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behold, they were all dead corpses, scarcely a living man among them. Some think the 76th Psalm was penned on this occasion, where we read that the stout-hearted were spoiled, and slept their sleep, their last, their long sleep, v. 5. See how great, in power and might, the holy angels are, when one angel, in one night, could make so great a slaughter. See how weak the mightiest of men are before almighty God: who ever hardened himself against him, and prospered? The pride and blasphemy of the king are punished by the destruction of his army. All these lives are sacrificed to God's glory, and Zion's safety. The prophet shows that therefore God suffered this vast rendezvous to be made, that they might be gathered as sheaves into the floor, Mic. 4. 12, 13.

II. The king of Assyria was hereby put into the utmost confusion; ashamed to see himself, after all his proud boasts, thus defeated, and disabled to pursue his conquests, and secure what he had, (for this, we may suppose, was the flower of his army,) and continually afraid of falling under the like stroke himself, he departed, and went, and returned. The manner of the expression intimates the great disorder and distraction of mind he was in, (v. 36;) and it was not long before God cut him off too, by the hands of two of his own sons, v. 37. 1. They that did it, were very wicked, to kill their own father, (whom they were bound to protect,) and in the act of his devotion; monstrous villany! But, 2. God was righteous in it. Justly are the sons suffered to rebel against their father that begat them, when he was in rebellion against the God that made him. They whose children are undutiful to them ought, to consider whether they have not been so to their Father in heaven. The God of Israel had done enough to convince him that he was the only true God, whom therefore he ought to worship; yet he persists in his idolatry, and seeks to his false god for protection against a God of irresistible power. Justly is his blood mingled with his sacrifices, who will not be convinced by such a plain and dear-bought demonstration of his folly in worshipping idols.

His sons that murdered him were suffered to escape, and no pursuit made after them; his subjects perhaps being weary of the government of so proud a man, and thinking themselves well rid of him. And his sons would be looked upon as the more excusable in what they had done, if it be true (as Bishop Patrick suggests) that he was now vowing to sacrifice them to his god, so that it was for their own preservation that they sacrificed him. His successor was another son, Esarhaddon, who (as it should seem) did not aim, like his father, to enlarge his conquests, but rather to improve them; for he it was that first sent colonies of Assyrians to inhabit the country of Samaria, though it is mentioned before, ch. 17. 24, as appears, Ezra 4. 2, where the Samaritans say it was Esarhaddon that brought them thither.

NOTES TO CHAPTER XX.

3 I beseech thee, O LORD, 'remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept 'sore.

4 And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying,

5 Turn again, and tell Hezekiah, the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears behold, I will heal thee; on the third day thou shalt go up unto the house of the LORD. 6 And I will add unto thy days fifteen years: and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake.

7 And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. d Gen. 17. 1. 1 Kings 3. 6. ↑ with a great weeping. tor, city. € 1 Sam. 9. 16. 10. 1. fc. 19. 20. Ps. 66. 19, 20. g Ps. 39. 12. 56. 8. 126. 5. A Deut. 32. 39.

i c. 19. 34.

kiah, lately favoured of heaven, above most men, yet is sick unto death, in the midst of his days-under forty, and yet sick and dying; and perhaps he was the more apprehensive of its being fatal to him, because his father died when he was about his age, 2 or 3 years younger; "In the midst of life we are in death." II. Warning brought him to prepare for death; it is brought by Isaiah, who had been twice, in the former chapter, a messenger of good tidings to him; we cannot expect to receive from God's prophets any other than what they have received from the Lord, and we must welcome that, be it pleasing or unpleasing: he tells him, 1. That his disease was mortal, and, if he were not recovered by a miracle of mercy, would be certainly fatal; Thou shalt die, and not live. 2. That therefore he must, with all speed, get ready for death; this we should feel lightly concerned to do, when we are in health, but are most loudly called to do, when we come to be sick; set the heart in order by renewed acts of repentance, and faith, and resignation to God, with cheerful farewells to this world, and welcomes to another and if it be not done before, (which is the best and wisest course,) set the house in order, make thy will, settle thy estate, put thine affairs in the best posture thou canst, for the ease of those that shall come after thee. Isaiah speaks not to Hezekiah of his kingdom, only of his house: David, being a prophet, had authority to appoint who should reign after him, but other kings did not pretend to bequeath their crowns as part of their goods and chattels.

III. His prayer hereupon; He prayed unto the Lord, v. 2. Is any sick? Let him be prayed for, let him he prayed with, and let him pray. Hezekiah had found, in the foregoing chapter, that it was not in vain to wait upon God, but that the prayers of faith bring in answers of peace; therefore will he call upon God as long as he lives. Happy returns of prayer are engagements and encouragements to continue instant in prayer; he had now received the sentence of death within himself, and, 1. If it were reversible, it must be reversed by prayer. When God purposes mercy, he will for this be inquired of, Ez. 36. 37. We have not, if we ask not, or ask amiss. 2. If not, prayer is one of the best preparations for death, because by it we fetch in strength and grace from God to enable us to finish well. Observe,

