Text -- Isaiah 36:1--37:38 (NET)

Sennacherib Invades Judah

36:1 In the fourteenth year of King Hezekiah’s reign, King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them. 36:2 The king of Assyria sent his chief adviser from Lachish to King Hezekiah in Jerusalem, along with a large army. The chief adviser stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 36:3 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet him. 36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? 36:5 Your claim to have a strategy and military strength is just empty talk. In whom are you trusting, that you would dare to rebel against me? 36:6 Look, you must be trusting in Egypt, that splintered reed staff. If someone leans on it for support, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him! 36:7 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar.’ 36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them. 36:9 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. 36:10 Furthermore it was by the command of the Lord that I marched up against this land to destroy it. The Lord told me, ‘March up against this land and destroy it!’”’” 36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, for we understand it. Don’t speak with us in the Judahite dialect in the hearing of the people who are on the wall.” 36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” 36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, “Listen to the message of the great king, the king of Assyria. 36:14 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you! 36:15 Don’t let Hezekiah talk you into trusting in the Lord by saying, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.” 36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. Then each of you may eat from his own vine and fig tree and drink water from his own cistern, 36:17 until I come and take you to a land just like your own– a land of grain and new wine, a land of bread and vineyards. 36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? 36:19 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Indeed, did any gods rescue Samaria from my power? 36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 36:21 They were silent and did not respond, for the king had ordered, “Don’t respond to him.” 36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief and reported to him what the chief adviser had said. 37:1 When King Hezekiah heard this, he tore his clothes, put on sackcloth, and went to the Lord’s temple. 37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz: 37:3 “This is what Hezekiah says: ‘This is a day of distress, insults, and humiliation, as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. 37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. When the Lord your God hears, perhaps he will punish him for the things he has said. So pray for this remnant that remains.’” 37:5 When King Hezekiah’s servants came to Isaiah, 37:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard– these insults the king of Assyria’s servants have hurled against me. 37:7 Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’” 37:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. 37:9 The king heard that King Tirhakah of Ethiopia was marching out to fight him. He again sent messengers to Hezekiah, ordering them: 37:10 “Tell King Hezekiah of Judah this: ‘Don’t let your God in whom you trust mislead you when he says, “Jerusalem will not be handed over to the king of Assyria.” 37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. Do you really think you will be rescued? 37:12 Were the nations whom my predecessors destroyed– the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar– rescued by their gods? 37:13 Where are the king of Hamath, the king of Arpad, and the kings of Lair, Sepharvaim, Hena, and Ivvah?’” 37:14 Hezekiah took the letter from the messengers and read it. Then Hezekiah went up to the Lord’s temple and spread it out before the Lord. 37:15 Hezekiah prayed before the Lord: 37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! You alone are God over all the kingdoms of the earth. You made the sky and the earth. 37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! 37:18 It is true, Lord, that the kings of Assyria have destroyed all the nations and their lands. 37:19 They have burned the gods of the nations, for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. 37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” 37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, 37:22 this is what the Lord says about him: “The virgin daughter Zion despises you– she makes fun of you; daughter Jerusalem shakes her head after you. 37:23 Whom have you taunted and hurled insults at? At whom have you shouted and looked so arrogantly? At the Holy One of Israel! 37:24 Through your messengers you taunted the sovereign master, ‘With my many chariots I climbed up the high mountains, the slopes of Lebanon. I cut down its tall cedars and its best evergreens. I invaded its most remote regions, its thickest woods. 37:25 I dug wells and drank water. With the soles of my feet I dried up all the rivers of Egypt.’ 37:26 Certainly you must have heard! Long ago I worked it out, in ancient times I planned it, and now I am bringing it to pass. The plan is this: Fortified cities will crash into heaps of ruins. 37:27 Their residents are powerless; they are terrified and ashamed. They are as short-lived as plants in the field or green vegetation. They are as short-lived as grass on the rooftops when it is scorched by the east wind. 37:28 I know where you live and everything you do and how you rage against me. 37:29 Because you rage against me and the uproar you create has reached my ears, I will put my hook in your nose, and my bridle between your lips, and I will lead you back the way you came.” 37:30 “This will be your reminder that I have spoken the truth: This year you will eat what grows wild, and next year what grows on its own. But the year after that you will plant seed and harvest crops; you will plant vines and consume their produce. 37:31 Those who remain in Judah will take root in the ground and bear fruit. 37:32 “For a remnant will leave Jerusalem; survivors will come out of Mount Zion. The intense devotion of the Lord who commands armies will accomplish this. 37:33 So this is what the Lord says about the king of Assyria: ‘He will not enter this city, nor will he shoot an arrow here. He will not attack it with his shielded warriors, nor will he build siege works against it. 37:34 He will go back the way he came– he will not enter this city,’ says the Lord. 37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” 37:36 The Lord’s messenger went out and killed 185,000 troops in the Assyrian camp. When they got up early the next morning, there were all the corpses! 37:37 So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh. 37:38 One day, as he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer struck him down with the sword. They ran away to the land of Ararat; his son Esarhaddon replaced him as king.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Isa 36:1

The third of Sennacherib's reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with the great body of his army (2Ch 32:9), advanced towards the Egyptian frontier, in southwest Palestine, and did not approach Jerusalem.

