I
S A I A H
CHAP. XXXVII.
In
this chapter we have a further repetition of the story which we had before in
the book of Kings concerning Sennacherib. In the foregoing chapter we had him
conquering and threatening to conquer. In this chapter we have him falling,
and at last fallen, in answer to prayer, and in fulfillment of many of the
prophecies which we have met with in the foregoing chapters. Here we have, I.
Hezekiah's pious reception of Rabshakeh's impious discourse, ver. 1. II. The
gracious message he sent to Isaiah to desire his prayers, ver. 2-5. III. The
encouraging answer which Isaiah sent to him from God, assuring him that God
would plead his cause against the king of Assyria, ver. 6, 7. IV. An abusive
letter which the king of Assyria sent to Hezekiah, to the same purport with
Rabshakeh's speech, ver. 8-13. V. Hezekiah's humble prayer to God upon the
receipt of this letter, ver. 14-20. VI. The further full answer which God sent
him by Isaiah, promising him that his affairs should shortly take a happy
turn, that the storm should blow over and every thing should appear bright and
serene, ver. 21-35. VII. The immediate accomplishment of this prophecy in the
ruin of his army (ver. 36) and the murder of himself, ver. 37, 38. All this
was largely opened, 2 Kings xix.
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Hezekiah's
Message to Isaiah.
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B.
C. 710.
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1 And it came to pass, when king Hezekiah heard
it, that he rent his clothes, and covered himself with sackcloth, and
went into the house of the LORD.
2 And he sent Eliakim, who was over the household, and Shebna the
scribe, and the elders of the priests covered with sackcloth, unto Isaiah the
prophet the son of Amoz. 3 And they said unto him, Thus saith
Hezekiah, This day is a day of trouble, and of rebuke, and of
blasphemy: for the children are come to the birth, and there is not
strength to bring forth. 4 It may be the LORD
thy God will hear the words of Rabshakeh, whom the king of Assyria his master
hath sent to reproach the living God, and will reprove the words which the LORD
thy God hath heard: wherefore lift up thy prayer for the remnant that
is left. 5 So the servants of king Hezekiah came to Isaiah.
6 And Isaiah said unto them, Thus shall ye say unto your master, Thus saith
the LORD,
Be not afraid of the words that thou hast heard, wherewith the servants of the
king of Assyria have blasphemed me. 7 Behold, I will send a blast
upon him, and he shall hear a rumour, and return to his own land; and I will
cause him to fall by the sword in his own land.
We may observe here, 1. That the best way to baffle the malicious designs of
our enemies against us is to be driven by them to God and to our duty and so
to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from
the Lord, but it proves that he frightens him to the Lord. The wind, instead
of forcing the traveller's coat from him, makes him wrap it the closer about
him. The more Rabshakeh reproaches God the more Hezekiah studies to honour
him, by rending his clothes for the dishonour done to him and attending in his
sanctuary to know his mind. 2. That it well becomes great men to desire the
prayers of good men and good ministers. Hezekiah sent messengers, and
honourable ones, those of the first rank, to Isaiah, to desire his prayers,
remembering how much his prophecies of late had plainly looked towards the
events of the present day, in dependence upon which, it is probable, he
doubted not but that the issue would be comfortable, yet he would have it to
be so in answer to prayer: This is a day of trouble, therefore let it
be a day of prayer. 3. When we are most at a plunge we should be most earnest
in prayer: Now that the children are brought to the birth, but there
is not strength to bring forth, now let prayer come, and help at a dead
lift. When pains are most strong let prayers be most lively; and, when we meet
with the greatest difficulties, then is a time to stir up not ourselves only,
but others also, to take hold on God. Prayer is the midwife of mercy, that
helps to bring it forth. 4. It is an encouragement to pray though we have but
some hopes of mercy (v. 4): It may be the Lord thy God will hear;
who knows but he will return and repent? The it may be of the
prospect of the haven of blessings should quicken us with double diligence to
ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it
concerns us to lift up a prayer for that remnant, v. 4. The prayer that
reaches heaven must be lifted up by a strong faith, earnest desires, and a
direct intention to the glory of God, all which should be quickened when we
come to the last stake. 6. Those that have made God their enemy we have no
reason to be afraid of, for they are marked for ruin; and, though they may
hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not
Hezekiah be afraid of him, v. 6. He has made God a party to the cause
by his invectives, and therefore judgment will certainly be given against him.
God will certainly plead his own cause. 7. Sinners' fears are but prefaces to
their falls. He shall hear the rumour of the slaughter of his army,
which shall oblige him to retire to his own land, and there he shall be slain,
v. 7. The terrors that pursue him shall bring him at last to the king
of terrors, Job xviii. 11, 14. The curses that come upon sinners shall
overtake them.
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Prayer
of Hezekiah.
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B.
C. 710.
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8 So Rabshakeh returned, and found the king of
Assyria warring against Libnah: for he had heard that he was departed from
Lachish. 9 And he heard say concerning Tirhakah king of Ethiopia,
He is come forth to make war with thee. And when he heard it, he sent
messengers to Hezekiah, saying, 10 Thus shall ye speak to Hezekiah
king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee,
saying, Jerusalem shall not be given into the hand of the king of
Assyria. 11 Behold, thou hast heard what the kings of Assyria have
done to all lands by destroying them utterly; and shalt thou be
delivered? 12 Have the gods of the nations delivered them which my
fathers have destroyed, as Gozan, and Haran, and Rezeph, and the
children of Eden which were in Telassar? 13 Where is
the king of Hamath, and the king of Arphad, and the king of the city of
Sepharvaim, Hena, and Ivah? 14 And Hezekiah received the letter
from the hand of the messengers, and read it: and Hezekiah went up unto the
house of the LORD,
and spread it before the LORD.
15 And Hezekiah prayed unto the LORD,
saying, 16 O LORD
of hosts, God of Israel, that dwellest between the cherubims, thou art
the God, even thou alone, of all the kingdoms of the earth: thou hast
made heaven and earth. 17 Incline thine ear, O LORD,
and hear; open thine eyes, O LORD,
and see: and hear all the words of Sennacherib, which hath sent to reproach
the living God. 18 Of a truth, LORD,
the kings of Assyria have laid waste all the nations, and their
countries, 19 And have cast their gods into the fire: for they were
no gods, but the work of men's hands, wood and stone: therefore they have
destroyed them. 20 Now therefore, O LORD
our God, save us from his hand, that all the kingdoms of the earth may know
that thou art the LORD,
even thou only.
We may observe here, 1. That, if God give us inward satisfaction in his
promise, this may confirm us in our silently bearing reproaches. God answered
Hezekiah, but it does not appear that he, after deliberation, sent any answer
to Rabshakeh; but, God having taken the work into his own hands, he quietly
left the matter with him. So Rabshakeh returned to the king his master
for fresh instructions. 2. Those that delight in war shall have enough of it.
Sennacherib, without provocation given to him or warning given by him, went
forth to war against Judah; and now with as little ceremony the king of
Ethiopia goes forth to war against him, v. 9. Those that are
quarrelsome may expect to be quarrelled with; and God sometimes checks the
rage of his enemies by giving it a powerful diversion. 3. It is bad to talk
proudly and profanely, but it is worse to write so, for this argues more
deliberation and design, and what is written spreads further, lasts longer,
and does the more mischief. Atheism and irreligion, written, will certainly be
reckoned for another day. 4. Great successes often harden sinners' hearts in
their sinful ways and make them the more daring. Because the kings of Assyria
have destroyed all lands (though, in fact, they were but a few that fell
within their reach), therefore they doubt not but to destroy God's land;
because the gods of the nations were unable to help they conclude the God of
Israel is so; because the idolatrous kings of Hamath and Arphad became an easy
prey to them therefore they doubt not but to destroy God's land; because the
idolatrous kings of Hamath and Arphad became an easy prey to them therefore
the religious reforming king of Judah must needs be so too. Thus is this proud
man ripened for ruin by the sunshine of prosperity. 5. Liberty of access to
the throne of grace, and liberty of speech there, are the unspeakable
privilege of the Lord's people at all times, especially in times of distress
and danger. Hezekiah took Sennacherib's letter, and spread it before the Lord,
not designing to make any complaints against him but those grounded upon his
own handwriting. Let the thing speak itself; here it is in black and white: Open
thy eyes, O Lord! and see. God allows his praying people to be humbly free
with him, to utter all their words, as Jephthah did, before him, to spread the
letter, whether of a friend or an enemy, before him, and leave the contents,
the concern of it, with him. 6. The great and fundamental principles of our
religion, applied by faith and improved in prayer, will be of sovereign use to
us in our particular exigencies and distresses, whatever they are; to them
therefore we must have recourse, and abide by them; so Hezekiah did here. He
encouraged himself with this, that the God of Israel is the Lord of hosts,
of all hosts, of the hosts of Israel, to animate him, of the hosts of their
enemies, to dispirit and restrain them,--that he is God alone, and
there is none that can stand in competition with him,--that he is the God
of all the kingdoms of the earth, and disposes of them all as he pleases;
for he made heaven and earth, and therefore both can do any thing and does
every thing. 7. When we are afraid of men that are great destroyers we may
with humble boldness appeal to God as the great Saviour. They have indeed
destroyed the nations, who had thrown themselves out of the protection of the
true God by worshipping false gods, but the Lord, the God alone, is our God,
our King, our lawgiver, and he will save us, who is the Saviour of those
that believe. 8. We have enough to take hold of, in our wrestling with God
by prayer, if we can but plead that his glory is interested in our case, that
his name will be profaned if we are run down and glorified if we are relieved.
