We shall here only observe some practical lessons. 1. A people may be in the way of their duty and yet meet with trouble and distress. Hezekiah was reforming, and his people were in some measure reformed; and yet their country is at that time invaded and a great part of it laid waste. Perhaps they began to grow remiss and cool in the work of reformation, were doing it by halves, and ready to sit down short of a thorough reformation; and then God visited them with this judgment, to put life into them and that good cause. We must not wonder if, when we are doing well, God sends afflictions to quicken us to do better, to do our best, and to press forward towards perfection. 2. That we must never be secure of the continuance of our peace in this world, nor think our mountain stands so strong that it cannot be moved. Hezekiah was not only a pious king, but prudent, both in his administration at home and in his treaties abroad. His affairs were in a good posture, and he seemed particularly to be upon good terms with the king of Assyria, for he had lately made his peace with him by a rich present (Kg2 18:14), and yet that perfidious prince pours an army into his country all of a sudden and lays it waste. It is good for us therefore always to keep up an expectation of trouble, that, when it comes, it may be no surprise to us, and then it will be the less a terror. 3. God sometimes permits the enemies of his people, even those that are most impious and treacherous, to prevail far against them. The king of Assyria took all, or most, of the defenced cities of Judah, and then the country would of course be an easy prey to him. Wickedness may prosper awhile, but cannot prosper always. 4. Proud men love to talk big, to boast of what they are, and have, and have done, nay and of what they will do, to insult over others, and set all mankind at defiance, though thereby they render themselves ridiculous to all wise men and obnoxious to the wrath of that God who resists the proud. But thus they think to make themselves feared, though they make themselves hated, and to carry their point by great swelling words of vanity, Jde 1:16. 5. The enemies of God's people endeavour to conquer them by frightening them, especially by frightening them from their confidence in God. Thus Rabshakeh here, with noise and banter, runs down Hezekiah as utterly unable to cope with his master, or in the least to make head against him. It concerns us therefore, that we may keep our ground against the enemies of our souls, to keep up our spirits by keeping up our hope in God. 6. It is acknowledged, on all hands, that those who forsake God's service forfeit his protection. If that had been true which Rabshakeh alleged, that Hezekiah had thrown down God's altars, he might justly infer that he could not with any assurance trust in him for succour and relief, Isa 36:7, We may say thus to presuming sinners, who say that they trust in the Lord and in his mercy. Is not this he whose commandments they have lived in the contempt of, whose name they have dishonoured, and whose ordinances they have slighted? How then can they expect to find favour with him? 7. It is an easy thing, and very common, for those that persecute the church and people of God to pretend a commission from him for so doing. Rabshakeh could say, Have I now come up without the Lord? when really he had come up against the Lord, Isa 37:28. Those that kill the servants of the Lord think they do him service and say, Let the Lord be glorified. But, sooner or later, they will be made to know their error to their cost, to their confusion.

Now it came to pass in the fourteenth year of King Hezekiah,.... The following piece of history is inserted from the books of Kings and Chronicles, as an illustration of some preceding prophecies, and as a confirmation of them; see Kg2 18:13.

that Sennacherib king of Assyria came up against all the defenced cities of Judah; who in the Apocrypha:

"And if the king Sennacherib had slain any, when he was come, and fled from Judea, I buried them privily; for in his wrath he killed many; but the bodies were not found, when they were sought for of the king.'' (Tobit 1:18)

is said to be the son of Shalmaneser, as he certainly was his successor, who in the sixth year of Hezekiah, eight years before this, took Samaria, and carried the ten tribes captive, Kg2 18:10 he is called Sennacherib by Herodotus (c), who says he was king of the Arabians, and the Assyrians; who yet is blamed by Josephus (d), for not calling him the king of the Assyrians only of the Arabians, whereas he styles him both; and the same Josephus observes, that Berosus, a Chaldean writer, makes mention of this Sennacherib as king of Assyria; the same came up in a military way against the fortified cities of Judah, which were the frontier towns, and barriers of their country:

and took them; that is, some of them, not all of them; see Isa 37:8, he thought indeed to have took them to himself, this was his intent, Ch2 32:1, but was prevailed upon to desist, by a payment of three hundred talents of silver, and thirty talents of gold to him, by the king of Judah, Kg2 18:14.

(c) In Euterpe c. 141. (d) Antiqu. Jud. l. 10. c. 1. sect. 4.