Chapter 36

Vers. 1. Now in the fourteenth year of King Hezekiah, Sennacherib King of Assyria came up against all the strong cities of Judah, and took them.

In this chapter, and in that which follows, the Prophet recites an excellent history, which is set as a seal to the doctrine of the prophecies before going, touching the afflictions of his people: in which also, God promised to show them mercy by repulsing the Assyrians, that so he might deliver Jerusalem and the holy land out of their hands. By this so manifest an effect then, the people perceived that the Prophet had not foretold these things in vain. Furthermore, God had also a purpose to inform the posterity to come, albeit those, which then lived had no less need of such a spectacle than their predecessors. Our Prophet has often threatened that God's vengeance was at hand; that the Assyrians waited but till God gave them a sign to employ themselves as his scourges in his service: on the other side, he published promises of consolation touching the Jews; to wit, that God would succor them when all things should be brought to an after deal. And these things were all fulfilled, but the greatest part of the people closed their eyes, when they should have beheld these famous judgments of God: indeed, which was worse, they shamefully despised the succor which God offered them. By all which circumstances, their sottishness was altogether inexcusable.

But this served no doubt for the comfort of the little flock, who would not by their unbelief cast disgrace upon so excellent warnings, but rather by believing, endeavored to purchase credit to them, for their sakes that should succeed. And the Prophet for his part was hereby encouraged to hold on his course with the greater affection, and with the more invincible constancy, when he saw before his eyes, that God did as it were from heaven so gloriously confirm the doctrine which he had preached. And because the truth of God is never honored according as it deserves, if it be not furnished with infallible testimonies of his mighty power, he being willing to relieve our infirmity, makes us here behold as in a glass, his works and word joined together; so that look what the Prophet taught upon earth, God confirmed from heaven. But his calling was then manifestly confirmed indeed, when the Lord delivered Jerusalem from the siege of Sennacherib, all things being then in such a desperate case, that the faithful could not, but confess that they were rid out of death by his only power. Now you see the reason why I have said, that this history is as an authentic seal set to the former doctrines, the which (if it had been wanting) would not have been believed.

In the fourteenth year.] It is not without cause that he notes this circumstance of time, in which these things were done. For Hezekiah had then established the worship of God in his country: and not content therewith, he had also summoned the Israelites by posts and messengers sent from all parts, with commandment that they should come to Jerusalem to offer sacrifices; to forsake that their long revolt, that with one consent they might be reunited again into their most holy faith, and serve God according to his word. Read 2 Chronicles 30, 31, and 32. Even when the kingdom was brought into this good order; to wit, when superstitions were abolished, the Temple purged, and God's true worship erected and set up: then came the Assyrians to assail Judea, who wasted the country, took the cities, and subdued the land under his command. Jerusalem only remained, within which Hezekiah was shut up as in a prison.

Let us consider a little now in what distress this good king and his subjects were cast: for if we judge of this calamity according to reason unreformed, a man would think that God did unjustly suffer his servant to be brought into such extremities; because it seemed in some sort, that his godliness might deserve protection at God's hands, and that he should have exempted him from all encumbrances; because his whole desire was bent to serve his God purely. For we may well think that God brought not this scourge upon him now for his negligence, excess, or wantonness; much less for his superstitions or idolatry, seeing at the very first entrance into his kingdom, he employed himself to the utmost, with exceeding diligence to establish religion in the purity of it. What was God's purpose herein then? Surely he meant to try the faith and patience of his faithful servant.

Vers. 2. And the King of Assyria sent Rabshakeh from Lachish towards Jerusalem to King Hezekiah with a great host, and he stood by the conduit of the upper pool, in the path of the fuller's field.

The order of the history may seem somewhat here to be altered: for he said before, that Sennacherib had taken all the cities of Judah (verse 1), and now he sends Rabshakeh from Lachish which he had besieged: Lachish was not taken yet then. But we are to note that oftentimes the course of a history is disjointed, so as that is recited last which was done first. Besides, the Scripture has this figure frequent in them (as in this place) where it is said, that all the strong cities were taken, although some no doubt escaped, which Hezekiah notwithstanding was unable to succor. It seemed then that the Assyrian was become Lord of the whole land, seeing nothing was left but Jerusalem, in which Hezekiah was imprisoned.

This history is described more at large in the second book of Kings, chapters 18 and 19, where it is shown that Hezekiah used all the means he could to redeem his peace, for he would have had it almost upon any condition. He gave 3,000 talents of silver, and 30 of gold, which this tyrant exacted, for payment of which, he was driven to rob the Temple of the vessels that were in it, and of the plates of gold which were fastened upon the gates thereof, because his own treasure was spent. But as such insatiable gulfs can never be filled, so when he had received this money he then falls to demand greater things, and imposed upon him harder conditions than the former, that he might vex and afflict this good king to the full. For having once worked upon his mildness, he thought the second time to draw him to whatever himself desired, only he waited for a fit opportunity to begin wars afresh.

But the people no doubt for their parts had well deserved to be thus scourged for their wickednesses, according as it had been before prophesied: for albeit religion flourished in outward show, yet their lives remained unchanged, impiety overflowed, and their hearts were as foul within as ever they were before. For as much as the people repented not of their sins then, was it not needful they should be chastised with the greater severity in regard of such a malicious obstinacy? But because the measure of their iniquities was not yet full, God pacified the rigor of his wrath, and gave them an admirable deliverance when all things were become utterly desperate.

Vers. 3. Then came forth to him Eliakim the son of Hilkiah, the steward of the house, and Shebna the Chancellor, and Joah the son of Asaph the Recorder.

