tions delivered them which my | and Haran," and Rezeph, and the fathers have destroyed, as Gozan," children of Eden* which were in Telassar? v2 Kings 17. 6. 18. 11. boras. Amos 1. 5. w Gen. 12. 4. 28. 10. There was a river of the name Gozan in Media, which ran through the province and gave it its name. The river fell probably into the Chaboras. This region is known to have been under the dominion of Assyria, for Shalmaneser, when he had subdued the ten tribes, carried them away beyond the Euphrates to a country bordering on the river Gozan. 2 Kings xvii. 6. According to Gesenius, the river which is referred to is the Chaboras itself. He translates the passage in 2 Kings xvii. 6, thus, " And placed them in Chaleitis (Halah), and on the Chabor (Habor) a river of Gozan, and in the cities of the Medes." According to this, the river was the Chaboras, the Chabor of Ezekiel, and the region was situated on the Chaboras. This river falls into the Euphrates from the East. Ptolemy calls the region lying between the Chaboras and Laocoras by the name of Gauzanitis, which is doubtless the same as the Hebrew Gozan. Gozan is usually mentioned in connection with cities of 66 Mesopotamia. 1 Chron. v. 26. 2 Kings xix. 42. ¶ And Haran. This was a city of Mesopotamia, to which Abraham went after he left Ur of the Chaldees. His father died here; and from this place he was called to go into the land of promise. Gen. xi. 31,32. Comp. Note Acts vii. 4. It is now called Harran and is situated in 36° 52′ N. lat. and 39° 5' E Long. in a flat and sandy plain, and is only peopled by a few wandering Arabs who select it as the place of residence on account of the delicious waters it contains. It belonged by conquest to the Assyrian empire. ¶ And Rezeph. According to Abulfeda there were many towns of this name. One, however, was more celebrated than the others, and is probably the one here referred to. It was situated about a day's journey west of the Euphrates, and is mentioned by Ptolemy by the name of 'Pnoapa, Resapha. ¶ And the children of Eden. Eden was evidently a country well known in the time of I will break also the bar of Damascus, And the people of Syria shall go into captivity to In Isa. li. 3, Eden is referred to as a country well known and as distinguished for its fertility. For JEHOVAH shall comfort Zion; And he will make her wilderness like Eden, The names of ancient places were so often lost or changed that it is often impossible to fix their exact locality. 13. The king of Hamath. Note ch. xxxvi. 19. Hena, and Ivah. Hena is mentioned in 2 Kings xviii. 34, xix. 13. It was evidentiy in Mesopotamia, and was probably the same which was afterwards called Ana, situated near a ford of the Euphrates. The situation of Ivah is not certainly known. It was under the Assyrian dominion, and was one of the places from which colonists were brought to Samaria. 2 Kings xvii. 24, 31. Michaelis supposes that it was between Berytus and Tripoli, but was under the dominion of the Assyrians. 14. And Hezekiah received the letter. Heb. letters, in the plural. It is not mentioned in the account of the embassy (ver. 9) that a letter was sent, but it is not probable that an embassage would be sent to a monarch without a written document. Went up into the house of the LORD. The temple, ver. 1. And spread it before the LORD. Perhaps unrolled the document there, and spread it out; or perhaps it means simply that he spread out the contents of the letter, that is, made mention of it in his prayer. Hezekiah had no other resource. He was a man of God; and in his trouble he looked to God for aid. He, therefore, before he formed any plan went up to the temple, and laid his case before God. What an example for all monarchs and rulers! And what an example for all the people of God in times of perplexity! ¶ That dwellest between the cherubim. On the cherubim see Note on ch. xiv. 13. The reference here is doubtless to the fact that the symbol of the divine presence in the temple-the Shechinah (from shâkhān to dwell, to inhabit; so called because it was the symbol of God's dwelling with his people or inhabiting the temple)-rested on the cover of the ark in the temple. Hence God is frequently represented as dwelling between the cherubim. Ex. xxv. 22. Ps. lxxx. 1, xcix. 1. On the whole subject of the cherubim the reader may consult an article in the Quarterly Christian Spectator for September, 1836. Thou art the God. The only God, ch. xliii. 10, 11. ¶ Even thou alone. There is none besides thee-a truth which is often affirmed in the Scriptures. Ps. lxxxvi. 10. Deut. xxxii. 39. 1 Cor. viii. 4. T Thou hast made heaven and earth. It was on the ground of this power and universal dominion that Hezekiah pleaded that God would interрове. 17. Incline thine ear. This is evidently language taken from what occurs among men. When they are desirous of hearing distinctly, they incline the ear or apply it close to the speaker. Similar language is not unfrequently used in the Scriptures as applicable to God. 2 Kings xix. 16. Ps. lxxxvi. 