JFB: Isa 36:2

In 2Ki 18:17, Tartan and Rab-saris are joined with him. Rab-shakeh was probably the chief leader; Rab is a title of authority, "chief-cup-bearer."

JFB: Isa 36:2

A frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne.

JFB: Isa 36:2

The side on which the Assyrians would approach Jerusalem coming from the southwest (see on Isa 7:3).

JFB: Isa 36:3

Successor to Shebna, who had been "over the household," that is, chief minister of the king; in Isa 22:15-20, this was foretold.

JFB: Isa 36:3

Secretary, recorder--literally, "one who reminds"; a remembrancer to keep the king informed on important facts, and to act as historiographer. In 2Ki 18:18, the additional fact is given that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them."

JFB: Isa 36:4

The usual title of the Persian and Assyrian kings, as they had many subordinate princes or kings under them over provinces (Isa 10:8).

JFB: Isa 36:5

Egypt was famed for its wisdom.

JFB: Isa 36:6

It was a similar alliance with So (that is, Sabacho, or else Sevechus), the Ethiopian king of Egypt, which provoked the Assyrian to invade and destroy Israel, the northern kingdom, under Hoshea.

JFB: Isa 36:7

The Assyrian mistakes Hezekiah's religious reforms whereby he took away the high places (2Ki 18:4) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment: the "brazen serpent," also (broken in pieces by Hezekiah, and called Nehushtan, "a piece of brass," because it was worshipped by Israel) was originally set up by God's command. Hence the Assyrian's allegation has a specious color: you cannot look for help from Jehovah, for your king has "taken away His altars."

JFB: Isa 36:7

(Deu 12:5, Deu 12:11; Joh 4:20).

JFB: Isa 36:8

A taunting challenge. Only give the guarantee that you can supply as many as two thousand riders, and I will give thee two thousand horses. But seeing that you have not even this small number (see on Isa 2:7), how can you stand against the hosts of Assyrian cavalry? The Jews tried to supply their weakness in this "arm" from Egypt (Isa 31:1).

JFB: Isa 36:9

A governor under a satrap; even he commands more horsemen than this.

JFB: Isa 36:10

A boastful inference from the past successes of Assyria, designed to influence the Jews to surrender; their own principles bound them to yield to Jehovah's will. He may have heard from partisans in Judah what Isaiah had foretold (Isa 10:5-6).

JFB: Isa 36:11

Rather, "Aramean": the language spoken north and east of Palestine, and understood by the Assyrians as belonging to the same family of languages as their own: nearly akin to Hebrew also, though not intelligible to the multitude (compare 2Ki 5:5-7). "Aram" means a "high land," and includes parts of Assyria as well as Syria.

JFB: Isa 36:11

The men of Judah since the disruption of Israel, claimed the Hebrew as their own peculiarly, as if they were now the only true representatives of the whole Hebrew twelve tribes.

JFB: Isa 36:11

The interview is within hearing distance of the city. The people crowd on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people and therefore beg Rab-shakeh to speak Aramean.

JFB: Isa 36:12

Is it to thy master and thee that I am sent? Nay, it is to the men on the wall, to let them know (so far am I from wishing them not to hear, as you would wish), that unless they surrender, they shall be reduced to the direst extremities of famine in the siege (2Ch 32:11, explains the word here), namely, to eat their own excrements: or, connecting, "that they may eat," &c., with "sit upon the wall"; who, as they hold the wall, are knowingly exposing themselves to the direst extremities [MAURER]. Isaiah, as a faithful historian, records the filthy and blasphemous language of the Assyrians to mark aright the true character of the attack on Jerusalem.

JFB: Isa 36:13

Rab-shakeh speaks louder and plainer than ever to the men on the wall.

JFB: Isa 36:15

The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare Isa 36:10).

JFB: Isa 36:16

Rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [HORSLEY].

JFB: Isa 36:16

Surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your own. Rab-shakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (Gen 47:21; 2Ki 17:6).

JFB: Isa 36:19

(See on Isa 10:9).

JFB: Isa 36:19

Literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (Pro 1:31; Jer 2:19). Israel worshipped the gods of Sepharvaim, and so colonists of Sepharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (2Ki 17:24; compare 2Ki 18:34).

JFB: Isa 36:19

Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (2Ki 17:4). Sargon finished it; and, in his palace at Khorsabad, he has mentioned the number of Israelites carried captive--27,280 [G. V. SMITH].

