Chapter 37

Vers. 1. And when Hezekiah heard it, he rent his clothes, and put on sackcloth, and came into the house of the Lord.

The Prophet shows that nothing remained to this good King but one only hope of salvation; namely, to pour out his complaints into God's bosom, who is a just judge: according as it is said (Psalm 123:2), the eyes of the faithful wait upon him, even as the eyes of bond servants wait upon their masters and mistresses, when they are oppressed. When Jerusalem then seems lost, Hezekiah destituted of all human helps flees to God for his protection. And thus he confesses, that this is the only remedy when things are become desperate. Now in this God's grace shined in such wise, that it was a manifest miracle showed to all, when the King with all his subjects were delivered out of the mouth of the lion. This circumstance therefore is to be noted, to the end we may take knowledge of the excellence of so great a benefit.

Here we are also taught what course to take in extreme dangers: we must not be slothful nor idle in craving help of God, who by this means calls us to him. We must not then stand amazed nor dismayed, but rather be pricked forward by our necessities, which press us to seek his assistance: for that use Hezekiah makes of his afflictions. He goes forthwith into the Temple, no otherwise than into a place of refuge, to hide himself and his people under the shadow of God's wings.

To that he also joins the outward signs of repentance, he rents his garments, he puts on sackcloth, and covers himself with ashes, and does other things, which were then solemn signs of godly sorrow, by which (being under sore afflictions) they condemned themselves before God as poor malefactors, and humbly sought pardon of him. Now the modesty of this holy King is wonderful, seeing he is not ashamed to prostrate himself in the presence of his God, though he had brought so worthy things to pass, and was adorned with so many rare and excellent virtues. On the other side we may behold in him a wonderful courage of mind, and steadfastness of faith, in that the weight of so great a trial hindered him not freely to seek to that hand for help which sharply assailed him. There is not one among an hundred to be found but will murmur if God does touch him but a little more than ordinary; indeed, they will be ready (if they have done any good) to twit God in the teeth with it, and think themselves but hardly recompensed for the same at his hands. Others will complain and say, It is but in vain and time lost to serve God, when they see things fall not out as they would have them. But we see none of these things in Hezekiah, for he is not ashamed to confess his fault, notwithstanding he was endowed with the true fear of God.

Therefore if we desire to seek reconciliation with God, and to feel his favor in the day of adversity, let us give some testimonies of our repentance, and frankly acknowledge and confess our sins: for afflictions come not out of the dust (Job 5:6), but God solicits us thereby to amendment of life. I grant that sackcloth and ashes serve to little purpose, unless the affection of the heart goes foremost: for hypocrites (as we know) are but too forward and over-liberal in their ceremonies. The Holy Ghost (as we have seen before) requires these exercises, and gives them their just commendation; yet so, as they be always used to a right end. And no doubt it was also a sign of singular modesty and meekness, to see this good King and all the people by these helps to stir up one another to the fear of God: also, in that he clothed himself with this deformed and base apparel the more freely to confess his fault, which is a humility that Kings and Princes are ashamed to imitate.

Vers. 2. And he sent Eliakim the steward of the house, and Shebna the Chancellor, with the elders of the Priests clothed in sackcloth, to Isaiah the Prophet, the son of Amos. 3. And said to him, This is a day of tribulation, and of rebuke, and blasphemy: for the children are come to the birth, and there is no strength to bring forth.

By this embassy he not only meant to call Isaiah to lament this calamity with him, but also to have some consolation from the mouth of the Lord; for if prayers be not grounded upon the word of God, they will be but so many words cast into the air. We know that the unbelievers will make both loud and long prayers, and yet flee away from God, either by despising, or in utter rejecting his promises. Here is a sign of Hezekiah's true devotion then, that being kindled with the zeal of prayer, he adds to it a confirmation of his hope, lest he should faint under the temptation; also, in that he keeps himself close to the means ordained of God, and desires to hear his voice by the mouth of his Prophet Isaiah. For albeit he rested upon none but God only, yet he rejects not the testimony of a mortal man like himself: and this is the cause why the title of the Prophet is here expressly mentioned, because he sent to Isaiah to be confirmed by some new prophecy. And thus he names him, not as a private man, but as the servant of the Lord, whose office it was to comfort the King by some word of consolation.

There are two notable remedies then by which we are succored in affliction. First, we must call upon God for his deliverance: Second, we must send for the Prophets of God (if they be to be found) that they may give us some word of consolation: for it is their charge to comfort and refresh the afflicted, by setting the precious promises of life before them. But if Prophets be wanting, yet we shall have sufficient and full consolation in the word itself. For we must ask counsel of these Prophets which God has sent, not only during the term of their lives, but for ever afterwards, and of those that succeed them: for although themselves be dead, yet we have their books still with us: their doctrine lives, and shall remain for ever: but the sum is, we must always ask counsel of God.

Some may demand, whether Hezekiah was not sufficiently instructed, and furnished with the promises, was it not a sign of unbelief in him then to seek for new promises of the Prophet? I answer, it is not to be imputed to him for unbelief or distrust that he seeks a new promise, because being best acquainted with his own infirmity, he was not ashamed to seek new confirmations of his faith. The flesh always solicits us to distrust, therefore we ought not at any time to despise new supplies: in fact, it stands us in hand to use all the best means we can to beat back the multitudes of temptations which daily press us. For Satan environs us so close on every side, that if we be not well furnished indeed, it is not possible for us to wind out of his snares and entanglements. Although we be well instructed in God's word then, and have learned that he will surely help us in the day of trouble, yet when some extraordinary surge or wave arises, it is all the need then to get us to the mouth of the Lord again and again, and still to seek out new confirmations to comfort, quicken, and strengthen our faith. We have no particular prophecies now, but we ought to apply the general ones to our particular uses, because they were written for our learning (Romans 15).

In that Hezekiah sent ambassadors to Isaiah, and went not himself, it was because he prayed in the Temple: for it appears the mourning was general, in regard that both the elders and counselors were clothed in sackcloth, it is also very probable that the King had proclaimed a public fast. Let us also note, that Isaiah lived not in the King's house to give himself to jollity there: but in his absence, God meant to prove the faith of this good King.

Verse 4. If so be the Lord your God has heard the words of Rabshekeh, whom the King of Assyria his master has sent to rail on the living God, and to reproach him with words, which the Lord your God has heard, then lift you up your prayer for the remnant that are left.

It seems that Hezekiah doubts whether the Lord would hear or no: for the particle Vlai, is translated, if peradventure; and it is taken in this sense almost throughout the whole Scripture. But we must note that the faithful are accustomed to speak thus, though they be most assured that God will succor them. They are indeed somewhat perplexed, but it is only in regard of the difficulty, of the temptation with which they are pressed. Hezekiah might well doubt, if we look upon the estate as it then presently stood: but having turned his eyes toward the word of God, he became more certain of God's will, and then ceased to tremble any more. Now because it cannot be avoided, but the flesh will always fight against the spirit in the faithful, and so overcharge them, that they are fain still to drag the wing or to trail the leg after them, they sometimes fit their words according to the difficulty which presents itself before them. And in other places we may observe, that God's servants have spoken on this manner, though the matter were out of doubt. For when Saint Peter exhorted Simon the Magician to repentance, he adds; If perhaps the thought of your heart may be forgiven you: but he therein counsels him not to tremble, or to pray in unbelief, because such a prayer had been in vain: but he sets before him the greatness of his sin, that he might quicken him up with the greater fervency to awaken at the last, that he might prove a true convert indeed (Acts 8:22). This word 'if' then, is not put here in a doubtful sense, but signifies that which we usually speak, it may be, when we dare hope or promise something to ourselves.

Neither does Hezekiah speak thus, as if God understood not what the wicked say, or as if he were utterly ignorant of it, but because this principle was fixed in his heart; to wit, that the Lord is near to all such as call upon him in truth: he now therefore arms himself with prayers, and is fully resolved to withstand all distrust. And for as much as he could not attain the goal without great strife, he says, peradventure, or, it may be. Note also that he adds here two sorts of hearing, which in part resolves this question. True it is that at the first there seems to be some repugnancy in these words; It may be he will hear the words which he has heard: but it is a very apt kind of speech; for Hezekiah is certainly persuaded that nothing is hidden from God. He only disputes in himself, whether God would examine this miscreant's blasphemies. For in regard that he often defers his punishments for a time, and seems to wink at men's impieties, it seemed that he now also took no knowledge of these blasphemies. Lastly, he takes it for granted, that all things are manifest and naked before God's eyes: only he asks in some perplexity, whether the Lord indeed will show himself displeased with Rabshekeh's railing, by some outward sign or no; that is, not to let him escape any longer unpunished? To be short, he desires to see the execution thereof, which is then performed, when God sets those things in order again, which before were out of frame and confused; and when he shows himself the Judge. For then we prove by experience, that he has indeed had respect to the welfare of his people. Thus Hezekiah asks; Lord, could you not hear the blasphemies of Rabshekeh, to revenge the same? or, are you not able to show that the glory of your name is dear and precious to you?

When he calls the Lord Isaiah's God, his meaning is not as if he were peculiarly served by one man only; neither does he hereby cut off himself from the number of the faithful: but because prayers flow from doctrines, this holy King speaks honorably of the Prophet's ministry, and testifies, that he is the true servant of God. Sometimes this relation extends itself further; for all the faithful do jointly call upon God, who holds them all in the number of his people. But he is called Isaiah's and Paul's God, in regard of their particular calling.

Lift up prayers.] This is the second cause for which Hezekiah sent his ambassadors to Isaiah; to wit, that he might also enjoy the benefit of his prayers with others. In which we see, it is not the prophet's office only to comfort the afflicted, by setting the promises of life before them, but also to pray for their salvation. Let not the ministers and preachers of the word think that they have discharged their duty then, when they have exhorted and taught those that depend upon them, unless they add prayers to that; for it is all our duties so to do. But Hezekiah sent to the prophet chiefly, that he might show the way to others by his example.

To lift up prayer, signifies nothing else but to pray; yet the phrase of speech is to be noted, for it shows how our affections ought to be ordered in prayer. The Scripture in every place wills us to lift up our hearts to heaven, for otherwise we shall pray without any due reverence at all to God's majesty. Besides, our blockishness is so great, that as soon as we enter into prayer, there comes gross imaginations touching the majesty of God into our minds; so as if he should not call us away from them to heaven, we would rather seek him under our feet, than there.

To lift up prayer then, is so to pray, that our hearts be not glued to the earth, nor yet that we conceive anything of God, that agrees with carnal or fleshly conceits: but attributing that to him which suits best with his divine nature; also that we aspire to heaven with an ardency of zeal, and with all our affections. It is in this sense that David says; Oh, let my prayer come before you as incense, and let the lifting up of my hands be as the evening sacrifice.

Moreover, Hezekiah desires Isaiah to pray for the remnant that were left. This circumstance might serve to bow the Lord: not that he is to be bowed, as men are: but thus he deals with us, and is contented to stoop down to our weakness. Be it that our case is so desperate then, as we are even at the pit's brink, as they say; yet must we lay forth our miseries before God, that thereby we may gather some consolation; because himself protests, that he has respect to the poor and needy. Indeed, the nearer we are to destruction, with the greater affection ought we to crave his aid and assistance; as we see Hezekiah here does, when all things were become desperate.

Vers. 5. So the servants of King Hezekiah came to Isaiah. 6. And Isaiah said to them; Thus say to your master, Thus says the Lord; Be not afraid of the words that you have heard, with which the servants of the King of Assyria have blasphemed me.

As the prophet has told us before, that the only refuge the king had, was to ask counsel at God's mouth: so now he shows that it was not in vain, because he received such comfort and consolation from him as his heart desired.

By this example we are admonished, that if we seek relief from the Lord, by discharging all our cares into his bosom, we shall never be left succorless. And although such prophets, as Isaiah was, are not always to be had in the world, yet will he not fail to meet those that wait for his help in due season, and with such means as shall be answerable to their necessities.

Now Isaiah says in the first place, that he answered them in the name of God: for he affirms that God is the author of this his message. The prophets were always to have regard that they spoke nothing of their own heads: also, it was necessary that God should come between with his authority, in a matter of so great consequence. Thus then our prophet shows, that God prevented (as it were) the prayers of this good king. The false prophets brag much of God's name, yet falsely: but Isaiah being the very organ of the Holy Ghost, does justly come in his name that sent him: and in that he forbids him in the first place to fear, he therein would have Hezekiah hold fast his confidence, or at least to wait in hope and silence.

As often as we hear these words fear not, let us know that peace which faith begets in us, is here recommended to us: for all they which in resting upon God, do wait for deliverance from him out of their trials, such obtain victory by their patience, over all fears; so as they enjoy sweet peace in the midst of the sharpest troubles. Moreover, that this good king might with the more cheerfulness expect a joyful and a happy issue, our prophet plainly shows, that God takes himself as a party in this cause, which he now minds to take into his own hands: for he cannot endure that the wicked should abuse his name. And therefore they are to look in the end, that he will show himself a just judge in punishing them for the same.

By the word servants, he amplifies the indignity of the fact: for had the king himself uttered these blasphemies, it had been a thing insupportable, that the Lord of glory should have been so proudly disdained and reproached by a mortal man; much less then should he endure to be railed upon in such wise by one of his vassals. And thus the condition of the person that railed, makes the offense more odious.

Vers. 7. Behold I will send a blast upon him, and he shall hear a noise and return to his own land: and I will cause him to fall by the sword in his own land.

Some translate; I will put my Spirit within him: as if the prophet spoke of some secret instinct of heart; but this is too constrained. The similitude is very apt, in that he shows God has a whirlwind in his hand, which shall drive Sennacherib away before it into another place. The holy Scripture is often accustomed to use such a kind of speech, in comparing the wicked to straw and chaff; because God is able with the least blast of his mouth to scatter them wherever he will; even then when they think themselves at the strongest. He compares the trouble then which fell upon the host of Sennacherib, to a whirlwind, which carried him violently out of Judea. In the next place, he shows that it will be as easy for God to chase this enemy away, as it is for a whirlwind to drive chaff or straw before it. The like is to be said of all tyrants, be they never so strong and mighty.