1, xxxi. 2, lxxxviii. 2. Dan. ix. 18. ¶ Open thine eyes. This is similar language applied to God, derived from the fact that when we wish to see an object the eyes are fixed upon it. Comp. Job xiv. 16. O LORD of hosts. Note ch. i. 9. 3, xxvii. 19. And hear all the words 18. Of a truth. It is as he has said, that all the nations have been subjected to the arms of the Assyrian. He now intends to add Jerusalem to the number of vanquished cities and kingdoms, and to boast that he has subdued the nation under the protection of JEHOVAH, as he had done the nations under the protection of idol gods. T Have laid waste all the nations. Heb. as in the margin, all the lands. But this is evidently an elliptical form of expression meaning all - the inhabitants or people of the lands. In 2 Kings xix. 17, it is thus expressed: "The kings of Assyria have destroyed the nations and their lands." 19. And have cast their gods into the fire. This appears to have been the usual policy of the Assyrians and Babylonians. It was contrary to the policy which the Romans afterwards pursued, for they admitted the gods of other nations among their own, and even allowed them to have a place in the Pantheon. Their design seems not to have been to alienate the feelings of the vanquished, but to make them feel that they were a part of the same people. They supposed that a vanquished people would be conciliated with the idea that their gods were admitted to participate in the honours of those which were worship ped by the conquerors of the world. But the policy of the Eastern conquerors was different. They began usually by removing the people themselves whom they had subdued, to another land. Note ch. xxxvi. 17. They thus intended to alienate their minds as much as possible from their own country. They laid every thing waste by fire and sword, and thus destroyed their homes, and all the objects of their attachment. They destroyed their temples, their groves, and their household gods. They well knew that the civil policy of the nation was founded in religion, and that to subdue them effectually it was necessary to abolish their religion. Which was the wisest policy, may indeed admit of question. Perhaps in each case the policy was well adapted to the particular end which was had in view. ¶ For they were no gods. They were not truly gods, and therefore they had no power of resistance, and it was easy to destroy them. 20. That all the kingdoms of the earth may know. Since he has been able to subdue all others; and since Judea alone, the land under the protection of JEHOVAH, would be saved, all the nations would know that it could not be by the power of an idol. The desire of Hezekiah, therefore, was not primarily that of his own personal safety or the safety of his kingdom. It was that JEHOVAH might vindicate his great and holy name from reproach, and that the world might know that he was the only true God. A supreme regard to the glory of God influenced this pious monarch in his prayers, and we have here a beautiful model of the object which we should have in view when we 21 Then Isaiah the son of laughed thee to scorn ; the daughAmoz sent unto Hezekiah, say-ter of Jerusalem hath shaken her ing, Thus saith the LORD God head at thee. of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria: 22 This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and b Prov. 15. 29. Luke 18. 1. d Ps. 31. 18. 46. 1, 2. come before God. It is not primarily that we may be saved; it is not, as the leading motive, that our friends, or that the world may be saved; it is that the name of God may be honoured. This motive of prayer, is one that is with great frequency presented in the Bible. Comp. ch. xlii. 8, xliii. 10, 13, 25. Deut. xxxii. 39. Ps. lxxxiii. 18, xlvi. 10. Neh. ix. 6. Dan. ix. 18, 19.-Perhaps there could have been furnished no more striking proof that JEHOVAH was the true God, than would be by the defeat of Sennacherib. No other nation had been able to resist the Assyrian arms. The great power of that empire was now concentrated in the single army of Sennacherib. He was coming with great confidence of success. He was approaching the city devoted to JEHOVAH the city where the temple was, and the city and people that were every where understood to be under his protection. The affairs of the world had arrived at a crisis; and the time had come when the great JEHOVAH could strike a blow which would be felt on all nations, and carry the terror of his name, and the report of his power throughout the earth. Perhaps this was one of the main motives of the destruction of that mighty army. God intended that his power should be felt, and that monarchs and people that arrayed themselves against him, and blasphemed him, should have a striking demonstration that he was God, and that none of the devices of his enemies could succeed. 21. Whereas thou hast prayed. Because thou hast come to me instead of relying on thy own resources and strength. 23 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. 