Thence therefore will our most prevailing pleas be drawn: "Do it for thy
glory's sake."
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Sennacherib
Threatened; Sennacherib Destroyed.
B. C. 710.
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21 Then Isaiah the son of Amoz sent unto
Hezekiah, saying, Thus saith the LORD
God of Israel, Whereas thou hast prayed to me against Sennacherib king of
Assyria: 22 This is the word which the LORD hath spoken concerning
him; The virgin, the daughter of Zion, hath despised thee, and laughed
thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
23 Whom hast thou reproached and blasphemed? and against whom hast thou
exalted thy voice, and lifted up thine eyes on high? even
against the Holy One of Israel. 24 By thy servants hast thou
reproached the Lord, and hast said, By the multitude of my chariots am I come
up to the height of the mountains, to the sides of Lebanon; and I will cut
down the tall cedars thereof, and the choice fir trees thereof: and I
will enter into the height of his border, and the forest of his
Carmel. 25 I have digged, and drunk water; and with the sole of my
feet have I dried up all the rivers of the besieged places. 26
Hast thou not heard long ago, how I have done it; and of ancient
times, that I have formed it? now have I brought it to pass, that thou
shouldest be to lay waste defenced cities into ruinous heaps.
27 Therefore their inhabitants were of small power, they were dismayed
and confounded: they were as the grass of the field, and as the
green herb, as the grass on the housetops, and as corn blasted
before it be grown up. 28 But I know thy abode, and thy going out,
and thy coming in, and thy rage against me. 29 Because thy rage
against me, and thy tumult, is come up into mine ears, therefore will I put my
hook in thy nose, and my bridle in thy lips, and I will turn thee back by the
way by which thou camest. 30 And this shall be a sign unto
thee, Ye shall eat this year such as groweth of itself; and the second
year that which springeth of the same: and in the third year sow ye, and reap,
and plant vineyards, and eat the fruit thereof. 31 And the remnant
that is escaped of the house of Judah shall again take root downward, and bear
fruit upward: 32 For out of Jerusalem shall go forth a remnant,
and they that escape out of mount Zion: the zeal of the LORD of hosts shall do
this. 33 Therefore thus saith the LORD
concerning the king of Assyria, He shall not come into this city, nor shoot an
arrow there, nor come before it with shields, nor cast a bank against
it. 34 By the way that he came, by the same shall he return, and
shall not come into this city, saith the LORD.
35 For I will defend this city to save it for mine own sake, and for my
servant David's sake. 36 Then the angel of the LORD
went forth, and smote in the camp of the Assyrians a hundred and fourscore and
five thousand: and when they arose early in the morning, behold, they were
all dead corpses. 37 So Sennacherib king of Assyria departed, and
went and returned, and dwelt at Nineveh. 38 And it came to pass,
as he was worshipping in the house of Nisroch his god, that Adrammelech and
Sharezer his sons smote him with the sword; and they escaped into the land of
Armenia: and Esarhaddon his son reigned in his stead.
We may here observe, 1. That those who receive messages of terror from men
with patience, and send messages of faith to God by prayer, may expect
messages of grace and peace from God for their comfort, even when they are
most cast down. Isaiah sent a long answer to Hezekiah's prayer in God's name,
sent it in writing (for it was too long to be sent by word of mouth), and sent
it by way of return to his prayer, relation being thereunto had: "Whereas
thou hast prayed to me, know, for thy comfort, that thy prayer is
heard." Isaiah might have referred him to the prophecies he had delivered
(particularly that ch. x.) and bid him pick out an answer from thence;
but, that he might have abundant consolation, a message is sent him on
purpose. The correspondence between earth and heaven is never let fall on
God's side. 2. Those who magnify themselves, especially who magnify themselves
against God and his people, do really vilify themselves, and made themselves
contemptible, in the eyes of all wise men: "The virgin, the daughter
of Zion, has despised Sennacherib, and all his impotent malice and
menaces; she knows that, while she preserves her integrity, she is sure of the
divine protection, and that though the enemy may bark he cannot bite. All his
threats are a jest; it is all but brutum fulmen--a mere flash," 3.