Mention was made of this Eliakim in Chapter 22: to him the Lord promised the chief place in the kingdom after the death of Shebna. But it seems this was but a vain and idle promise, seeing he is sent to the enemy to sue for favor, as one, being ready to yield and submit himself to the mercy of such a cruel tyrant. This might also astonish the hearts of the faithful, even to make them call the truth of God's promises into question. Besides, this good king was so destitute of good servants, that he was constrained to send Shebna with the rest, though he knew him to be a disloyal traitor. The word Sopher signifies a scribe, and therefore it is often taken for teachers, or such as are learned: sometimes for those that keep books, and have the disposing of the rolls or charters of kingdoms. I have translated it Chancellor: for it can not be referred to the knowledge of the law: we may also gather that this Shebna was in great credit, though he were put from the estate of being steward, or great master of the king's household. The word Mazkir signifies a secretary, or a master of the requests.

Vers. 4. And Rabshakeh said to them, Tell Hezekiah, Thus says the great king, the king of Assyria, What confidence is this in which you trust?

The Prophet shows that these three ambassadors (which represented in a manner the whole state of the kingdom) were not only repulsed, but received disgracefully, and galled with insupportable injuries by the captain of this tyrant. For he is so impudent as to ask how Hezekiah dared presume to rebel, no less than if he had been a man convinced of rebellion. Some expound the particle Na, I pray you, but it can not well stand with the honor (as you would say) of so proud and insolent a tyrant, to come to them by way of entreaty. He speaks rather like those who impose conditions upon others, who are either vanquished, or are ready to yield themselves for fear, whom such are minded to receive to mercy, which we commonly call, Sommer, that is, To call upon, or To Summon one. But that his Summons might be of the greater authority, this captain speaks in the person of his king: and with big words sets forth his greatness; the rather to daunt the heart of Hezekiah, when he should hear he had to deal with so powerful an enemy. For his meaning was not only to say that Hezekiah was far inferior to his master the chief monarch of the world; in comparison of whom, Hezekiah was to be esteemed no better than a mean gentleman: but he calls him the great king, the king of Assyria; that by these titles of his power and magnificence he might as it were darken the glory of all other kings, that so all might seem to rest in him alone. Which thunderbolts had been sufficient to have terrified and feared the heart of Hezekiah, especially seeing he was mewed up, as I said before, within the walls of the city, out of which he could not escape; much less was he any way able to make his party good against the violence of this tyrant.

Vers. 5. I say, Surely I have eloquence, but counsel and strength are for the war: on whom then do you trust, that you rebel against me?

Whereas we read in the holy history, You have said, it may be expounded thus, to wit, that Rabshakeh makes as if he knew Hezekiah's thoughts: as if he should say; Thus you deliberate with yourself. But the sense comes all to one, though we read this word in the first person: for Rabshakeh speaks as one that had gauged the depth of Hezekiah's enterprises, and had been made acquainted from point to point with all his purposes; and therefore scoffingly reproaching him, says, I perceive your consultations well enough: but alas! they are but words of the lips.

Now this clause is diversely expounded: some read, You say you have not the words of the lips only: that is, you brag not only of eloquence, but of courage and counsel. Others, You have speech indeed, but counsel and strength are fit for war. But I approve not of them who take words for prayers; for that would be a sense constrained, and too far fetched.

Thus understand it then; Hezekiah has words of the lips: that is to say, he tickles your ears with goodly discourses and sweet promises, to keep you from revolting: he has indeed plenty of words, as they say, but of what value are they to wage war against a mighty potentate? As if he should say; I am not ignorant what Hezekiah does, nor upon what principles he stays himself, even upon sweet words: but these are nothing worth to wage war with; for counsel and strength are needful for that. It may also be well referred to the Egyptians: as if he should say; that Hezekiah played the fool to suffer himself to be [reconstructed: gulled] with fair promises. For we need not doubt but the Egyptians were forward enough in promising mountains and wonders, although they were slow enough in performing any thing. But inasmuch as he will speak of this matter soon, I willingly think that he derides Hezekiah, as one who being stripped of all furniture fit for war; only entertained his people with words full of vain boasting.

Vers. 6. Lo, you trust in this broken staff of reed on Egypt; whereupon 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.

It is very likely that this is distinguished from the former sentence. For having said that Hezekiah entertained his people only with glossing and flattering words, and from there concluding that his confidence was vain: he comes now to other particulars, and endeavors by all means to weaken the hearts of the people, that by the discouraging of them, he might with the greater facility cause them to yield. First, he labors then to bring the King into disgrace with his subjects: secondly, he awakens the hearts of the subjects, by telling them that the helps upon which they relied concerning Egypt, should no way help them; and therefore they were very unwise to expect any succor from there.

First, he compares Egypt to a staff of reed; because of their weakness: then by way of amplification he adds, that it is broken: thirdly, that it is so far from staying him that leans upon it, that it will rather pierce his hand. The sum of all which is, that the confidence which the Jews had in the Egyptians, should not only be frustrated, but also hurtful. And no doubt but Rabshakeh had had good cause thus to tax them, if Hezekiah had indeed relied upon the Egyptians. But he falsely and shamefully accuses this good King of that of which he never had so much as a thought. And yet God in the mean while paid this rude and rebellious people home with this reproach, which they worthily deserved, in suffering so wretched a wretch, thus to scorn their revolt and disloyalty. Our Prophet had sharply censured this offense before, but his reprehensions were rejected; every one turned away his ears: was it not good reason then that the Jews, who so unworthily disdained the Prophet, speaking to them in the name of God, should be sent to school to such a Master as railing Rabshakeh was.

