21 But they held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. i

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 22 Then came Eliakim the son of him the words of Rabshakeh.

i Prov. 26. 4.

New Translation.

21. deliver Jerusalem from my hand? But they held their peace, and answered him not a word; for the king's command was, "answer him 22. not." Then came Eliakim, the son of Hilkiah, that was over the house, and Shebna the scribe, and Joah the son of Asaph, the recorder, to Hezekiah with their clothes rent, and reported the words of Rabshakeh.

they delivered Samaria, &c. Note ch. x. 11. The author of the Books of Chronicles expresses this in a more summary manner, and says that Rabshakeh joined JEHOVAH with the gods of the nations in the same language of reproach. "And he spoke against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of men." 2 Chron. xxxii. 19.

21. But they held their peace. Hezekiah had commanded them not to answer. They were simply to hear what Rabshakeh had to propose, and to report to him, that he might decide on what course to pursue. It was a case also in which it was every way proper that they should be silent. There was so much insolence, self-confidence, blasphemy; the proposals were so degrading, and the claims were so arrogant, that it was not proper that they should enter into conference, or listen a moment to the terms proposed. Their minds also were so horror-stricken with the language of insolence and blasphemy, and their hearts so pained by the circumstances of the city, that they would not feel like replying to him. There are circumstances when it is proper to maintain a profound silence in the presence of revilers and blasphemers, and when we should withdraw from them, and go and spread the case before the LORD. This was done here (ch. xxxvii. 1), and the result showed that this was the course of wisdom.

22. With their clothes rent. This was a common mark of grief among the Jews. See 2 Sam. iii. 21, 1 Kings xxi. 27, Jer. xxxvi. 24, Ezra ix. 3, Job i. 20, ii. 12, and my Notes on Matt. xxvi. 65, Acts xiv. 14. The causes of their griefs were the insolence and arro

gance of Rabshakeh; the proposal to surrender the city; the threatening of the siege on the one hand and of the removal on the other, and the blasphemy of the name of their God, and the reproach of the king. All these things filled their hearts with grief; and they hastened to make report to Hezekiah.

CHAPTER XXXVII.

ANALYSIS.

THIS chapter contains a continuation of the historical narrative commenced in the previous chapter. Hezekiah went with expressions of grief to the temple, to spread the cause of his distress before the Lord, ver. I. He sent an embassage to Isaiah to ask his counsel, and his prayer in the time of the general distress, vs. 2-5. Isaiah replied that he should not be afraid of the Assyrian, for that he should soon be destroyed, vs. 6, 7. The return of Rabshakeh to Sennacherib, ver. 8. Sennacherib heard that Tirhakah king of Ethiopia was preparing to make war upon him, and sent another embassy, with substantially the same message as the former, to induce him to surrender, vs. 9-13. Hezekiah, having read the letter which he sent, went again to the temple, and spread it before the Lord, vs. 14. His prayer is recorded, vs. 15 -20. Isaiah, in answer to his prayer, reproves the pride and arrogance of Sennacherib, and gives the assurance that Jerusalem shall be safe, and that the Assyrian shall be destroyed, vs. 21-35. The chapter closes with an account of the destruction of the army of the Assyrians, and the death of Sennacherib, vs. 36-38.

1 And it came to pass, when king | clothes, and covered himself with sackHezekiah heard it, that he rent " his cloth, and went " into the house of the 12 Kings 19. 1, &c. m Job 1. 20.

n ver. 14.

LORD.

New Translation.

1. And when king Hezekiah heard it, he rent his clothes, and covered him

Heard the account of the
That he rent his clothes.

1. When king Hezekiah heard it. words of Rabshakeh, ch. xxxvi. 22. Note ch. xxxvi. 22. ¶ He covered himself with sackcloth. See Note ch. iii. 24. And went into the house of the LORD. Went up to the temple, to spread out the case before JEHOVAH (ver. 14). This was in accordance with the usual habit of Hezekiah; and it teaches us that when we are environed with difficulties or danger; and when we are reproached, and the name of our God is blasphemed, we should go and spread out our feelings before God, and seek his aid.

e

2 And he sent Eliakim, who was | saith Hezekiah, This day is a day of over the household, and Shebna the trouble, and of rebuke, and of 2 blasscribe, and the elders of the priests, | phemy; for the children are come to covered with sackcloth, unto Isaiah | the birth, and there is not strength to the prophet, the son of Amoz. bring forth.

3 And they said unto him, Thus b Joel 1. 13.

c Ps. 50. 15. 2 or, provocation.

New Translation.

2. self with sackcloth, and went into the house of JEHOVAH.

e ch. 25. 8.
fch. 66. 9.

Rev. 3. 19.