JFB: Isa 36:20

(Compare Isa 10:11; 2Ch 32:19). Here he contradicts his own assertion (Isa 36:10), that he had "come up against the land with the Lord." Liars need good memories. He classes Jehovah with the idols of the other lands; nay, thinks Him inferior in proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols.

JFB: Isa 36:21

So as not to enter into a war of words with the blasphemer (Exo 14:14; Jud 1:9).

JFB: Isa 36:22

In grief and horror at the blasphemy (Mat 26:65).

JFB: Isa 37:1

(See on Isa 20:2).

JFB: Isa 37:1

The sure resort of God's people in distress (Psa 73:16-17; Psa 77:13).

JFB: Isa 37:2

Implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare 2Ki 22:12-14).

JFB: Isa 37:3

That is, the Lord's rebuke for His people's sins (Psa 149:7; Hos 5:9).

JFB: Isa 37:3

Blasphemous railing of Rab-shakeh.

JFB: Isa 37:3

A proverbial expression for, We are in the most extreme danger and have no power to avert it (compare Hos 13:13).

JFB: Isa 37:4

Take cognizance of (2Sa 16:12).

JFB: Isa 37:4

Will punish him for the words, &c. (Psa 50:21).

JFB: Isa 37:4

The two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.

JFB: Isa 37:6

Literally, "youths," mere lads, implying disparagement, not an embassy of venerable elders. The Hebrew is different from that for "servants" in Isa 37:5.

JFB: Isa 37:6

(Isa 36:20).

JFB: Isa 37:7

Rather, "I will put a spirit (Isa 28:6; 1Ki 22:23) into him," that is, so influence his judgment that when he hears the report (Isa 37:9, concerning Tirhakah), he shall return [GESENIUS]; the "report" also of the destruction of his army at Jerusalem, reaching Sennacherib, while he was in the southwest of Palestine on the borders of Egypt, led him to retreat.

JFB: Isa 37:7

(Isa 37:38).

JFB: Isa 37:8

To the camp of his master.

JFB: Isa 37:8

Meaning "whiteness," the Blanche-garde of the Crusaders [STANLEY]. EUSEBIUS and JEROME place it more south, in the district of Eleutheropolis, ten miles northwest of Lachish, which Sennacherib had captured (see on Isa 36:2). Libnah was in Judea and given to the priests (1Ch 6:54, 1Ch 6:57).

JFB: Isa 37:9

(See on Isa 17:12; Isa 18:6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival.

JFB: Isa 37:9

2Ki 19:9 more fully expresses Sennacherib's eagerness by adding "again."

JFB: Isa 37:10

He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people.

JFB: Isa 37:10

(Compare Num 23:19).

JFB: Isa 37:11

(Isa 14:17). He does not dare to enumerate Egypt in the list.

JFB: Isa 37:12

In Mesopotamia, on the Chabour (2Ki 17:6; 2Ki 18:11). Gozan is the name of the district, Chabour of the river.

JFB: Isa 37:12

More to the west. Abraham removed to it from Ur (Gen 11:31); the Carroe of the Romans.

JFB: Isa 37:12

Farther west, in Syria.

JFB: Isa 37:12

There is an ancient village, Adna, north of Baghdad. Some think Eden to be the name of a region (of Mesopotamia or its vicinity) in which was Paradise; Paradise was not Eden itself (Gen 2:8). "A garden in Eden."

JFB: Isa 37:12

Now Tel-afer, west of Mosul [LAYARD]. Tel means a "hill" in Arabic and Assyrian names.

JFB: Isa 37:13

In Babylonia. From Ava colonists had been brought to Samaria (2Ki 17:24).

JFB: Isa 37:14

Unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (2Ch 20:3, 2Ch 20:11-13).

JFB: Isa 37:16

The Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (Exo 25:22; Psa 80:1; Psa 99:1).

JFB: Isa 37:16

Derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (Exo 25:19, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, JEHOVAH, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (Num 7:89; Psa 18:10). (1) They are first mentioned (Gen 3:24) "on the edge of" (as "on the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," which implies that this was a local tabernacle in which the symbols of God's presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called "the presence of the Lord" (Gen 4:16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, "seraphim" or "teraphim." (2) The cherubim, in the Mosaic tabernacle and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, Psa 8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (Rev 4:6) as "living creatures" (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in Eze. 1:5-25; 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God.

JFB: Isa 37:16

Literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.

JFB: Isa 37:17

Singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes.

JFB: Isa 37:18

Conceding the truth of the Assyrian's allegation (Isa 36:18-20), but adding the reason, "For they were no gods."

JFB: Isa 37:19

The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse.

JFB: Isa 37:20

The strongest argument to plead before God in prayer, the honor of God (Exo 32:12-14; Psa 83:18; Dan 9:18-19).

JFB: Isa 37:21

That is, hast not relied on thy own strength but on Me (compare 2Ki 19:20). "That which thou hast prayed to Me against Sennacherib, I have heard" (Psa 65:2).

