2 Kings 19:37

royed, 2Kgs 19:20-34 . That very night a messenger of God slays one hundred and eighty-five thousand Assyrians, 2Kgs 19:35 . Sennacherib returns to Nineveh, and is slain by his own sons, 2Kgs 19:36 , 2Kgs 19:37 . Verse 2 To Isaiah the prophet - His fame and influence were at this time great in Israel; and it was well known that the word of the Lord was with him. Here both the Church and the state unite in fervent application to, and strong dependence upon, God; and behold how they succeed! Verse 3 The children are come to the birth - The Jewish state is here represented under the emblem of a woman in travail, who has been so long in the pangs of parturition, that her strength is now entirely exhausted, and her deliverance is hopeless, without a miracle. The image is very fine and highly appropriate. A similar image is employed by Homer, when he represents the agonies which Agamemnon suffers from his wound: - Οφρα οἱ αἱμ' ετι θερμον ανηνοθεν εξ ωτειλης· Λυταρ επει το μεν ἑλκος ετερσετο παυσατο δ' αἱμα, Οξειαι οδυναι δυνον μενος Ατρειδαο· Ως δ' ὁταν ωδινουσαν εχῃ βελος οξυ γυναικα, Δριμυ, το τε προΐεισι μογοστοκοι Ειλειθυιαι Ἡρης θυγατερες πικ ρας ωδινας εχουσαι· Ὡς οξει' οδυναι δυνον μενος Ατρειδαο. Il. xi., ver. 266. This, while yet warm, distill'd the purple flood; But when the wound grew stiff with clotted blood, Then grinding tortures his strong bosom rend. Less keen those darts the fierce Ilythiae send, The powers that cause the teeming matron's throes, Sad mothers of unutterable woes. Pope Better translated by Macpherson; but in neither well: "So long as from the gaping wound gushed forth, in its warmth, the blood; but when the wound became dry, when ceased the blood to flow amain, sharp pains pervade the strength of Atrides. Racking pangs glide through his frame; as when the Ilythiae, who preside over births, the daughters of white armed Juno, fierce dealers of bitter pains, throw all their darts on hapless women, that travail with child. Such pains pervade the strength of Atrides." Verse 4 The remnant that are left - That is, the Jews; the ten tribes having been already carried away captive by the kings of Assyria. Verse 7 Behold, I will send a blast - and he shall hear a rumor - The rumor was, that Tirhakah had invaded Assyria. The blast was that which slew one hundred and eighty-five thousand of them in one night, see 2Kgs 19:35 . Cause him to fall by the sword - Alluding to his death by the hands of his two sons, at Nineveh. See 2Kgs 19:35-37 . Verse 8 Libnah - Lachish - These two places were not very distant from each other; they were in the mountains of Judah, southward of Jerusalem. Verse 10 Let not thy God in whom thou trustest - This letter is nearly the same with the speech delivered by Rab-shakeh. See 2Kgs 18:29 . Verse 14 Spread it before the Lord - The temple was considered to be God's dwelling-place; and that whatever was there was peculiarly under his eye. Hezekiah spread the letter before the Lord, as he wished him to read the blasphemies spoken against himself. Verse 15 Thou art the God, etc. - Thou art not only God of Israel, but God also of Assyria, and of all the nations of the world. Verse 21 The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee - "So truly contemptible is thy power, and empty thy boasts, that even the young women of Jerusalem, under the guidance of Jehovah, shall be amply sufficient to discomfit all thy forces, and cause thee to return with shame to thy own country, where the most disgraceful death awaits thee." When Bishop Warburton had published his Doctrine of Grace, and chose to fall foul on some of the most religious people of the land, a young woman of the city of Gloucester exposed his graceless system in a pamphlet, to which she affixed the above words as a motto! Verse 23 The tall cedar trees - the choice fir trees - Probably meaning the princes and nobles of the country. The forest of his Carmel - Better in the margin: the forest and his fruitful field. Verse 24 I have dipped and drunk strange waters - I have conquered strange countries, in which I have digged wells for my army; or, I have gained the wealth of strange countries. With the sole of my feet - My infantry have been so numerous that they alone have been sufficient to drink up the rivers of the places I have besieged. Verse 25 Hast thou not heard - Here Jehovah speaks, and shows this boasting king that what he had done was done by the Divine appointment, and that of his own counsel and might he could have done nothing. It was because God had appointed them to this civil destruction that he had overcome them; and it was not through his might; for God had made their inhabitants of small power, so that he only got the victory over men whom God had confounded, dismayed, and