Isaiah 36:21

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.) 11 Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews' language, in the ears of the people that are on the wall. 12 But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you? 13 Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king, the king of Assyria. 14 Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. 15 Neither let Hezekiah make you trust in the Lord , saying, The Lord will surely deliver us: this city shall not be delivered into the hand of the king of Assyria. 16 Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; 17 Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. 18 Beware lest Hezekiah persuade you, saying, The Lord will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? 19 Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? 20 Who are they among all the gods of these lands, that have delivered their land out of my hand, that the Lord should deliver Jerusalem out of my hand? 21 But they held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. 22 Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh. We may hence learn these lessons:—1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand ( v. 11 ), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his servants, they petitioned for it: Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us, " Make an agreement with us and come out to us, submit to our dominion and come into our interests, and you shall eat every one of his own vine, " they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore, when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to answer a fool according to his folly. Hezekiah's command was, " Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot." They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered.