syria came up against Samaria, and be- talents of silver, and thirty talents of sieged it.

720. u

gold.

15 And Hezekiah c years gave him all the silver that was found in the house of the LORD, and in the treasures of the king's house.

B. C. 10 And at the end of three
]
they took it, even in the sixth year
of Hezekiah, (that is, the ninth year of
Hoshea king of Israel,) Samaria was
taken.

11 And the king of Assyria did carry away Israel unto Assyria, and put them in Halah, and in Habor by the river of Gozan, and in the cities of the Medes.

12 Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them.

13 ¶ Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.

a

14 And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me, will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred

u Hos. 13:16. Am. 3:11-15. 4: 1-3. 6:7. 9:1-4. Mic. 1:6-9. 6:16. 7:13.

17:6. 19:11. 1 Chr. 5:26. Is. 7:8. 8:4. 9:9-21. 10:5,11. 37: 12. Hos. 8:8,9. 9:3. Am. 5:13,6,25-27. Acts 7:43.

x 17:7-23. Deut. 8:20. 11:28. 29:24-28. 31:17. Neh. 9:17. Is. 1:19. Jer. 3:8. 7:23. Dan.

9:6-11. Mic. 3:4. 2 Thes. 1:8.
1 Pet. 2:3. 4:17.

y Num. 12:7. Deut. 34:5. Josh.
1:1. 2 Tim. 2:24. Heb. 3:5,6.

z 2 Chr. 32:1. Is. 36:1.
Heb. Sanherib.

a Is. 7:17,&c. 8:7,8. 10:5. Hos.
12:1,2.

b 7. 1 Kings 20:4. Prov. 29:25.
Luke 14:32.

16 At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

+

[Practical Observations.]

712.

17 And the king of Assyria [в. C. sent Tartan and Rabsaris and Rabshakeh, from Lachish to king Hezekiah, with a great host against Jerusalem. And they went up and came to Jerusalem: and when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.

18 And when they had called to the king, there came out to them & Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.

i

and the gold of the temple, he invited and encouraged his further impositions. The event shews, that if he had boldly stood out, and committed his cause to God, he would have been protected. But though Hezekiah's conduct might perhaps be reprehensible; yet it served to render Sennacherib's subsequent violence more inexcusable.— Probably, Ahaz had cut off the gold from the doors and pillars of the temple, and Hezekiah had replaced it: yet he too, in this emergency, cut it off to purchase peace. (Marg. Ref.-Notes, 2 Chr. 32:3--8.)

V. 9-12. Shalmaneser began the siege of Samaria, in the beginning of the fourth year of Hezekiah, and the seventh of Hoshea; so that the three years' siege was concluded, by the end of the sixth of the former, and the ninth of the latter prince. (Notes, 1. 17:1-11.)-The desolations of Israel would tend to dispose the Jews to concur with Hezekiah, and thus facilitate his endeavors for reformation, as well as quicken him in them. V. 13. A few years after the reduction of Samaria, Shalmaneser died, and was succeeded by his son Sennacherib. Shalmaneser doubtless would have attempted to subjugate Hezekiah; but V. 17. This second invasion is computed by he was otherwise employed, and this leisure was some learned men to have been three years after given to Hezekiah, to effect his reformation with- the former agreement; during which time Sennaout interruption. (Notes, 2 Chr. 29:-31:) Sen-cherib was occupied in other wars. But it seems nacherib, as soon as he mounted the throne, emulated his father's military honors, and imitated his example. He therefore purposed to treat Jerusalem and Judah, as Shalmaneser had done Samaria and Israel: and it pleased God to chastise the lukewarmness, hypocrisy, or reluctancy, with which many of the Jews concurred in Hezekiah's reformation, and to try his faith, and that of other believers, by permitting this potent monarch to reduce the other fenced cities and strong holds of Judah, and to threaten Jerusalem with a siege. (Notes, 2 Chr. 32:1, Is. 7:17-25. 8:6-8. 10:514,28-34. 36:1,2.)