By this example we are admonished, that it is no marvel if at some time unbelievers (who cast off the counsel of God, which tends to their salvation, setting light by all prophecies) be forced to hear these and the like flouts from their enemies, with which Rabshakeh the Captain of the King's army here proudly and disdainfully scorns the Jews. Also we may see how great difference there is between the admonitions of the Lord, and the reproaches of Satan. When God would withdraw our minds from trusting in the arm of flesh, he pronounces this general curse; Woe be to him that trusts in man. That all the world being brought to nothing, we might content ourselves with him alone. But to encourage those whom before he had cast down, he sets this remedy before them; Blessed is the man that trusts in the Lord, and whose hope the Lord is, etc. (Jeremiah 17:5, 7). Contrariwise, Satan accusing us for our vain hopes, therewith solicits us to despair, draws us from evil to worse; and in the end, to use unlawful means, as Rabshakeh here does; who scorns the hope which the Jews had in the Egyptians' help, that he might bring them from that to rest upon God only: but he puts the Assyrians between, as if salvation could appear from no place else. He names Pharaoh but he also comprehends all Egypt.

Verse 7. But if you say to me; We trust in the Lord our God, is not that he whose high places and whose altars Hezekiah took down, and said to Judah and to Jerusalem; You shall worship before this altar.

Rabshakeh uses an argument which consists of these three members; to wit, either Hezekiah thinks himself strong enough to resist, or he looks for help from Egypt, or, he trusts in God. If he rest upon his own strength, it is his [reconstructed: folly]: for what is he in comparison of my master? As for Egypt, let him never expect help from there, but rather hurt and loss. His only stay that he rests upon, must be [reconstructed: the help] of God; but has he not overthrown his altars, and abolished his service? Will he not therefore rather punish than help him? Rabshakeh then in a word strips this good King at once, of all succor both of God and man. Satan's drift in this, was not only to pierce the heart of the King, and to overwhelm him under the burden of this affliction; but also to stir up the commons (who commonly are factious and inconstant) to rebellion. Many of whom no doubt yet doted upon their old superstition, and would easily have been drawn to a revolt by this subtle device; because the ancient religion indeed, which had long custom joined with it, was now changed by Hezekiah, who in their estimation was justly punished for his rashness. For example, if anything now falls out otherwise than well, the Papists by and by cry out with open throats, that it is a just vengeance of God upon us, because we have been so bold to abolish their traditions and ceremonies, received for so many hundred years.

Verse 8. Now therefore give hostages to my Lord the King of Ashur, and I will give you two thousand horses, if you be able for your part to set riders upon them.

His conclusion is, that Hezekiah shall do best to yield himself without trying it out by fight, and to promise obedience forever to the Assyrian. Which, that he may the rather persuade him to, he casts his poverty again in his teeth. As if he should say; If I should give you two thousand horses, were you able to furnish them with sufficient riders among all your people? For he offers him not horses by way of honor, or that he meant in good earnest so to do; but rather to afflict and wound the heart of this good Prince. The clause, I will give you, must be thus resolved; Although I should give you two thousand horses, yet were you not able to find horsemen enough for them. I am not ignorant of what the expositors write upon this place: but whoever shall consider every circumstance well, will easily judge that this was spoken in contempt.

Verse 9. For how can you despise any Captain of the least of my Lord's servants, and put your trust on Egypt for chariots and horsemen?

He now confirms the former sentence, and shows that Hezekiah is so far off from resisting the power of Sennacherib, that he is scarcely worthy to be compared with the least of his captains. But what is the reason that he lifts himself thus arrogantly? No doubt because the Jews should not presume anything at all in regard of the absence of the King of Ashur, who was now besieging Lachish. For although he was not yet come with all his host, Rabshakeh brags notwithstanding, that his lieutenants are strong enough; to the end Hezekiah and the people might without delay yield themselves under his obedience.

Vers. 10. And am I come now up without the Lord to this land to destroy it? The Lord said to me: Go up against this land and destroy it.

Now he sets upon Hezekiah another way; namely, that he shall assemble his forces in vain, together for his defense. For he pretends that the King has not now to deal with a mortal man like himself, but rather with God himself; because he is come up to destroy the land of Judea at his appointment. As if he should have said: As many of you as shall resist me, shall resist God: and then your resistance will be to small purpose. Hence let us learn, that although we be given to piety, faithfully endeavoring by all means to advance the Kingdom of our Lord Jesus Christ, yet we must not look for all that to be exempt from all crosses, but rather to fit ourselves for the bearing of them. For the Lord will not always crown our virtuous life with earthly rewards: truly such recompenses were unfitting for us. As namely, abundance of riches, enjoying of outward peace, and having all things that heart can wish. For are not the wicked therefore esteemed the only happy men in the eyes of the world, because they are frolic, quiet, healthful, and have the world at will. Thus then it might seem that our condition should be no better than theirs.

But it behooves us always to set this example of good King Hezekiah before our eyes, who after he had wholly bent himself to reform religion, and to set up the pure worship of God, was yet sharply assailed with afflictions, so far forth, as he was not far off from despair; to the end, that when we shall think we have done much, we be still ready notwithstanding to sustain all sorts of combats and persecutions. Neither to be out of heart, if at the first our enemies be too hard for us; in such wise, that we look every moment to be swallowed up alive by them. For these great boasters, and haughty spirits, will easily be taken down, after they have cast up their first bubbles: indeed, after they have spit forth their venom, all their pride will quickly vanish and come to nothing.