(1.) The circumstances of this prayer. [1.] He turned his face to the wall, probably, as he lay in his bed; this he did, perhaps, for privacy; he could not retire to his closet as he used to do, but he retired as well as he could, turned from the company that were about him, to converse with God. When we cannot be so private as we would be, in our devotions, nor perform them with the usual outward expressions of reverence and solemnity, yet we must not therefore omit them, but compose ourselves to them as well as we can; or, as some think, he turned his face toward the temple, to show how willingly he would have gone up thither, to pray this prayer, (as he did, ch. 19. 1, 14,) if he had been able; and remembering what encou

V. 1-11. The historian, having showed us blaspheming Sennacherib destroyed in the midst of the prospects of life, here shows us praying Hezekiah delivered in the midst of the pros-ragements were given to all the prayers that should be made in pects of death, the days of the former shortened, of the latter prolonged.

1. Here is Hezekiah's sickness. In those days, that is, in the same year in which the king of Assyria besieged Jerusalem, for he reigning, in all, 29 years, and surviving this, 15 years, this must be in his 14th year, and so was that, ch. 18. 13. Some think it was at the time that the Assyrian army was besieging the city, or preparing for it, because God promises, v. 6, I will defend the city, which promise was afterward repeated, when the danger came to be most imminent, ch. 19. 34. Others think it was soon after the defeat of Sennacherib; and then it shows us the uncertainty of all our comforts in this world: Hezekiah, in the midst of his triumphs in the favour of God, and over the forces of his enemies, is seized with sickness, and under the arrest of death; we must therefore always rejoice with trembling. It should seem, he was sick of the plague, for we read of the boil, or plague-sore, v. 7. The same disease which was killing to the Assyrians, was trying to him; God took it from him, and put it upon his enemies. Neither greatness nor goodness can exempt from sickness, from sore and mortal sicknesses. Heze

or toward that house. Christ is our Temple; to him we must have an eye in all our prayers, for no man, no service, comes to the Father but by him. [2.] He wept sore; some gather from hence that he was unwilling to die; it is in the nature of man to have some dread of the separation of soul and body, and it was not strange, if the Old-Testament saints, to whom another world was but darkly revealed, were not so willing to leave this as St. Paul and other New-Testament saints were; there was also something peculiar in Hezekiah's case, he was now in the midst of his usefulness, had begun a good work of reformation, which he feared, if he should die, through the corruption of the people, would fall to the ground; if this was before the defeat of the Assyrian army, as some think, he might therefore be loath to die, because his kingdom was in imminent danger of being ruined; however, it does not appear that he had now any son. Manasseh, that succeeded him, was not born till three years after, and if he die childless, both the peace of his kingdom, and the promise to David, would be in danger; but perhaps these were only tears of importunity, and expressions of a lively affection in prayer; Jacob wept and made supplication, and our

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8 And Hezekiah said unto Isaiah, What shall be the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day? 9 And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?

10 And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees.

11 And Isaiah the prophet cried unto the LORD; and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. Judg. 6. 37, 17. Is. 7. 11, 14. I Josh. 10. 12. • degrees. m la. 39, 1,

&c.

12 At that time Berodach-baladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah; for he had heard that Hezekiah had been sick.

13 And Hezekiah hearkened unto them, and showed "them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not.

14 Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? tor, Merodach-baladan. n 2 Chr. 32. 27. or, spicery. § vessels, or, jewels.

o Prov. 23. 5.

disease was come, and how suddenly it was checked, the cure was no less than miraculous. Note, 1. It is our duty, when we are sick, to make use of such means as are proper to help nature, else we do not trust God, but tempt him. 2. Plain and ordinary medicines must not be despised, for many such God has graciously made serviceable to man, in consideration of the poor. 3. What God appoints, he will succeed and make effectual. VI. The sign which was given for the encouragement of his faith. 1. He begged it; not in any distrust of the power or promise of God, or as if he staggered at that, but because he looked upon the things promised to be very great things, and worthy to be so confirmed, and because it had been usual with God thus to glorify himself, and favour his people; and he remembered how much God was displeased with his father for refusing to ask a sign, Is. 7. 10-12. Observe, Hezekiah asked, What is the sign, not that I shall go up to the thrones of judgment, or up to the gate, but up to the house of the Lord; therefore he desired to recover, that he might glorify God in the gates of the daughter of Zion. It is not worth while to live for any other purpose than to serve God. 2. It was put to his choice, whether the sun should go back or go forward, for it was equal to Omnipotence, and it would be the more likely to confirm his faith, if he chose that which he thought the more difficult of the two; perhaps, to this, that of this prophet may refer, Is. 45. 11, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. It is supposed that the degrees were half hours, and that it was just noon when the proposal was made, and the question is, "Shall the sun go back to its place at seven in the morning, or forward to its place at five in the evening?" 3. He humbly desired the sun might go back ten degrees, because, though either would be a great miracle, yet, it being the natural course of the sun to go forward, its going back would seem more strange, and would be more significant of Hezekiah's returning to the days of his youth, Job 33. 25, and the upon the prayer of Isaiah, v. 11; he cried unto the Lord by special warrant and direction, and God brought the sun back ten degrees, which appeared to Hezekiah, (for the sign was intended for him,) by the going back of the shadow upon the dial of Ahaz, which, it is likely, he could see through his chamber window: and the same was observed upon all other dials, even in Babylon, 2 Chr. 32. 31. Whether this retrograde motion of the sun was gradual, or per saltum-suddenly; whether it went back at the same pace that it used to go forward, which would make the day ten hours longer than usual; or whether it darted back on a sudden, and, after continuing a little while, was restored again to its usual place, so that no change was made in the state of the heavenly bodies, (as the learned Bishop Patrick thinks,) we are not told but this work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen. The most plausi ble idolatry of the heathen was theirs that worshipped the sun, yet that was hereby convicted of the most egregious folly and absurdity, for by this it appeared that their god was under the check of the God of Israel. Dr. Lightfoot suggests that the fifteen songs of degrees, Ps. 120. &c. might, perhaps, be so called, because selected by Hezekiah to be sung to his stringed instruments, Is. 38. 20, in remembrance of the degrees on the dial which the sun went back, and the fifteen years added to his life; and he observes how much of these psalms is applicable to Jerusalem's distress and deliverance, and Hezekiah's sickness and recovery.