enervated, 2Kgs 19:26 . Verse 28 I will put my hook in thy nose - This seems to be an allusion to the method of guiding a buffalo; he has a sort of ring put into his nose, to which a cord or bridle is attached, by which he can be turned to the right, or to the left, or round about, according to the pleasure of his driver. Verse 29 This shall be a sign unto thee - To Hezekiah; for to him this part of the address is made. Ye shall eat this year - Sennacherib had ravaged the country, and seed-time was now over, yet God shows them that he would so bless the land, that what should grow of itself that year, would be quite sufficient to supply the inhabitants and prevent all famine; and though the second year was the sabbatical rest or jubilee for the land, in which it was unlawful to plough or sow; yet even then the land, by an especial blessing of God, should bring forth a sufficiency for its inhabitants; and in the third year they should sow and plant, etc. and have abundance, etc. Now this was to be a sign to Hezekiah, that his deliverance had not been effected by natural or casual means; for as without a miracle the ravaged and uncultivated land could not yield food for its inhabitants, so not without miraculous interference could the Assyrian army be cut off and Israel saved. Verse 30 The remnant - shall yet again take root - As your corn shall take root in the soil, and bring forth and abundantly multiply itself, so shall the Jewish people; the population shall be greatly increased, and the desolations occasioned by the sword soon be forgotten. Verse 31 Out of Jerusalem shall go forth a remnant - The Jews shall be so multiplied as not only to fill Jerusalem, but all the adjacent country. And they that escape out of Mount Zion - Some think that this refers to the going forth of the apostles to the Gentile world, and converting the nations by the preaching of the Gospel. Verse 32 He shall not, etc. - Here follow the fullest proofs that Jerusalem shall not be taken by the Assyrians. 1. He shall not come into this city; 2. He shall not be able to get so near as to shoot an arrow into it; 3. He shall not be able to bring an army before it, 4. Nor shall he be able to raise any redoubt or mound against it; 5. No; not even an Assyrian shield shall be seen in the country; not even a foraging party shall come near the city. Verse 33 By the way that he came - Though his army shall not return, yet he shall return to Assyria; for because of his blasphemy he is reserved for a more ignominious death. Verse 35 That night - The very night after the blasphemous message had been sent, and this comfortable prophecy delivered. The angel of the Lord went out - I believe this angel or messenger of the Lord was simply a suffocating or pestilential Wind; by which the Assyrian army was destroyed, as in a moment, without noise confusion or any warning. See the note 1Kgs 20:30 . Thus was the threatening, 2Kgs 19:7 , fulfilled, I will send a Blast upon him; for he had heard the rumor that his territories were invaded; and on his way to save his empire, in one night the whole of his army was destroyed, without any one even seeing who had hurt them. This is called an angel or messenger of the Lord: that is, something immediately sent by him to execute his judgments. When they arose early - That is, Sennacherib, and probably a few associates, who were preserved as witnesses and relaters of this most dire disaster. Rab-shakeh, no doubt, perished with the rest of the army. Verse 36 Dwelt at Nineveh - This was the capital of the Assyrian empire. Verse 37 Nisroch his god - We know nothing of this deity; he is nowhere else mentioned. Smote him with the sword - The rabbins say that his sons had learned that he intended to sacrifice them to this god, and that they could only prevent this by slaying him. The same writers add, that he consulted his wise men how it was that such miracles should be wrought for the Israelites; who told him that it was because of the merit of Abraham who had offered his only son to God: he then said, I will offer to him my two sons; which when they heard, they rose up and slew him. When a rabbin cannot untie a knot, he feels neither scruple nor difficulty to cut it. Introduction Hezekiah's sickness, and the message of the prophet to him, to prepare for death, 2Kgs 20:1 . His distress and prayer to God, 2Kgs 20:2 , 2Kgs 20:3 . The Lord hears, and promises to add fifteen years to his life, and Isaiah prescribes a means of cure, 2Kgs 20:4-7 . Hezekiah seeks a sign; and to assure him of the truth of God's promise, the shadow on the dial of Ahaz goes back ten degrees, 2Kgs 20:8-11 . The King of Babylon sends a friendly message to Hezekiah, to congratulate him on his recovery; and to these messengers he ostentatiously shows all his treasures, 2Kgs 20:12 , 2Kgs 20:13 . Isaiah reproves him, and foretells that the Babylonians will co