V. 14-16. Some expositors charge Hezekiah with criminality, in revolting from the king of Assyria; but he seems rather to have sinned by yielding to him in so timid a manner. He evidently distrusted God's protection: (Note, Gen. 12:11-16.) and by confessing to the haughty conqueror, that he had offended, and was ready to submit to any imposition that he laid upon him; and by hiring his departure with his own treasures;

more probable from the narrative, that he returned the ensuing year. (Note, Is. 36:2.) Having, however, accomplished his other projects, and being lifted up with pride, he was determined, without provocation, to reduce Judah and Jerusalem, and to treat the inhabitants as his father had done those of Samaria. (Notes, Is. 10:8-14. 33:5-9.) He therefore sent his commanders with a large army to encamp against that city, being himself engaged in besieging Lachish; (2 Chr. 32:9.) and they were instructed to summon Hezekiah to surrender at discretion, having doubtless particular orders what to say to him or his envoys, on that subject.

Stood by the conduit, &c.] 'They took up their 'head quarters, as we now speak, by the conduit, or canal, into which water was derived from the 'upper fish-pond or pool, which was in the high 'way to the field, where the fullers, after they had 'washed their clothes in the pool, were wont to spread them." Bp. Patrick. (Marg. Ref.)

18

Hezekiah, though summoned to a per

[359

Heb. trustest thee.

m 1s. 36:6. Ez. 29:6,7.
n Is. 30:2,7. 31:1-3.
o 17:4. Jer. 46:17.

p 5. Dan. 3:15. Matt. 27:43.
q 4. 2 Chr. 31:1. 32:12. Is. 36:
7. 1 Cor. 2:15.

Heb. word of the lips. Or, but counsel and strength are for the war. Prov. 21:30, sonal conference, did not choose to trust himself with his perfidious and domineering invaders; and therefore he appointed commissioners, or deputies, to attend in his name. (Marg. Ref.-Notes, 2 Sam. 8:15-18. Is. 22:15-25. 36:3.)

V. 19. Rabshakeh, &c.] This man is reported by tradition to have been an apostate Jew; which supposition, if well grounded, may account both for his fluency in speaking the Hebrew tongue, and concerning the God of Israel; and for his imbittered enmity against true religion.

worship before this altar in Jerusalem? 23 Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.

24 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?

25 Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.

26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language, in the ears of the people that are on the wall.

to him, though erected contrary to his express command; and therefore he concluded that Hezekiah had forfeited God's protection, by that very reformation which ensured it. (Notes, Num. 23:1,2,4-6. 1 Cor. 2:14-16.) As none of the kings who supported the worship of JEHOVAH, and reformed religion, had ventured to take away the high places, this gave the greater plausibility to the objection. (Note, 4.)

pose Hezekiah's inability to resist the immense army of Sennacherib; or even a small detachment of it, under the command of the least of his captains. But the Israelites were forbidden to multiply chariots and horses, and Hezekiah had learned to depend on a firmer support. (2 Chr. 32:6-8. Notes, Deut. 17:16 Ps. 20:6—8.)

V. 25. Rabshakeh intended to discourage the people, and to induce them to a revolt. Samaria had been destroyed according to the denunciations of JEHOVAH, and Shalmaneser had been considered as his instrument in that destruction. The Jews also were menaced with judg