blessed Saviour, though most willing to die, yet offered up strong cries, with tears, to him whom he knew to be able to save him, Heb. 5. 7. Let Hezekiah's prayer interpret his tears, and in that we find nothing that intimates him to have been under any of that fear of death, which has either bondage or torment. (2.) The prayer itself; "Remember now, Ŏ Lord, how I have walked before thee in truth; and either spare me to live, that I may continue thus to walk, or, if my work be done, receive me to that glory which thou hast prepared for those that have thus walked." Observe here, [1. The description of Hezekiah's piety; he had had his conversation in the world with right intentions, "I have walked before thee, as under thine eye, and with an eye ever toward thee; from a right principle, in truth, and with an upright heart; and by a right rule, I have done that which is good in thy sight." [2.] The comfort he now had in reflection upon it; it made his sick bed easy. Note, The testimony of conscience for us, that we have walked with God in our integrity, will be much our support and rejoicing when we come to look death in the face, 2 Cor. 1. 12. [3.] The humble mention he makes of it to God, Lord, remember it now; not as if God needed to be put in mind of any thing by us, he is greater than our hearts, and knows all things; or, as if the reward were of debt, and might be demanded as due; it is Christ's righteousness only that is the purchase of mercy and grace; but our own sincerity may be pleaded as the condition of the covenant which God has wrought in us; "It is the work of thine own hands, Lord, own it." Hezekiah does not pray, "Lord, spare me," or, "Lord, take me, God's will be done;" but, Lord, remember me; whether I live or die, let me be thine. IV. The answer which God immediately gave to this prayer of Hezekiah's; the prophet was got but to the middle court, when he was sent back with another message to Hezekiah, (v. 4, 5,) to tell him that he should recover: not that there is with God yea or nay, or that he ever says and unsays; but, upon Hezekiah's prayer, which he foresaw, and which his Spirit in-lengthening out of the day of his life. It was accordingly done, clined him to, God did that for him, which otherwise he would not have done. God here calls Hezekiah the captain of his people, to intimate that he would reprieve him for his people's sake, because, in this time of war, they could ill spare such a captain: he calls himself the God of David, to intimate that he would reprieve him, out of a regard to the covenant made with David, and the promise that he would always ordain a lamp for him. In this answer, 1. God honours his prayers by the notice he takes of them, and the reference he has to them in this message, I have heard thy prayers, I have seen thy tears; prayers that have much life and affection in them, are, in a special manner, pleasing to God. 2. God exceeds his prayers; he only begged that God would remember his integrity, but God here promises, (1.) To recover him from his illness, I will heal thee: diseases are his servants; as they go whither he sends them, so they come when he remands them, Matt. 8. 8, 9. I am the Lord that healeth thee, Ex. 15. 26. (2.) To restore him to such a degree of health, that on the third day, he should go up to the house of the Lord, to return thanks; God knew Hezekiah's heart, how dearly he loved the habitation of God's house, and the place where his honour dwelt, and that as soon as he was well, he would go to attend on public ordinances; thitherward he turned his face when he was sick, and thitherward he would turn his feet when he was recovered; and therefore, because nothing would please him better, he promises him this, Let my soul live, and it shall praise thee; the man whom Christ healed, was, soon after, found in the temple, John 5. 14. (3.) To add 15 years to his life would not bring him to be an old man, it would reach but to 54 or 55: yet that was longer than he had lately expected to live. His lease was renewed, which he thought was expiring; we have not the instance of any other, that was told beforehand just how long he should live; that good man, no doubt, made a good use of it, but God has wisely kept us at uncertainties, that we may be always ready. (4.) To deliver Jerusalem from the king of Assyria, v. 6. This was the thing which Hezekiah's heart was upon as much as his own recovery, and therefore the promise of this is here repeated; if this was after the raising of the siege, yet there was cause to fear Sennacherib's rallying again; No, says God, I will defend this city. V. The means which were to be used for his recovery, v. 7. Isaiah was his physician; he ordered an outward application, a very cheap and common thing," Lay a lump of figs to the boil, to ripen it, and bring it to a head, that the matter of the disease may be discharged that way;" this might contribute something to the cure, and yet, considering to what a height the

V. 12-21. Here is,

I. An embassy sent to Hezekiah by the king of Babylon, to congratulate him on his recovery, v. 12. The kings of Babylon had hitherto been only deputies and tributaries to the kings of Assyria, and Nineveh was the royal city: we find Babylon subject to the king of Assyria, ch. 17. 24. But this king of Babylon began to set up for himself, and, by degrees, things were so changed, that Assyria became subject to the kings of Babylon. This king of Babylon sent to compliment Hezokiah, and ingratiate himself with him upon a double account. 1. Upon the account of religion. The Babylonians worshipped the sun, and, perceiving what honour their god had done to Hezekiah, in going back for his sake, they thought themselves obliged to do honour to him likewise. It is good having those our friends, whom we perceive to be the favourites of Heaven. 2. Upon the account of civil interest. If the king of Babylon was now meditating a revolt from the king of Assyria, it was policy to get Hezekiah into his interest, in answer to whose

and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon.

15 And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not showed

them.

16 And Isaiah said unto Hezekiah, Hear the word of the LORD.

17 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD.

18 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away and "they shall be eunuchs in the palace of the king of Babylon.

19 Then said Hezekiah unto Isaiah, Good 'is the word of the LORD which thou hast spoken. And he said, *Is it not good, if peace and truth be in my days?

p ver. 13. 9 Lev. 26, 33. 11. Dan. 1. 3.

19. c. 24. 13. 25. 13. Jer. 27. 21. 52. 17. r c. 24. 12. 2 Chr. Job 1. 21.

prayers, and for whose protection, Heaven had given that fatal blow to the king of Assyria. He found himself obliged to Hezekiah, and his God, for the weakening of the Assyrian forces, and had reason to think he could not have a more powerful and valuable ally, than one that had so good an interest in the upper world. He therefore made his court to him with all possible respect, by ambassadors, letters, and a present.

II. The kind entertainment Hezekiah gave to these ambassadors, v. 13. It was his duty to be civil to them, and receive them with the respect due to ambassadors; but he exceeded, and did it to a fault. 1. He was too fond of them. He hearkened unto them. Though they were idolaters, yet he became intimate with them, was forward to come into a confederacy with the king their master, and granted them all they came for. He was more open and free than he should have been, and stood not so much upon his guard. What reason had he that was in covenant with God, so eagerly to catch at an alliance with a heathen prince, or to value himself at all upon his respectful notice? What honour could this embassy add to one whom God had so highly favoured, that he should please himself so much with it? 2. He was too fond of showing them his palace, his treasures, and his magazines, that they might see, and might report to their master, what a great king he was, and how well worthy of the honour their master did him. It is not said that he showed them the temple, the book of the law, and the manner of his worship, that he might proselyte them to the true religion, which he had now a fair opportunity of doing; but, in compliment to them, lest that should affront them, he waived that, and showed them the rich furniture of his closet, that house of his precious things, the wealth he had heaped up since the king of Assyria had emptied his coffers, his silver, and gold, and spices. All the valuable things he had, he showed them, either himself or by his officers. And what harm was there in this? What is more commonly, and (as we think) more innocently, done, than to show strangers the riches and rarities of a country? To show our friends our houses and their furniture, our gardens, stables, and libraries? But if we do this in the pride of our hearts, as Hezekiah did, to gain applause from men, and not giving praise to God, it turns into sin to us, as it did to him.

III. The examination of Hezekiah concerning this matter, v. 14, 15. Isaiah, who had often been his comforter, is now his reprover. The blessed Spirit is both, John 16. 7, 8. Ministers must be both, as there is occasion. Isaiah spake in God's name, and therefore called him to account as one having authority: "Who are these? Whence come they? What is their business? What have they seen?" Hezekiah not only submitted to the examination, (did not ask him, "Why should you concern yourself, and question me about this affair?") but made an ingenuous confession, There is nothing among my treasures that I have not showed them. Why then did he not bring them to Isaiah, and show him to them, who was, without doubt, the best treasure he had in his dominions, and who, by his prayers and prophecies, had been instrumental in all those wonders, which these ambassadors came to inquire into? I hope Hezekiah had the same value for Isaiah now, that he had in his distress; but it had become him to show it, by bringing these ambassadors to him in the first place, which might have prevented the false step he took.

IV. The sentence passed upon him for his pride and vanity, and the too great relish he had of the things of the world, after that intimate acquaintance he had so lately been admitted into with divine things. The sentence is, (v. 17, 18,) 1. That the treasures he was so proud of, should hereafter become a prey, and his family should be robbed of them all. It is just with God, to take that from us, which we make the matter of our pride, and in which we put our confidence. 2. That the king of Babylon, he was so fond of an alliance with, should be the enemy that should make a prey of them. Not that it was for

20 And the rest of the acts of Hezekiah, and all his might, and how he made a pool," and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?

21 And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead.

CHAPTER XXI.