We may perceive that the clause, he shall hear, is added by way of exposition: and therefore I had rather resolve it into a particle of showing the cause, thus, For he shall hear a noise. For he speaks of this blast, which as soon as it was blown, it forthwith repulsed and constrained Sennacherib to return into his own country, by reason of the news which he heard from Egypt and Ethiopia.

When the Prophet adds, that this tyrant should fall by the sword, it is as much as if he had said; he vexes others, and endeavors to enlarge his Monarchy; but God will raise him up enemies in the midst of his own country, which shall bring him to nothing. Many expound; the country, or, the land of Israel: but it is too constrained, for it is spoken of the country of the Assyrian. And there is in this clause a close opposition: He which conquered the kingdoms and cities of other Princes, shall not be able to defend his own, but shall there be slain.

Vers. 8. So Rabshekeh returned, and found the King of Ashur fighting against Libnah: for he had heard that he was departed from Lachish.

He shows now how Rabshekeh returned to his King without striking any stroke, and returned not to the place where he left him: for his meaning is, that Sennacherib had raised up his siege before Lachish, and was gone down into Egypt to lay siege to Libnah, which some think to be Pelusium: others say, it was a city of Judah. For it is very probable, that having heard news of the arriving of the enemy, he directed his army towards Egypt, to stop the passages before them. Now although the Lord abated the fury of this tyrant by new wars, that he might thereby give some rest to the Jews, yet he would not overcome him by the hand of man, but only manifests and brings his untamed pride forth upon the stage, because he ceased not still to belch out his wonted blasphemies, notwithstanding himself was in great danger, as we shall see afterward.

Vers. 9. He heard also men say Tirhakah king of Ethiopia, Behold, he is come out to fight with you: and when he heard it, he sent other messengers to Hezekiah, saying,

By that which follows we may conjecture what the cause was why the Assyrian so suddenly departed from Judah. For the Kings of Egypt, and Ethiopia had made a league one with another against Sennacherib, because they saw he grew too mighty, and ceased not to invade country after country: for they thought if his violence were not resisted in time, they might be sure to look for the like measure. These Kings meant not to defend Judah by working his woe, but respected their own safety, because the power of so mighty a man is for the most part worthily had in suspicion of other Princes and their people. It is wisely done of them therefore that in foreseeing dangers, they join their forces together to make resistance before it is too late: for they had been easily overrun had they been separated one from the other. Thus you see why they join their forces into one, to wit, that they may withstand the violence and fury of this Tyrant.

The Assyrian being entangled in so desperate a war, sends new Ambassadors to Hezekiah, thinking by threats to enforce him to yield: wherein we may see how Tyrants are carried away with pride, and an overweening of their own greatness, so as they think to make all the world to tremble and quake at their words, or at the only hearing of the sound of their names, or at the sight of their very shadow. This man being somewhat prevented by a new and difficult business, thinks notwithstanding to subdue Judah, from where he was forced to depart. It may be he was ashamed to be thus disappointed of his purpose, and thus abruptly to raise up his siege: but he thinks to obtain that in his absence which he could not accomplish in his own person. However, the Lord did wonderfully work in succoring his poor servants, who esteemed themselves as sheep appointed to the slaughter. Now that he might abate the rage of this Tyrant, he occupies his head, and fills his hands with such intricate businesses, as out of which he could not easily wind himself: as if one should hamper a furious beast, or should hold him fast by the snout, as the Prophet will show anon. I grant, their cruel and vengeful natures are not tamed thereby, but yet they are so restrained, that they cannot do the hurt they would.

We see the truth of this now among us. How many tyrants are there which thirst after the ruin of the Church? How many plots do they lay to bring it about? How busy are they in corners, secretly taking counsel together? And with what power and policies are they endued? But when they think to have their purpose, it may be the Lord suddenly discerns their designs, and raises up enemies against them. Sometimes he sets them together by the ears, and brings the cruelties which they thought to execute upon his children upon their own heads. Yet they continue as obstinate and as fierce as ever they were before, and cease not to imagine mischief still: as this Sennacherib; he is hindered of his purpose you see, yet he is not weary of molesting this good King, but dominates over him with majestical terms, as if he had been a poor slave: indeed, he commands him as if he were his vassal. And not content with that, he proudly exalts himself even against the Lord of glory, and goes beyond the pride of his Captain Rabshekeh. For although Rabshekeh's words and his are all one in sense, yet he offers outrage against the Lord with greater impudence, and with an open throat as it were.

Vers. 10. Thus shall you speak to Hezekiah King of Judah, saying, Let not your God deceive you in whom you trust, saying, Jerusalem shall not be given into the hand of the King of Ashur.

What a horrible blasphemy is this? He accuses God to be a liar and a deceiver, as if he played fast and loose with those that put their trust in him. For take away his truth from him, and what remains? That is the thing he most esteems. But he drew these words out from the mouth of this miscreant, who before seemed to reverence some god. It is not long you see then but he discovers himself to the full. Whereas he says in the person of God, that Jerusalem shall not be given. Some do from there conjecture, that the traitor Shebna had informed the king of Assyria of Isaiah's prophecy, and the words do sound somewhat that way, but there is no need of any such conjectures, for the Assyrian knew well enough that Hezekiah trusted in God. The promises made to David, and so consequently to him, were not unknown. This is my rest, here will I dwell for ever, for I have a delight therein (Psalm 132:14). Not that this tyrant studied the prophecies to profit by them; but they were manifestly known to all, yea, that the Jews did wonderfully glory in them, and often boasted of God's help and protection against their enemies. This tyrant opposes his blasphemies against the promises; Let not your God deceive you: and thus he flies in God's face as it were, as if he had been too weak to defend Jerusalem; and as if himself was not only stronger than all men whatever, but also stronger than the Lord of hosts.

He goes about to prove this by examples. He first had vanquished other nations which worshipped other gods. Secondly, he takes an argument from the power of his predecessors; They were stronger than the gods of the nations, but I am more mighty than they by many degrees: therefore the God of Israel shall not stand before me. See how the wicked are wont to grow more and more in their overweening, by having good successes; so as they even forget that they are men. For they not only attribute a divine majesty to themselves, but think they are a degree above that also. What is more, when they have rejected all difference between good and evil, they take pleasure in doing mischief, they glory in the sins of their ancestors, and think themselves no small fools, in that they came of such thieves and robbers. For he that shall note the rising of these Monarchs well, it often falls out that he which is grown the mightiest, may well be called the rich son of a great thief.

This tyrant cares not whether it were by right or wrong, that his predecessors conquered so many countries: for such never respect equity, when they mean to make themselves great: let them have the stronger side, and then it is no matter by what means they come by it, justly or unjustly, all is one so they have it; all is fish that comes to net, as they think. They put in practice the saying of a certain Poet; If a man will be wicked, let him get might, that he may be so. This vice has not reigned in one age only, but we feel by experience, that it has the full swing now more than ever heretofore.

Vers. 11. Behold you have heard what the Kings of Assyria have done to all lands in destroying them, and shall you be delivered?

We must here note a double comparison; for he compares Hezekiah to other Kings of Judah (his predecessors) which were more mighty than he, and yet were overcome by the Kings of Assyria. But Sennacherib on the contrary, being more mighty than any of the rest, proudly advances himself: it follows then that Hezekiah is not able to resist him. The other comparison is of the Kings of Assyria, and Sennacherib himself, with the idols of the Gentiles. If the idols then could not protect the people which honored them; it thereupon follows, that the God of Israel is no more able than they, to save his people. But when we read here how sharply the faith of Hezekiah was assailed by these wonderful temptations: let us furnish ourselves with the like artillery, and prepare ourselves to the fight. Yes, while time lasts, let us carefully store ourselves, that we may constantly and courageously resist when the like danger shall approach. If Satan object to us the ruin of many nations, let us distinguish our condition from theirs: for although we are indeed subject to the same calamities, yet we have sure promises touching our salvation, which the others had not.

Vers. 12. Have the gods of the nations delivered them which my fathers have destroyed: as Gozan, and Haran, and Rezeph, and the children of Eden which were at Telasser? 13. Where is the King of Hamath, and the King of Arpad, and the King of the Cities of Sepharvaim, Henah, and Ivah?

Mention is made of Gozan, in (2 Kings 17:6). And from there we may gather that it was a city of the Medes, although others affirm that it was situated in another country: but it suffices that it stood eastward from Judea. Touching Haran, it is often mentioned in the Scriptures. Pliny says it was a city of Arabia: but it is commonly placed in Mesopotamia. Which is confirmed by Abraham's voyage, who came from there with his father, when he departed out of Chaldea (Genesis 11:31; Acts 7:4). The profane historians call it Charras in the plural number, and say that Crassus and his sons were slain there.

Vers. 14. So Hezekiah took the letter of the hand of the messenger, and read it: and he went up into the house of the Lord, and Hezekiah spread it before the Lord.

The Prophet now shows what refuge Hezekiah fled to in his great affliction; to wit, he went forthwith into the Temple to bewail his misery (which he could not remedy) before the Lord, and to discharge his cares and sorrows into God's bosom. For it was no confused or disordered complaint, but by prayers and tears he meant to bow the Lord to his request, that he might yield him succor. By this example we are taught, that there is no easier way to wade out of our calamities when they press us, than by casting our burden upon the Lord: for all comforts besides, shall do us more hurt than good, if this be wanting.

He spreads not the letters before the Lord, as if he had been ignorant of them; but God is well pleased we should deal thus with him: therein applying himself to our infirmities. For our prayers, tears, and complaints, discover not our necessities before his eyes, seeing he knows them all before we once begin to open our mouths; or to ask anything at his hands. But we now speak of that which is profitable for us; to wit, that God may show that he has heard the blasphemies of our enemies; so as those who have uttered them, may not escape unpunished. This is the reason and end therefore Hezekiah spread the letters of this cursed tyrant before the Lord, namely, to put the greater edge upon his prayers, and to kindle and inflame his zeal more and more.

Verse 15. And Hezekiah prayed to the Lord, saying; 16. O Lord of hosts, God of Israel, who dwells between the Cherubim: you are very God alone over all the kingdoms of the earth; you have made the heaven and the earth.

Because Sennacherib had been the instrument of Satan to shake the faith of Hezekiah, he now opposes his rampart against him; to wit, that God is the Lord of hosts, and therefore of infinite power. For there is no doubt but he rouses up his spirits, in assuring himself to obtain that he asks, when he adorns the Lord with these excellent titles. Will we have our prayers to prevail with God? let us hold this principle; that God will be found of them that seek him (Hebrews 11:6). But this good King had special need to lay hold of this sentence; to wit, that God's power always remains one and the same, albeit the wicked strive to lessen it by their railings and scoffs; and to take heart the more freely and boldly to him, to set himself valiantly against the obstacles by which Satan endeavored to hinder his course. Now herein we may behold the heroical magnanimity of this good King, who ceased not to resist this tyrant for the maintenance of God's power, but bore a loyal affection inwardly in his heart to it, and also made God a witness of his inward affection. Before he begins to frame any prayer then, he breaks through the fallacies by which Satan went about to put him to the wall: so that he not only magnifies God's power, but maintains the sovereignty which he has over the whole world.

Now he meditates on these things, the better to confirm himself in the assurance which he had in God's providence, by which all things in heaven and in earth are ordered and disposed. And this foundation ought all the faithful first to lay, that so they lose not their labor in praying. The King's prayer had not been of such force and efficacy, if he had only said, Incline your ear O Lord, and hear, etc., or such like words: as when he keeps this principle first in his heart; that God has care over all the works of his hands. For he persuades himself that God will take this cause into his own hands, and will not suffer the tyrant thus proudly to advance himself; but will rather speedily put him down, since the government of the whole world belongs to him. Also, seeing Sennacherib attributed to himself that which of right appertained to God; that he could not escape unpunished.

Where he subjects all the kingdoms of the earth under God's hand and power, he applies it to his own particular use. In the meantime, such a title never agrees to any but to God only; because he rules over all kingdoms. Notwithstanding he denies not but Kings, Princes, and Magistrates have their just titles; yet so, as themselves be subject to God, and maintain his right and dominion: for it belongs only to God to be King of Kings, and Lord of Lords, as Saint Paul says (1 Timothy 6:15). Not that he therefore abolishes the names of Kings and Lords, with their dominions, but shows that all depends upon God only, however great or mighty they be; that they should not think themselves on equal footing with him, but that they ought rather to acknowledge him to be their Lord and King. Kings then hold their authority, as you see; if so be they will keep the middle way between God and men, and will not presume to climb higher.

Moreover, Hezekiah gathers this title from the very creation; for it is not possible that the Creator of heaven and earth should ever forsake the works of his own hands; indeed, do we not see on the contrary, that he governs mankind by his providence, which is the chief part of the world? It were too absurd a thing then to limit the creation within so narrow bounds, that it should only serve as a witness of a certain power of God, that lasted but a while, and stretched itself to a few things: no, it ought to be extended to a continual working in all things. By this it appears, that those tyrants which will take liberty to rule as they wish, do therein bereave God of his honor; and therefore when things fall out otherwise than well to them, they may justly impute it to their own pride and presumption.

Hezekiah also alleges other epithets, for the confirmation of his faith. And first, in that he calls him the Lord of hosts, he again extols his power: but when he adds, the God of Israel, he notes out a more near and particular presence: for it was no small sign of God's love, to have taken the safety of this people into his own custody. To this belongs his sitting between the Cherubim: as if he should say; You have placed your throne here, and have promised protection to such as call upon you before the Ark of the covenant: now resting myself upon this promise, I come to you as to the only guardian of my safety. But Hezekiah doubtless had respect to the form of the Ark, which was shadowed with Cherubim. Some expound these Cherubim, Angels, as if it were said, God reigns in heaven, and sits among the Angels. But this exposition suits not. For it is said, that he sits between the Cherubim, because of the Ark which was thus composed. Now we know it was a true and certain sign of God's presence, albeit his power was not shut up within the same: but Hezekiah in mentioning thereof meant to affirm, that God was there present, because he had vouchsafed to gather his people to him, by stretching his wings (as you would say) over them. For as much then as there is a great distance of place between God and us, Hezekiah lays hold upon this notable pledge of adoption, and yet kept he his mind free from being tainted with any carnal conceits touching God's Majesty, into which the superstitious plunge themselves, who strive by all means to draw him down from heaven: but the King contenting himself with faith in the promises which he had received, concludes, that he needed not to seek far for God's favorable presence.