JFB: Isa 37:22

Transition to poetry: in parallelism.

JFB: Isa 37:22

Honorable terms. "Virgin" implies that the city is, as yet, inviolate. "Daughter" is an abstract collective feminine personification of the population, the child of the place denoted (see on Isa 23:10; Isa 1:8). Zion and her inhabitants.

JFB: Isa 37:22

In scorn (Psa 22:7; Psa 109:25; Mat 27:39). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (Isa 58:9; Eze 25:6; Zep 2:15).

JFB: Isa 37:23

Not an idol.

JFB: Isa 37:24

Virtually. Hast thou within thyself?

JFB: Isa 37:24

Imagery from the Assyrian felling of trees in Lebanon (Isa 14:8; Isa 33:9); figuratively for, "I have carried my victorious army through the regions most difficult of access, to the most remote lands."

JFB: Isa 37:24

Rather, "recesses" [G. V. SMITH].

JFB: Isa 37:24

Not cypresses, as some translate; pine foliage and cedars are still found on the northwest side of Lebanon [STANLEY].

JFB: Isa 37:24

In 2Ki 19:23, "the lodgings of his borders." Perhaps on the ascent to the top there was a place of repose or caravansary, which bounded the usual attempts of persons to ascend [BARNES]. Here, simply, "its extreme height."

JFB: Isa 37:24

Rather, "its thickest forest." "Carmel" expresses thick luxuriance (see on Isa 10:18; Isa 29:17).

JFB: Isa 37:25

In 2Ki 19:24, it is "strange waters." I have marched into foreign lands where I had to dig wells for the supply of my armies; even the natural destitution of water there did not impede my march.

JFB: Isa 37:25

Rather, "the streams (artificial canals from the Nile) of Egypt." "With the sole of my foot," expresses that as soon as his vast armies marched into a region, the streams were drunk up by them; or rather, that the rivers proved no obstruction to the onward march of his armies. So Isa 19:4-6, referring to Egypt, "the river--brooks of defense--shall be dried up." HORSLEY, translates the Hebrew for "besieged places," "rocks."

JFB: Isa 37:26

Reply of God to Sennacherib.

JFB: Isa 37:26

Join, rather, with "I have done it." Thou dost boast that it is all by thy counsel and might: but it is I who, long ago, have ordered it so (Isa 22:11); thou wert but the instrument in My hands (Isa 10:5, Isa 10:15). This was the reason why "the inhabitants were of small power before thee" (Isa 37:27), namely, that I ordered it so; yet thou art in My hands, and I know thy ways (Isa 37:28), and I will check thee (Isa 37:29). Connect also, "I from ancient times have arranged ('formed') it." However, English Version is supported by Isa 33:13; Isa 45:6, Isa 45:21; Isa 48:5.

JFB: Isa 37:27

Not because of thy power, but because I made them unable to withstand thee.

JFB: Isa 37:27

Which easily withers (Isa 40:6; Psa 37:2).

JFB: Isa 37:27

Which having little earth to nourish it fades soonest (Psa 129:6-8).

JFB: Isa 37:27

SMITH translates, "The cornfield (frail and tender), before the corn is grown."

JFB: Isa 37:28

Rather, "sitting down" (Psa 139:2). The expressions here describe a man's whole course of life (Deu 6:7; Deu 28:6; 1Ki 3:7; Psa 121:8). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (Isa 37:4).

JFB: Isa 37:29

Insolence.

JFB: Isa 37:29

Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare Job 41:1-2; Eze 19:4; Eze 29:4; Eze 38:4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.

JFB: Isa 37:30

Addressed to Hezekiah.

JFB: Isa 37:30

A token which, when fulfilled, would assure him of the truth of the whole prophecy as to the enemy's overthrow. The two years, in which they were sustained by the spontaneous growth of the earth, were the two in which Judea had been already ravaged by Sennacherib (Isa 32:10). Thus translate: "Ye did eat (the first year) such as groweth of itself, and in the second year that . . . but in this third year sow ye," &c., for in this year the land shall be delivered from the foe. The fact that Sennacherib moved his camp away immediately after shows that the first two years refer to the past, not to the future [ROSENMULLER]. Others, referring the first two years to the future, get over the difficulty of Sennacherib's speedy departure, by supposing that year to have been the sabbatical year, and the second year the jubilee; no indication of this appears in the context.

JFB: Isa 37:31

Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.

JFB: Isa 37:33

He did come near it, but was not allowed to conduct a proper siege.

JFB: Isa 37:33

A mound to defend the assailants in attacking the walls.

JFB: Isa 37:34

(See Isa 37:29, Isa 37:37; Isa 29:5-8).

JFB: Isa 37:35

Notwithstanding Hezekiah's measures of defense (2Ch 32:3-5), Jehovah was its true defender.

JFB: Isa 37:35

Since Jehovah's name was blasphemed by Sennacherib (Isa 37:23).

