto his intimate friends, and joying to be counted such to them, and to their lord the king of Babylon, as hath been already shewed. By the spices here said to be shewed, saith Rabbi Solomon, some understand those sweet spices, in which the kings his progenitours were laid, and upon this reason they think, that he shewed them their sepulchers▪ as hath been spoken before. But he better expoundeth them of sweet spices, of which the incense was made to be burnt daily in the temple. Now as the Kings hath reference to the Chronicles of Judah, for the rest of Hezekiah his acts, so 2 Chron. 32. 32. hath reference to the vision of Esay, by whom ch. 36, 37, 38, 39. the most memorable touching him are also set forth; but nothing of his riches, unless it be in speaking of his shewing them to the Babylonian Embassadours: yet because Esay is more full in setting down some things, as also the Kings, he referreth to them both. And so concludeth with his death and honourable burial. in the upper part of the sepulchers of Davids posterity, all Judah and Jerusalem doing him honour, by assembling from all parts to his burial, v. 33. which in the Kings is altogether omitted, it being onelyonly said, that he dyed, and Mansseh his sonne reigned in his stead, this other being left to the relation of another, who hath done it indeed briefly, but so as that we may conceive, he had no less love then wealth, by reason of his great piety, wherein he continued to the end, in that it was done so to him at his death, as to none of his progenitours▪ he was placed above all the house of David, as he exceeded them all in vertue; and therefore cast not off the care of posterity, as some have fondly imagined but have been already confuted.