Let us observe this phrase of speech well therefore, which teaches us to mount by little and little to heaven by the light of the promises which do shine clearly before us: yet so, that in seeking succor, we imagine not that God should be absent from us, seeing he has chosen his dwelling place in the midst of us. For in regard that his Majesty much surmounts heaven and earth, it is not lawful for us to bound him within the narrow measure of our understanding: yet we may comprehend him according to the small measure thereof, because he has revealed himself to us by his word: not that we must needs pull him down from his heavenly throne therefore, but that our minds which are of themselves weak and dull, might by degrees approach nearer and nearer to him: for we have good reason to press with boldness towards his highness, in regard he calls us to him by his word and Sacraments.

And if we conceive of these things aright, the spiritual knowledge of God shall always bear sway among us, so as we shall not need to tie the Lord any more to stones nor stocks. No, we shall imagine nothing of him that is earthly or carnal: for the nearer we shall draw towards him, the more will we endeavor ourselves to use all lawful means which he sets before us, that our spirits may not rest upon earthly things: for he applies himself to our shallowness only, to the end that his Sacraments might serve us as ladders to climb up to him by: but this superstition has perverted and turned it to a completely contrary use.

Vers. 17. Incline your ear, O Lord, and hear: open your eyes, O Lord, and see, & hear all the words of Sennacherib, who has sent to blaspheme the living God.

Hence we gather in how great perplexity Hezekiah was: for the vehemence of his prayer discovers to us a wonderful measure of grief, so as a man may see that he endured great combats which he overcame not without much ado. For albeit the affection and zeal of his prayer shows the strength and power of his faith; yet he therein represents to us as in a glass his passions that boiled within him. As soon then as we are to endure any such assaults, let us learn from the example of this good King to oppose against the passions with which we are tossed, that which may best serve for the confirming of our faith, that by the tempest itself we may be brought to a safe and quiet haven. Let not the sense of our weakness any whit astonish us then; no, not when fear and dread shall press us above measure as it were. For the Lord will have us wrestle valiantly even till we sweat and tremble, because we must not think to go to heaven in a featherbed, or at ease, as we use to speak, but after many combats God has promised a happy issue to them that fight as they ought to do, which in the end he will undoubtedly bestow upon us.

But why does Hezekiah desire God to hear? Thinks he that he sleeps, or understands not? No such matter. But we are wont to speak thus in some desperate cases, either when we think God absent, or when he seems to make light account of our afflictions. We see he was so perplexed then that God (as he thought) had forgotten him; that is to say, according to the sense of the flesh: for had he not beheld him present by the eyes of faith, he had utterly quailed. It is as much then as if Hezekiah had desired the Lord even effectually and openly to show some work for his salvation, which he had long hoped for before in the secret of his heart.

But why does he pray that God would open his eyes, and see? It is as much as if he had said, Lord, let it appear that you have care of these matters. Now he sufficiently shows where his pain held him most, namely, he longed to see some vengeance showed upon these blasphemers which offered such outrage against God's Majesty: for albeit this good King took great thought for the preservation of his kingdom and people, yet had he respect to God's glory above all other concerns whatever. And truly the advancement thereof should touch us nearer, and move us more than anything else, especially when we know that his glory and our salvation are things that cannot be separated.

Thus Hezekiah, having brought forth this tyrant upon the stage as a blasphemous and hateful enemy of God, because Jerusalem gloried in this title, The God of Jacob, and in his protection, he thereupon concludes, that God can by no means cast off the city which he has taken into his own custody, unless therewith he should renounce his own name also. Seeing the Lord then of his infinite bounty is pleased to join his glory with our salvation, let us hold fast these promises, and let us fortify ourselves with them, namely, that although the wicked go on in a vain hope, thinking to escape scot-free while they blaspheme God, and cast up that poison out of their hearts which lurked before in them, yet there is not a syllable thereof which he understands not, and he will in his due time bring them to an account for the same.

Verse 18. Truth it is, O Lord, that the kings of Assyria have destroyed all lands, and their country. Verse 19. And have cast their gods in the fire: for they were no gods, but the work of man's hands, even wood or stone: therefore they destroyed them.

Hezekiah begins here to put a difference between the true God and the false, which we also had need diligently to do: for the wicked that are not enlightened have many confused thoughts of some divinity, which by and by vanishes away, so as either they think there is no God at all, or if there be, yet they regard him not. But God would not have us lightly touched with some idle or fading conceit of him, but that we should acknowledge him to be the true God, who by the brightness of his power scatters abroad all the darkness of ignorance. It is not enough then, you see, to acknowledge a divinity of I cannot tell what, as profane ones do, but God ought to be so known and received, that he be discerned from all idols; and the truth separated from lies. And questionless, when he has once cleared our judgments, all opinion of false religions which possessed our minds before will immediately fall to the ground.

And so much the rather are we to hold fast this doctrine, by how much the more many please themselves in fond speculations, thinking it sufficient for them if they acknowledge a God at random. Whether they ought to worship the god of the Turks or Jews they know not: and thus they hover in the air, and touch neither heaven nor earth, as they say. There is not a worse plague to be found than such an imagination, for thereby the true God and idols are mingled together, whose majesty is then tumbled down from his throne, unless he be held as supreme head, and all false gods with their worship laid at his feet. The beginning of true piety therefore consists in a wise distinguishing of this only God from all the troop of idol gods.

But Hezekiah uses two reasons by which he shows they were no gods. First, because they were made of corruptible matter; secondly, they were the work of men's hands. Now what is more absurd than to see a man so much past shame as to be the forger of a god; not only because himself is not eternal, and God is: but because he cannot consist by his own power, not so much as one minute of an hour. For example, let all the world do their utmost to put all the wit and force thereof into one man if it could be, yet is he not able to make a poor flea: what pride is it then for a man at his pleasure to put his hands to the work, and to forge as many gods to himself as he wishes? For seeing all that is in us is merely earthly and transitory, we can expect but wooden gods to come from the work of our own hands. Add further, that it is the greatest folly in the world to imagine, under pretext of art, to fasten a kind of divinity to a corruptible and an insensible block; as if a piece of wood or stone began then to be god, as soon as it has some portraiture given to it. Thus we may easily overthrow all the superstitions which men have invented: for steadfastness and constancy must be sought further off than in men's shallow brains: nay, I say more, all that which they have invented in that shop is condemned as lies, and things of nothing.

Verse 20. Now therefore, O Lord our God, save us out of his hand, that all the kingdoms of the earth may know that you alone are the Lord.

Now this good king in the conclusion of his prayer overcomes all fear, against which he had fought a long time; for there is no doubt but the helps with which he has hitherto furnished himself did much encourage him with boldness to add this short clause. Now although God does not always deliver us from outward troubles, yet in regard he had promised to preserve and keep the city, Hezekiah was bold to believe that this tyrant who plotted his overthrow should little avail by any of his devices. And whereas he again urges the Lord with this motive, that his glory shall be wonderfully advanced by the deliverance of this city: from there we gather, that we ought to wish nothing more than to see the same flourish every manner of way: for it is the principal end of our salvation, from which we must not turn one jot, if we think to find him merciful to us. In the second place we gather from here, that such are unworthy of God's help, who, contenting themselves only with their own salvation, either forget, or set light by the end for which they are saved. For God by this unthankfulness is not only dishonored, but they therein offer him great outrage in separating those things which at any hand ought to be joined together. Does not the glory of his name shine in our salvation? And is it not the chiefest comfort and consolation we have, that it does so, as we have said already? Yes, doubtless.

Moreover, Hezekiah not only desires that the God of Israel may be only exalted of men, but would have him exalted so far forth, that all idols also might be abolished: for many idolaters at that time would have been content that the true God had been worshipped among the rest of their dunghill gods; but because he can tolerate none to sit check-mate with him, all the gods which men have forged must be brought to nothing, that he only may obtain the sovereign monarchy.

Verse 21. Then Isaiah the son of Amos sent to Hezekiah, saying, Thus says the Lord God of Israel; Because you have prayed to me concerning Sennacherib King of Ashur, Verse 22. This is the word that the Lord has spoken against him; The virgin, the daughter of Zion has despised you, and laughed you to scorn: the daughter of Jerusalem has shaken her head at you.

Now behold the fruit of prayer: for things being brought to an after deal, God suddenly reaches Hezekiah his hand, by the ministry of our Prophet Isaiah. Not that he so reached or stretched it forth, that the enemy was forthwith put to flight; but in promising deliverance by Isaiah's mouth, he still exercises the faith of his servant. Now as the Prophet for his part, could not of himself have given this consolation; so had it been but a ridiculous thing to have promised it, unless Hezekiah had also believed that this message was sent him from God. He therefore contented himself with this bare promise, waiting in silence till God should manifest his power. Now by this we are taught, that it is our duty at all times to ask counsel of the Lord, if we mean to feel his comforts in our afflictions and distresses: for if we set light by the message which he sends us by the ministry of his faithful servants, we are then utterly unworthy to receive any consolation from him. But although we be never so well instructed, and filled as it were with the knowledge of this doctrine, yet it stands us in hand to know it every day better and better, still drawing from there new testimonies to confirm our faith withal, to the end we may have remedies at hand when new assaults shall befall us, and may not at any time be destitute of comfort in the midst of our greatest calamities: for he that is best furnished and fortified this way, can never be too well provided. We have in Hezekiah here a singular example of faith and constancy; and yet the Lord contents not himself to have comforted him once, and by one prophecy only; as in verse 6, 7. but he now confirms his faith many ways; that we who are far short of that constancy which was in him, might learn to know what need we have of many helps for the sustaining and upholding of our faith continually.

Because you have prayed to me.] The holy history expresses no more but this verb, I have heard you: the word because therefore is a relative in that place: but here it is an expositive, or a particle of giving a reason, as in many other places. For it is forced and constrained to supply the verb To hear; as many expositors do: and the sentence runs well being read as it is; when God therein shows that he will overthrow all the practices of Sennacherib, and repress his violence and fury, because Hezekiah has prayed. As if he should say; I give you such an answer as fits your request. And doubtless whoever he be that directs his prayer to God, he shall in the end feel how much the Lord is inclined to answer: indeed he often holds his peace, and offers us no consolation by his word, but it is because we have been mute in our afflictions.

The sum of the prophecy comes to this; that Hezekiah, as feeble and destitute as he was of all succor, yet needed not for all that to fear in beholding this tyrant so to advance himself: for God would be the moderator in this case, who protests that he will take the quarrel into his own hand: as if he should say; Sennacherib indeed has offered outrage against you and your people, but the weight of it falls upon my Majesty. And thus he shows that he will be revenged of the heathen that knew not his name; and withal admonishes the faithful not to sorrow as men without hope, if the world for a time do tread them under foot, for he has store of succors ready in heaven to sustain their infirmities. But it has much greater force, in that he speaks to the whole Church, than if he had spoken to Hezekiah particularly: for this circumstance augments the indignity of the fact, because Sennacherib scorned the mean estate of this poor people, as if God's help had been a matter of nothing. The Prophet then taxes the blindness of this tyrant, who having no respect to God, thus proudly insults over his poor and desolate Church.

It is a usual thing in the Scriptures, to call cities daughters: sometimes goodly cities also are called virgins, as we have noted before in another place. But here Isaiah meant to note out Jerusalem's weakness, who was as a poor virgin, succorless and comfortless, which this vile ruffian, and cursed cutthroat vexed and reviled: whereas God on the other side, as the father to whom this injury was offered, shows that he is acquainted well enough with the plots of this miscreant, as also in what estate the whole land of Judea was.

Verse 23. Whom have you railed on and blasphemed? And against whom have you exalted your voice, and lifted up your eyes on high? Even against the holy one of Israel.

In the verse before going, he described the matter as if it had been seen and heard of all: now he raises their thoughts higher, showing that the tyrant has not only bent himself against Jerusalem, but against her God also. Let this place come to our remembrance as often as we are exposed to the scoffs and taunts of the wicked: for although we are forlorn, and there be no eye to pity us, nor any to plead our cause, in regard of the enemies' rage which is more and more inflamed against us, yet our God is at hand, who will cover us in such wise, as we shall have strength and defense sufficient: for all they that persecute us, do not only war with us, but with him which is the living God. These things were not written for one age alone; but rather as this promise is perpetual, I will be your buckler, and your exceeding great reward: a friend to your friends, and an enemy to your enemies (Genesis 17:7). so, even then when we have least means and strength to resist, let us be so much the more resolved, that the hand of our God is the nearer to deliver us. Since God has been pleased then in the person of Abraham to strike a covenant with us, upon condition that himself will always take our quarrel into his own hands: let us assure ourselves, that he will faithfully perform his promise, and will manifest it, that the wrong which is done to us, redounds to his own person. In a word, he is so made one with us in his Christ, that he will have ours made his, and that which is his, made common to us.

To be short, he is so conjoined with us, that he means to make a community of all that is his and ours together. And therefore he took the outrages and wrongs which Sennacherib did to the Church, as done to his own person: to show, that wicked men greatly abuse themselves, when they are puffed up with an overweening of their own greatness, as if indeed they should escape unpunished, when they have trod the poor Church under their feet. For we know they basely esteem of God's providence, and especially when they see the faithful lie panting under the burden of the cross and afflictions, they think them unworthy the succor of God: who for that cause awakes himself as it were, and declares by unanswerable arguments, that he is no less wronged when his little flock is thus hauled to and fro, than if open violence were offered to his own majesty. Let it be granted then that our enemies think our God cares not for us, when outward means fail us, and that they then spoil with greater liberty, as if we were given into their hands for a prey; yet God on the contrary affirms, that our salvation is dear and precious still to him.