In this chapter, we have a short but sad account of the reigns of two of the kings of Judah, Manasseh and Amon. I. Concerning Manassch, all the account we have of him here is, 1. That he devoted himself to sin, to all manner of wickedness, idolatry and murder, v. 1-9, and v. 16. 2. That therefore God devoted him, and Jerusalem for his sake, to roin, v. 10-18. In the book of Chronicles, we have an account of his troubles, and his repentance. II. Concerning Amon we are only told that he lived in sin, v. 19-22. Died quickly by the sword, and left good Josiah his successor, v. 23-26. By these two reigns Jerusalem was much debauched, and much weakened, and so hastened apace toward its destruction, which slumbered not.

MANASSE

was

twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzi-bah. 2 And he did that which was evil in the sight of the LORD, after the abominations of the heathen, Shall there not be peace and truth. u Neh. 3. 16.2 Chr. 32. 30. a 2 Chr. 33. 1, &c. b c. 16. 3.

this sin, that that judgment should be brought upon them: the sins of Manasseh, his idolatries and murders, were the cause of that calamity; but it is now foretold to Hezekiah, to convince him of the folly of his pride, and of the value he had for the king of Babylon, and to make him ashamed of it. Hezekiah was fond of assisting the king of Babylon to rise, and to reduce the exorbitant power of the kings of Assyria; but he is told, that the snake he is cherishing, will, ere long, sting the bosom that cherishes it, and that his royal seed shall become the king of Babylon's slaves; which was fulfilled, Dan 1. 1, &c. Hezekiah could not have been more mortified than by such a thought. Babylon will be the ruin of those that are fond of Babylon. Wise therefore and happy are they that come out from her, Rev. 18. 4.

V. Hezekiah's humble and patient submission to this sentence, v. 19. Observe how he argues himself into this submission. 1. He lays it down for a truth, that good is the word of the Lord, even this word, though a threatening, for every word of his is so. It is not only just, but good; for as he does no wrong to any, so he means no hurt to good men. "It is good: for he will bring good out of it, and do me good by the foresight of it." We should believe this concerning every providence, that it is good, is working for good. 2. He takes notice of that in this word, which was good, that he should not live to see this evil, much less to share in it. He makes the best of the bad; "Is it not good? Yes, certainly it is, and better than I deserve." Note, (1.) True penitents, when they are under divine rebukes, call them not only just, but good; not only submit to, but accept of, the punishment of their iniquity. So Hezekiah did, and by this it appeared, that he was indeed humbled for the pride of his heart. (2.) When, at any time, we are under dark dispensations, or have dark prospects, public or personal, we must take notice of what is for us, as well as of what is against us, that we may, by thanksgiving, honour God, and may in our patience possess our own souls. (3.) As to public affairs, it is good, and we are bound to think it so, if peace and truth be in our days. That is, [1.] Whatever else we want, it is good if we have peace and truth; if we have the true religion professed and protected, bibles and ministers, and enjoy these in peace, not terrified with the alarms of war or persecution. [2.] Whatever trouble may come when we are gone, it is good if all be well in our days. Not that we should be unconcerned for posterity, it is a grief to foresee evils; but we should own that the deferring of judg ments is a great favour in general; and to have them deferred so long as that we may die in peace, is a particular favour to us, for charity begins at home. We know not how we shall bear the trial, and therefore have reason to think it well, if we may but get safe to heaven before it comes.

Lastly, Here is the conclusion of Hezekiah's life and story, v. 20, 21. In 2 Chronicles, Book 2, ch. 29. 30. and 31. much more is recorded of Hezekiah's work of reformation than is in this book of Kings: and it seems that in the civil chronicles, not now extant, there were many things recorded of his might, and the good offices he did for Jerusalem, particularly his bringing water by pipes into the city. To have water in plenty, without striving for it, and without being terrified with the noise of archers in the drawing of it, to have it at hand, and convenient for us, is to be reckoned a great mercy, for the want of water would be a great calamity. But here this historian leaves him asleep with his fathers, and a son in his throne that proved very untoward for parents cannot give grace to their children. Wicked Ahaz was the son of a godly father, and the father of a godly son; holy Hezekiah was the son of a wicked father, and the father of a wicked son. the land was not reformed, as it should have been, by a good reign, it was plagued and ripened for ruin by a bad one; yet then tried again with a good one, that it might appear how loath God was to cut off his people.

When

Manasseh's impious Reign.

CHAPTER XXI.

whom the LORD cast out before the children of Israel.

3 For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped "all the host of heaven, and served them.

4 And he built altars in the house fof the LORD, of which the LORD said, In Jerusalem will I put my name.

5 And he built altars for all the host of heaven in the two courts of the house of the LORD.

6 And he made his son "pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger.

34.

e Deut. 4. 19. c. 17. 16. Job 31. 26. e c. 18. 4. d 1 Kings 16, 32. 1 Kings 8. 29. h c. 16. 3. 17. 17. Mic. 6. 7.

Jer. 32.

NOTES TO CHAPTER XXI.

7 And he set a graven image of the grove that he had made in the house of which the LORD said to David, and to 'Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever:

8 Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them.

9 But they hearkened not: and "Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel. 10 And the LORD spake by his servants the prophets, saying,

11 Because Manasseh king of Judah hath done

1 Kings 9. 3. m 2 Sam. 7. 10.
i Deut. 18. 10. k 2 Sam. 7. 13.
12. o c. 23. 26, 27, 24. 3, 4. Jer. 15. 4.

л Prov. 29.

(v. 6,) like Saul. Conjurers and fortune-tellers, who pretendV. 1-9. How delightful were our meditations on the lasted, by the stars or the clouds, lucky and unlucky days, good reign! How many pleasing views had we of Zion in its glory, and bad omens, the flight of birds, or the entrails of beasts, to that is, in its purity and in its triumphs, of the king in his beauty! fortel things to come, were great men with him, his intimates, For the reference (Is. 33. 17) is to Hezekiah, and as it follows his confidants; their arts pleased his fancy, and gained his there, v. 20, Jerusalem was a quiet habitation, because a city of belief, and his councils were under their direction. (5.) We righteousness, Is. 1. 26. But now we have melancholy work find afterward, (v. 16,) that he shed innocent blood very much upon our hands, unpleasant ground to travel, and cannot but in gratification of his own passion and revenge; some, perhaps, drive heavily. How is the gold become dim, and the most fine were secretly murdered, others taken off by colour of law. Progold changed! The beauty of Jerusalem is stained, and all her bably, much of the blood he shed was theirs that opposed idolatry, and witnessed against it, that would not bow the knee to Baal. The blood of the prophets is, in a particular manner, glory, all her joy, sunk and gone. These verses give such an account of this reign, as make it, in all respects, the reverse of charged upon Jerusalem, and it is probable that he put to death the last, and, in a manner, the ruin of it. many of them. The tradition of the Jews is, that he caused the prophet Isaiah to be sawn asunder; and many think the apostle refers to that, Heb. 11. 37, where he speaks of those that had so suffered.

I. Manasseh began young. He was but 12 years old when he began to reign, (v. 1,) born when his father was about 42 years old, three years after his sickness. If he had sons before, either they were dead, or set by as unpromising. As yet, they knew of nothing bad in him, and they hoped he would prove good; but he proved very bad, and perhaps his coming to the crown so young might help to make it so, which yet will by no means excuse him, for his grandson Josiah came to it younger But being young, 1. He was than he, and yet acted well. puffed up with his honour, and proud of it; and, thinking himself very wise, because he was very great, valued himself upon his undoing what his father had done. It is too common for novices to be lifted up with pride, and so to fall into the condemnation of the devil. 2. He was easily wrought upon and drawn aside by seducers, that lay in wait to deceive. They that were enemies to Hezekiah's reformation, and retained an affection for the old idolatries, flattered him, and so gained his ear, and used his power at their pleasure. Many have been undone by coming too soon to their honours and estates.

II. He reigned long, longest of any of the kings of Judah, 55 years. This was the only very bad reign that was a long one; Joram's was but 8 years, and Ahaz's 16; as for Manasseh's, we hope that in the beginning of his reign, for some time, affairs continued to move in the course that his father left them in; and that in the latter end of his reign, after his repentance, religion got head again; and, no doubt, when things were at the worst, Though he God had his remnant that kept their integrity. reigned long, yet, some of this time, he was a prisoner in Babylon, which may well be looked upon as a drawback from these years, though they are reckoned in the number, because then he repented, and began to reform.

III. He reigned very ill. 1. He did that which was evil in the sight of the Lord; and which, having been well educated, he could not but know was so; (v. 2,) He wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger, v. 6. 2. He did after the abominations of the heathen, (v. 2,) and as did Ahab, (v. 3,) not taking warning by the destruction both of the nations of Canaan, and the house of Ahab, for their idolatry; nay, (v. 9,) he did more evil than did When the holy seed the nations whom the Lord destroyed. degenerate, they are commonly worse than the worst of the profane.

More particularly, (1.) He rebuilt the high places which his father had destroyed, v. 3. Thus did he trample upon the dust, and affront the memory, of his worthy father, though he knew He how much he was favoured of God, and honoured of men. concurred, it is probable, with Rab-shakch's sentiments, (ch. 18. 22,) that Hezekiah had done ill in destroying those high places, and pretended the honour of God, and the edification and convenience of the people, in rebuilding them. This he began with, but proceeded to that which was much worse: for, (2.) He set up other gods, Baal and Ashtaroth, (which we translate a grove,) and all the host of heaven, the sun and moon, the other planets, and the constellations; these he worshipped and served, (v. 3,) gave their names to the images he made, and then did To these he homage to them, and prayed for help from them. built altars, (v. 5,) and offered sacrifices, no doubt, on these altars. (3.) He made his son pass through the fire, by which he dedicated him a votary to Moloch, in contempt of the seal of circumcision by which he had been dedicated to God. (4.) He made the devil his oracle, and, in contempt both of Urim and prophecy, he used enchantments and dealt with familiar spirits,

