Chapter 39

Vers. 1. At the same time Merodach Baladan, the son of Baladan King of Babel, sent letters, and a present to Hezekias: for he had heard that he had been sick and was recovered.

The expositors think that this Merodach was the first King of the Chaldeans, because his father Baladan held the superiority among the Babylonians, without having the title of King. After this Merodach then had reigned 12 years, he subdued the Assyrians, and made them tributaries under the Chaldeans. For those are deceived who think that the wars were begun by Nebuchadnezzar: it may well be that he made an end of them, and wholly subdued the Assyrians, whose power was then like enough half spent, there remained nothing for him then but to confirm the kingdom in his own hands which was conquered by the power of his predecessor. Now however the Prophet in few words tells how the Ambassadors were sent; yet we must observe that Merodach did this guilefully to juggle Hezekias with his flatteries. He threatened the Assyrians already whom he knew the Jews hated for good cause because of their continual wars: that he might get him a companion then, and a fellow helper in his intended wars, he insinuates himself cunningly into the friendship of this good King: whose heart, as you see, was forthwith surprised with pride, in that he was too forward in accepting the fraudulent flatteries of this Tyrant, and suffered himself to be poisoned therewith.

And yet the pretense was nothing else, but that the Ambassadors came to congratulate with him, in regard of the late recovery of his health: however the holy history seems to allege another reason; to wit, that Merodach was moved to send by a miracle (2 Chronicles 32:31). No doubt but this going back of the Sun was renowned far and near: neither could it be, but many nations were much moved by the report of so unwonted a thing. But it is hard to say, that so profane a man respected any other thing, than to catch Hezekias by this means in his nets. And because God had by so excellent a sign, signified how dear the safety of Hezekias was to him, Merodach thought with himself (as the wicked and unbelievers are wont to abuse such testimonies of God's favor, to the serving of their own turns) that his wars which he meant to undertake, must needs succeed well, and be blessed from heaven, if he might get such a one as Hezekias to take his part. From there it was that to manifest his good will, he sent his Ambassadors to him with a present: for he meant to win him, because such an acquaintance should be fit and profitable to aid him against the Assyrians, whom the Jews (as he well knew) hated most deadly. Thus you see the policies of Kings and Princes, to wit, by close conveyances to serve their own turns, never caring by what means they procure aid, so they may make themselves strong against their enemies.

Vers. 2. And Hezekias was glad of them, and showed them the house of his treasures, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armor, and all that was found in his treasures: there was nothing in his house, nor in all his kingdom, that Hezekias showed them not.

The Prophet plays the historiographer. For first he tells plainly what Hezekias did: next, he will show why he did it; to wit, because ambition had blinded his eyes: and thus he meant to make himself great in the sight of the Ambassadors. Thus he taxes this inordinate joy, from which proceeded so great care at length to feast and welcome them. He that shall read the history barely, will think there is no great fault to be found in Hezekiah for anything he did. Was it not humanity in him to receive such Ambassadors with gladness and magnificence, and to show them all signs of love? Who can deny it? Indeed, he had shown himself more than barbarous, if he had rejected those who in such kind manner came to visit him; or, if he had set light by the friendship of so mighty a King. Notwithstanding all this, his heart was too far tickled with vanity and ostentation. For he meant to show his greatness, to the end the Babylonian might know that this friendship should serve him to good purpose; which he further insinuated by showing his riches, munitions, and furniture for war. He was also blameworthy, for desiring to be supported by strange and unlawful means: for therein he bereaved God of his honor, who had freely delivered him out of two great dangers: otherwise, the Prophet would never have reproved him so sharply for this fact.

Here is a fair looking glass therefore, in which every one may see that there is nothing so dangerous, as to be blinded with prosperity: to which purpose it was well said long ago; It is a harder matter to bear prosperity than adversity. We wax unruly and insolent when things fall out as we would have them; neither can we be kept in awe by any threatenings or admonitions whatever. If this befell Hezekias, whom the Prophet before has so much commended, whose only treasure was the fear of God (Isaiah 33:6) — how ought we to watch over our own hearts, lest we fall into the like dangers?

He suffers himself to be overswayed with vain ostentation, and never remembers that being half dead before, the Lord drew him out of his grave by a miracle from heaven. In the 20th verse of the former chapter, he vowed to sing the praises of God all the days of his life, in the assembly of the saints. Now when he sees some seeking his friendship, and that a mighty Monarch sends from far to salute him, he presently forgets God, with all the benefits which he had received at his hands. Do we see this good King so soon overthrown, and overswayed with pride and ambition, let us learn to hold ourselves within the lists of modesty, by which we may daily be preserved in the fear of God.

Vers. 3. Then came Isaiah the Prophet to King Hezekias, and said to him; What said these men? and from where came they to you? And Hezekiah said; They are come from a far country to me, from Babel.

He goes on with the same narration still; but he adds doctrine to it. And however he utters not a word of God's sending of him, yet it is most certain that he did this by the instinct and commandment of the Holy Ghost; for which cause he adorns himself with the title of Prophet: wherein he signifies that he came not as a private man, but as one that was to execute the office which God had enjoined him; to the end Hezekiah the King might know, that he had not to do with Isaiah the Prophet now, as with a mortal man. In that he says he came; we may gather that the King called him not, but let him rest at home in his house, while he showed and discovered all his riches: for prophets are not accustomed to be called, when such matters are in hand. Before, when calamities besieged him, and Rabshakeh had proudly and disdainfully blasphemed the God of Israel, then Isaiah the Prophet was sought out and sent for, to entreat him to lift up his prayer for the remnant that was left (Chapter 37:4) and to give him some word of consolation and comfort. Thus the prophets are sought to when adversity and troubles are near, or upon us: but all things being quiet and well, the prophets are forgotten; indeed, they are rejected because they trouble the feast (as they say) by their wholesome admonitions, and seem to fill all the company with nothing but melancholy.

Isaiah came notwithstanding uncalled for; wherein we are to behold his constancy: whose example may teach us, not to wait till we be sent for by such as stand in need of our office, while they please themselves in most hurtful vices, and plunge themselves into peril by their lightness, ignorance, or malice. It is our duty to gather the dispersed sheep together; indeed, we stand bound to do it carefully, though no man should require this duty of us.

Now however Hezekiah deserved to be sharply rebuked, in that he suffered himself to be so soon corrupted by the King of Babylon, never asking counsel of God; yet the great modesty that was in him is worthy of memory. Why so? He repels not the Prophet, neither does he disdain his message, as if he had rebuked him without cause, but gives him a mild answer, and in conclusion receives his hard censure peaceably. He had done better if he had inquired at the mouth of the Lord at the very first, as it is in Psalm 119:24, "Your statutes are my counselors": but having failed herein unawares, it was a singular virtue in him obediently to receive the reproof of his fault which he had committed.

What said these men?] The Prophet hits him not home at the first, but pricks him gently, that he might bring him by degrees to confess his fault. For Hezekiah flattered himself, and thought himself in as good ease as might be. It was needful therefore he should be awakened out of this his sleep by little and little. I grant this first blow was a very piercing one: as if he should have said; I pray you, what have you to do with these fellows? Ought you not much rather to have fled from so contagious a pestilence? He asks also what the sum of their message was, to shame Hezekiah, who was ignorant of the serpent which lay hidden under the sweet flowers: for he finds no fault with the congratulation of these ambassadors, although poison was also mingled with it: but he aims at the snares which the Chaldeans had set to trap Hezekiah's feet. Notwithstanding it seems by his answer, that he was little moved by this light reprehension, because he pleased himself too much as yet, in that which he had done; for he boasts that these men were come to him from a far country, from Babylon. No doubt but Isaiah knew this country well, so as Hezekiah needed not so eloquently to have described the far distance of the place: but thus he flattered himself, because ambition possessed him. It was requisite therefore that his sore should be gauged to the bottom, and lanced with sharper instruments.

Verse 4. Then said he; What have they seen in your house? And Hezekiah answered; All that is in my house have they seen: there is nothing among my treasures that I have not shown them.

Again he said, etc.] He continues on his covert admonition, to see if Hezekiah will at last be touched and displeased with his sin. But he cannot yet win so much of him, albeit it is almost incredible that the King should be grown so senseless, as not to feel such prickings. For he knew well enough that the Prophet came not as curious folk do, to inquire of news, or to pass the time in merriment with the King; but to confer with him about some matter of importance. However it were, yet his calm answer is to be commended; for he falls not out with the Prophet, but modestly confesses how all things went. But no sign of repentance appears, neither does he confess himself faulty: for he considered not his sin in this his drowsiness.

Ambition is so cunning a witch, that she not only bewitches men with her sweet poison, but takes away all their senses: so as though they be admonished, yet they repent not at the first onset. When we therefore see this good King smitten with such a benumbedness, that he feels no reprehension, neither can be brought to the knowledge of himself, we ought by his example carefully to beware of so dangerous a plague.

Verse 5. And Isaiah said to Hezekiah; Hear the word of the Lord of hosts: Verse 6. Behold, the days come, that all that is in your house, and which your fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, says the Lord.

By this judgment here pronounced by God, we may see that Hezekiah's sin was not small, however common reason would judge it otherwise. For inasmuch as God keeps always a measure in his chastising of men, from the greatness of the correction we may gather that this was no light offense, but a horrible crime. And hereby we are also admonished that men can never discern aright, neither of their words nor works, but that God is the only competent Judge thereof. Hezekiah shows his treasures: were they gathered together to lie always hidden under lock and key? He receives the ambassadors courteously; should he have driven them away? He hears their message: but since the enemy of the Assyrians seeks friendship with him, should he set light by such a commodity? In a word, what fault is to be found in all this, if you look to the outward act? But God, from whom no secrets are hid, spies first of all ingratitude in Hezekiah, in this his gladness: for he forgets the misery which pressed him but a little before, and sets the Chaldeans (as it were) in the place of God, to whose honor his body and goods were to be consecrated and dedicated. Secondly, he notes his pride, because he endeavored beyond measure to be renowned, in regard of his magnificence and riches. He was faulty also touching his disordered affection, in making such a league as was the destruction of the whole state. But the greatest fault of all was his pride, which after a sort strips men's hearts of all fear of God: for which cause Augustine rightly breaks out into this exclamation: O what and how great is the poison of ambition, which cannot be cured but by a counterpoison! For he had respect to that place in Corinthians, where the Apostle says the angel of Satan was sent to buffet him, lest he should be exalted above measure (2 Corinthians 12:7).

Hezekiah was invincible while all things stood in a desperate case: and now he is overcome by these allurements, and is not able to conquer nor resist his own vain ambition. Let us consider how dangerous a malady this is, and let us keep so much the more diligent watch over our false and treacherous hearts. Now in regard the Prophet was to pronounce so heavy a sentence, he says first that God enjoined him to speak: 'Hear the word of the Lord,' says he: in the next verse he repeats it again — not that he lays the matter wholly upon God, because he feared ill handling, but to the end he might touch the heart of the King to the quick. Wherein we may again note his great boldness and constancy. He dreads not the presence of the King, he fears not to discover his disease, nor to threaten God's judgment against him. For although kings' ears were then somewhat nice and delicate, yet being assured that God had set him to work, he executes his charge courageously, however unpleasant his message was. The Prophets were indeed the kings' subjects, and therefore under subjection: neither did they attribute anything to themselves, unless they were to go on God's errand. But then, what high imagination is there which ought not to be brought down under his Majesty? Had he minded to have retained the favor of his Prince he would have been mute as flatterers are: but he had an eye to his calling, and endeavors to discharge the same faithfully.

Nothing shall be left.] The manner of this chastisement with which the Lord threatens Hezekiah is to be observed: for he takes away from his successors those things wherein he gloried so much, to the end they might not have occasion to do the like. See how God punishes the ambition and pride of men: for their name, or kingdom, which they imagined should last forever, is razed out: they are despitefully treated, and their memory is cursed: in a word, he overturns their fond conceits, so that they find the clean contrary to that which they conceived in their foolish brain.

Objection. If it be objected that it is no reason a whole city and kingdom should be destroyed or carried away captive for one man's fault, seeing the Holy Ghost in many places pronounces that the open and universal obstinacy of the Jews was the cause why God gave both city and country for a prey to the Chaldeans — Answer. I answer that no absurdity can ensue if God be said to punish the sin of a particular person, and that of a whole nation together. For since his wrath laid the whole country waste, all were to acknowledge their offense, and every one in particular was to consider what he had deserved: so that none might lay the fault upon another, but every man might rather condemn himself.

Furthermore, seeing the Jews were culpable already before the judgment seat of God, Hezekiah was justly permitted to fall, that the way might be opened for God's wrath to break forth, and to hasten the execution of his vengeance. And the like we know fell out in David. For it was not by chance that he was moved to number the people, but it came to pass by the fault of Israel, whom the Lord meant by that means justly to chasten. The wrath of the Lord, says the text, was kindled against Israel, and he moved David against them to number the people (2 Samuel 24:1). So also in this place Hezekiah is threatened with a judgment: but the sin whereby he provoked the wrath of the Lord to burn was a just vengeance upon the whole people for the sins committed by them before.

Verse 7. And of your sons, that shall proceed out of you and which you shall beget, shall they take away, and they shall be eunuchs in the palace of the king of Babylon.

This might seem worse than the former threatening to Hezekiah, and therefore it is referred to the last place, to amplify the judgment. If any calamity should befall a country, kings, and theirs, think to be exempted from it, because they are none of the common sort. When the Prophet tells him then that his sons shall be carried away captives, we may well say that this seemed a very hard sentence to him indeed.

Moreover we may from hence gather how much God detested this confidence which Hezekiah reposed in his riches and outward estate (whereof also he boasted in the presence of these infidels), seeing he takes vengeance of this crime as of a sin irremissible by so horrible an example, because the King had showed his treasures to these heathens and infidels.

Verse 8. Then said Hezekiah to Isaiah, 'The word of the Lord is good, which you have spoken': and he said, 'Yet there shall be peace and truth in my days.'

From this answer of Hezekiah we gather, that he was not rebellious nor presumptuous, seeing he quietly heard the Prophet's reprehension, though he was not much moved with it at the first: for hearing that the Lord was angry, he condemns himself without any replies, and confesses, that he is justly punished. In whom we have a pattern of true teachableness and obedience: for when he heard the judgments of God denounced against him, he stood not upon terms with the Prophet, but showed himself modest and meek. From the example then of this good King, let us learn to hearken to the Lord's voice quietly, not only when he exhorts or admonishes; but also when he condemns and terrifies us, in giving just sentence upon us.

In saying, that the word of the Lord is good: he first of all commends his justice, and with patience accepts of that which for the tartness of it might have driven him to swelling and impatience: for the very reprobates have sometimes confessed the fault, and yet their stubborn hearts have never been so tamed, but they have grudged against the revenging hand of their Judge. To the end that God's threatenings may have a sweet relish therefore, it is necessarily required that we conceive some hope of pardon in the midst of God's displeasure: otherwise, our hearts will be always so stuffed with bitterness, that nothing but gall and wormwood will proceed out of the same. But he which in his heart is persuaded that though God corrects, yet he ceases not still to retain the loving affection of a father; such a one will not only acknowledge God to be just, but will also meekly and patiently bear his temporary severity. To be short, where the feeling of God's love takes place, so as this principle be once fixed in our hearts, that he is our father, it shall not much dismay nor trouble us to be heaved up, or cast down, according as it pleases him: for faith will teach us that there is nothing more profitable than his fatherly chastisement.

In this sort David in all humility answers the Prophet Nathan, who sharply rebuked him: I have sinned against the Lord (2 Samuel 12:13), which imports as much as that speech of old Eli; It is the Lord, let him do that which is good in his eyes (1 Samuel 3:18). For he is silent, not because it could advantage him nothing at all to murmur; but because he willingly submits himself to God's justice. It seems that Saul's silence tends to the same end, when Samuel told him that the kingdom was rent from him (1 Samuel 15:24). But because the punishment only terrified him, he was touched with no compunction of heart at all for his fault. It is no wonder then though he be full of disturbances inwardly still, albeit he set a fair countenance of it outwardly; because he could not resist accordingly as he would: for malefactors that have fetters on their heels, and manacles on their hands, are wont to entreat those Judges, whom they could find in their hearts to tumble from their seats, and to stamp them under their feet. But because David and Hezekiah are in such wise humbled under the mighty hand of God, that they lost not the assurance of pardon, they chose rather willingly to bear the blows wherewith they were smitten, than to pull their necks out of the yoke.