But our Prophet with many words sets forth the pride and insolence of this tyrant, as of a man altogether insupportable; to wit, in his speeches, looks, and gestures which he used with head, hands, feet, and all the parts of his body: for as such proud tyrants have a vain conceit of their own greatness, so they advance themselves, and behold others with a scornful eye; as if they were some petty gods, newly fallen from the clouds. For a conclusion, Isaiah adds, that although the affairs of this people went but meanly forward, yet God notwithstanding, who holds them under his protection, remains in heaven, and is as almighty as ever he was: wherein he taxes the madness of Sennacherib, who esteemed the people according to the outward appearance, never considering that they were dedicated and consecrated to God. That we then may rest safely and securely under his power and protection, and that he may spread his arms over us for our succor in the time of need; we must for our parts be sure that we be his Israel; which we shall be, if resting on his word and promises, we quietly sit us down under the shadow of his wings.

Vers. 24. By your servants have you railed on the Lord, and said; By the multitude of my chariots, I have come up to the top of the mountains, to the sides of Lebanon, and will cut down the high cedars thereof, and the fir trees thereof: and I will go up to the heights of his top, and to the forest of his fruitful places.

See how the indignity and spitefulness of this outrage is further amplified; for the injury that is offered by a servant, is not so easily put up, as when it is done by the master; because the baseness of the person makes the wrong evermore intolerable. And therefore the proud ones of the world, when they will threaten in the most despiteful sort, they will brag that their wills shall be executed by their servants and horsekeepers: that they may make it known, how basely they esteem of those whom they purpose to mischief. By this circumstance then the Prophet meant to show how execrable this blasphemy was, when Sennacherib was not content to vomit it out of his own mouth; but had set on his servant Rabshekeh, to make him rent the sacred name of God in pieces.

As touching that which is recited afterward in the person of Sennacherib, some take it generally for the former victories which he had won, and by this means had subdued many nations, as we have said before: but I had rather take it more particularly, in referring it to this last siege. For when he saw the whole land in a manner under his obeisance, and the mountains which surrounded all the country, possessed by his soldiers, he brags as if he had gotten all, and threatens that he will enjoy the castles, mount Lebanon with his cedars, fir trees, and other commodities: as if he should say; Nothing shall prevent me from being master of all the forts of Judah, and dealing with the country as I think good. See how tyrants glory that the good successes of their wars are in their own hands, although often constrained to acknowledge the fight to be dangerous.

Vers. 25. I have dug and drunk the waters, and with the sole of my feet have I dried all the rivers closed in.

This tyrant proceeds here, glorying still in his forces, and threatens to bring so mighty an army, that the multitudes of his soldiers shall be able to drink the fountains and rivers of Jewry dry. By the rivers of the siege, some understand the river Shiloh, and the cisterns which the besieged Jews could not lose but they must immediately perish for thirst. Yet in the first member he seems to affirm, that he fears no want of water, though the whole country were destitute of it, because he has men enough to dig pits. In the second place he says, he is furnished with means sufficient to dry up all the waters of the city, thinking thus to terrify the Jews. His meaning in a word is, that Jerusalem will not be able to endure the siege, nor be able to stand out long against him, but must immediately be constrained to yield. Now when the wicked make their vaunts in this manner, God sits in heaven, from where at the last he will denounce his just sentence against them. For the Prophet's discourse tends to inform us of God's just and wonderful judgment against this tyrant.

Vers. 26. Have you not heard how I have of old time made it, and have formed it long ago? And should I now bring it, that it should be destroyed and laid on ruinous heaps as cities defended?

The expositors for the most part expound this verse as if the Lord should say, That this tyrant neither has done nor shall do anything but that he has foretold by the mouth of his Prophet, and thus affirms, that himself is the author of these things. But I expound it otherwise; to wit, that Jerusalem shall be delivered by God's assistance, because he is the protector of it: and that his speech might have the more weight, he names not the city, but uses the demonstrative pronoun, as if all other cities were nothing in God's account in comparison of this.

Others refer these words, *I have made it*, to the deliverance which depended upon the secret counsel of God: but whoever shall diligently weigh the scope of the Prophet's words, will confess that it is here spoken of Jerusalem. God complained, as we have seen, that he was so despitefully blasphemed; and yet in reciting the words of Sennacherib he only mentioned Lebanon, and the quarters adjoining: now to show that under the name of Lebanon, war was proclaimed against himself, he affirms (as in many other places) that Jerusalem was founded with his hand, and built at his command: from where it follows, that Sennacherib could not overthrow it, unless he first plucked God down from his throne.

This doctrine is often met with in the Scriptures, and wonderful comfort is contained in it, upon which the faithful may at all times boldly lean in all their trials and afflictions, be they never so hard and difficult to be borne; to wit, that they shall ever be preserved under God's protection, because he has elected them. For thus stands the argument, I have made and formed the Church: the salvation of it shall stand forever, because I will not leave the work that I have begun unfinished, but will bring it to perfection. In a word, the Lord testifies that he will go on with his work, and will preserve it, because it concerns his own honor, and our salvation.

Moreover, he is called the former of his Church in another sense than that in which he is said to be the Creator of heaven and earth: for we are his peculiar workmanship, says Saint Paul, being reformed by his Spirit: of which point we have spoken heretofore in other places. This work therefore of all others is the most excellent, yes, above the creation of the whole world. Be it far from any man therefore to affirm that he was incorporated into the Church by his own power or industry: for it is not without cause that we are called his workmanship (Ephesians 2:10).

But it may be demanded why the Lord says he formed Jerusalem long ago, for there were many cities more ancient than it. I answer, that this ought not to be referred to the outward form or building, but to the eternal decree of God, according to which he had chosen this city for his dwelling place. For although it was then only said when the Ark was made, *This is my rest, here will I dwell* (Psalm 132:14), and by Moses, *I will come to you into the place wherein I shall put the remembrance of my name, and I will bless you* (Exodus 20:24): yet had God long before ordained it. For we were chosen before the foundations of the world were laid, as Saint Paul teaches (Ephesians 1:4). And Saint James says, that we were begotten by the word of truth, that we might be the first fruits of his creatures (James 1:18). He will then preserve us above all his creatures, and will never suffer us to perish. Now as Christ is called the firstborn of every creature (Colossians 1:13), so the Church also, which is his body, obtains in this world the preeminence of dignity and honor.

I leave the Rabbis to their ravings, when they say, that God created the Messiah and Jerusalem with a throne of glory before he formed heaven or earth. But we must hold this principle, that he will be the faithful guardian of his Church, seeing he has vouchsafed to prefer it before all the world besides.

As touching that which follows in the end of the verse, *And should I now bring it to this point?* Some draw it to a sense altogether wrested. I deny not but the Prophet's words are in the past perfect tense; *Now I have brought it, and put it*: but because the change of the tense is very familiar and usual in the Hebrew tongue, it is certain that the Prophet having affirmed that God is in such wise the former of his Church, that it is the chiefest of all his works, he now from there concludes, that it cannot be ruinated as other common things are. It must be read by an interrogation then, *Shall I bring it now*, or, *should I suffer it to be brought?* As if he should say, Should I suffer it to be razed as other cities which are quite overthrown and laid in heaps? For he compares Jerusalem with other cities which were destroyed and subdued by the Assyrian, that so they might know that this tyrant should not so easily obtain that which he desired, because the difference is great between it and other cities which have been razed to the foundation. It must not be compared then with other cities however well fortified they may be, because they with the earthly matter of which they consist, shall easily fall: but although the Church be but weak and feeble in outward show, yet has she such a stable and firm foundation laid in God's secret election, that it can never be overturned by any tempests whatever.

We see strange changes have befallen the world: commonwealths have been turned topsy-turvy, empires abolished, mighty nations subdued, and their renown and glory extinguished. What is now become of the glory of the Roman Empire? What is become of the nobles of this people, who were the lords of all the earth? If any relics thereof remain (which is very small) is it not brought under the miserable slavery of that cursed monster, I mean Antichrist, who exercises his tyranny over all the earth? Where is now the liberty which Rome once enjoyed? Where is that goodly form of a commonwealth, which was once to be seen there? Rome may now well be called the shop of all mischief and impiety, and a cage of every unclean bird. But in the midst of all these horrible confusions, the Lord shows that he will preserve Jerusalem; that is to say, his Church: and although among these changes, she be tossed up and down, and diversely afflicted, yet she shall stand fast notwithstanding. At least, the shakings and persecutions which she suffers, shall not hinder her so, that by many resurrections (as it were) she should not still be renewed and multiplied from age to age. Now although the members of the Church are not always of one rank in this world, yet it is one and the same body knit by joints and bands to one head Jesus Christ. Thus then, *The Lord will keep and defend the city, and will cause the children of his servants to continue, that their seed may be established forever* (Psalm 102:28).

Vers. 27. Whose inhabitants have small power, and are afraid and confounded: they are like the grass of the field and green herb, or, grass on the house tops, or corn blasted before it be grown.

The Prophet now better expresses that which he touched in brief before, to wit, that the estate of the Church is not to be judged according to that which she is in this world: for though the strongest cities be taken, that the most valiant do fail in heart, and fall into their enemies' hands; yet the Church shall remain and flourish, because she rests not upon her own strength, neither has she her foundation from earth, but from heaven. For there is a close opposition here between strong cities which the inhabitants cannot keep, because they are frighted and troubled; and the Church of God, which being upheld by his only grace, sustains all assaults, and is never vanquished: for she refers all things to God only, who gives her beginning and being, continues her strength, endows her with constancy and all sorts of benefits: in a word, with all the parts of her salvation. Hence we are taught, that all the fortresses in the world are nothing, unless God be the watchman. All the forces of men are but as shivering reeds, unless they be sustained by his power: castles, ramparts, and weapons, be they never so many and invincible, without him, shall serve their turns nothing at all.

This is yet better expressed by the similitudes which are added. For it was necessary that the faithful should be well informed touching the love and singular affection which the Lord bore towards them, lest they should be offended at the prosperity of the profane and wicked. Albeit human forces then be never so glorious in outward appearance, and make all the goodly shows that can be devised; yet the Prophet affirms that it is but like the grass and flowers of the field, which are green and flourish for a time, and suddenly are gone. He abases them more by the other similitude which he adds touching the grass upon the house tops, whose stalks are high and easy to be seen of all: but if they grow upon any high place, then are they nearest their withering, being never fit for any use: as the Psalmist says; for the reaper fills not his hand, nor the gleaner his lap; and therefore the passers by say not so much as God speed you (Psalm 129:6-7). So albeit the enemies of the Church be like the tall cedars, whose tops touch the heavens as it were, and flourish by enjoying the world at will, yet shall they in a moment wither and come to nothing. As the corn then which grows on the ground, serves to much better use than the unfruitful grass which grows on the house top, so the Lord shows that the base and abject condition of his servants, is much more excellent than theirs, who by reason of their power, exalt themselves so far, as to jostle against the Lord of heaven and earth.

Some think that that which is added touching the corn blasted, should be the fourth similitude: but as I think the Prophet would have it serve as an exposition of the former similitude: as if he should say; This grass shall wither away before it is come to a stalk or to any ripeness. As the Psalmist also says, It withers before it be plucked up.

Verse 28. But I know your dwelling, and your going out, and your coming in; and your fury against me.

He returns and touches the insupportable pride of this Tyrant, who attributed I know not what to himself, as if he had been inferior to none: indeed, he dared blaspheme and rail upon the living God, as if he had been nothing in comparison of him. But God takes down his pride and arrogance: as if he should say, yet do I know all your haunts well enough; indeed, your sitting down, and rising up. The wicked exalt themselves, thinking they should be subject to none, no not to the providence of God itself: but he shows, that they have no more power but that which is given them from above.

Sitting and going forth is taken here for consultations, imaginations, and enterprises of the profane and wicked, who invent sundry plots how they may overwhelm and destroy the people of God: but on whatever side they turn themselves, and whatever way they take to bring their purposes to pass, yet they shall not perform a jot more than God has willed. For they are restrained by his providence, which drives them to and fro, and often turns their wicked plots to a good end, though they meant the clear contrary. But God (whose proper office it is to direct men's paths (Proverbs 20:24)) conducts them which way it pleases him.

He says also, I know your fury: thereby meaning to show, that while the wicked play the madmen on earth, God sits still in heaven laughing their madness to scorn. And because Sennacherib behaved himself presumptuously, and thought to go scot-free, the Prophet adds these words expressly, to the end the faithful should not imagine this to be new, or unknown to the Lord, or as if he esteemed them not.

Verse 29. Because you rage against me, and your tumult is come up into my ears, therefore I will put my hook in your nostrils, and my bridle in your lips, and will bring you back again the same way you came.

The more the wicked are carried away with rage, furiously exalting themselves against God, the more severely does he at the last oppose himself against their pride. He lets them take their swing for a time, and suffers them to enjoy the world at will, but after long forbearance he tames them, and restrains them, lest they should think they had all under their command. Sennacherib is a singular example hereof, for the more audacious he is to foam out his rage and fury against God, the more heavy did he feel his wrath to fall upon him whom he thus braved: which all the pack of persecutors ought to expect as well as he.

Now he does aptly and pleasantly scorn the fond overweening of this tyrant, as if he should say, I see well enough how the world goes, I shall gain nothing by handling you gently, because your wrath has become desperate: seeing then you cannot be tamed, I will hamper you like a wild beast. And thus God shows more plainly, that he is not only acquainted with the plots and imaginations of this miscreant, but so moderates and holds back his tyranny, that in spite of his teeth he leads them wherever he pleases: as if a wild beast has a ring put through his snout, a man may lead him wherever he will. Some translate the word Kaki, a hook, but I had rather expound it a ring: because a hook is fitter to catch fish with than wild beasts. Sennacherib then was constrained to turn from where he came, and hastened away without doing anything; although his purpose was to have possessed Egypt and Judah wholly: neither would he have been disappointed of his purpose willingly if God had not drawn him away by his secret work.