Lord went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 36 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. 37 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. Sometimes it was long ere prophecies were accomplished and promises performed; but here the word was no sooner spoken than the work was done. I. The army of Assyria was entirely routed. That night which immediately followed the sending of this message to Hezekiah, when the enemy had just set down before the city and were preparing (as we now say) to open the trenches, that night was the main body of their army slain upon the spot by an angel, v. 35 . Hezekiah had not force sufficient to sally out upon them and attack their camp, nor would God do it by sword or bow; but he sent his angel, a destroying angel, in the dead of the night, to make an assault upon them, which their sentinels, though ever so wakeful, could neither discover nor resist. It was not by the sword of a mighty man or of a mean man, that is, not of any man at all, but of an angel, that the Assyrians army was to fall ( Isa. xxxi. 8 ), such an angel as slew the first-born of Egypt. Josephus says it was done by a pestilential disease, which was instant death to them. The number slain was very great, 185,000 men, and Rabshakeh, it is likely, among the rest. When the besieged arose, early in the morning, behold they were all dead corpses, scarcely a living man among them. Some think the 76th Psalm was penned on this occasion, where we read that the stout-hearted were spoiled and slept their sleep, their last, their long sleep, v. 5 . See how great, in power and might, the holy angels are, when one angel, in one night, could make so great a slaughter. See how weak the mightiest of men are before almighty God: who ever hardened himself against him and prospered? The pride and blasphemy of the king are punished by the destruction of his army. All these lives are sacrificed to God's glory and Zion's safety. The prophet shows that therefore God suffered this vast rendezvous to be made, that they might be gathered as sheaves into the floor, Mic. iv. 12, 13 . II. The king of Assyria was hereby put into the utmost confusion. Ashamed to see himself, after all his proud boasts, thus defeated and disabled to pursue his conquests and secure what he had (for this, we may suppose, was the flower of his army), and continually afraid of falling under the like stroke himself, He departed, and went, and returned; the manner of the expression intimates the great disorder and distraction of mind he was in, v. 36 . And it was not long before God cut him off too, by the hands of two of his own sons, v. 37 . 1. Those that did it were very wicked, to kill their own father (whom they were bound to protect) and in the act of his devotion; monstrous villany! But, 2. God was righteous in it. Justly are the sons suffered to rebel against their father that begat them, when he was in rebellion against the God that made him. Those whose children are undutiful to them ought to consider whether they have not been so to their Father in heaven. The God of Israel had done enough to convince him that he was the only true God, whom therefore he ought to worship; yet he persists in his idolatry, and seeks to his false god for protection against a God of irresistible power. Justly is his blood mingled with his sacrifices, since he will not be convinced by such a plain and dear-bought demonstration of his folly in worshipping idols. His sons that murdered him were suffered to escape, and no pursuit was made after them, his subjects perhaps being weary of the government of so proud a man and thinking themselves well rid of him. And his sons would be looked upon as the more excusable in what they had done if it be true (as bishop Patrick suggested) that he was now vowing to sacrifice them to his god, so that it was for their own preservation that they sacrificed him. His successor was another son, Esarhaddon, who (as it should seem) did not aim, like his father, to enlarge his conquests, but rather to improve them; for he it was that first sent colonies of Assyrians to inhabit the country of Samaria, though it is mentioned before ( ch. xvii. 24 ), as appears, Ezra iv. 2 , where the Samaritans say it was Esarhaddon that brought them thither. In this chapter we have, I. Hezekiah's sickness, and his recovery from

Was worshipping, &c. - The God of Israel had done enough to convince him, that he was the only true God. Yet he persists in his idolatry. Justly then is his blood mingled with his sacrifices, who will not be convinced by so dear - bought a demonstration, of his folly in worshipping idols.