The house of Nisroch his god— This was probably the tutelary deity of that country, who might originally have been their king or legislator, and might have been deified, as the custom was, to preserve the veneration of his laws, or the memory of his services to the state. The LXX has it u925?ασαραχ τον πατραρχον αυτου. The significations ascribed to the word Nisroch are various. Some imagine that it signifies a ship; and in the Egyptian tropical hieroglyphics we find that a ship and pilot were used to express the governor of the universe. According to others it signifies a young eagle; by which might be insinuated the intrepidity, strength, and insatiable ambition of the hero or patriarchal god represented by this hieroglyphic. Vitringa conjectures, that he was the same with the Assyrian Bel, worshipped under the character of Mars; and that the word signifies a lofty and glorious king; though I confess, says he, this is doubtful enough, but a matter whereof we may be ignorant without any great loss. The Hebrew of Tobit, published by Munster, calls him Dagon.
REFLECTIONS.—1st, Shocked at the tidings that he received, Hezekiah in sackcloth falls down before God in his sanctuary; and, sending his chief officers to Isaiah, represents his deplorable situation; as a woman in travail exhausted with her pains, and sinking under her weakness, so ready he seemed to perish, unless the Lord should interpose to vindicate his own honour, for which he begs the prophet's prayers. Nor was his request in vain: Isaiah soon dispatches the messengers with an answer of peace to the king, and bids him, fearless of danger, be confident of seeing the speedy destruction of his enemies. Note; (1.) A day of trouble should be a day of humiliation and prayer; and whatever drives us thus nearer to God, must in the issue prove a blessing. (2.) The prayers of good men are to be earnestly sought; and it is a great encouragement to have them interceding with God in our behalf. (3.) When we are ready to despair, God will often most eminently magnify his power and grace in our deliverance. (4.) They who seek to terrify God's people from their holy profession, will soon be made a terror to themselves.
2nd, Unable to prevail by threatenings and insult, Rabshakeh reports to his master the issue of the conference; and the king of Assyria, in hopes yet to force Hezekiah to submit, before the news should reach him of Tirhakah's armament in his favour, writes a boasting and blasphemous letter to the king of Judah, in order to terrify him into a surrender, which Hezekiah solemnly spreads before the Lord in prayer, resting the case with him to give an answer to this impious blasphemer. Note; (1.) Though craft and power unite against the faithful, impotent will be the attempts of their enemies. (2.) Blasphemous discourse is terrible; but to propagate by writing sentiments of irreligion and infidelity, is perpetuating the dire contagion to the latest times, and will more exceedingly aggravate men's guilt. (3.) When we have God for our friend, and have access to pour out with confidence all our complaints into his compassionate bosom, we may rest in peace, and expect him to appear for us.
3rdly, In answer to Hezekiah's prayer, Isaiah transmits to him a message from God, who espouses his people's quarrel as his own. He looks with contempt on the impotent threats of Sennacherib. Elated with his past successes, Sennacherib thought he could carry the whole world before him; and, utterly insensible that it was from God alone that he had hitherto prevailed, he ascribes it impiously to his own arm. But God, who sees his proud designs, will blast them suddenly to his confusion, and stop his mad career, as easily as the rider governs his steed. As a sign of the continuance of the divine favour, plenty should be restored as well as peace, notwithstanding the harvest was ruined by the Assyrians, and the succeeding year, as sabbatical, admitted no tillage. The people thus escaped, though but a remnant, should yet take root, and greatly increase; and so far should the enemy be from destroying Jerusalem, that he should not so much as shoot an arrow against it; for before the siege should be regularly formed, God would arise to defend them. His judgment was accordingly executed by an angel, to the intire destruction of the army; and though the king escaped to Nineveh, he there met a more grievous death from his own unnatural sons. Note; (1.) The insults cast on his people God resents as affronts against himself, and will assuredly remember them. (2.) Whatever wisdom or prudence we may possess, it is atheism to ascribe to ourselves the glory of our enterprizes. (3.) The wicked can go no farther than the Lord permits, and he can quickly hurl them headlong into ruin in the midst of their career of prosperity. (4.) When one distress is removed, another may be in prospect; as here famine threatened, though the siege was raised; but he who saves us from all our spiritual foes, can also relieve all our temporal wants; and they who are enabled to trust him in the way of duty shall not be destitute. (5.) If one angel in a night could spread such fearful havock, how safe are they who have the God of angels for their protector, and these his hosts their ministering spirits.