Verse 30. And this shall be a sign to you, O Hezekiah, you shall eat this year such as grows of itself: and the second year such things as grow without sowing: and in the third year sow, and reap, and plant vineyards, and eat the fruit thereof.

Now he directs his speech to Hezekiah and to all the people: for he spoke not before to Sennacherib as if he had heard him, but it was to the end he might the better quicken up the people to be of good courage, seeing the Lord did thus despise this tyrant. If he had only said, Hezekiah, be of good comfort, although Sennacherib insults over you, yet I will repress his pride when I see it fit; these words (I say) had not been of such efficacy, as when together with the same he turns his speech towards the tyrant himself, in thundering from heaven upon him: for by this means he emboldens the faithful to set light by all his threats. Therefore having first spoken to the tyrant, now he turns himself very fitly to Hezekiah and to the people, promising them deliverance: and that not only out of the paws of this cruel bear, but also that Hezekiah should enjoy his kingdom still in peace and prosperity, and that the rest of the people should likewise have all things necessary for a happy and quiet life. And thus he amplifies the benefit of their deliverance, the rather to show that he will not only succor his people in one kind only, but many ways: for indeed his deliverances are not only limited to once or twice, but he would have us feel his benefits in large and in abundant measure, that the fruit thereof might last for a long time.

But it seems the prophet fits not his sign to the present purpose, Objection: seeing that which he promises came not to pass till after they were delivered: for if God meant hereby to comfort these poor besieged ones, it was now the fittest time (one would have thought) to have showed his power, and not to have deferred it till the siege had been raised. Answer: I answer, there are two sorts of signs, one goes before, and leads us by the hand as it were to the thing promised, the other comes after and confirms it, that it may stick fast in our memories, never to be erased. As for example, when the Lord brought Israel out of Egypt, he gave many signs beforehand to Moses, but afterward he ordained one which should follow the deliverance: to wit, You shall sacrifice to me three days (Exodus 3:12). Why so? To the end they should not forget so great a benefit, but might yield him thanks, after they had had experience of so exceeding a favor.

Such a sign is that which Isaiah here describes: and undoubtedly, it serves also for a good confirmation of our faith, to have such an everlasting testimony as it were still before our eyes, which may cause us to consider how many mercies the Lord has showed us. Now though the enemy was driven back, yet there was great likelihood of famine to ensue, which usually follows wars: for it is not possible but great dearth must ensue where the fields have been wasted and spoiled. But against this necessity which was likely to befall, the Lord promises continuance of food, and propounds this as an evident sign of their deliverance, the better to persuade the people that he was the author thereof, or at the least, to fix the memory of it the faster in their minds. This was a thing incredible, and seemed far to surmount all their capacities: but it was needful that the faith of Hezekiah and the people's also should be thus awakened, that having intelligence of so rare a deliverance, they might be the better prepared to hope, and that the issue also might show how it came not to pass by chance or fortune; to which, for the most part, these so many admirable works of God are attributed.

The prophet's meaning then is, After the Lord shall have frightened the enemy away, he will hold him so short, that he shall never be able to renew his army again: and thus you shall live quietly in your kingdom, which shall bring you forth fruit in such abundance, that you shall want nothing. Now in regard that part of their store was spent, and the rest wasted, as it comes to pass ordinarily in such public calamities, and that it was not permitted them to till the earth, being now either besieged, or else fled; he promises them corn without sowing, to the third year.

Verse 31. And the remnant that is escaped of the house of Judah, shall again take root downward, and bear fruit upward.

This pertains to the former sentence: for his meaning is, that the Lord will deliver Jerusalem in such a way that he will care for it also for the time to come, and will keep it to the end. Truly all the benefits the Lord bestows upon us are so many signs and testimonies of his perpetual goodwill toward us, to the end we might assuredly know that he will never leave nor forsake us. But in this sentence we are chiefly to observe that which we have also touched before; to wit, that the Lord defended Jerusalem, because he had pitched his Sanctuary there, out of which also the Messiah was to come. The word Peliaih properly signifies deliverance; but it is here used as a noun collective, which signifies those that are delivered, or have escaped — as in other places the word captivity is taken for the captives. Now it is not without cause that he promises increase to this little remnant: for although the siege was raised, yet the people being much diminished, they had small cause to rejoice, and it was a thing very unlikely to expect a full restoration of such a handful of people.

That he might a little revive their sorrowful hearts then, he shows that the country shall be filled with inhabitants, no less than if a fair and goodly plump of trees should fill the granges which were empty before. But it was not only the waste of the land of Judah which wounded the hearts of the faithful thus with sorrow, but the great diminution of the ten tribes their brethren, which had also been carried away captive. Now although they were thus scattered, yet Isaiah promises that God would set them again into their first estate, so as they should multiply into an infinite number: for the Lord often suffers his people to be diminished and brought to nothing, that his glory may the better appear afterwards in their deliverance. And we at this day are to expect the like favor from God, which he has heretofore shown to his people, that when we see the Church at the last cast, giving up the ghost as it were, yet then we may assure ourselves notwithstanding, that God has means enough ready at hand to multiply this small remnant again. For such a restoration must not be measured according to the [reconstructed: measure] of our reason.

But he says, the Church shall be brought to so low an ebb, that every one will esteem it quite forlorn, even as if it were plucked up by the roots: and truly the kingdom of Israel was a most sorrowful spectacle of this plucking up. Yet the Prophet in the name of God promises such an increase, that the tree which was stubbed up by the roots shall again take deep-rooting downwards. Although the Church then may not have that goodly outward hue and beauty which the kingdoms of this world have, yet will the Lord give it such an inward and secret power, that by means of it she shall flourish and grow, contrary to all hope and reason of flesh and blood. Let us not be out of heart then though the Church seem to want roots: neither let us not think she has none, because they appear not to our sight; for the Lord has promised she shall take root downward.

Now he adds the fruit also; because the Church flourishes not only as the grass on the house top, which is the estate of the wicked, as we observed in the 27th verse; but she shall bring forth plentiful increase: and thus the Lord will finish in her the good work he has begun.

Verse 32. For out of Jerusalem shall go a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this.

Before, he promised the deliverance of the Church under the similitude of roots and fruits: now he sets it forth in plain terms, without any figure. In these words therefore he alludes to that siege of Sennacherib, which enclosed this small remnant of people up in Jerusalem, as in a prison; by means of which they were brought to great extremity. Now says he, they shall come forth: that is to say, all passages shall be laid open, so as you shall walk to and fro again at liberty without any annoyance. For going forth is here opposed to the straits into which the poor Jews were brought, in regard of the fear of their enemies. Although this word not only signifies liberty to go and come, but the multiplying of the people which were few in number. When the land of Judea then was overspread again with great troops, and that out of these small remnants there came forth men and women like flocks of sheep, which were dispersed into all the quarters of the world, it could never have been brought to pass, unless the Lord of this little handful had created, I will not say one, but many peoples.

He not only opposes the zeal of the Lord against the counsels of men, that he might magnify the excellence of this work; but also admonishes us that it suffices of itself for all reasons why the Lord shows such wonderful and admirable signs and tokens of his power. The matter in outward appearance was incredible, as we have said: for there were many impediments on every side, and helps none at all. Thus God manifests then, that the love he bears to his Church is such, that it shall be no hard matter with him to work extraordinarily for the maintenance of it. He used the like phrase of speech in Chapter 9:7.

Verse 33. Therefore thus says the Lord concerning the King of Assyria: He shall not enter into this city, nor shoot an arrow there, nor come before it with shield, nor cast a mount against it.

Now he comes to the deliverance of which he spoke before: for first, God promised to drive away Sennacherib, verse 29; secondly, he promises to furnish the people with necessary food, although the country was pillaged and wasted, verse 30; lastly, that he will cause this small remnant to increase into an infinite multitude, verse 31-32. Now having spoken of the two last points, he returns again to the first; because without it, the other two had been little to purpose; to wit, unless the people had been delivered out of the hands of this tyrant. God therefore promises that himself will stand as a brazen wall, to keep him from entering in upon them: yes, he would so prevent him, that he should not so much as come near to assail them at all. For he says, the enemies shall not shoot an arrow there. I think the word Sollah should be taken here for a crossbow, or other instrument of war, with which they shot darts; rather than for a mount, for mounts cannot be cast.

Verse 34. By the same way he came shall he return, and not come into this city, says the Lord.

We have said before, that to return by the same way signifies, to go his way without performing anything; as we use to say in our common proverb: he went as wise as he came, when one returns without doing that which he came for, and is prevented in all his enterprises. To confirm this, he adds that the Lord has said it. For no sooner has he (who cannot lie) spoken, but we ought immediately to receive and embrace his word; and that no less than if all impediments being taken away, we saw the effect by and by to take place.

Verse 35. For I will defend this city to save it, for my own sake, and for my servant David's sake.

This is the confirmation of the former sentence, why Sennacherib shall not come into Jerusalem; to wit, because the Lord is her protector. The Prophet here then commands Hezekiah and all the people to turn their eyes towards God, in regard the sight of this tyrant was so terrible to them, that they could do nothing but tremble. As when we at this day should consider the power of our enemies, it would make us quake for fear; insomuch that there should rest scarcely one dram of hope in us: but we must nonetheless look directly up to God, and lay hold upon his promises, and to fence ourselves with them, as with a shield. It is to him, to him alone, I say, that we must turn our eyes, seeing he has power enough in himself for us to repress the power of mortal man. For this promise must not be restrained to Hezekiah's time only, but it extends itself to all ages. And yet the Prophet's words have a more ample sense: for he affirms, that God himself is the protector and keeper of the city, because he had taken it into his custody. Therefore he concludes, that it must needs be out of danger, because his defense is all-sufficient.

When he says he will do it for his own sake, he thereby brings Hezekiah and all the people to the consideration of the free covenant. The Jews had been often rebuked, and that very sharply; yet did they not cease even of set purpose to provoke the wrath of God against them: in which regard, they not only deserved to be left to themselves in the time of need, but that he should inflict upon them evident signs of his fearful wrath and indignation. That despair might be prevented then, he teaches them that God will be their defense: not that he finds the cause thereof in them, but because he respects his own name. Why so? First, that his word might stand fast, which was, that he would never cast off the posterity of Abraham, which he had adopted, nor abolish his worship, nor put out the remembrance of his name, though the sanctuary should be destroyed: secondly, lest he should expose his name to the blasphemies and scorns of the heathen. There is therefore a secret rebuke included here, which this people deserved to be galled withal, and that justly: for Hezekiah no doubt had more ado to quiet and still the Jews from their murmurings, than to chase away the enemy: for they took on no less, than if all had been lost. We must not think then that God had respect to the deserts of the people, or to any other particular cause, but solely to his own glory. For we must supply a close antithesis here, which is expressed by Ezekiel: I do not this for your sakes O house of Israel, but for my holy name's sake (Ezekiel 36:22).

Now seeing the same reason holds still in respect of us, let us boldly oppose this buckler against all our sins: Lord, although we are worthy by your just judgments of a thousand deaths, yet be you pleased to accept of your own free mercy and goodness to keep your promise with us. I grant, that hypocrites gain nothing by this, that God is said to be the perpetual protector of his Church: but to this rock must all the faithful learn to flee for refuge, though they come empty handed of anything of their own to appease his wrath withal: for he will never suffer his Church to perish, because he has built and established it with a purpose to keep it: but the cause that moves him to do it is nothing else but his own free and infinite love's sake.

Furthermore it is diligently to be noted when he adds, for David my servant's sake: for although it had been sufficient for God to have sought the cause of our salvation only in his free and undeserved love which he bears to his people: yet it is not without cause that he places a most certain pledge of it in David, in whose hand he had renewed the covenant, promising to be his father. Neither does the Prophet propound him here as a private person, but as that holy king, whose throne was established by God, that under his government the Church might enjoy peace and safety. In a word, he was the mediator as it were between God and man, in which respect he was superior to the very angels: for he represented the person of Jesus Christ (2 Samuel 7:14).

Now although soon after his throne was thrown down, and the diadem torn in pieces, yet was not this confirmation vain, that God would still for a time keep the city, because he would in no sort break his promise made to David in his truth, touching the perpetuity of his kingdom. For we know that his successors lost not the principality by the exile of the people till Christ came; who for this cause in Hosea 3:5 is called David. By this we see how ridiculous the Papists are, when they affirm we are pardoned by the merits of saints: for there is great difference between the saints and David, in regard of the promise which was made to him. He might as well have named Abraham, or any other renowned patriarch in the Church: but because he now speaks of the Church, and of the eternity of Christ's kingdom, he specially names him, whom above all others had expressly received this promise, Behold, this is my rest, here will I dwell: for I have a delight therein (Psalm 132:14). Seeing the Prophet then respects the promise, and not the person, the Papists then are worthily branded with the name of absurd doctors, in thinking that the intercession of saints (a dream of their own devising) can be any whit confirmed by this place. Nay, that which they pretend here, directly crosses their error: for David which is here placed between, bears the image of the only Mediator, who abolishes all newfound intercessions. Read 1 Timothy 2:5; 1 John 2:1-2.

Vers. 36. Then the Angel of the Lord went out, and smote in the camp of Asshur a hundred, fourscore, and five thousand: so when they arose early in the morning, behold, they were all dead corpses.

Now the Prophet shows what befell the Assyrian, that we might not think the Lord's words to be but wind: he testifies then that his prophecy took effect indeed; that so they might be the better persuaded he was sent of God, and had spoken nothing of his own head. But this so admirable a work must not be restrained to this one prophecy alone, but to the whole scope of his doctrine, which by this miracle was authorized, himself known to be the servant of God, and his calling ratified and confirmed. For doubtless he annexes this notable and rare example of God's justice as a thing then very fresh in mind, to testify to the end of the world that it was God which spoke by his mouth.

But now where the Angel made this slaughter, it appears not. The common opinion is, that it happened while Jerusalem was besieged; but it might well happen also in the way, that is to say, when Sennacherib came to lay siege against Jerusalem. But I leave it as a thing in suspense, because it is of no great moment: albeit we may easily judge by the scope of the text, that this tyrant came not so near that he could throw any of his darts against the city.