Three things are here mentioned as aggravations of Manasseh's idolatry. [1.] That he set up his images and altars in the house of the Lord, (v. 4,) in the two courts of the temple, (v. 5,) in the very house of which God had said to Solomon, Here will I put my name, v. 7. Thus he defied God to his face, and impudently affronted him with his rivals immediately under his eye, as one that was neither afraid of God's wrath, nor ashamed of his own folly and wickedness. Thus he desecrated what had been consecrated to God, and did, in effect, turn God out of his own house, and put the rebels in possession of it. Thus, when the faithful worshippers of God came to the place he had appointed for the performance of their duty to him, they found, to their great grief and terror, other gods ready to receive their offerings. God had said that here he would record his name, here he would put it for ever, and here it was, accordingly, preserved, while the idolatrous altars were kept at a distance: but Manasseh, by bringing them into God's house, did [2.] That what he could to alter the property, and to make the name of the God of Israel to be no more in remembrance. Observe the favour he had showed to hereby he put a great slight upon the word of God, and his covenant with Israel. that people, in putting his name among them-the kindness he intended them, never to make them move out of that good landand the reasonableness of his expectations from them, only if they will observe to do according to all that I have commanded them, v. 7, 8. Upon these good terms did Israel stand with God, and had as fair a prospect of being happy as any people could have: but they hearkened not, v. 9. They would not be kept close to God, either by his precepts or by his promises, both were cast behind their back. [3.] That hereby he seduced the people of God, debauched them, and drew them into idolatry, (v. 9;) he made Judah to sin, (v. 11,) as Jeroboam had made Israel to sin. His very example was enough to corrupt the generality of unthinking people, who would do as their king did, right or wrong. All that aimed at preferment, would do as the court did; and others thought it safest to comply, for fear of making their king their enemy. Thus, one way or other, the holy city became a harlot, and Manasseh made her so. Those will have a great deal to answer for, that not only are wicked themselves, but help to make others so

V. 10-18. Here is the doom of Judah and Jerusalem read, and it is a heavy doom. The prophets were sent, in the first place to teach them the knowledge of God, to remind them of their duty, and direct them in it: if they succeeded not in that, their next work was to reprove them for their sins, and to set them in view before them, that they might repent and reform, and return to their duty: if in this they prevailed not, but sinners went on frowardly, their next work was to foretel the judg ments of God, that the terror of them might awaken those to repentance, who would not be made sensible of the obligations of his love, or else that the execution of them, in their season, might be a demonstration of the divine mission of the prophets We have that foretold them. The prophets were deputed judges to those that would not hear and receive them as teachers. here

I. A recital of the crime: the indictment is read, upon which the judgment is grounded, v. 11. Manasseh has done wickedly ( 927 ) himself, though he knew better things, has even justified the

these abominations, and hath done wickedly above all that the Amorites? did, which were before him, and hath made Judah also to sin with his idols:

12 Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle.

13 And I will stretch over Jerusalem the liner of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, *wiping it, and turning it upside down.

14 And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies;

15 Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day.

16 Moreover, Manasseh shed innocent blood "very much, till he had filled Jerusalem from one end to another; beside his sin wherewith "he made Judah to sin, in doing that which was evil in the sight of the LORD.

17 Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah?

18 And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza and Amon his son reigned in his stead. 19 Amon was twenty and two years old when he

:

p 1 Kings 21. 26. ver. 9. g 1 Sam. 3. 11. Jer. 19. 3. Am. 3. 2. r Is. 10. 22. 34. 11. Lam. 2 S. Am. 7. 7, 8. 81 Kings 14. 10. •he wipeth and turneth it upon the face thereof. t Ps. 89. 38, &c. Jer. 12. 7. Am. 5. 2. u Ps. 74. 1-7. v Jer. Amorites, whose copy he wrote after, by outdoing them in impieties, and debauched the people of God, whom he has taught to sin, and forced to sin; and beside that, (though that was bad enough,) he has filled Jerusalem with innocent blood, (v. 16,) has multiplied his murders in every corner of the city, and filled the measure of Jerusalem's blood-guiltiness (Matt. 23. 32) up to the brim, and all this, against the crown and dignity of the King of kings, the peace of his kingdom, and the statutes in these cases made and provided.

II. A prediction of the judgment God would bring upon them for this. They have done that which was evil, and therefore I am bringing evil upon them, (v. 12;) it will come, and it is not far off. The judgment should be, 1. Very terrible and amazing, the very report of it should make men's ears to tingle, (v. 12,)| that is, their hearts to tremble. It should make a great noise in the world, and occasion many speculations. 2. It should be copied out (as the sins of Jerusalem had been) from Samaria, and the house of Ahab, v. 13. When God lays righteousness to the line, it shall be the line of Samaria, measuring out to Jerusalem that which had been the lot of Samaria; when he lays judgment to the plummet, it shall be the plummet of the house of Ahab, marking out for the same ruin to which that wretched family was devoted. See Is. 28. 17. Note, Those who resemble and imitate others in their sins, must expect to fare as they fared. 3. That it should be an utter destruction: I will wipe it as a man wipes a dish. This intimates, (1.) That every thing should be put into disorder, and their state subverted; they should be turned upside down, and all their foundations put out of course. (2.) That the city should be emptied of its inhabitants, which had been the filth of it, as a dish is emptied when it is wiped: they shall all be carried captive, the land shall enjoy her subbaths, and be laid by as a dish when it is wiped. See the comparison of the boiled pot, not much unlike this, Ez. 24. 1-14. (3.) That yet this should be in order to the purifying, not the destroying, of Jerusalem. The dish shall not be dropped, not broken to pieces, or melted down, but only wiped. This shall be the fruit, the taking away of the sinners first, and then of the sin. 4. That therefore they should be destroyed, because they should be deserted; (v. 14,) I will forsake the remnant of mine inheritance. Justly are those that forsake God, forsaken of him; nor does he ever leave any, till they have first left him: but when God has forsaken a people, their defence is departed, and they become a prey, an easy prey, to all their enemies. Sin is spoken of here as the alpha and omega of their miseries. (1.) Old guilt came in remembrance, as that which began to fill the measure; (v. 15,) They have provoked me to anger from their conception and birth as a people, since the day their fathers came out of Egypt. The men of this generation, treading in their fathers' steps, are justly reckoned with for their fathers' sins. (2.) The guilt of blood was it that filled the measure, v. 16. Nothing has a louder cry, nor brings a sorer vengeance, than that.