JFB: Isa 37:35

On account of His promise to David (Psa 132:17-18), and to Messiah, the heir of David's throne (Isa 9:7; Isa 11:1).

JFB: Isa 37:36

Some attribute the destruction to the agency of the plague (see on Isa 33:24), which may have caused Hezekiah's sickness, narrated immediately after; but Isa 33:1, Isa 33:4, proves that the Jews spoiled the corpses, which they would not have dared to do, had there been on them infection of a plague. The secondary agency seems, from Isa 29:6; Isa 30:30, to have been a storm of hail, thunder, and lightning (compare Exo 9:22-25). The simoon belongs rather to Africa and Arabia than Palestine, and ordinarily could not produce such a destructive effect. Some few of the army, as 2Ch 32:21 seems to imply, survived and accompanied Sennacherib home. HERODOTUS (2.141) gives an account confirming Scripture in so far as the sudden discomfiture of the Assyrian army is concerned. The Egyptian priests told him that Sennacherib was forced to retreat from Pelusium owing to a multitude of field mice, sent by one of their gods, having gnawed the Assyrians' bow-strings and shield-straps. Compare the language (Isa 37:33), "He shall not shoot an arrow there, nor come before it with shields," which the Egyptians corrupted into their version of the story. Sennacherib was as the time with a part of his army, not at Jerusalem, but on the Egyptian frontier, southwest of Palestine. The sudden destruction of the host near Jerusalem, a considerable part of his whole army, as well as the advance of the Ethiopian Tirhakah, induced him to retreat, which the Egyptians accounted for in a way honoring to their own gods. The mouse was the Egyptian emblem of destruction. The Greek Apollo was called Sminthian, from a Cretan word for "a mouse," as a tutelary god of agriculture, he was represented with one foot upon a mouse, since field mice hurt corn. The Assyrian inscriptions, of course, suppress their own defeat, but nowhere boast of having taken Jerusalem; and the only reason to be given for Sennacherib not having, amidst his many subsequent expeditions recorded in the monuments, returned to Judah, is the terrible calamity he had sustained there, which convinced him that Hezekiah was under the divine protection. RAWLINSON says, In Sennacherib's account of his wars with Hezekiah, inscribed with cuneiform characters in the hall of the palace of Koyunjik, built by him (a hundred forty feet long by a hundred twenty broad), wherein even the Jewish physiognomy of the captives is portrayed, there occurs a remarkable passage; after his mentioning his taking two hundred thousand captive Jews, he adds, "Then I prayed unto God"; the only instance of an inscription wherein the name of GOD occurs without a heathen adjunct. The forty-sixth Psalm probably commemorates Judah's deliverance. It occurred in one "night," according to 2Ki 19:35, with which Isaiah's words, "when they arose early in the morning," &c., are in undesigned coincidence.

JFB: Isa 37:36

"the Jews . . . the Assyrians."

JFB: Isa 37:37

For about twenty years after his disaster, according to the inscriptions. The word, "dwelt," is consistent with any indefinite length of time. "Nineveh," so called from Ninus, that is, Nimrod, its founder; his name means "exceedingly impious rebel"; he subverted the existing patriarchal order of society, by setting up a system of chieftainship, founded on conquest; the hunting field was his training school for war; he was of the race of Ham, and transgressed the limits marked by God (Gen 10:8-11, Gen 10:25), encroaching on Shem's portion; he abandoned Babel for a time, after the miraculous confusion of tongues and went and founded Nineveh; he was, after death, worshipped as Orion, the constellation (see on Job 9:9; Job 38:31).

JFB: Isa 37:38

Nisr, in Semitic, means "eagle;" the termination och, means "great." The eagle-headed human figure in Assyrian sculptures is no doubt Nisroch, the same as Asshur, the chief Assyrian god; the corresponding goddess was Asheera, or Astarte; this means a "grove," or sacred tree, often found as the symbol of the heavenly hosts (Saba) in the sculptures, as Asshur the Eponymus hero of Assyria (Gen 10:11) answered to the sun or Baal, Belus, the title of office, "Lord." This explains "image of the grove" (2Ki 21:7). The eagle was worshipper by the ancient Persians and Arabs.

JFB: Isa 37:38

In Ezr 4:2 he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (2Ch 33:11). He built the palace on the mound Nebbiyunus, and that called the southwest palace of Nimroud. The latter was destroyed by fire, but his name and wars are recorded on the great bulls taken from the building. He obtained his building materials from the northwest palaces of the ancient dynasty, ending in Pul.

Clarke: Isa 36:3

Then came forth unto him - Before these words the other copy, 2Ki 18:18, adds, ויקראו אל המלך vaiyikreu el hammelech , "And they demanded audience of the king."

Clarke: Isa 36:5

I say "Thou hast said"- Fourteen MSS. (three ancient) of Kennicott’ s and De Rossi’ s have it in the second person, אמרת amarta ; and so the other copy, 2Ki 18:20

But they are but vain words - דבר שפתים debar sephathayim , a word of the lips. Thou dost talk about counsels, but thou hast none; about strength, but there is none with thee.