It is also very remarkable, that Hezekiah not only confesses that this sentence of God is good, but that also, which Isaiah had spoken: for this word 'you,' has great weight in it, in that he is contented with all reverence to receive the word, though spoken by a mortal man; for he looked to the chief author of it.

The liberty which Isaiah took might have seemed somewhat too harsh and cumbersome in the eyes of a King: but taking him (as he was indeed) for the servant of God, he suffers himself to be censured of him. Which being so, their niceness is insupportable, who can bear no admonitions nor reprehensions at all, but in disdain, object against the Pastors and Ministers of the word: Are you not men as well as we? As if forsooth God were not to be obeyed, unless he should send an Angel to admonish them: or, unless himself should speak to them from heaven. Hence also we may learn, what to think of such fantastical spirits, who seeming to reverence God, do notwithstanding willfully reject the doctrine of the holy Prophets.

But if they were so ready to obey God, then would they give as much audience to him in the person of his servants, as to himself if he should thunder from heaven. I confess we must distinguish the true Prophets from the false, and the voice of the Pastor from the stranger: but we must not reject all, hand over head, unless we mean therewith to reject God himself. Indeed, they must be heard of us, not only when they exhort and reprove, but also when they condemn and threaten us (in the name of God) to be punished for our sins.

The particle Ci, is taken here for an exception: and therefore I have translated; Yet there shall be peace. For Hezekiah adds somewhat more therein to the former; to wit, he thanks God in that he has mitigated the punishment which he had deserved. As if he should say; The Lord might have raised up enemies against me forthwith, that might have driven me out of my Kingdom: but now he spares me, and in deferring the judgment, moderates the punishment which I should of right sustain.

This sentence may also be expounded by way of a prayer, yet let there be peace: so as Hezekiah should request that the correction might be deferred to another time. Notwithstanding, it is more probable that he applies that to the comforting of his sorrowful heart, which the Prophet had said of the days to come; that thereby he might arm himself with patience, because a sudden judgment would have astonished him much more. This exception then agrees well for the tranquility of his mind; yet God will spare for the term of my life. Notwithstanding, if any had rather expound it, For there shall be peace; I hinder him not. Some take the word truth, for the service of God and true religion; as if in dying, he should render thanks to God that the pure doctrine should remain uncorrupted: but I had rather take it for stability, or a quiet state of the Kingdom: unless any had rather take it to signify an assured prosperity, and of long continuance.

Now Hezekiah might seem cruel, in that he utterly neglected his posterity, as one that cared not much what became of things after his death. For these are horrible blasphemies which swinish Epicures and others of that rout have in their mouths at this day: "When I am dead, let the earth be on a flaming fire." Again: "When I die, let all die with me." But Hezekiah had a far other meaning: for although he desired the prosperity of such as should survive him, as much as his own; yet he could not set light by the sign of God's mercy, who deferred the execution of this judgment till after his death. For he might conceive hope from there, that his successors should in the end be partakers of this favor and mercy. Some think he rejoiced for this delay, because we ought not to care for tomorrow, considering that the day has enough with its own grief (Matthew 6:24). But this suits not well in this place: for Hezekiah does not despise the posterity, but perceiving that God did favorably mitigate the chastisement which he had deserved, he thanks him for it (as we have said) in regard it was his duty to accept of the present mercy offered, however the judgment was deferred till after his death. Truly we for our parts are to perform all services to the age in which we live, and to have special regard to it: we must not cast off all care for the time to come; but it is our duty to employ our utmost endeavors for that which is present, and now most presses upon us. We who live in these times together, are more nearly conjoined in affection by the Lord, that by our mutual communication, we might help one another as much as in us lies.

It is also to be noted, that in respect of Hezekiah's sin, he had just cause to fear, lest the Lord might again shorten and cut off the course of his life, which had been prolonged before, even when he lay at death's door. Hearing therefore the promise to be ratified and confirmed, he gives thanks to God, and is the more patient, in regard of the calamity to come; although it could not but be irksome and grievous to him to think of it.