V. 23, 24. If Hezekiah would give security, that he would submit in case of failure, RabV. 20, 21. It does not appear that Hezekiah,|| shakeh vaunted that he would send him two after the preceding agreement, had refused to|| thousand horses, provided he could find men to pay tribute to the king of Assyria, or had at-ride them. By this he meant to insult and extempted to shake off his yoke: but when he found him determined to destroy Jerusalem and enslave its inhabitants, he refused to surrender at discretion, and prepared to stand a siege; and this was deemed rebellion, and the most unreasonable presumption! (Note, 1 Kings 20-2-|| 11.)-Rabshakeh supposed that Hezekiah had neither counsel nor strength for such a war: and indeed he did not place his dependence on his own wisdom, or on the number and valor of his troops.-Hoshea had confided in the king of Egypt, and had been deceived and ruined by that confidence: (Note, 17:4.) and if Hezekiah had done the same, he might have proved to himments for their sins, and Rabshakeh affected to like a bruised cane, which deceives those who believe, that Sennacherib was commissioned to lean upon it, and not only lets them fall, but execute similar vengeance on Jerusalem. (Note, pierces or wounds their hands. (Note, Ez. 29:6, 2 Chr. 35:20-24. Is. 36:10.) But there was no 7.) He, however, had not put his trust in Egypt truth in his assertion, which the late effectual for chariots and horsemen; though probably reformation might inspire the people with conmany of his nobles were disposed to that meas-fidence to disregard: and the impiety of preure, and some engagements of that kind had be- tending, that Sennacherib came by the command fore been attempted. (Notes, Is. 30:1-7. 31:1-of JEHOVAH, when he was entirely instigated by 5.) Vain words. (20) "Word of the lips." Marg. V. 22. The Assyrians had learned that Hezekiáh professed to confide in God: and Rabshakeh combatted that confidence, by inquiring how he could presume to expect assistance from him, whose altars and high places he had destroyed? (Notes, 4. 2 Chr. 31:1.) For he ignorantly supposed that the Lord would be pleased, and deem himself honored, in proportion to the number of the temples and altars dedicated

ambition, resentment, and rapacity, and when he treated God himself in the most blasphemous manner, was horrible profaneness. (Notes, 19: 4,25-28. 2 Chr. 32:9-16, v. 15,17-22, v. 19. Is. 10:5-15.)

V. 26. The ambassadors fully understood the drift of Rabshakeh's discourse, and reasonably and mildly required him to make his proposals to them in the Syrian language; and not to address himself to the people, who were not

27 But Rabshakeh said unto them, corn and wine, a land of bread and vineHath my master sent me to thy master, yards, a land of oil-olive and of honey, and to thee, to speak these words? hath that ye may live, and not die: and hearkhe not sent me to the men which sit on en not unto Hezekiah, when he perthe wall, that they may eat their own suadeth you, saying, The LORD will dedung, and drink their own piss with liver us.

PRACTICAL OBSERVATIONS.