Clarke: Isa 36:6

The staff of this broken reed - A weakened, faithless ally

Clarke: Isa 36:6

On Egypt - The Bodl. MS. adds מלך melech , the king of Egypt; and so perhaps the Chaldee might read

Clarke: Isa 36:6

It will go into his hand, and pierce it - Will take subsidy after subsidy, and do nothing for it.

Clarke: Isa 36:7

But if thou say "But if ye say"- Two ancient MSS. have תאמרו tomeru in the plural number; so likewise the Septuagint, Chaldee, and the other copy, 2Ki 18:22

Ye shall worship before this altar "To worship only before this altar"- See 2Ch 32:12.

Clarke: Isa 36:10

Am I now come up without the Lord - Probably some apostate Israelitish priest might have encouraged the king of Assyria by telling him that Jehovah had given him a commission against Jerusalem.

Clarke: Isa 36:12

That they may eat their own dung "Destined to eat their own dung"- לאכל leechol , that they may eat, as our translation literally renders it. But the Syriac reads מאכל meechol , that they may not eat, perhaps rightly, and afterward ומשתות umishshethoth , or ושתות ushethoth , to the same purpose. Seventeen of Dr. Kennicott’ s MSS., ten of De Rossi’ s and two of my own, read מימי meymey , the water; mine have מימי שניהם meymey sheneyhem , and write in the margin מימי רגליהם meymey regaleyhem , the water of their feet, a modest way of expressing urine.

Clarke: Isa 36:15

This city shall not be delivered - ולא velo , And this city. Ten of Kennicott’ s MSS., and nine of De Rossi’ s, with one (ancient) of my own, add the conjunction.

Clarke: Isa 36:16

Make an agreement - ברכה berachah , make a blessing with me; i.e., Give me a ransom for the city, and I will not destroy it; give me the yearly tribute thou hast promised.

Clarke: Isa 36:17

And vineyards - The other copy, 2Ki 18:32, adds here: "A land of oil-olive, and of honey; that ye may live, and not die: and hearken not unto Hezekiah when he seduceth you."

Clarke: Isa 36:19

Where are the gods - Many MSS. add the conjunction here also: And, or But, where are the gods, etc

For other matters relative to this chapter, see the notes on 2Ki 18:13 (note), etc

Clarke: Isa 36:19

Of Sepharvaim - The other copy, 2Ki 18:34, adds, of "Henah and Ivah.

Clarke: Isa 36:19

Have they delivered - וכי vechi . The copulative is not expressed here by the Septuagint, Syriac, Vulgate, and three MSS.; nor is it in any other copy. Ib. Houbigant reads הכי hachi , with the interrogative particle; a probable conjecture, which the ancient Versions above quoted seem to favor.

Clarke: Isa 36:21

But they held their peace "But the people held their peace"- The word העם haam , the people, is supplied from the other copy, and is authorized by a MS. which inserts it after אתו otho .

Clarke: Isa 37:6

Thus shall ye say - כה תאמרון ko tomerun , "thus shall ye (explicitly, earnestly, and positively) say. "The paragogic nun deepens and increases the sense.

Clarke: Isa 37:7

I will send a blast "I will infuse a spirit into him" - " נותין בו רוח nothen bo roach never signifies any thing but putting a spirit into a person: this was πνευμα δειλιας, the spirit of deceit."- Secker. "I will send a blast"- I do not think that Archbishop Secker has hit the true meaning of these words. I believe רוח ruach means here a pestilential wind, such as the Arabs call simoom , that instantly suffocates both man and beast; and is what is termed "the angel of the Lord,"God’ s messenger of death to the Assyrians, Isa 37:36.

Clarke: Isa 37:8

Rabshakeh returned - From Isa 36:2, we learn that the king of Assyria had sent Rabshakeh from Lachish to Jerusalem; now it is likely that Rabshakeh had besieged that place, and that the king of Assyria had taken his station before this city, and dispatched Rabshakeh against Jerusalem. But, as in the verse above it is said, "he had departed from Lachish,"probably he had been obliged to raise the siege, and sat down before Libnah, which promised an easier conquest.

Clarke: Isa 37:9

He heard say concerning Tirhakah king of Ethiopia - When he heard that Tirhakah king of Ethiopia had come out against him, then he sent that blasphemous manifesto which is contained in Isa 37:10-13, to terrify Hezekiah into submission. How much was this like, in words and spirit, to the manifesto sent to the Parisians by the late Duke of Brunswick, from the plains of Champaigne, in 1792, which was the forerunner of the mighty torrents of human blood which was shed in the French revolution! And what a blast of God fell upon him and his army - nearly like that which fell on the army of Sennacherib

He sent messengers "He sent messengers again"- The word וישמע vaiyishma , "and he heard, "which occurs the second time in this verse, is repeated by mistake from the beginning of the verse. It is omitted in an ancient MS. It is a mere tautology, and embarrasses the sense. The true reading instead of it is, וישב veyesheb , "and he returned, "which the Septuagint read in this place, απεστρεψε, and which is preserved in the other copy, 2Ki 19:9 : "He returned and sent, "that is, according to the Hebrew idiom, "he sent again."