This is all we have here of Manasseh; he stands convicted and condemned; but we hope in the book of Chronicles to hear of his repentance, and acceptance with God. Mean time, we must be content, in this place, to have only one intimation of

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began to reign; and he reigned two years in Jerusalem. And his mother's name was Meshullemeth, the daughter of Haruz of Jotbah.

20 And he did that which was evil in the sight of the LORD, as his father Manasseh did.

21 And he walked in all the ways that his father walked in, and served the idols that his father served, and worshipped them:

22 And he forsook "the LORD God of his fathers, and walked not in the way of the LORD. 23 And the servants of Amon conspired against him, and slew the king in his own house.

24 And the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.

25 Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah?

26 And he was buried in his sepulchre, in the garden of Uzza: and Josiah his son reigned in his stead.

CHAPTER XXII.

This chapter begins the story of the reign of good king Josiah, whose goodness shines the brighter, because it came just after so much wickedness, which he had the honour to reform; and just before so great a destruction, which he had not the honour to prevent. Here, after his general character, v. 1, 2, we have a particular account of the respect he paid, 1. To God's house, which he repaired, v. 3-7. II. To God's book, which he was much affected with the reading of, v. 8-11. III. To God's messengers, whom he, thereupon, consulted, v. 12-14. And by whom he received from God, an answer, threatening Jerusalem's destruction, v. 15-17, but promising favour to him, v. 18-20. Upon which he set about that glorious work of reformation, which we have an account of in the next chapter.

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his repentance, (for so we are willing to take it,) that he was buried, it is likely by his own order, in the garden of his own house, (v. 18,) for, being truly humbled for his sins, he judged himself no more worthy to be called a son, a son of David, and therefore not worthy to have even his dead body buried in the sepulchres of his fathers. True penitents take shame to themselves, not honour; yet, having lost the credit of an innocent, the credit of a penitent was the next best he was capable of; and better it is, and more honourable, for a sinner to die repenting, and be buried in a garden, than to die impenitent, and be buried in the abbey.

V. 19-26. Here is a short account of the short and inglorious reign of Amon, the son of Manasseh. Whether Manasseh, in his blind and brutish zeal for his idols, had sacrificed his other sons; or whether, having been dedicated to his idols, they were refused by the people, so it was, that his successor was a son not born till he was 45 years old. And of him we are here told, 1. That his reign was very wicked. He forsook the God of his fathers, (v. 22,) disobeyed the commands given to his fathers, and disclaimed the covenant made with his fathers, and walked not in the way of the Lord, but in all the way which his father walked in, v. 20, 21. He trod in the steps of his father's idolatry, and revived that which he, in the latter end of his days, had put down. Note, Those who set bad examples, though they may repent themselves, yet cannot be sure that those whom they have drawn into sin by their example, will repent; it is often otherwise.

2. That his end was very tragical. He having rebelled against God, his own servants conspired against him, and slew him; probably, upon some personal disgust, when he had reigned but two years, v. 23. His servants, who should have guarded him, murdered him; his own house, that should have been his castle of defence, was the place of his execution. He had profaned God's house with his idols, and now God suffered his own house to be polluted with his blood. How unrighteous soever they were that did it, God was righteous who suffered it to be done.

Two things the people of the land did, by their representatives, hereupon. (1.) They did justice on the traitors that had slain the king, and put them to death; for though he was a bad king, he was their king, and it was a part of their allegiance to him, to avenge his death. Thus they cleared themselves from having any hand in the crime, and did what was incumbent on them to deter others from the like villanous practices. (2.) They did a kindness to themselves, in making Josiah his son king in his stead, whom, probably, the conspirators had a design to put by: but the people stood by him, and settled him in the throne; encouraged, it may be, by the indications he gave, even in his early days, of a good disposition. Now they made a happy change from one of the worst, to one of the best of all the kings of Judah. "Once more," says God, "they shall be tried with a reformation; and if that succeed, well; if not, then after that I will cut them down." Amon was buried in the same garden where his father was, v. 26. If his fainer put himself under that humiliation, the people will put him under it.

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