Rabshakeh magnifies the greatness and power of his King, to affright the heart of King Hezekiah; see, I pray you, what course the wicked sort takes with us: they assail us by threats, they labor to shake our faith and patience by many fears; or rather, Satan himself does it indeed in their persons. For who sees him not speaking here in the person of this railing miscreant? In fact, which is more, he takes to him even the person of God himself, and so transforms himself into an angel of light (2 Corinthians 11:14). For what says the Holy Spirit in other places? He that rests upon the help of man, seeks his own destruction, because man is a thing of nothing, weak and brittle (Jeremiah 17:5). Does not Rabshakeh affirm the same here? Speaks he any otherwise than if he were a Prophet sent of God? It behooves us therefore wisely to distinguish between the voice of God, and men, who deck and adorn themselves with his name under false pretenses, for the Devil can turn himself into many shapes, that he may appear in the likeness of God. But this railer had no cause at all to reproach Hezekiah with this, as has been said: for he trusted not in his forces, neither was he puffed up in any confidence of the strength of Egypt.

But it is our portion even then to be railed on when we do the most good. Satan has skill enough indeed to assail us by such engines, and causelessly to make us stink as it were in the presence of men, which I confess is a very dangerous temptation: for we desire to maintain our credits with men, and are much offended when they take that in evil part which is done with an honest and upright affection; and therefore Satan labors in nothing more, than by slanders to cast disgrace upon that which we have done with pure consciences, for either he forges against us some crime of which we are innocent, or charges us with falsehood, imputing things to us which we never meant. But our integrity must be to us as a brazen wall, by which we may remain unmovable, as Hezekiah here does against all such accusations and slanders.

As touching the latter member of this sentence, in which Rabshakeh taxes the King, because he had abolished God's true worship: who sees not that this is a mere slander. Hezekiah had indeed overthrown the Idols, and the idolatry which God abhorred. But what marvel is it if the Infidels know not how to distinguish between the false god and the true, between religion and superstition? But we have too much experience of this even among ourselves. For the Papists who are plunged over head and ears in their superstitions, accuse us for abolishing infinite human traditions, and complain that we have almost clean overthrown God's whole service, and thus they stand railing at us as this Rabshakeh does. Should God help these heretics who have destroyed his Altars, profaned his Temples and all things else, which were by us set up in such a decent and goodly order? For the Papacy was all glorious without, every one admired it: but alas, we retain nothing but a few bare and naked ceremonies altogether without pomp. Will you see the reason then why they think the service of God is overthrown? It is because they measure it by outward things. Therefore when any adversity befalls us, then by and by they cry out: in fact, it is well enough, all the fault is in themselves. These heretics have brought the whole world to ruin by their heresies. And if they see us plunged into any misery, then they open their mouths wider against us than ever before. Yet must we still remain strong in the faith against such horrible outcries, and must also let them know, that that which they pretend to be the service of God, is not; but is rather mere dotages, which we have worthily abolished: indeed, we must not fail to tell them, that all such things as have been forged in man's brain appertain not at all to God's worship, but are to be esteemed as the illusions of Satan, being of all other things the most dangerous. We ought then as you see to stand out with an invincible faith against all sorts of these imputations, by which Satan endeavors to darken and smother the light of true religion.

But one might have thought it strange at the first blush, that Hezekiah had overthrown all the altars but one, and profaned all the temples, only one excepted: but this only defense may serve in stead of many, that nothing was done for which he had not good warrant out of God's word; and therefore was he contented with one altar, because God had forbidden them to erect many: he broke down all the images, because they had been unadvisedly erected and set up, against the doctrine of the law. We at this day have the same difference with the Papists, for they blame us for nothing more, than that we have cashiered an infinite number of their bald ceremonies, and have only retained those things which God has ordained. But in this matter we are not to dispute to and fro touching that which may please men; but rather how we may approve our actions to God.

Verse 11. Then said Eliakim, and Shebna, and Joah, to Rabshekeh, Speak I pray you to your servants in the Aramaic language (for we understand it) and talk not with us in the Jewish tongue, in the audience of the people that are on the wall.

We further see by this circumstance how far Hezekiah abased himself, while he sought by mild entreaties to the servant of his enemy, by his Ambassadors. Secondly, the pride of Rabshekeh, in rejecting so currishly these humble requests. Thirdly, the indignity of such a refusal, which is the greater, in regard the suit was for the obtaining a thing of so small importance. Hereby it is manifest that Hezekiah was so careful to appease the rage of this tyrant, that almost quite forgetting his royal dignity, he endeavored to pacify him with as lowly terms as was possible: if we be therefore wrongfully oppressed, let us not think much to part with some of our right in giving soft answers.

Now in that he thus humbled himself in the sense of his own weakness, because he was unable to resist the Assyrian, it serves greatly for the setting forth of God's glory, because he saved this people as it were out of the lion's jaws: for this deliverance had never been so glorious, if they had been freed only from some petty danger. But seeing they were at the pit's brink; the power of God shines so much the more, in that by so rare a miracle he chased away and discomfited the enemy, who now had put his knife to their throats as it were.

The Ambassadors besought Rabshekeh that he would not speak thus before the people; because they were naturally mutable and inconstant, and therefore might suddenly be drawn to revolt: secondly, they were timorous, and therefore would quickly tremble even at the shaking of a leaf: and therefore they request Rabshekeh not to speak in the Jewish language, for they sought nothing else but how they might find a [reconstructed: fit] means to redeem their peace. This good King likewise did all he could to appease the rage of the tyrant, but to no purpose; for the Ambassadors obtained nothing of Rabshekeh. The more he entreated, the fiercer grew he, and overflowed in all pride, as the property of the insolent is to do.

Verse 12. Then said Rabshekeh; Has my master sent me to your master, and to you to speak these words, and not to the men that sit on the wall, that they may eat their own dung, and drink their own piss with you?