And he sent

Eliakim, who was over the house, and Shebna the Scribe, and the old men of the priests, covered with sackcloth, unto Isaiah the prophet, the 3. son of Amoz. And they said unto him; Thus saith Hezekiah, "This is a day of trouble, of chastisement, and of contumely; for the children 2. And he sent Eliakim, &c. Note ch. xxxvi. 3. ¶ And the elders of the priests. It was a case of deep importance; and one that pertained in a special measure to the interests of religion; and he, therefore, selected the most respectable embassage that he could to present the case to the prophet. Covered with sackcloth. Religiou had been insulted. The God whom the priests served had been blasphemed, and the very temple was threatened; and it was proper that the priests should go with the habiliments of mourning. Unto Isaiah, &c. It was customary on occasions of danger to consult prophets, as those who had direct communication with God, and seek direction from them. Thus Balak sent messengers to Balaam to consult him in a time of perplexity (Num. xxii. 5, seq.); thus Jehoshaphat and the king of Israel consulted Micaiah in time of danger from Syria (1 Kings xxii. 1—13); thus Ahaziah, when sick, sent to consult Elijah (2 Kings i. 1-9); and thus Josiah sent an embassage to Huldah the prophetess to inquire in regard to the book which was found in the temple of the Lord, 2 Kings xxii. 14.

3. This is a day of rebuke. This may refer either to the reproaches of Rabshakeh; or more probably to the fact that Hezekiah regarded the LORD as rebuking his people for their sins. The word which is here used in means more properly chastisement or punishment, Ps. cxlix. 7, Hos. v. 9. And of blasphemy. Marg. " or provocation." The word here used means properly reproach or contumely; and the sense is, that God and his cause had been vilified by Rabshakeh, and it was proper to appeal to him to vindicate the honor of his own name, ver. 4. ¶ For the children are come, &c. The meaning of this figure is plain. There

4. are come to the birth, and there is not strength to bring forth. Perhaps JEHOVAH will hear the words of Rabshakeh, whom the king of Assyria his lord hath sent to reproach the living God, and will reprove the words which JEHOVAH thy God hath heard, wherefore, offer thy prayer for the 5. remnant that is yet left. So the servants of king Hezekiah came to Isaiah. And Isaiah said unto them, Thus shall ye say unto your Lord, "Thus saith JEHOVAH, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me.

was the highest danger, and need of aid. It was as in childbirth in which the pains had been protracted, the strength exhausted, and the powers of nature failed, and there was most imminent danger in regard to the mother and the child. So Hezekiah said there was the most imminent danger in the city of Jerusalem. They had made all possible preparations for defence. And now, in the most critical time, they felt their energies exhausted, their strength insufficient for their defence, and needed the interposition of God.

4. It may be the LORD thy God. The God whom thou dost serve, and in whose name and by whose authority thou dost exercise the prophetic office. Will hear the words, &c. Will come forth and vindicate himself in regard to the language of reproach and blasphemy which has been used. See a similar use of the word "hear" in Ex. ii. 24, iii. 7. To reproach the living God. The revilings of Rabshakeh were really directed against the true God. The reproach of the "living God" consisted in his comparing him to idols, and saying that he was no more able to defend Jerusalem than the idol gods had been able to defend their lands. See Note ch. xxxvi. 20. The phrase "the living God" is often applied to JEHOVAH in contradistinction from idols, which were dead, and which were mere blocks of wood or stone. ¶For the remnant that is left. For those who survive; or probably for those parts of the land, including Jerusalem, that have not VOL. II*

48

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.

4 or, put a spirit into him, 1 Kings 22. 23.

8 So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

o Num. 33. 20, 21. Josh. 21. 13. 2 Chron. 21. 10. 9 Josh. 10. 31--34.

New Translation.

7. Behold, I will put a spirit within him so that 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."

8. And Rabshakeh returned, aud found the king of Assyria besieging

fallen into the hands of the Assyrian. Sennacherib had taken many towns, but there were many also that had not yet been subdued by him.

Marg. "put a spirit , is commonly ren.

6. Unto your master. Heb. To your lord. Wherewith the servants, &c. Heb. The youth, or the young men ("). The word properly denotes boys, youths, young men ; and is used here probably by way of disparagement, in contradistinction from an embassy that would be truly respectable made up of aged men. ¶ Have blasphemed me. God regarded these words as spoken against himself; and he would vindicate his own honor, and name. 7. Behold, I will send a blast upon him. into him." The word rendered « blast," dered spirit. It may denote breath, or air, or soul, or spirit. There is no reason to think that the word is here used in the sense of blast or wind, as our translators seem to have supposed. The sense is, probably, I will infuse into him a spirit of fear, by which he shall be alarmed by the rumor which he shall hear, and return to his own land.’ The word is often used in this sense, Comp. 1 Sam. xvi. 14. See also Isa. xxxi. 8, 9. Gesenius understands it here in the sense of will or disposition. I will change his will or disposition, so that he will return to his own land.' And he shall hear a rumor. rumor or report here referred to, was doubtless that respecting Tirhakah king of Ethiopia, ver. 9. It was this which would alarm him, and drive him in haste from the cities which he was now besieging, and be the means of expelling him from the land. ¶ And I will cause him, &c. This is said in accordance with the usual statements in the Scriptures, that all events are under God's providential control. Comp. Note on ch. x. 5, 6. ¶ By the sword in his own land. See Note on ver. 38.

The