Moreover, we are to reject an invention of Satan, who has endeavored by help of profane histories to darken so manifest and admirable a judgment of God, which affirm, that part of Sennacherib's host died of the plague in the wars of Egypt, by reason of which he was enforced to return home into his own country. But who will say that there died so many men of the pestilence in one night? This father of lies (according to his ancient custom) honors the Egyptians with this miracle, which God purposely wrought in favor of his Church. The fact itself makes it more than manifest, that Jerusalem was miraculously delivered, as from the gates of death, especially if we weigh the message which Isaiah brought, as we have seen before: by which he apparently testified that God wrought this work rather for the Jews than for the Egyptians.

And lest any man should imagine this miracle came to pass by natural causes, it is expressly added, that all this multitude was slain by the stroke of an Angel. Now it is no uncommon thing for God thus to use the ministry of angels, in procuring the safety of the faithful, for whose sakes he has created all the armies of heaven. It also serves greatly for the confirmation of our faith, when we see there are so many thousands of them which wait for our salvation. The Lord himself is strong enough, and his truth it is which only keeps us (Romans 8:38). For the angels are but his hands as it were, in regard of which, they are called powers and principalities: but he provides exceedingly for our weakness, by giving such celestial ministers to be our guardians and protectors. And yet the whole glory must be ascribed to God alone, we are to acknowledge the angels but his instruments; for otherwise we should easily slip into the error of the Papists, who ascribing more than is fitting to them, do rob God of his power, to clothe them with it. With which error also, the learnedst men of our time have been bewitched, as we know.

Now we cannot affirm certainly whether this were done by the hand of one, or many angels; neither is it much material: for the Lord is able easily to effect one and the same thing, by one or a thousand of them. For he uses not their ministry, as if he stood in need of their help, but rather to support our infirmity, as we have said before: yet it is most probable, and answers best to the Prophet's words, that one Angel alone had commission to do this service. Even as in the ancient deliverance, one Angel passed through the land of Egypt in a night, to slay their firstborn (Exodus 12:29). Sometimes God also executes his judgments by wicked angels: but he chose one of his voluntary servants here, to deliver his Church, as by his hand.

An hundred, fourscore, and five thousand.] We are not to marvel that this was so great an army, as some ignorant ones do, who esteem it but a fable, when they hear tell of such a huge multitude of soldiers; because a lesser number serves the turn nowadays. But histories do plainly testify, that the eastern people managed things clean contrary to us; and it is to be seen among them yet at this day. It was no marvel they brought so many forth to battle, because they were much more enabled to endure cold and heat than we, they had more able bodies to labor, they were more sparing in diet; neither were they given to delicious and dainty fare, with which vice our soldiers are corrupted.

As touching the manner of this discomfiture, here is nothing set down for certain. The Rabbis without any testimony or likely conjecture, affirm, that they were smitten with thunder and lightning. For as they are bold to coin fables, so are they not afraid to assert anything that comes in their heads, even as if they had found the same recorded in some authentic history. But the words show, that this was no such apparent slaughter: for the Prophet says, that they lay all dead upon the earth: if they had been smitten with lightning, every one would have perceived it, neither would the Prophet have concealed it. The conjecture of the Rabbis then you see, is refuted out of the very text: but I had rather leave off in the midway. It suffices that we know thus much; the Lord was minded to deliver Jerusalem out of the hand of the Assyrian; and he smote the host with sudden death, altogether without man's help.

Vers. 37. So Sennacherib King of Ashur departed, and went away, and returned, and dwelt at Nineveh.

Now Isaiah shows, with what dishonor this tyrant retired; who before, in his conceit, had devoured all Judah, and dared challenge the Lord himself. In that he expresses his recoiling back, with so many words to one purpose, it is to cast disgrace upon his cowardly flight: for it is no superfluous repetition when he says, he departed, he went his way, and he returned. The name of King is also added to his further shame. As if he should say; See this King, this great King (Chapter 36:4), whom Rabshakeh extolled so highly, because of his power. He came not into Judah to return with infamy; but God for his mercy and truth's sake drove him out from there, even as chaff before the wind.

Where it is said, he returned to dwell in Nineveh, it shows us further, that he not only left his courage, but his forces also quailed; for he would not willingly have stayed at home, if despair had not been as a chain to keep him in: he contented himself with his kingdom then, of which Nineveh was the mother city. Afterwards when the Chaldeans had subdued the Assyrians, the monarchy was transported to Babylon; that is, ten years after the death of Sennacherib, in which time Esar-haddon, (of whom mention is here made) reigned. For parricides being winked at, and supported by many, the foreign enemies might easily conquer and subdue a nation full of factions: and therefore Merodach having made use of this occasion, invaded the Assyrians, and brought them under his command.

Vers. 38. And as he was in the temple worshipping Nisrock his God, Adramelech and Sharezer his sons slew him with the sword: and Esar-haddon his son reigned in his stead.

The Rabbis give themselves the like liberty here to coin devices; for they feign that Sennacherib asked his idol, why he could not vanquish the Jews: and it answered, because Abraham meant to have sacrificed his son to God. And then this tyrant following this example, determined to offer [2 pages missing] however he could not by and by dispatch himself out of these encumbrances, yet the Holy Ghost did suggest into this confused and perplexed spirit of his, such groans, as could not be expressed. And in truth it had been an uncouth and absurd message, if so be God had not comforted him inwardly by the secret work of his Spirit, who was now as good as stricken down to hell with the outward sound of the prophet's words. Now forasmuch as he would never have repented, being seized on by despair, mortification went foremost; next, followed that secret work of the Spirit, which consecrated this poor dead body a living sacrifice acceptable to God.

Vers. 3. And said, I beseech you, Lord, remember now how I have walked before you in truth, and with a perfect heart, and have done that which is good in your sight: and Hezekiah wept sore.

It seems here that he meant to reason the case with God, and to rip up his former life to him, as one being wrongfully afflicted: but he meant nothing less. He rather furnishes himself with arguments to buckle against the sharp and dangerous temptations which might follow. For when the Lord dealt thus roughly with him, he might think himself forlorn, forsaken, and rejected, as if God had disliked of all that he had done before: for which cause he fortifies and cheers up himself, by protesting that all his actions proceeded from the uprightness of his heart. In a word, he concludes that his endeavors were not displeasing to God, though he were presently taken away: and thus he makes way for good hope and prayer.

He opposes not his merits then to the righteousness of God, neither complains he as if he were punished unjustly; but arms himself against a sharp temptation, to the end God's dealing might not seem too severe in his eyes, in regard that he had so well reformed and taken away corruptions, which had then the full sway in his kingdom, but chiefly in the Church.

I deny not but the Lord sometimes admits his children to rejoice in the things which they have well done: not as boasting of their deserts in his sight, but to acknowledge his benefits, and to be so touched with the remembrance thereof, that they may the better fit themselves thereby to bear all their adversities patiently. Sometimes also the importunity of their enemies constrains them to glory with a holy boasting, that they may commend their cause to God, as to him that is the judge and defender of it: and so David boldly opposes his innocence against the slanders of his adversaries, and that even before the judgment seat of God (Psalm 7:9 and 17:3). But Hezekiah meant here to prevent Satan's sophistry, of which the faithful have sufficient experience, while under pretense of humility, he overwhelms them in despair. We must be very wary therefore, that our hearts be not swallowed up of it.

Besides, from his words we gather the true rule of a well ordered life; that is, when the integrity of the heart holds the first place: for there is nothing that displeases God so much, as when we go about to cozen either him, or men by our dissimulation: for as a glittering show of works is wont to dazzle our eyes; so nothing provokes his wrath more than feigned holiness, in regard his name is thereby most profaned. We know he is a spirit: is it not good reason then that he should be worshipped spiritually, especially seeing he protests that a double heart is an abomination to him? Hezekiah therefore had good cause as you see, to begin at the uprightness of his heart.

The word Chalem, which is translated perfect, is nothing else but that integrity and soundness of heart which is opposed to hypocrisy; which also appears by the word truth, according as Saint Paul says, that the end of the law, is love out of a pure heart, a good conscience, and faith unfeigned. Moreover, Hezekiah sets down the fruits which issue from a pure heart, as from the root; not only to animate himself, but others also, especially concerning those things which might give them any occasion of stumbling. He staggered not then, but meant to remove the impediments which perhaps might discourage many.

Again, let us note how our life must be ordered, if we desire that God should approve of us; that is, that we do nothing without his commandment: for as he rejects and condemns all outward shows, by which hypocrites would be thought jolly fellows; so he esteems nothing at all of any newfound services, wherein the superstitious sort travail in vain, thinking they merit much at his hands, while they cast his word behind their backs. But Hezekiah, who knew that obedience was better than sacrifices (1 Samuel 15:22), says not only that he ran, (which some often do, though clean out of the way) but also that he squared his whole life to the commandments of God, which only is the competent judge thereof. Now from this place we may gather, how much this holy personage was kindled with the affection of prayer: for albeit he sees nothing about him but signs of God's wrath, yet he ceases not to have recourse to him still, and exercises his faith, by pouring out his prayers and tears in his presence; which all faithful hearts ought carefully and diligently to practice, and that even in their deepest distresses.

Vers. 4. Then came the word of the Lord to Isaiah, saying;

Isaiah went his way, and left his sting behind him, as they say; leaving him as a dead man, whom in the name of the Lord he had adjudged to die. In the meantime we may gather from his song, how restless his thoughts were, or rather, with how great terror he was surprised. It is not easy to define of the intermission between the Prophet's departure, and his return: yet it is out of question, that the promise both touching his recovery, and life, was not made till he had felt himself forlorn; indeed, after he had a long time been tossed up and down with furious storms and tempests. For his faith was tried to the utmost when God thus hid his face from him, and suffered him to lie plunged in the darkness of death: yet we have told you already, that the faith of this King was not so quenched, but that some sparks thereof appeared, though he were left destitute of all outward comforts. For by the secret instinct of the Holy Ghost, he breathed out unutterable groans from this bottomless gulf, which ascended up into the ears of the Most High. From where we gather, that the faithful are so heard in the day of their distress, that the favor of God manifests not itself to them at the first cry, but he defers of purpose to let them feel it, till he sees they be thoroughly humbled.

Now if it were necessary that so excellent a king and servant of God should be in a manner thus overwhelmed with sorrows, that he might be the better fitted and provoked to desire God's favor, and to sigh and groan to him, being at the last cast, and almost swallowed up of the lower hells: let us not wonder if sometimes he leaves us perplexed with fear and anguish, and defers that comfort long which we desire. Objection: But some may think it strange that God forthwith called back his sentence, as if he repented himself of that which was gone out of his lips: for there is nothing less agreeable to his nature than to be changeable. Answer: I answer, Hezekiah was not adjudged to death in the decree and counsel of God: but his meaning herein was to try and examine the faith of his servant. Therefore in this denunciation there must be a condition supplied; for otherwise Hezekiah could never have moved the Lord, nor annulled his irrevocable decree neither by his prayers nor tears. But the Lord threatened him as he did Abimelech king of Gerar for taking Sarah, Abram's wife (Genesis 20:3), and as Jonah did the Ninevites (Jonah 1:2; 3:4). But it will be further objected, Objection: that it is contrary to God's nature to speak one thing and think another: for thus his words shall lose their authority, because men will esteem of his promises and threatenings as things of little weight. Answer: But we must judge of the form of these words, as of the sense of those which I have already expounded. God gave sentence of death upon Hezekiah, because he would not that he should die: neither had it been necessary nor profitable to have sent him this message, had not the remedy been near at hand. Besides, as it was the meaning of God to humble his servant with fear and astonishment, that by a voluntary condemning of himself he might by prayers and tears escape this chastisement: so also it was no less his purpose to bring him low by this sharp and biting speech, 'You shall die,' to the end he might require life, and to have it restored as to him that was now shut up as it were in his sepulcher. The Prophet supplied an implied condition therefore, which Hezekiah easily perceived, although he perceived it not at the first. We cannot conclude then that God used any dissimulation here, seeing he fits his speech to the capacity and reach of the person to whom he speaks: for it is no unusual thing with him to kill before he quicken. He only then holds part of his speech in suspense, that by the outward appearance of death, Hezekiah might by little and little be framed to newness of life.

Verse 5. Go, and say to Hezekiah, Thus says the Lord God of David your father, I have heard your prayer, and seen your tears: behold, I will add to your days fifteen years.

In his first message (verse 1), he meant only to terrify Hezekiah, and therefore contents himself with a bare proposing of the name of God, before whose judgment seat he summoned this poor guilty person: but now when he brings message of consolation, he adds a particular title, to show from what fountain this favor proceeded: as if he should say; God is now moved to show mercy, so as he will not deal extremely with you, because he respects the covenant which he has made with David.

We know there is nothing more hard than to cheer up the hearts of such as have deeply tasted of God's wrath, with good hope of mercy; and to cause them indeed to feel that God is now become favorable and gracious to them. This confirmation therefore was necessary, to the end this good king, being forlorn in himself, might perceive that life was to be restored him, whereof he was in a manner utterly deprived, because the promise touching the perpetuity of the kingdom of Judah could no way be broken.

Thus he being in a manner half dead by reason of this message, 'You shall die,' the Prophet to encourage him puts him in mind of that promise which was then familiarly known of all. I have sworn once by my holiness, that I will not fail David; His seed shall endure forever; and his throne shall be as the sun before me (Psalm 89:35-36). Upon this board or plank, Hezekiah casts himself to save his life from shipwreck in these boisterous storms: for he speaks not of David here as of a private man, but as of an eternal King, which had the promise, whereupon Hezekiah might stay himself. I say eternal, not in himself, but in the blessed seed. Now because this eternity was to be manifested at the length in Jesus Christ, of whom Hezekiah and the rest of the kings of Judah were figures, he had good cause to hope well, in regard himself was the son and successor of David.