We see here the madness and [reconstructed: wolfishness] of this tyrant: from where also we may perceive, that the state of King Hezekiah was in great danger. For Rabshekeh speaks here like a conqueror, and behaves himself towards Hezekiah, as if he had been no King at all, but rather his vassal or slave. In that we see him then thus swollen with pride, we must needs think that Hezekiah on the other side was not a little cast down, even as one overwhelmed with sorrow, and left destitute of all succor: so as both in his own, and all men's judgments else, there was no way but one with him. Let us also gather hence, that Rabshekeh was not sent there to offer any conditions of peace, but rather to receive the King to mercy, and to terrify the people; for the bringing of which to pass, Sennacherib had given him a powerful army.

He also makes his brags, that he has not to do with the King, so much as with the people; to whom he spoke indeed for their benefit and commodity. Now that he might make them quake and tremble yet more, he sets before them the miseries and calamities into which they plunged themselves, if they listened to Hezekiah; to wit, that they must needs die for hunger; because the extremity would be so great, that of force they shall be constrained to eat their own dung, and to drink their own piss. They should therefore show themselves wise, and such as had care of their own safety, if they immediately yielded themselves to his mercy.

Verse 13. So Rabshekeh stood and cried with a loud voice in the Jewish language; and said; Hear the words of the great King, of the King of Ashur.

The Prophet shows by what practices Rabshakeh endeavored to discourage the hearts of this people. And first he tells us that he spoke in the Jewish language, notwithstanding that the Ambassadors had besought him to speak in the Aramaic. Now it must needs be a great [reconstructed: corrosive] to the hearts of the faithful, to hear this holy tongue, which was dedicated to the mysteries of heavenly wisdom, to be thus profaned and prostituted to such horrible blasphemies: neither could it be avoided, but this temptation shrewdly shook the infirm and weak. But hence we may note, that there are no enemies more harmful than those that speak in our own tongue. Of which, we have experience now in very many who learn our tongue, that is to say, our manner of speech; that they may the better insinuate themselves into the ears of the simple and ignorant, to turn them away from the truth.

Thirty years ago the Papists had a barbarous language, utterly estranged from the style of the Holy Ghost: there was scarcely to be heard among them, one word that savored anything at all of Christianity: but now they have learned to varnish over their blasphemies with the language of Canaan, that so we might take them for honest men. And thus we see the devil has filed and furbished their tongues; for he is their father and instructor, as he was in times past to Rabshekeh.

When it is said, he stood up; it is to set forth the pride and insolence of this varlet, for his outward gestures manifest sufficiently how arrogantly he behaved himself. No doubt he stood before; but now he raises himself up, to be the better seen and feared of the Jews. And having yet once again told them the greatness of his King, he adds to it the message with which he was sent. For it is one of Satan's policies with high words to set forth the power of our adversaries, and to make the dangers seem greater than they be indeed, to bring us out of heart: for we faint by and by, as soon as our eyes are but a little dazzled with the glory of earthly things. Against it therefore we are to oppose the power of God, which will be sufficient to arm us with strength, against all the powers of darkness. The enemies cease not to brag proudly, even with open mouth of their greatness and power, and scorn our feebleness and weakness; but if the Lord be with us, what should astonish us?

Vers. 14. Thus says the King; Let not Hezekiah deceive you: for he shall not be able to deliver you.

In giving to his Master the title of a King, he speaks of Hezekiah as if he were but some common person, and gives him no title at all. Also, not content to continue his slanders against this good man, he now disgorges his venom even against God himself, calling the trust and confidence which Hezekiah had in his favor, (to which he also exhorts all his) nothing but impostures and deceits.

We at this day are assailed with the like slanders of the Papists, when they say, we do nothing else but seduce and lead men into perdition, by teaching them to trust perfectly in one only God. But we need not marvel much if they cast those reproaches upon us which were cast upon this good King, seeing they proceed from the same author and father of lies, even the Devil. Where he says, Hezekiah is unable to deliver his people, it was very true indeed, unless God did also put to his hand. Neither did Hezekiah attribute this to himself, to rob God of his honor: but freely protested, that his own safety, and the safety of his people depended upon God only. But it was needful that this adversary should disguise his words, as the wicked do at this day, when they mean to defame our doctrine, for they forge fair and goodly pretexts to make our words heretical in show, so as they easily deceive the hearers, unless they have their eyes in their heads, to consider of all things wisely.

Vers. 15. Neither let Hezekiah make you to trust in the Lord saying, The Lord will surely deliver us: this city shall not be given over into the hand of the King of Ashur.

Now Rabshakeh recites Hezekiah's exhortation, by which he encouraged the people, and adds his refutation, as if it had been but a vain speech, even the inventions of his own brain: from where it appears, that the wicked make no account at all of the power of God, although they can speak of it to serve their own turn. For although he denies not plainly that God is able to help his people if he would, but makes them believe he is angry with them, and therefore is their enemy, yet in overthrowing their faith (as much as in him lies) he abolishes the power of God, because his meaning was so to smite the hearts of this poor people with terror, that they should be constrained through despair to subject themselves to the laws of this victorious Tyrant.

Moreover, by another subtlety he also endeavors to wring from them their trust in God's help, in that he allures them as we shall see in the next verse with promises of enjoying plenty and ease. For what is able to work in us a desire to revolt from God sooner, than when we are drawn thereto with the show of profit and pleasure. If the world begins once to smile a little upon us, and to glad our hearts, then behold the hope of eternal life begins forthwith to vanish, for our senses always dote upon present things. Rabshakeh having armed himself with this engine, gives them this admonition, Depend not upon uncertain hopes, rather take that which is certain. This manner of speech has great efficacy in it to allure us to a revolt. For men are apt to nothing more, than to be possessed of that which may bring them profit: and it is exceeding irksome and tedious to them to be deferred, or to hang in suspense, so as to prefer the good which is yet far off, before the commodities which are before their eyes. See Rabshakeh's argument then: Hezekiah promises you help from God, but you see no such matter: he therefore seeks to captivate your wits in the expectation of things uncertain: but the King my Master will not only promise, but will perform in giving you those things which you see. This might seem to be a very strong argument. But let us find out the fallacy, for Satan is often wont by such sleights to turn us from depending upon God's providence.