Those who abuse the people of God affront God himself; and he takes what is
said and done against them as said and done against himself: "Whom
hast thou reproached? Even the Holy One of Israel, whom thou hast therefore
reproached because he is a Holy One." And it aggravated the indignity
Sennacherib did to God that he not only reproached him himself, but set his
servants on to do the same: By thy servants, the abjects, thou hast
reproached me. 4. Those who boast of themselves and their own achievements
reflect upon God and his providence: "Thou hast said, I have digged,
and drunk water; I have done mighty feats, and will do more; and wilt not
own that I have done it," v. 24-26. The most active men are
no more than God makes them, and God makes them no more than of old he
designed to make them: "What I have formed of ancient times, in an
eternal counsel, now have I brought to pass" (for God does all
according to the counsel of his will), "that thou shouldst be to lay
waste defenced cities; it is therefore intolerable arrogance to make it
thy own doing." 5. All the malice, and all the motions and projects, of
the church's enemies, are under the cognizance and check of the church's God.
Sennacherib was active and quick, here, and there, and every where, but God
knew his going out and coming in, and had always an eye upon him, v.
28. And that was not all; he had a hand upon him too, a strict hand, a strong
hand, a hook in his nose and a bridle in his lips, with which, though
he was very headstrong and unruly, he could and would turn him back by the
way which he came, v. 29. Hitherto he shall come and no further.
God had signed Sennacherib's commission against Judah (ch. x. 6); here
he supersedes it. He has frightened them, but he must not hurt them, and
therefore is discharged from going any further; nay, his commitment is here
signed, by which he is clapped up, to answer for what he had done beyond his
commission. 6. God is his people's bountiful benefactor, as well as their
powerful protector, both a sun and a shield to those that trust in him.
Jerusalem shall be defended (v. 35), the besiegers shall not come into
it, no, nor come before it with any regular attack, but they shall be routed
before they begin the siege, v. 33. But this is not all; God will
return in mercy to his people, and will do them good. Their land shall be more
than ordinarily fruitful, so that their losses shall be abundantly repaired;
they shall not feel any of the ill effects either of the enemies' wasting the
country or of their own being taken off from husbandry. But the earth, as at
first, shall bring forth of itself, and they shall live and live plentifully
upon its spontaneous productions. The blessing of the Lord can, when he
pleases, make rich without the hand of the diligent. And let them not think
that the desolations of their country would excuse them from observing the
sabbatical year, which happened (as it should seem) the year after, and when
they were not to plough or sow; no, though they had not now their usual stock
beforehand for that year, yet they must religiously observe it, and depend
upon God to provide for them. God must be trusted in the way of duty. 7. There
is no standing before the judgments of God when they come with commission.
(1.) The greatest numbers cannot stand before them: one angel shall, in one
night, lay a vast army of men dead upon the spot, when God commissions him so
to do, v. 36. Here are 185,000 brave soldiers in an instant turned into
so many dead corpses. Many think the 76th Psalm was penned upon occasion of
this defeat, where from the spoiling of the stout-hearted, and sending
them to sleep their long sleep (v. 5), it is inferred that God is more
glorious and excellent than the mountains of prey (v. 4), and that he,
even he, is to be feared, v. 7. Angels are employed, more than we
are aware of, as ministers of God's justice, to punish the pride and break the
power of wicked men. (2.) The greatest men cannot stand before them: The
great king, the king of Assyria, looks very little when he is forced to
return, not only with shame, because he cannot accomplish what he had
projected with so much assurance, but with terror and fear, lest the angel
that had destroyed his army should destroy him; yet he is made to look less
when his own sons, who should have guarded him, sacrificed him to his idol,
whose protection he sought, v. 37, 38. God can quickly stop their
breath who breathe out threatenings and slaughter against his people,
and will do it when they have filled up the measure of their iniquity; and the
Lord is known by these judgments which he executes, known to be a
God that resists the proud. Many prophecies were fulfilled in this providence,
which should encourage us, as far as they look further, and are designed as
common and general assurances of the safety of the church and of all that
trust in God, to depend upon God for the accomplishment of them. He that has
delivered does and will deliver. Lord, forgive our enemies; but, so let all
thy enemies perish, O Lord!
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