As often therefore as our sins do shut up the way against us from approaching to God, that we might have part in his favor; let this preface be present before us. For however by our own default he be estranged from us, yet he is the father of Christ our head, in whom our salvation lies always hidden for us. To be short, God who a little before spoke as a judge, speaks now as a loving father, by looking upon the mediator Jesus Christ, who ever appeases his anger.

Having left him way for hope, he now tells him that his prayers were heard of God: which doubtless should be as a goad in our sides, to prick us forward to the duty of fervent prayer. For although God of himself be careful enough of our salvation, and has evermore prevented us by his loving kindness, and that not only while we slept, but even before we were born: notwithstanding when he signifies to us that all the benefits he bestows upon us, are as the fruits of our prayers, our slothfulness is utterly inexcusable, if being so liberally invited to come to God, we scorn to open our mouths to call upon his name. Yet we must not think that our prayers therefore merit, because God accepts so favorably of them; but in giving that freely, which of favor he has promised, he adds this declaration of his liberality, to the end he may the better exercise our faith. For it is no small privilege to have access into his presence at all times, and frankly to pour out our hearts before him, and familiarly to cast all our cares and anguishes into his bosom. Had not Hezekiah prayed at all, yet the Lord no doubt would have taken order by some other means, that the government of the kingdom should still have continued in the stock of David: but that which he was bound to do in respect of his truth, is attributed to Hezekiah's prayers, to the end he might acknowledge how great the fruit was he received from his faith, which he exercised in his prayers.

The Prophet mentions his tears, as a sign of his repentance, and also of his zeal and affection: not that they obtain grace, or that they can appease God of themselves: but to show that by means hereof, prayers which proceed from affection, are distinguished from those which proceed from the lips only.

In the last place he adds, that God prolonged the days of Hezekiah fifteen years, which at the first might seem absurd; because we are created upon condition, not to pass one jot or tittle of that time which God has set down: as Job says; You have set him his bounds, which he cannot pass (Job 14:5). But the solution is easy, that this length of time must be referred to Hezekiah's own thinking: for he was excluded from hope of a longer life, so as he was to account the years following, as the lease thereof renewed again: no less than if he had been taken out of his tomb, to live upon the earth the second time.

Vers. 6. And I will deliver you out of the hand of the King of Assyria, and this city: for I will defend this city.

Those who think that Hezekiah was sick during the siege, ground their argument upon this verse; because otherwise they think this promise should be superfluous: but their reason wants weight. For the Assyrian might well gather his forces together again, and prepare a fresh army, both to invade Judah, and to besiege Jerusalem. Indeed, that defeat which he had before, might so kindle his rage and fury, as to give a new onset. The Jews then, you see, might justly tremble when any should signify some news to them touching the enemies' approaching. This promise therefore is not superfluous, for with the hope of life, Isaiah secures him from fear of the Assyrian, whom Hezekiah might always have had in some jealousy, if by this means the same had not been prevented. In which, we see how God still amplifies and adds new mercies to the former, which he had shown him: as in the chapter before going, God promised him abundance of the fruit of the earth, with deliverance from the siege.

Vers. 7. And this sign shall you have of the Lord, that the Lord will do this thing that he has spoken: 8. Behold, I will bring again the shadow of the degrees, (whereby it is gone down in the dial of Ahaz by the Sun) ten degrees backward: so the Sun returned by ten degrees, by the which it was gone down.

The holy [reconstructed: history] orderly recites, how Hezekiah asked a sign of the Lord, which was granted to him: our Prophet will only touch it in the end of the chapter: but it is no new thing with the Hebrews thus to set those things last, which should be first, etc. Moreover, the Lord offers some signs voluntarily unasked. Again, he grants them to others that require them. Now in regard that the general use of signs is to sustain our infirmity, God for the most part stays not till they be asked, but from the beginning has always ordained such as himself knew would be the most profitable to his Church. If the faithful then at any time have desired that their faith might be confirmed by signs, we must not by and by follow them therein; because it was a thing very rare: as to Gideon, who being taken from the flail to govern the people, he gave two signs which he asked, to the end he might be the better confirmed in his calling (Judges 6:17, 36). As touching other signs, he was wont ordinarily to give them to help man's weakness: as to Adam, the tree of life (Genesis 2:9), to Noah, the rainbow in the clouds (Genesis 9:13), afterwards, the cloud, the pillar of fire, and the bronze Serpent in the wilderness (Exodus 13:21, Numbers 21:8). The like is to be said of the Passover (Exodus 12:3), and of all other sacraments which have been ordained both under the Law and under the Gospel, without being asked of God at all.

Objection: But it seems Hezekiah offers injury to God, in that he believes him not upon his bare word, when he asks a sign.

Answer. I answer, he is not therefore to be condemned of infidelity, because his faith was weak: for where is the man to be found that ever had a faith so perfect that was not mingled with unbelief, or which was not faulty? Whereas he seeks some stay to uphold his wavering, he is not to be blamed for it: for having embraced the promise offered him by the Prophet, he shows himself to have faith in God, in seeking remedy against his distrust. Were there no infirmity in men, what need should we have of signs? It is no wonder then if Hezekiah asks one, seeing the Lord is pleased to offer the same voluntarily to others. Yet we are to note, that the faithful have not asked signs of their own heads, but were led so to do by the special instinct of the Holy Ghost, which may also be affirmed touching miracles: for if Elijah asked rain and drought, it is not lawful for others to do the like (1 Kings 17:1). We are therefore to consider what the Lord permits us to do, lest while having neglected his word, we presume to indent with him according to the unbridled desires of our own flesh.

The sign that is here given to Hezekiah, is the bringing back of the shadow in the dial with the Sun ten degrees, whereby it was ascended, that is to say, gone forward upon the Horizon. This sign has affinity with the thing itself, as all other signs also have: for it is as if he should have said, Even as it is in my power to alter the hours of the day, and to cause the Sun to come back again, so am I able to prolong your life. In that the Sun went not back so many degrees as there were years added to his life, it could not well be done, because there were but twelve degrees in the Quadrangle: for the days were divided into twelve hours longer or shorter, according to the diversity of the seasons. We need not busy our heads much then as touching the number, it is enough that the proportion and similitude of the sign and of the thing itself suits so well together.

The Jews do here invent fables according to their usual manner, affirming, that the day in which Ahaz died was shorter by ten hours, so as the chastisement inflicted upon him for his iniquities, were turned to the good of Hezekiah, in regard the shortness of one day was the cause of the length of another. But what ground have they for this here? Truly not so much as any show at all: for here is nothing said touching the death of Ahaz, nor of any change which then happened, but of the dial only which he erected.

Vers. 9. The writing of Hezekiah king of Judah when he had been sick, and was recovered of his sickness.

Although the holy history mentions not this writing, yet is it worthy our observation, and to be kept in continual memory: for therein we see that Hezekiah would not by his silence either lightly pass over, or by forgetfulness blot out the remembrance of so excellent a benefit which he had received of God. All the faithful by his example are taught what to do when God for their sakes manifests his power miraculously, or by extraordinary means: it ought not to suffice them that those of their own times should be made acquainted with it, but as much as in them is they are so to provide that the posterities to come may be informed of it, as we see Hezekiah here does by this his song. David in like manner composed many songs to this purpose after he was delivered out of great dangers; being careful to have that sung to the world's end, which was worthy of everlasting memory: see (Psalm 18:2 and Psalm 27). But he especially whom God has advanced to high degree either of honor, or power, even as one being placed by God upon a scaffold: he, I say, ought well to know and understand that he is enjoined to imitate this godly King in this behalf: and yet both great and small are diligently to beware of ambition, lest while they seem to imitate David and Hezekiah, they seek to glorify their own names rather than the name of God.

Vers. 10. I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.

Behold here a very mournful song, for it contains in it complaints rather than prayers. From where it appears, that this good King was so distressed with distresses, that being oppressed inwardly, he forces himself to tears and lamentations, and dares not freely open his mouth to frame a well ordered prayer. In mutterings by himself then he lays forth the greatness of his sorrow: but this may seem strange if we consider the cause. Was it befitting so holy a personage for the desire he had to prolong this transitory life, so greatly to abhor death? The first rudiments of the heavenly doctrine do teach us, that we are but wayfaring men here, and therefore ought swiftly to run the race that is set before us towards eternal life. Objection. But Hezekiah seems to be so much given to the earth, as if he had never tasted so much as one dram of true godliness. He flees and detests death, as if he had been utterly unacquainted with the word of God. What means he then to set down his boiling passions in this manner? It seems he meant rather to draw the faithful by his example to a kind of intemperance, rather than to keep them within the lists of God's commandments. Are we not all of us too much inclined to rebellion of ourselves, but we must also have a Schoolmaster to instruct us?

But if we shall rightly and advisedly consider of the matter, we shall see it was most profitable for us, that the image of this man (in a manner overwhelmed with sorrows) [2 pages missing] I say, I made my account. From this verse we may gather, that Hezekiah was sick about two days: for in the former verse he said the malady was so vehement, that he looked for nothing but death. That day being past, he even waits to the dawning of the next day following; and from there, till night: so as he expected death every minute of an hour. The sense then is; that although he came to the daybreak, yet he ran hastily to death, by continual turmoilings: for being smitten with the stroke of God's fearful judgment, he makes no account to live. And as the Greeks when they will show that nothing is so vain a thing as man, do term him a day's bird: so this good king puts the life of a day here for that transitory life of a man, which is but of small continuance.

Whereas he compares God to a lion, it is no new thing, albeit God of his own nature be gentle, merciful, and loving, and nothing suits better to his nature than these titles: but we cannot feel this sweetness when we have provoked him by our vices, and made him severe by our rebellion. In fact, which is more, there is not the cruelty nor sternness of any, nor of all the brute beasts, that can so amaze or astonish us, as does the bare mentioning of the very name of God in this case: but most justly. For his strokes must of necessity have that efficacy in them, as to bring down all loftiness, and to humble us to the very gates of hell, that so being in a manner stripped of all comfort, we may lie gasping after it, and yet in the meantime apprehend nothing but dread and horror. And of such terrors David speaks in Psalm 22:17, where he says; I may tell all my bones. Again, Psalm 6:6, I water my couch with tears. Also, My soul is sore troubled (Psalm 6:3). And the grave has opened her mouth to swallow me up. Now it is needful that the faithful should sometimes be made afraid in this way by the sense of God's judgments, that they may be so much the rather provoked to desire his favor.

Verse 14. Like a crane or a swallow, so did I chatter; I did mourn as a dove: my eyes were lifted up on high: O Lord, it has oppressed me, comfort me.

Hezekiah cannot fit himself with words sufficient to set forth the greatness of his misery, which brought him to that extremity, that he was not able to speak distinctly, but to mutter forth a confused sound of words, even as those that lie at the point of death. From where it appears that he was wonderfully perplexed, seeing his grief was so great, that he wanted words to express it. His words stuck as it were in his throat: nothing could be heard but whisperings: to which belong these similitudes of the crane and swallow, which the prophet here uses.

Yet even these confused voices doubtless do pierce the ears of God: and albeit all our senses be surprised with heaviness, and that our sorrows have shut up our mouths, yet he beholds our hearts still, and hears the sighs which are breathed from faith. Indeed often times such broken sentences are sent forth with more force and efficacy, than words rightly framed, provided that they proceed from the Spirit of God, who stirs up in us such groanings, as cannot be expressed (Romans 8:25). There is no child of God but in this case feels by experience, when extreme sorrow causes his tongue to cleave to the roof of his mouth, and his heart to be closed up, so as his prayers are but stutterings and stammerings. Some translate that which follows in this sense; My eyes are sunken in: but so the particle, on high, should not agree. And therefore it is best to retain the natural sense, which is; that his eyes were wasted with often and much looking: or, that he ceased not to lift up his eyes on high, albeit he was half dead; or was never so far out of heart, but he knew well that it was his duty to wait for succor from God.

Let us learn with Hezekiah to lift up our eyes to the heavens: and let us also know that our God requires no great rhetoric of us in our prayers. He confirms this sentence in turning his speech presently to God, to desire his help: for in regard the violence of the disease oppressed him, he entreats the Lord to comfort him. Some translate, Answer for me; which we have thought best to turn, comfort, or, gladden me: unless any had rather receive their translation who read it, Make me to rest. However it be, he demands succor of God, to the end the weight of his afflictions might not overwhelm him: we also ought to assure ourselves in this case, that God will be so much the more ready to comfort us, by how much the more we shall be pressed on every side with many calamities.

Verse 15. What shall I say? For he has said it to me, and he has done it: I shall walk weakly all my years in the bitterness of my soul.

Most think that these words are uttered by way of an exclamation, such as proceeds from joy: as if Hezekiah rejoiced in having obtained his request: but I am of another opinion. For it seems to me that he goes on still in his complaints, because he speaks as those commonly do, who are oppressed with sorrow: What shall I say? He which has spoken is to me, has done it. That is to say, life and death are in his hands, I plead but in vain with him: it is but lost labor to complain so much as I do. Many such words and sentences are to be found in the book of Job. This therefore, as I take it, is the very true sense of the place. For before, Hezekiah looked every way, to see if any comfort would present itself to him: but now, seeing that God had given sentence of death upon him, he concludes, there is no resisting, I must obey.

In the meanwhile, these words are to be well weighed; to wit, that God accomplishes that in effect, which he threatened in words. For those say somewhat (I grant) but not all, who expound simply thus: God has performed that which the Prophet pronounced of me. Because Hezekiah does not thus barely affirm, that he felt the effect of the word, but setting before his eyes the power of God, he puts an end to all his complaints and cries. Thus David in the 39th Psalm says: I held my peace, Lord, because you did it. If the fear of God's power restrains us not, we will never cease murmuring: and therefore Job, considering that he had to do with God, says: I will lay my hand upon my mouth: I will make humble supplication to my Judge (Job 9:15). Hezekiah then puts himself to silence, for he saw it was but vain for him to stand disputing the case with God. And thus he confesses, that he was but as a dead man, because the Lord made him feel how forcible his threatenings were. By reason of which, this good King concludes, that he profits himself nothing at all with replies, because discourses to and fro have no place in this behalf. I grant that these words proceeded indeed from despair: for in feeling God his enemy, he shuts up the gate against the passage of his prayers. But it is no new nor strange thing for such words (which turn us from prayer) now and then to escape us in extreme griefs; provided that on the contrary, we cleave close to the prop of prayer; indeed, although the sense of the flesh does oversway us so far for a time, as to persuade us that all is but in vain.