The Lord calls us to the hope of eternal life which as yet is hidden from us: (for we hope for the things which we see not.) He promises that he will be our Savior: in the meantime he suffers us to languish and faint many times, so as it seems all our hope is but in vain, if we only keep our eyes fastened to the estate of present things. Satan sets now upon us, and thus begins to whisper in our ears. And why do you hope thus in vain? What is the fruit of your faith? What do you expect out of this world? In a word, we must be armed to wrestle thus against Satan every day. When Christ calls us to heaven, Satan endeavors to hold us groveling to the earth. We must therefore stick close to the promises which are set before us, that hoping above hope, we may stand fast in the Lord, and never suffer ourselves to be seduced nor withdrawn from trusting in him by any allurements whatever.

Vers. 16. Hearken not to Hezekiah, for thus says the king of Ashur, Make appointment with me, and come out to me, that every man may eat of his own vine, every one of his own fig-tree, and drink every man the water of his own well.

While he devises how to estrange the people's hearts from Hezekiah, he also entices them to present pleasures, that they may quite forget God, and wait no longer upon him. As if he should say, Trust not in God, trust rather in my King. See how Satan plays the sophist: for in darkening God's goodness by his fogs and mists, and masking us with veils of false hopes, he sets up the creatures in place of the Creator, to wrap us up in his nets.

Well, Rabshakeh presents profit, pleasure, and ease before them by this vain brag; that is, God offers you benefits, but they are far off: I have mine here in my hand. Now although he uses Hezekiah's name here, yet upon the matter, the comparison stands between God and the Assyrians. For Hezekiah being indeed the true servant of God, he played not the hypocrite in boasting of his trust and confidence falsely: but resting upon the immutable and unchangeable promises, he faithfully exhorted the people (as his duty was) to rest quietly upon God. Contrariwise, Rabshakeh clothes his king with God's spoils as it were, and as the servant and vassal of the devil, endeavored to withdraw the people's minds from their true allegiance to God, to all impiety.

To make blessing with him, signifies friendly to pacify: as if he should say, Fight not, venture not yourselves that way; but yield yourselves, and submit you freely to my King. Now Sennacherib not only craves audience, but would also have them do homage and fealty; which that he might the better draw them to, he covers this odious term of servitude with the word blessing. He counsels them to redeem their peace and other commodities, which they enjoyed before at his hands, by this woeful revolt; that is, that they should forsake Hezekiah to cleave to him. Now it was the most servile and miserable condition that might be, to forsake this good king whom God had established, who also bore the image of Christ: for what was it else but to renounce God himself, who had erected and set up in the midst of them this sign of his heavenly favor?

Verse 17. Till I come and bring you into a land like your own land, even a land of wheat and wine, a land of bread and vineyards.

Now he adds a condition much more vile than the former: for he shows that peace can no way be procured with Sennacherib, but by yielding themselves to banishment. And what was that but to forsake God's true worship, to throw themselves into superstitions; and willingly to cast themselves out of that inheritance which God had given them? But in regard that Rabshakeh speaks to men desolate, and such as were astonished with the present danger, he boldly challenges of them whatever he himself wishes; to the end they may at the least procure the safety of their lives.

And here we see as in a glass, that his words are nothing else but a lively representation of those temptations and assaults, with which Satan daily lays siege against our faith. For all his practices tend only to pluck us away from our confidence in God, by the allurements and pleasures of this world. What? is it not good to sleep quietly in a whole skin, and to redeem your peace any way? You would be happy; does not happiness consist in the plentiful enjoying of all things? But then especially he assails us thus, when he sees us in misery; then is he bold, and dares more vehemently solicit us to shake off God's yoke; but so, that still he does it with tricks and close conveyances, as he may best cover our revolt with the show of some good.

Now when he has gotten us in his nets so far forth, that we esteem better of things present than of those to come, he adds this condition with it always; that is, that we will now be his servants, and run at his beck: and this we can by no means escape, when he has once tickled us with his deceitful hopes, and with the taste of earthly things.

But because this word exile sounded somewhat harshly and unpleasantly in the ears of this people, it being no easy matter for them to leave the sweetness of Judea; Rabshakeh, willing to let them know that they should lose nothing by abandoning their country, tells them that the country into which they should be carried was no less fruitful and plentiful than theirs. And thus he went about to dazzle their eyes, that they might not think themselves to be losers any way by the bargain. Yet does he finely omit that which was the principal, to wit, the service and worship of God, the Temple, the Kingdom, and sacred order and government, with other matters appertaining to the heavenly inheritance. For alas! without these, what felicity is there? Therefore let every one of us in the fear of God learn to fix the right knowledge of spiritual benefits fast in our hearts: for it is not for nothing that David says he would rather be a doorkeeper in the house of his God (Psalm 84:10), than with all the delights and pleasures of this world to dwell in the tents of the ungodly. For he that once suffers his heart to be glued to the love of earthly things, is in danger thereby to deprive himself of true happiness. For this is that horrible judgment by which God often avenges himself upon men's unbelief. Let all the faithful therefore fear before God, and beware that they faint not under any calamities or afflictions whatever.

Verse 18. Lest Hezekiah deceive you, saying, The Lord will deliver us. Has any of the gods of the nations delivered his land out of the hand of the King of Assyria?