24 By thy servants hast thou 3 the hand of thy. In 2 Kings xix. 20, it is, “ That which thou hast prayed to me against Sennacherib, king of Assyria, I have heard." 22. The virgin, the daughter of Zion. Jerusalem. See Note ch. i. 8. Comp. Note ch. xxiii. 12. The parallelism in this and the following verses shows that the poetic form of speech is here introduced. ¶ Hast despised thee. That is, it is secure from thy contemplated attack. The idea is, that Jerusalem would exult over the ineffectual attempts of Sennacherib to take it, and over his complete overthrow. ¶ Hath laughed thee to scorn. Will make thee an object of derision. Hath shaken her head at thee. This is an indication of contempt and scorn. Comp. Ps. xxii. 7, cix. 25. Jer. xviii. 16. Zeph. ii. 15. Matt. XXVii. 39. 23. Whom Not an idol. hast thou reproached. Not one who has no power to take vengeance, or to defend the city under his protection, but the living God. ¶ Exalted thy voice. That is, by thy messenger. Thou hast spoken in a loud, confident tone; in the language of reproach and threatening. And lifted up thine eyes on high. To lift up the eyes is an indication of haughtiness and pride. He had evinced arrogance in his manner, and he was yet to learn that it was against the living and true God. reproached the LORD, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and 5 tallness of the cedars thereof, and the choice of the fir-trees thereof. other messengers had used, but quotes the substance of what had been uttered, and expresses the real feelings and intentions of Sennacherib. By the multitude of my chariots. The word chariots here denotes war-chariots. See Notes ch. ii. 7, lxvi. 20. To the height of the mountains. Lebanon is here particularly referred to. Chariots were commonly used, as cavalry was, in plains. But it is probable that Lebanon was accessible by chariots drawn by horses. To the sides of Lebanon. On the situation of Lebanon see Notes chs. x. 34, xxix. 17. Sennacherib is represented as having carried desolation to Lebanon, and as having cut down its stately trees. See Note ch. xxxiii. 9. ¶ I will cut down the tall cedars thereof. Marg. the tallness of the cedars thereof. The boast of Sennacherib was that he would strip it of its beauty and ornament; that is, that he would lay the land waste. And the choice fir-trees thereof. See Note ch. xiv. 8. The LXX render it "the beauty of the cypress, vrapiσoov." The word here denotes the cypress, a tree resembling the white cedar. It grew on Lebanon, and together with the cedar constituted its glory. Its wood, like that of the cedar, was employed for the floors and ceilings of the temple. 1 Kings v. 22, 24, vi. 15, 34. It was used for the decks and sheathing of ships, Ezek. xxvii. 5; for spears, Neh. ii. 4; and for musical instruments, 2 Sam. vi. 5. The height of his border. The extreme retreats; the farthest part of Lebanon. In 2 Kings xix. 23, it is, "I will enter the lodgings of his borders;" perhaps referring to the fact that on the ascent to the top of the mountain there was a place for the repose of travellers; a species of inn or caravansera which bounded the usual the choice fir-trees thereof: and I will enter into the height of his border, and the forest of his Carmel. 25 I have digged, and drunk water; and with the sole of my 6 or, and his fruitful field. attempts of persons to ascend the mountain. Such a lodging place on the sides or tops of mountains which are frequently ascended is not uncommon. ¶ And the forest of his Carmel. On the meaning of the word Carmel, see Note ch. xxix. 17. Here it means, as in that passage, a rich, fertile, and beautiful country. It is known that Lebanon was covered on the top, and far down the sides, with perpetual snow. But there was a region lying on its sides, between the snow and the base of the mountain, that was distinguished for fertility, and that was highly cultivated. This region produced grapes in abundance; and this cultivated part of the mountain thick set with vines and trees might be called a beautiful grove. This was doubtless the portion of Lebanon which is here intended. At a distance, this tract on the sides of Lebanon appeared doubtless as a thicket of shrubs and trees. The phrase " garden-forest," will probably express the sense of the passage. "After leaving Baalbec, and approaching Lebanon, towering walnuttrees, either singly or in groups, and a rich carpet of verdure, the offspring of numerous streams, give to this charming district the air of an English park, majestically bordered with snow-tipped mountains. At Deir el Akmaar the ascent begins-winding among dwarf oaks, hawthorns, and a great variety of shrubs and flowers. A deep bed of snow had now to be crossed, and the horses sunk or slipped at every moment. ride was impracticable, and to walk dangerous, for the melting snow penetrated our boots, and our feet were nearly frozen. An hour and a half brought us to the cedars." Hogg. To 25. I have digged. That is, I have digged wells. This was regarded among |