V. 1-8.

V. 9-16.

the people, to hold their peace; lest they should || which they expose us; and the simple scriptural get engaged in a reviling contention, or pro- use of the sacramental signs, and pledges of voke him to further impiety. This was a wise heavenly things, may effectually be preserved 'order; ... and it was no less pious: for Hezekiah|from such_abuse, and answer every purpose, 'believed that God would answer for himself, not which can be obtained by presenting the objects in words, but in such deeds as would demonstrate of our faith to our bodily senses, in any way not 'that he was above all gods.' Bp. Patrick. In warranted by the word of God; which only tends abhorrence, however, of his blasphemy, and in to distract the mind, to interrupt the simple exgrief for the afflicted estate of the nation, the ercise of faith, to excite spurious affections, to ambassadors rent their clothes, and returned to deprave the imagination with gross and false nothe king. (Notes, Is. 33:7—13.) tions of heavenly things, and to introduce, either absurd superstition, or wild enthusiasm.-Those, who most entirely trust in God, will feel themselves most effectually emancipated from other In times of increasing impiety we should not dependences, and from the dominion of every despond, as if things must necessarily proceed other master; and will be encouraged to resist from bad to worse; for the Lord is able to give || every enemy and rival, “that they may cleave to them an unexpected and effectual turn. From the LORD, and not depart from following him, the most abandoned families he sometimes raises and keeping his commandments." up the brightest ornaments and most useful friends of true religion, to illustrate the sovereignty and While the interests of religion decline or are power of his grace: and when parents have been run down in one place, the Lord takes care that notoriously profane and wicked, their children they shall revive and flourish in another. The should not hesitate to express, by an opposite con- judgments, which desolate degenerate churches duct, a decided disapprobation of their crimes, and nations, instead of injuring his cause, tend to and to counteract to the utmost the effects of warm, animate, and embolden others in personal them on others; whether they have occupied a religion, and in attempting public reformation; public, or a more private station in society: for, nay, they often facilitate the work of active inwhen the honor of God is concerned, the reputa- struments in religious revivals, by intimidating tion of the nearest relatives is entitled to a very opposers, and exciting those who were indiffersubordinate regard. (Notes, Matt. 10:37–39. ent, or reluctant to assist.-Yet, the believer, Luke 14:25-27. 2 Cor. 5:16. Note and P. O. when pursuing heavenly things, and seeking the 1 Pet. 1:17-21.)-It is not enough, that we do glory of God, with the greatest simplicity and not imitate the conduct of atrocious offenders, or most vigorous affections, must stand prepared for that we tread in the steps of those, who have trouble. For a time, he may enjoy the sunshine upon the whole served God sincerely: but we of peace and prosperity, to encourage him in his should aim high; and, in aspiring at that eminence labor of love, and to enable him to bring it to which the Scripture proposes, we should set be- some establishment; and "whatsoever he doeth" fore our eyes the most approved patterns, whose shall eventually "prosper." But, when the actions are there recorded; that we may follow Almighty is pleased to remove his restraining those who have most nearly followed Christ, and hand, Satan and wicked men will assault him, most effectually served God and their generation; with rancor and vehemence proportioned to his and thus become good examples for others to zeal and success: and the Lord often permits them copy. (Note, 1 Thes. 1:5-8.)-In attempting to do this; for he regards not so much the present personal or public reformation, those things should transient feelings of his beloved servants, as the be removed or avoided, which have proved occa- || final happy and glorious event of their trials and sions of evil, though not sinful in themselves. conflicts. Nations also may meet with public Human depravity is prone to pervert the bounty calamities, when true religion is most vigorously of Providence into fuel for sinful lusts; and, in and successfully promoted, by the general consome circumstances, is equally propense to abuse currence of all orders of men. (Notes, 2 Chr. the peculiar mercies of God into occasions of 20:1-4. Ps. 44:17-22.) The secret dislike, the superstition and idolatry. It is natural to fallen hypocrisy, and the lukewarmness of numbers, man to put the creature in the place of the Crea- || require correction: while trials tend to purify the tor, and to regard the instrument, rather than the faith and hope of upright persons; to bring them Author, of our comforts: and though this is more to greater simplicity in their zeal for the honor evidently absurd when the instrument is irrational of God, and in their dependence on his help; and or inanimate; it is equally idolatrous, when the to increase the fervency of their addresses at the most exalted of inteiligent agents are thus unduly throne of grace: and thus they make way for the honored. However excellent, useful, or deserv-fuller display of the glory of God in their deliving of honor, such creatures have been; when erance. Yet, in such trying situations the they are thus idolized, their comparative mean- strongest believers are apt to waver, to make ness and worthlessness ought to be exposed, and improper concessions, and to speak and act unthe abuse of them treated with the deepest indig-advisedly.-Whatever is withheld or withdrawn nation and abhorrence: nay, it were better that from God, which has been or ought to be devoted the most exalted creature should perish, than that to him, in order to purchase exemption from God should be dishonored by having the least trouble, or peace with the enemies of his church, of his glory given to another. Much more then, will eventually occasion our shame, and involve should every monument of his former mercies be us in greater difficulties. extirpated, when it becomes the occasion of fatal delusions; and the perversion cannot otherwise effectually be prevented: but the propriety of such a measure is still more conspicuous, when the relic, or the custom, was originally the creature of superstition, a mere human invention, perhaps the result of fraud and imposture. True faith needs not such aids to devotion: the word of God, daily meditated upon, leads the mind to realize past, future, and invisible things, as if present: thus every good end proposed by other expedients is answered, without the danger to 362]

V. 17-37.

No dependence can be placed on the engage. ments of the covetous or ambitious: and all attempts to purchase their favor, or to soothe them into peace, are vain. When it is in their power, they will find some pretence for seizing on those possessions which they covet, while every acquisition increases their insatiable rapacity. Success in wickedness elates them with pride and insolence; they forget that they are men, or have any superior; and treat all as enemies or rebels, who do not implicitly comply with their exorbi

clothes, and covered himself with sackHezekiah in distress sends to desire Isaiah's prayers, and cloth, and d went into the house of the

AND it came to pass, " when king tez of Amoz.