Here is now another argument differing from the former; by which he labors to seduce the people's hearts from their allegiance to King Hezekiah, and from their trust and confidence in God. He bragged before that he was God's servant, sent by him to destroy the land of Judea: for which cause he promises to himself assurance of the victory. But now the miscreant fears not to advance himself against the Lord of hosts. For you must know that the wicked do not always at the first reveal all their impiety touching their contempt of God's majesty; but the Lord by degrees lays open their thoughts, and constrains them to cast up the poison which lay hid within them. This wretch now then goes on further in his blasphemies, and fears not to rush against the highest Majesty, as if he were the stronger.

But he speaks in the person of his Master, who had obtained great victories over many mighty nations, which indeed had their gods; under whose protection they thought themselves safe. Sennacherib having subdued these, thought also that he had overcome their gods, upon whose help they rested. From there it comes that he puffs up himself so far in pride, that he dares jostle against the living God: yes, he is carried away with such madness, that he fears not to oppose his strength against the power of the Almighty.

You see then, that although the wicked seem at the first to be far from the contempt of God's majesty, yet in the end they manifest that they attribute all to themselves, and utterly exclude him. In words I grant they will give the praise of their victories to their gods, but immediately they sacrifice to their own nets, and offer incense to their yarn, as Habakkuk says (Habakkuk 1:16), which practice our hypocrites imitate at this day. For if they obtain any victory, they straightaway run and thank their idols: but when that is done, they also thank their own counsels, policies, manhood, and their forces: so as a man may well perceive that upon the matter they attribute all their success to themselves, and not to their idols. In this his proud boasting then, he shows himself to be a liar, when he acknowledged God the author of his victories.

On the other side it could not be but the heart of good King Hezekiah must needs be wonderfully grieved in hearing God to be thus charged with breach of his promises, when this wicked one railed thus against God, and matched him with idols. But these things are written, to the end we might consider the patience of this good King, and also follow his example when the like shall befall us.

"Have any of the gods of the nations?"] When he opposes himself against all gods, as one that had overmatched them, it is so far from common sense, that the wicked themselves do shudder and tremble at it: and yet if the Lord does but a little press them, he easily draws forth of them such confessions as this. When they have premeditated what they will say, then they can feign themselves God's servants, but soon after he compels them to confess and utter forth that which was concealed within. Let us know then that superstition is always joined with pride, so as it is impossible but he should advance himself above all that which is called God, which in his heart acknowledges him not. We need not wonder then that wicked men are proud and rebellious, for it is only the pure and right knowledge of God which is able to humble our stubborn hearts. And yet this miscreant is no way excused, for casting the vanity and feebleness of these idols justly in their teeth: for we must look at his intent and pride, seeing he scorns not so much the superstition and vain confidence of the Gentiles, as through their sides to wound (if he could) even the highest Majesty. Even as that tyrant Dionysius, who resisted God, and provoked him to the fight, while he scorned his own idols: for against his conscience he derided the God which he could scarcely comprehend in his shallow brain. The like is to be said of all other infidels, who have mocked at false religions, which they thought were of God.

Note we here also the other blasphemy by which the divine Majesty is wickedly violated, when Rabshakeh couples the true God with the false, as if he were one of their consorts. For what blasphemy is greater than to match the immortal God, the author of all things, with dunghill gods: truth with lies, glory with ignominy, and hell with heaven? The Lord our God is great, and worthy to be praised, says David: yes, he is to be feared above all gods: for all the gods of the heathen are idols, but the Lord made the heavens, strength and glory are before him, power and beauty are in his sanctuary, etc. (Psalm 96:4-5).

Verse 19. Where is the God of Hamath, and of Arpad? Where is the God of Sepharvaim? Or how have they delivered Samaria out of my hands? 20. Who is he among all the gods of these lands, that has delivered their country out of my hand, that the Lord should deliver Jerusalem out of my hand?

Some think Hamath to be Antioch in Syria: Arpad, that city from where people were taken to inhabit Damascus, and that Sepharvaim was situated in this country. If these things be so, then Rabshakeh recites here the ancient names of the cities from where in times past many nations came forth: but afterward they not only lost their renown, but their proper names also, that such a change might the rather affect and move them. However it be, he expressly notes out the neighboring cities which were best known by name to the Jews, that the ruin of them might touch them the more nearly: neither do I doubt but these places were of Syria, and Israel. As if he should say, You see these two kingdoms subdued, which notwithstanding had so many gods and patrons, and do you think that your God can resist me? The expositors take the particle Chi for an interrogation in both places. Have the gods of the nations delivered them? Shall your God deliver you then? But that the sense might run the better, I had rather translate it thus, Let your God deliver Jerusalem out of my hand? This seems also to be spoken tauntingly, as if in scorn he should have said, Yes, I warrant you, your God will deliver you, as the gods of the Gentiles delivered those that worshipped them. Now this ignorance of the wicked proceeds from this, they know not that God punishes men's sins when adversity befalls them. First of all then they deceive themselves by making a perverse comparison: Oh, I have overcome this or that people, therefore it is I that am the efficient in this matter: for they know not that God by their hands executes his wrath upon the people, whom he for their iniquities has destined to destruction. For though they will not utterly deny but they have received somewhat in their victories from him, however it is but feignedly, because they neither see his will nor his justice therein.

In the next place they step one degree higher; that is, even to equal themselves with God: I have overcome them whom God protected; and therefore I have also overcome himself. Here is a lively description of that which we saw before in the tenth chapter. Ha! Ashur the rod of my indignation: but he thinks not so. There the Lord admonished the faithful, that although Sennacherib in his outrageous pride, strove to abolish all divinity; yet he was always to hold this principle, that he could put nothing in execution, but what God himself from heaven should allow.

It is our part then to acknowledge that God corrects us by the hands of wicked men, who are the rods of his wrath: and therefore to turn our eyes from them, and cast them upon him, who justly corrects us for our transgressions. If the wicked prevail, let us not think that God's arm is therefore broken: but let us know that we were unworthy of his help. For he it is that arms tyrants against us for our ruin; he puts weapons and munition into their hands, he drives them to and fro whichever way he thinks good, and delivers us up into their hands, when we have shaken off his yoke of obedience from our necks.