We may conjecture that this good King was so entangled with perplexed thoughts, that he fainted in his languishing disease, but especially in that he saw it was the best way for him to be silent, as I have said: for he did but lose his labor to plead with God, as it shall appear more fully in the course of the text. From where we gather, that he now sets before him the fearful power of God, to the end he may dispose himself to true humility.

Moreover, because the verb Dadah signifies to move oneself, to go softly; some expositors translate: I shall be removed, or, tossed: others, I shall walk softly. But I truly think he speaks of a weak and trembling gait; for he was so weakened, that he thought he should never recover his former strength again. This trembling must be referred to fear; for he adds by and by after, in the bitterness: as if he should say: The anguish which oppresses me, is so fast rooted in my heart, that it can never be plucked up: and from there came this weakness of which he speaks.

Now because the common translation has: I will acknowledge — the Papists have wrested this place to prove their auricular confession; but so unaply, that old dotards may laugh them to scorn. For it plainly appears, that he speaks not here of confession, but of an astonishment and trembling, with which Hezekiah shall be smitten, even all the days of his life, as he himself here says.

Verse 16. O Lord, to them that outlive them, and to all that are in them the life of my spirit shall be known, that you caused me to sleep, and have given life to me.

The Prophet's words are so short, that it has caused many interpretations, among which, this that follows is the most approved: O Lord, others shall live after these years: that is to say, their life shall be prolonged. As if he should say: Seeing you have prolonged my days, you will also cause others to enjoy the like favor from you. But this sense agrees not with the text, and I judge it too far fetched. I should rather deem Hezekiah's meaning to be this: O Lord, all those which shall live after these years which you have added to my life, shall know the life of my spirit. And therefore the relative (which) must be supplied; for it is a thing usual among the Hebrews not to express it: and so this will be no constrained exposition. For it is not to be doubted, neither can it be denied, but he speaks of the years which the Lord had given him as a surplus. His meaning is then, that the favor which God has shown him, shall not be known to those of his time only, but of the posterity also. Thus he sets forth the greatness of the benefit, which shall be renowned for the time to come, and shall remain engraved in the memories of all, even after Hezekiah shall be dead: so as it shall be called a kind of resurrection. The word to sleep, signifies to die; according to the Hebrew phrase (Genesis 47:30). Thus he compares his sickness to death, to which he was so near, that he made no account of life.

Verse 17. Behold, for felicity I had bitter grief; but it was your pleasure to deliver my soul from the pit of corruption: for you have cast all my sins behind your back.

Again he amplifies the greatness of his grief by another circumstance: for sudden calamities which we think not of, do trouble us much more than those which we see approaching. His sickness was the more cumbersome and insupportable, because it surprised him unawares, while he was quiet and in prosperity, thinking nothing less than to be so soon bereaved of his life. We also know that the faithful now and then do please themselves too much in their prosperity, promising to themselves a constant and settled felicity; which David confesses himself was guilty of: I said in my prosperity, I shall never be moved; but when you hid your face I was troubled (Psalm 30). Nothing therefore could astonish Hezekiah more than to hear he must die, when he made account to live in peace, his enemy being driven away and cut off: for I think he fell sick after Sennacherib was repulsed, and his host slain; as we have said before. See then a sore disease which now comes to vex him vehemently, in the midst of this joy and tranquility which presented itself before his eyes.

This shows, that we must make no account to rejoice in any settled estate long, nor to lull ourselves asleep in jollity, seeing there is nothing stable nor steadfast in this life: but we may be bereaved of all our joys in a moment. Therefore while we are in peace, let us even meditate of war, adversity, and persecutions. Above all things, let us carefully seek that peace which is grounded upon God's fatherly love and compassion, wherein our consciences may rest securely.

The second part of the verse may be expounded two ways, because the verb Chaschak signifies To love, and sometimes To will: This sense agrees not amiss, It was your pleasure to deliver my soul: but if nothing be supplied, the sense will still be perfect, O Lord, you have loved my soul when it was in the sepulcher. It is known to all, that the soul is taken for the life: but the Prophet here extols the bounty of God, who vouchsafed to love Hezekias though he were half dead.

In the next place he gives the reason of it, in bringing us to the fountain from where this deliverance issued: for otherwise, one might imagine that he has spoken of nothing hitherto but of bodily health. But we may now see that he looked much higher, to wit, first to his guiltiness before God, secondly to the free reconciliation. He confesses indeed that he has received his life anew, but yet he esteems his reconciliation with God more than a hundred thousand lives. Truly it were better for us never to have been born, than to live long, heaping sin upon sin, and so to haul down the more horrible judgments of God upon our own heads. Hezekias then rejoices chiefly, in that the light of God's countenance did shine clearly upon him: for our only felicity consists in having him good and gracious to us. Yet therewith he shows, that we must impute the evils which God lays upon us to our sins: for such as accuse him of overmuch severity, do nothing else but double their own woe. This good King condemns not himself of one sin only, but confesses himself guilty of many sins, and therefore stood in need of more than one pardon. If we then desire to be truly comforted in afflictions, let us begin here: for if God be appeased towards us, no evil can hurt us, seeing he delights not to have his beloved ones lie languishing in their miseries. It fares with us therefore as with inconsiderate patients, who never think of their disease, but only of the accidents thereof, and of their griefs which they feel: but it is more wisdom for us to follow the counsel of the skillful physician, who considers of the cause of the disease first, and above all things endeavors to remove that: for they know that outward remedies are not only vain, but hurtful, if the inward disease be not discerned. Why so? Because remedies in such wise applied, do drive the disease further in, and so settles and augments it there, that afterwards there is no hope left for healing of it.

Hezekias therefore like a wise patient, acknowledges the cause of his sickness; to wit, his sins: which being forgiven, he then knew the punishment was likewise remitted and ceased. Now by this we may see the sottishness of the Papists touching their distinction between the fault and the punishment: for Hezekias testifies here that the one was pardoned as well as the other.

We are also to observe this phrase of speech which the Prophet uses, to wit, You have cast all my sins behind your back: for his meaning therein is, that God had wholly abolished the remembrance of them. As in Micah 7:9, You have cast all their sins into the bottom of the sea. And in Psalm 103:12, He separates our sins as far from us, as the East is from the West. All which sentences may assure us that God will never impute the sins to us which he has once pardoned. If it fall out that we be corrected afterwards, he does it not as a judge, but as a tender and merciful father, that he might thereby instruct and keep his children in awe. The Papists therefore deceive themselves in dreaming that the corrections which follow are satisfactions or recompenses, as if he would exact that at our hands, because he is loth freely to remit all. No, God's only purpose in correcting us is, that he may thereby provide for our salvation for the time to come.

Verse 18. For the grave cannot confess you: death cannot praise you: they that go down into the pit, cannot hope for your truth.

Where he says, that he cannot set forth the praises of God if his life be taken away, he promises to do it, if so great a benefit may be granted to him; and therewith shows, that the only cause why he desires to live, is, that he might praise God. Now albeit there is not a better sign of a godly heart than to desire life, upon condition to glorify God continually by the same: yet it seems Hezekias speaks somewhat too strictly. For the faithful glorify God no less by their death, than by their life: by death they come to be perfectly conjoined with him, and never cease to sing his praises with the elect angels. But there is yet another difficulty which moved Hezekias so much to flee death, and so earnestly to desire to live still on earth. Which second question, albeit we have discussed heretofore, yet the readers shall again be put in mind that this terror proceeded not from the only apprehension of death: for when the hour came that he should die, he recoiled not back, but willingly went to his God. But at this time being smitten with the sense of God's wrath, his only sorrow is, that his sins had bereaved him of his life, fearing he should never taste any of God's blessings or favors afterward. Hereupon also depends the solution of the first question: for what marvel is it if this good man seeing he must die, his death also proceeding from the anger of God kindled against him, to take vengeance on his sins: what marvel is it, I say, if he sorrowed and lamented to be condemned to die, as one unworthy to be employed any longer in the advancement of God's true religion and service?

Whoever he be that is once struck with this thunderbolt, cannot freely magnify the name of the Lord, neither in life nor in death, but must needs be mute, because despair has overwhelmed his spirits. In this sense David says: In death there is no remembrance of you (Psalm 6:5). And the whole church in (Psalm 115:17) says: The dead praise you not, O Lord, neither any that go down into the place of silence. Why so? Because those who feel the guilt of their sins, and God's anger pressing them, want matter of thanksgiving. And yet we must note, that when the saints spoke thus, they considered not what their condition should be after death; but from the dolor which they felt they only looked to the end for which God had created and preserved them in this world. The chief end of man's life we know, is to spend the same in his service: who for this purpose conserves his church upon earth, as has been said, because he will have his name always praised. Now he that seems to be cast off, in regard he is unworthy to be any longer accounted among the number of God's servants, cannot distinctly consider with a still and quiet mind, what shall become of him after death, but being overshadowed with sorrows, takes from the dead, the faculty of praising God, as if all exercises of piety ceased after this life, because (as he thinks) God's glory is buried in the grave with those that should be the witnesses of it.

Verse 19. But the living, the living, he shall confess you, as I do this day: the father to the children shall declare your truth.

He comprehends not all men generally within this sentence, seeing many live, who notwithstanding as much as in them is, labor to extinguish God's glory by their ingratitude: so far are they off from thinking they were born to set forth or magnify the same. But his meaning only is, that men may be true and lawful preachers of the glory of God, as long as it pleases him to retain them alive in the world, because he by his liberality daily and hourly summons them to the performance of this duty. This opposition shows that his former speech, The grave cannot confess you, death cannot praise you, etc., ought to be referred to this point, namely, that such as are cut off from the world, where they employ their time in praising God, are by death deprived of so excellent a benefit. Besides, he protests that himself shall now be one of the witnesses of God's glory; thereby showing a sign of his thankfulness: for he says he will never forget such a mercy, but will magnify the Lord, and preach to others what favor he has tasted of. And not only to those of his own time, but to the posterity also, that they may every one set forth these praises, and reverence the author of so great a blessing.

Hence we are to gather a very profitable instruction; to wit, that men have children bestowed upon them, on condition to bring them up in the information of the Lord, every one endeavoring with all his might to leave behind him for his successors, some good occasions to set forth God's praises. Fathers of families therefore ought carefully to record to their children, the mercies which God has showed them. By the word truth, we are to understand the fidelity which God keeps with his servants, and with all those that are witnesses of his grace, whereby he manifests to them the truth of his promises.

Verse 20. The Lord was ready to save me: therefore we will sing my song all the days of our life in the house of the Lord.

He acknowledges that his deliverance proceeded not from the industry of men, but from the only favor of God. Whereas some translate; It is the Lord which can deliver me; they express not the thing sufficiently; it also seems they miss the very letter: for he not only magnifies the power of God, but also his work, by which his power was clearly manifested. In a word, he opposes this his deliverance to that death to which he was judged of God: for as before he apprehended him as a severe judge, so now he leaps for joy in acknowledging him to be his redeemer. For this cause he prepares himself again to sing a song of thanksgiving; indeed, he calls others to him to aid him therein. He mentions the Temple, because there the faithful met together.

Had he been but a private man, and one of the common sort, yet he was bound to have offered a solemn sacrifice for the encouraging of others, as well as for the discharge of his own duty. He therefore being a king, was to be much more careful in bringing others with him to give God thanks, especially seeing the safety of the whole church consisted upon his deliverance. He will therefore endeavor, he says, to make it known to all, what favor God showed him; and that it should be remembered not for a day or two, but all the days of their lives. Truly it had been a most unworthy thing ever to have suffered so singular a benefit to have vanished away, or to die at any time: but in regard of our own forgetfulness and dullness, we have need to have spurs to prick us continually forwards to the performance of this duty. Thus also he shows to what end God has appointed holy assemblies, even to the end that all with one heart and mouth, may praise one God in Jesus Christ, and stir up one another to the exercises of piety.

Verse 21. Then said Isaiah; Take a lump of dry figs, and lay it upon the boil, and he shall recover.

Isaiah shows now what remedy he gave Hezekiah. Others think it was no remedy, because figs are contrary and hurtful to ulcers: and therefore they say that the King was advertised, and by this sign more fully instructed that this recovery only proceeded from the free grace of God. For example, the bow in the clouds whereby God meant to testify that the world should never perish again by the flood, seemed notwithstanding to signify the clean contrary: for it appears only when great rains gather together, and are ready to drown the whole world. They think then that the Prophet has of set purpose applied a remedy nothing fitting for the healing of the disease, because it might appear to all, that Hezekiah was healed without the help of any salves. But seeing the Physicians of our times do use plasters of figs to ripen the Plague-sore, it may be the Lord added the salve to his promise, as he often does in other cases: for this medicine lessens not the promise, which without the word had been vain and unprofitable. He also had received a supernatural sign, which no doubt taught him, that it was God, and none but he who restored his life to him, which in his conceit was lost.

Verse 22. Also Hezekiah had said, What is the sign that I shall go up into the house of the Lord?

Some expound this verse as if this had been given Hezekiah for a sign; and therefore they refer it to the former sentence: but it is more likely that the order of the thing is here changed; which often falls out among the Hebrews, so as that which should be said in the beginning, comes in towards the latter end. Isaiah mentions not in the beginning of the Chapter that Hezekiah required this sign, yet it is recorded in the holy history that he so did (2 Kings 20:8). He now adds that therefore which was omitted at the first. That I shall go up. In these words his meaning is that the chief care of his whole life was, to bestow it to the glory of God: for he desires not to live that he might consume his days in voluptuousness, but that he might maintain the honor and pure worship of God. Let us be admonished then that our days are not prolonged to the end we should give ourselves to jollity and dissolutions, but to honor him that has so much honored us; to further one another in his fear; to meet together in the holy assemblies, to magnify his mercy and truth.