Isaiah 36:10

Verse 9 He heard say concerning Tirhakah king of Ethiopia - When he heard that Tirhakah king of Ethiopia had come out against him, then he sent that blasphemous manifesto which is contained in Isa 37:10-13, to terrify Hezekiah into submission. How much was this like, in words and spirit, to the manifesto sent to the Parisians by the late Duke of Brunswick, from the plains of Champaigne, in 1792, which was the forerunner of the mighty torrents of human blood which was shed in the French revolution! And what a blast of God fell upon him and his army - nearly like that which fell on the army of Sennacherib! He sent messengers "He sent messengers again" - The word וישמע vaiyishma, "and he heard, "which occurs the second time in this verse, is repeated by mistake from the beginning of the verse. It is omitted in an ancient MS. It is a mere tautology, and embarrasses the sense. The true reading instead of it is, וישב veyesheb, "and he returned, "which the Septuagint read in this place, απεστρεψε, and which is preserved in the other copy, 2Kgs 19:9: "He returned and sent, "that is, according to the Hebrew idiom, "he sent again." Verse 12 As Gozan, and Haran - חרן Charan: but הרן Haran is the reading of four of Kennicott's MSS. and one of De Rossi's. Verse 14 And read it "And read them" - ויקראם vayikraem. So MS. Bodl. in this place; and so the other copy; instead of ויקראהו vaiyikraehu, "and read It." And spread it "And spread them" - ויפרשהו vaiyiphresehu. הו hu is upon a rasure in a MS., which probably was at first ם mem. The same mistake as in the foregoing note. Verse 15 Unto the Lord "Before Jehovah" - That is, in the sanctuary. For אל el, the Syriac, Chaldee, and the other copy, 2Kgs 19:15, read לפני liphney, "before the face." Verse 18 The nations - הארצות haratsoth, "the lands; "instead of this word, which destroys the sense, ten of Kennicott's and five of De Rossi's MSS. (one ancient) have here גוים goyim, "nations;" which is undoubtedly the true reading, being preserved also in the other copy; 2Kgs 19:17. Another MS. suggests another method of rectifying the sense in this place, by reading מלכם malcam, "their king, "instead of ארצם artsam, "their land;" but it ought to be מלכיהם malcheyhem, "all the countries and their kings." Verse 20 Save us "Save us, we beseech thee" - The supplicating particle, נא na, is supplied here from eighteen MSS., three ancient, of Dr. Kennicott, and ten of De Rossi, and from the other copy; 2Kgs 19:19. That thou art the Lord, even thou only "That thou Jehovah art the only God" - The word אלהים Elohim, "God, "is lost here in the Hebrew text, but preserved in the other copy; 2Kgs 19:19. The Syriac and Septuagint seem here to have had in their copies אלהים Elohim, instead of יהוה Yehovah. Verse 21 Then Isaiah - sent unto Hezekiah - The Syriac and Septuagint understand and render the verb passively, was sent. Whereas thou hast prayed to me against Sennacherib "Thy prayer unto me concerning Sennacherib - I have heard" - שמעתי shamati; this word, necessary to the sense, is lost in this place out of the Hebrew text. One MS. of Dr. Kennicott's and one of De Rossi's have it written above the line in a later hand. The Septuagint and Syriac found it in their copies; and it is preserved in the other copy; 2Kgs 19:20. Verse 23 Against the Holy One of Israel - For אל el, to, the other copy has על al, against, rather more properly. Verse 24 By thy servants "By thy messengers" - The text has עבדיך abdeycha, thy servants; but the true reading seems to be מלאכיך malacheycha, thy messengers, as in the other copy, 2Kgs 19:23; and as the Septuagint and Syriac found it in their copies in this place. Reproached the Lord - אדני Adonai: but one of my MSS. has יהוה אדני Yehovah Adonai, Jehovah the Lord. This reading is not found, I think, in any other MS., but several have יהוה Yehovah for אדני Adonai. I will enter into the height of his border "I will penetrate into his extreme retreats" - The text has מרום marom, the height which seems to have been taken by mistake from the line but one above. Two MSS. have here מלון malon, the lodge or retreat; which is the word in the other copy, 2Kgs 19:23, and I think is the true reading. The forest of has Carmel - The forest and his fruitful field; that is, I will possess myself of the whole country. Verse 25 Water "Strange waters" - The word זרים zarim, strange, lost out of the Hebrew text in this place, is supplied from the other copy. A MS. supplies the word רבים rabbim, many, instead of it. With the sole of my feet - With my infantry. All the rivers of the besieged places "All the canals of fenced places" - The principal cities of Egypt, the scene of his late exploits, were chiefly defended by deep moats, canals, or large lakes, made by labor and art, with which they were surrounded. See Harmer's Observ. 2 p. 304. Claudian introduces Alaric boasting of his conquests in the same extravagant manner: - "Subsidere nostris Sub pedibus montes; arescere vidimus amnes. -