Clarke: Isa 37:12

As Gozan, and Haran - חרן Charan : but הרן Haran is the reading of four of Kennicott’ s MSS. and one of De Rossi’ s.

Clarke: Isa 37:14

And read it "And read them"- ויקראם vayikraem . So MS. Bodl. in this place; and so the other copy; instead of ויקראהו vaiyikraehu , "and read It.

And spread it "And spread them"- ויפרשהו vaiyiphresehu . הו hu is upon a rasure in a MS., which probably was at first ם mem . The same mistake as in the foregoing note.

Clarke: Isa 37:15

Unto the Lord "Before Jehovah"- That is, in the sanctuary. For אל el , the Syriac, Chaldee, and the other copy, 2Ki 19:15, read לפני liphney , "before the face."

Clarke: Isa 37:18

The nations - הארצות haratsoth , "the lands; "instead of this word, which destroys the sense, ten of Kennicott’ s and five of De Rossi’ s MSS. (one ancient) have here גוים goyim , "nations;"which is undoubtedly the true reading, being preserved also in the other copy; 2Ki 19:17. Another MS. suggests another method of rectifying the sense in this place, by reading מלכם malcam , "their king, "instead of ארצם artsam , "their land;"but it ought to be מלכיהם malcheyhem , "all the countries and their kings."

Clarke: Isa 37:20

Save us "Save us, we beseech thee"- The supplicating particle, נא na , is supplied here from eighteen MSS., three ancient, of Dr. Kennicott, and ten of De Rossi, and from the other copy; 2Ki 19:19

That thou art the Lord, even thou only "That thou Jehovah art the only God"- The word אלהים Elohim , "God, "is lost here in the Hebrew text, but preserved in the other copy; 2Ki 19:19. The Syriac and Septuagint seem here to have had in their copies אלהים Elohim , instead of יהוה Yehovah .

Clarke: Isa 37:21

Then Isaiah - sent unto Hezekiah - The Syriac and Septuagint understand and render the verb passively, was sent

Whereas thou hast prayed to me against Sennacherib "Thy prayer unto me concerning Sennacherib - I have heard"- שמעתי shamati ; this word, necessary to the sense, is lost in this place out of the Hebrew text. One MS. of Dr. Kennicott’ s and one of De Rossi’ s have it written above the line in a later hand. The Septuagint and Syriac found it in their copies; and it is preserved in the other copy; 2Ki 19:20.

Clarke: Isa 37:23

Against the Holy One of Israel - For אל el , to, the other copy has על al , against, rather more properly.

Clarke: Isa 37:24

By thy servants "By thy messengers"- The text has עבדיך abdeycha , thy servants; but the true reading seems to be מלאכיך malacheycha , thy messengers, as in the other copy, 2Ki 19:23; and as the Septuagint and Syriac found it in their copies in this place

Reproached the Lord - אדני Adonai : but one of my MSS. has יהוה אדני Yehovah Adonai , Jehovah the Lord. This reading is not found, I think, in any other MS., but several have יהוה Yehovah for אדני Adonai

Clarke: Isa 37:24

I will enter into the height of his border "I will penetrate into his extreme retreats"- The text has מרום marom , the height which seems to have been taken by mistake from the line but one above. Two MSS. have here מלון malon , the lodge or retreat; which is the word in the other copy, 2Ki 19:23, and I think is the true reading

The forest of has Carmel - The forest and his fruitful field; that is, I will possess myself of the whole country.

Clarke: Isa 37:25

Water "Strange waters"- The word זרים zarim , strange, lost out of the Hebrew text in this place, is supplied from the other copy. A MS. supplies the word רבים rabbim , many, instead of it

With the sole of my feet - With my infantry

All the rivers of the besieged places "All the canals of fenced places"- The principal cities of Egypt, the scene of his late exploits, were chiefly defended by deep moats, canals, or large lakes, made by labor and art, with which they were surrounded. See Harmer’ s Observ. 2 p. 304. Claudian introduces Alaric boasting of his conquests in the same extravagant manner: -

" Subsidere nostri

Sub pedibus montes; arescere vidimus amnes. -

Fregi Alpes, galeisque Padum victricibus hausi .

De Bello Getic. 526

"The mountains have passed away under our feet; we have seen the rivers dried up. I have broken the Alps, and laden out the Po with our victorious helmets."