When we see the Turk to swell so proudly as he does at this day against us, and is already become master of an infinite multitude of Christians, we must not be troubled at it, as if God's arm were shortened, or as if he lacked power to deliver us. No, but we ought rather to consider how many ways those of Greece and Asia have provoked God's wrath against them, while so many villainies and abominations have had the full sway in these countries, while so many horrible impieties and superstitions have been suffered to reign there. It was requisite then that the chastisement should be the sharper, that the iniquities of such as made profession of God's name in hypocrisy, might be suppressed. From there has the prosperity of the Turk sprung; from there followed those horrible wastes which we see in all the eastern parts. And yet how insolent is the Turk? How sets he up the crest, scorning our religion, and wonderfully extolling his own, or rather worships himself indeed, and sacrifices to his net, as was said before out of Habakkuk of other infidels.

Let us be warned to lay these judgments of God near to our hearts, and not imagine that the Turk was able of himself to conquer so great an Empire, but that it was the Lord who let him loose thus to punish the iniquities of men. But his pride in due time shall be repressed. Now although prosperity in itself be a testimony of God's favor, yet we must not begin there, if we will judge thereof as is fitting. For so play the Turks and Papists: if they obtain the victory, they conclude by and by that they have God at their beck. But when we know him as we ought, his benefits shall come to us in their order; to wit, they shall serve as testimonies to assure us of his favor and power. And yet we must be exceeding wary how we attribute anything to ourselves: for our minds are no sooner possessed with a false confidence, but we shall be so transported and carried away with fury, that God shall be found no more worthy afterward to be matched so with us. At the first, the wicked will detest so much as manifest impiety; but when they are once besotted with devilish pride, to array themselves with God's spoils, it is then easy to fall into this beastly ignorance. I grant that Sennacherib had some show of piety; for we shall read afterward, that he was slain in his temple while he was worshipping Nisroch his God, to procure his favor and good will: but as he here confounds the Creator of heaven and earth, with the gods of the Gentiles, so also when occasion should have offered itself, he would have made no bones at all to have railed upon his own idol.

Verse 21. Then they kept silence, and answered him not a word: for the King's commandment was, saying; Answer him not a word.

This is added that we might yet better conceive in what a woeful case Judea was: for this good King having but weak means left, is constrained to put up all wrongs, and to let his enemy have the last word. He had sent his ambassadors to appease his fury: when this prevailed not, he forbids them to commune with him, that they might no further incense this cruel wolf, who was but too much enraged before. Yet it is not easily discerned whether the Prophet speaks here of the ambassadors, or of the people, to whom Rabshekeh uttered these blasphemies. It is most likely that it should be referred rather to those which kept the walls, who notwithstanding stood still without tumult, although the enemy galled them to the quick by his reproaches; because they obeyed the commandment of their King. From this we gather, that it is a singular grace of God to see a peaceable and an obedient people, especially when all things are confused and at the last cast.

But some may object that it was no time now to command them silence, when such blasphemies were disgorged against God: for we are not to dissemble the matter, while the wicked stand breaking their jests upon his Majesty, no, though it were with the danger of our life. At least we ought to make it some way appear, that we cannot endure to hear his honor and glory to be trodden under foot. But it is not said that they held their peace, as giving consent to that which he spoke, or to approve of those blasphemies which he belched out against God, which no doubt vexed them sore, although they uttered never a word. For the ambassadors sorrowed and wept, and from their inward grief which pressed them, proceeded the rending of their garments: by which outward sign, they testified that they abhorred his blasphemies. Now inasmuch as it had been but time lost, to have reasoned the case with Rabshekeh, they return quietly without any word at all: the people on the other side, who could have gotten nothing by contending, are content to oppose their sighs against this miscreant's pride.

And truly it is a very commendable fortitude not to be bowed, but quietly to keep our standings, when it is not permitted us to answer. Hence learn, that we are not to contend against the wicked at all times, when they tear the blessed name of God in pieces by their outrages; because in so bitter a combat, and amidst so many railings there is no room left for defense of the truth.

And yet we must not so give the reins to our cowardliness, that we should think ourselves excused, if we keep silence when the wicked lift up themselves against God. For our silence is not to be approved of, unless in some sort we show that it greatly displeases us, and that we give them to understand, as much as in us lies, that there is nothing more insupportable to us, than to hear the holy name of God rent in pieces. We must give testimonies of our zeal then, lest the enemies should think that we lightly esteemed the honor of God, in that we are not moved when they blaspheme.

Verse 22. Then came Eliakim, the son of Helkiah, the steward of the house, and Shebna the Chancellor, and Joah the son of Asaph with rent clothes, and told him the words of Rabshakeh.

Now we see that Eliakim and the other Ambassadors were not silent, as if they had approved of the impieties of Rabshakeh, or, that they temporized in respect of the danger: for they rent their garments, and thereby showed how much they were offended with these blasphemies. I except the hypocrite Shebna, who was forced with shame to do as others did, though but for fashion's sake only. The Jews and other eastern people were accustomed to rent their clothes, when they meant to show their great detestation of something: for as their constitutions were much more fierce than ours, who dwell in these cold countries, so were they more violent in their outward gestures, manner of their attire, goings, and such other signs. We must also note in this place, that those who passed by the injuries which were done to their own persons, yet rent their clothes when they heard the name of God blasphemed: for those that are unreconcilable in a particular injury, where patience is required, and are not moved when they hear the holy name of GOD rent with revilings, such show (I say) that they have no zeal at all in them.