Sennacherib's Insolent Message. ( b. c. 710.) 1 Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. 2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field. 3 Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder. 4 And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? 5 I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me? 6 Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him. 7 But if thou say to me, We trust in the Lord our God: is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar? 8 Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. 9 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? 10 And am I now come up without the Lord against this land to destroy it? the Lord said unto me, Go up against this land, and destroy it. We shall here only observe some practical lessons. 1. A people may be in the way of their duty and yet meet with trouble and distress. Hezekiah was reforming, and his people were in some measure reformed; and yet their country is at that time invaded and a great part of it laid waste. Perhaps they began to grow remiss and cool in the work of reformation, were doing it by halves, and ready to sit down short of a thorough reformation; and then God visited them with this judgment, to put life into them and that good cause. We must not wonder if, when we are doing well, God sends afflictions to quicken us to do better, to do our best, and to press forward towards perfection. 2. That we must never be secure of the continuance of our peace in this world, nor think our mountain stands so strong that it cannot be moved. Hezekiah was not only a pious king, but prudent, both in his administration at home and in his treaties abroad. His affairs were in a good posture, and he seemed particularly to be upon good terms with the king of Assyria, for he had lately made his peace with him by a rich present ( 2 Kings xviii. 14 ), and yet that perfidious prince pours an army into his country all of a sudden and lays it waste. It is good for us therefore always to keep up an expectation of trouble, that, when it comes, it may be no surprise to us, and then it will be the less a terror. 3. God sometimes permits the enemies of his people, even those that are most impious and treacherous, to prevail far against them. The king of Assyria took all, or most, of the defenced cities of Judah, and then the country would of course be an easy prey to him. Wickedness may prosper awhile, but cannot prosper always. 4. Proud men love to talk big, to boast of what they are, and have, and have done, nay and of what they will do, to insult over others, and set all mankind at defiance, though thereby they render themselves ridiculous to all wise men and obnoxious to the wrath of that God who resists the proud. But thus they think to make themselves feared, though they make themselves hated, and to carry their point by great swelling words of vanity, Jude 16 . 5. The enemies of God's people endeavour to conquer them by frightening them, especially by frightening them from their confidence in God. Thus Rabshakeh here, with noise and banter, runs down Hezekiah as utterly unable to cope with his master, or in the least to make head against him. It concerns us therefore, that we may keep our ground against the enemies of our souls, to keep up our spirits by keeping up our hope in God. 6. It is acknowledged, on all hands, that those who forsake God's service forfeit his protection. If that had been true which Rabshakeh alleged, that Hezekiah had thrown down God's altars, he might justly infer that he could not with any assurance trust in him for succour and relief, v. 7 , We may say thus to presuming sinners, who say that they trust in the Lord and in his mercy. Is not this he whose commandments they have lived in the contempt of, whose name they have dishonoured, and whose ordinances they have slighted? How then can they expect to find favour with him? 7. It is an easy thing, and very common, for those that persecute the church and people of God to pretend a commission from him for so doing. Rabshakeh could say, Have I now come up without the Lord? when really he had come up against the Lord, ch. xxxvii. 28 . Those that kill the servants of the Lord think they do him service and say, Let the Lord be glorified. But, sooner or later, they will be made to know their error to their cost, to their confusion.