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Matthew Henry's Commentary on the Whole Bible - Old Testament

Isaiah 36 (Chapter XXXVI Study)

 

Isaiah Exposition: Index | Introduction to the book of Isaiah | Isaiah 1 | Isaiah 2 | Isaiah 3 | Isaiah 4 | Isaiah 5 | Isaiah 6 | Isaiah 7 | Isaiah 8 | Isaiah 9 | Isaiah 10 | Isaiah 11 | Isaiah 12 | Isaiah 13 | Isaiah 14 | Isaiah 15 | Isaiah 16 | Isaiah 17 | Isaiah 18 | Isaiah 19 | Isaiah 20 | Isaiah 21 | Isaiah 22 | Isaiah 23 | Isaiah 24 | Isaiah 25 | Isaiah 26 | Isaiah 27 | Isaiah 28 | Isaiah 29 | Isaiah 30 | Isaiah 31 | Isaiah 32 | Isaiah 33 | Isaiah 34 | Isaiah 35 | Isaiah 36 | Isaiah 37 | Isaiah 38 | Isaiah 39 | Isaiah 40 | Isaiah 41 | Isaiah 42 | Isaiah 43 | Isaiah 44 | Isaiah 45 | Isaiah 46 | Isaiah 47 | Isaiah 48 | Isaiah 49 | Isaiah 50 | Isaiah 51 | Isaiah 52 | Isaiah 53 | Isaiah 54 | Isaiah 55 | Isaiah 56 | Isaiah 57 | Isaiah 58 | Isaiah 59 | Isaiah 60 | Isaiah 61 | Isaiah 62 | Isaiah 63 | Isaiah 64 | Isaiah 65 | Isaiah 66

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The prophet Isaiah is, in this and the three following chapters, an historian; for the scripture history, as well as the scripture prophecy, is given by inspiration of God, and was dictated to holy men. Many of the prophecies of the foregoing chapters had their accomplishment in Sennacherib's invading Judah and besieging Jerusalem, and the miraculous defeat he met with there; and therefore the story of this is here inserted, both for the explication and for the confirmation of the prophecy. The key of prophecy is to be found in history; and here, that we might have the readier entrance, it is, as it were, hung at the door. The exact fulfilling of this prophecy might serve to confirm the faith of God's people in the other prophecies, the accomplishment of which was at a greater distance. Whether this story was taken from the book of the Kings and added here, or whether it was first written by Isaiah here and hence taken into the book of Kings, is not material. But the story is the same almost verbatim; and it was so memorable an event that it was well worthy to be twice recorded, 2 Kings xviii. and xix., and here, and an abridgment of it likewise, 2 Chron. xxxii. We shall be but short in our observations upon this story here, having largely explained it there. In this chapter we have, I. The descent which the king of Assyria made upon Judah, and his success against all the defenced cities, ver. 1. II. The conference he desired to have with Hezekiah, and the managers on both sides, ver. 2, 3. III. Rabshakeh's railing blasphemous speech, with which he designed to frighten Hezekiah into a submission, and persuade him to surrender at discretion, ver. 4-10. IV. His appeal to the people, and his attempt to persuade them to desert Hezekiah, and so force him to surrender, ver. 11-20. V. The report of this made to Hezekiah by his agents, ver. 21, 22.

Sennacherib's Insolent Message. (b. c. 710.)

1 Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. " alt="St-Takla.org Image: Instead he sent his supreme commander, his chief officer and his field commander with a large army, from Lachish to King Hezekiah at Jerusalem. They shouted their demands. Hezekiah urged the people, ‘Be strong and courageous. Don’t be afraid or discouraged because of the king of Assyria and the vast army with him, for there is a greater power with us than with him. (2 Kings 18: 17) (2 Chronicles 32: 9) (Isaiah 36: 2-3) - "King Hezekiah and the Assyrian invasion" images set (2 Kings 18-19, 2 Chronicles 29 - 32:23, Isaiah 36-37): image (13) - 2 Kings, Bible illustrations by James Padgett (1931-2009), published by Sweet Media صورة في موقع الأنبا تكلا: "وأرسل ملك أشور ترتان وربساريس وربشاقى من لخيش إلى الملك حزقيا بجيش عظيم إلى أورشليم، فصعدوا وأتوا إلى أورشليم. ولما صعدوا جاءوا ووقفوا عند قناة البركة العليا التي في طريق حقل القصار" (الملوك الثاني 18: 17) - "بعد هذا أرسل سنحاريب ملك أشور عبيده إلى أورشليم، وهو على لخيش وكل سلطنته معه، إلى حزقيا ملك يهوذا وإلى كل يهوذا الذين في أورشليم" (أخبار الأيام الثاني 32: 9) - "وأرسل ملك أشور ربشاقى من لاخيش إلى أورشليم، إلى الملك حزقيا بجيش عظيم، فوقف عند قناة البركة العليا في طريق حقل القصار. فخرج إليه ألياقيم بن حلقيا الذي على البيت، وشبنة الكاتب، ويوآخ بن آساف المسجل" (إشعياء 36: 2-3) - مجموعة "الملك حزقيا والغزو الأشوري" (ملوك الثاني 18-19, أخبار الأيام الثاني 29 - 32: 23, إشعياء 36-37) - صورة (13) - صور سفر الملوك الثاني، رسم جيمز بادجيت (1931-2009)، إصدار شركة سويت ميديا" width="640" height="480">

St-Takla.org Image: Instead he sent his supreme commander, his chief officer and his field commander with a large army, from Lachish to King Hezekiah at Jerusalem. They shouted their demands. Hezekiah urged the people, ‘Be strong and courageous. Don’t be afraid or discouraged because of the king of Assyria and the vast army with him, for there is a greater power with us than with him. (2 Kings 18: 17) (2 Chronicles 32: 9) (Isaiah 36: 2-3) - "King Hezekiah and the Assyrian invasion" images set (2 Kings 18-19, 2 Chronicles 29 - 32:23, Isaiah 36-37): image (13) - 2 Kings, Bible illustrations by James Padgett (1931-2009), published by Sweet Media

صورة في موقع الأنبا تكلا: "وأرسل ملك أشور ترتان وربساريس وربشاقى من لخيش إلى الملك حزقيا بجيش عظيم إلى أورشليم، فصعدوا وأتوا إلى أورشليم. ولما صعدوا جاءوا ووقفوا عند قناة البركة العليا التي في طريق حقل القصار" (الملوك الثاني 18: 17) - "بعد هذا أرسل سنحاريب ملك أشور عبيده إلى أورشليم، وهو على لخيش وكل سلطنته معه، إلى حزقيا ملك يهوذا وإلى كل يهوذا الذين في أورشليم" (أخبار الأيام الثاني 32: 9) - "وأرسل ملك أشور ربشاقى من لاخيش إلى أورشليم، إلى الملك حزقيا بجيش عظيم، فوقف عند قناة البركة العليا في طريق حقل القصار. فخرج إليه ألياقيم بن حلقيا الذي على البيت، وشبنة الكاتب، ويوآخ بن آساف المسجل" (إشعياء 36: 2-3) - مجموعة "الملك حزقيا والغزو الأشوري" (ملوك الثاني 18-19, أخبار الأيام الثاني 29 - 32: 23, إشعياء 36-37) - صورة (13) - صور سفر الملوك الثاني، رسم جيمز بادجيت (1931-2009)، إصدار شركة سويت ميديا

We may hence learn these lessons:—1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand (v. 11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his servants, they petitioned for it: Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence, and you can find more about that here on st-takla.org on other commentaries and dictionary entries. When the world and the flesh say to us, "Make an agreement with us and come out to us, submit to our dominion and come into our interests, and you shall eat every one of his own vine," they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore, when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to answer a fool according to his folly. Hezekiah's command was, "Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot." They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered.

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Other commentaries and interpretations on the Book of Isaiah:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66

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