Clarke: Isa 37:26

Lay waste defended cities into ruinous heaps "Lay waste warlike nations; strong fenced cities"- גלים נצים gallim nitstsim . It is not easy to give a satisfactory account of these two words, which have greatly embarrassed all the interpreters, ancient and modern. For גלים gallim I read גוים goyim , as the Septuagint do in this place, εθνη . The word נצים netsim the Vulgate renders in this place compugnantium ; in the parallel place, 2Ki 19:25, pugnantium ; and the Septuagint μαχιμων, fighting, warlike. This rendering is as well authorized as any other that I know of; and, with the reading of the Septuagint, perfectly clears up the construction. See the margin on all the preceding verses.

Clarke: Isa 37:27

Corn blasted - שדמה shedemah , parched: it does not appear that there is any good authority for this word. The true reading seems to be שדפה shedephah , blasted, as it is in six MSS. (two ancient) here, and in the other copy.

Clarke: Isa 37:29

Will I put my hook in thy nose - Et fraenum meum : Jonathan vocem מתג metheg , interpretatus est זמם zemam , i.e., annulum, sive uncum, eumque ferreum, quem infigunt naribus camelae: eoque trahitur, quoniam illa feris motibus agitur: et hoc est, quod discimus in Talmude; et camela cum annulo narium: scilicet, egreditur die sabbathi . "And my bridle: Jonathan interprets the word metheg by zemam , a ring, or that iron hook which they put in the nostrils of a camel to lead her about, check her in her restiveness, etc. And this is what we mean in the Talmud, when we say, And the camel with the ring of her nostrils shall go out on the Sabbath day."- Jarchi in 2Ki 19:28. Ponam circulum in naribus tuis . "I will put a ring in thy nostrils."- Jerome. Just as at this day they put a ring into the nose of the bear, the buffalo, and other wild beasts, to lead them, and to govern them when they are unruly. Bulls are often ringed thus in several parts of England. The Hindoos compare a person who is the slave of his wife to a cow led by the ring in her nose.

Clarke: Isa 37:36

Then the angel - Before "the angel, "the other copy, 2Ki 19:35, adds "it came to pass the same night, that "- The Prophet Hosea, Hos 1:7, has given a plain prediction of the miraculous deliverance of the kingdom of Judah: -

"And to the house of Judah I will be tenderly merciful

And I will save them by Jehovah their God

And I will not save them by the bow

Nor by sword, nor by battle

By horses, nor by horsemen.

- L.

||&&$

Clarke: Isa 37:38

His sons smote him - What an awful punishment of his blasphemy! Who can harden his neck against God, and be successful? God does not lightly pass by blasphemy against himself, his government, his word, his Son, or his people. Let the profligate take care!

Calvin: Isa 36:1

1.It happened in the fourteenth year In this and the following chapter the Prophet relates a remarkable history, which may be regarded as the seal of his doctrine, in which he predicted the calamities that would befall his nation, and at the same time promised that God would be merciful to them, and would drive back the Assyrians and defend Jerusalem and the Holy Land. What had already been accomplished made it evident that he had not spoken in vain; but God intended that it should also be testified to posterity. Yet to the men of that age it was not less advantageous that such a record should be preserved. He had often threatened that the vengeance of God was near at hand, and that the Assyrians were ready at his bidding to be employed by him as scourges; and st the same time he promised that he would assist Jerusalem even when matters were come to the worst. Both were accomplished, and the greater part of the nation passed by, as with closed eyes, those evident judgments of God, and not less basely despised the assistance which was offered to them. So much the more inexcusable was their gross stupidity.

But to the small number of believers it was advantageous to perceive such illustrious proofs of the hand of God, that greater credit might afterwards be given to Isaiah. The Prophet also might pursue his course more ardently and with unshaken firmness, since God had given so splendid an attestation of his doctrine from heaven. And because the truth of God scarcely obtains from us the honor due to it, unless it be supported by strong proofs, God has provided not less largely for our weakness, that we may perceive as in a mirror that the power of God accompanied the words of Isaiah, and that what he taught on earth was confirmed from heaven. More especially has calling was manifestly sealed, when God delivered Jerusalem from the grievous siege of Sennacherib, and when no hope of safety remained; so that believers saw that they had been rescued from the jaws of death by the hand of God alone. For this reason I have said that it was a seal to authenticate the prophecies which might otherwise have been called in question.

In the fourteenth year Not without reason does he specify the time when these things happened; for at that time Hezekiah had restored the worship of God throughout the whole of his dominions, (2Kg 18:4;) and, not satisfied with this, sent messengers in various directions to invite the Israelites to come with speed from every place to Jerusalem, to offer sacrifices, and, after long disunion, again to unite in holy harmony of faith, and to worship God according to the injunctions of the Law. While such was the condition of the kingdom that superstitions were removed and the Temple cleansed, and thus the true worship of God was restored, Judea is invaded by the king of Assyria, fields are pillaged, cities are taken, and the whole country is subject to his authority. Jerusalem alone, with a few inhabitants, is left; and in that city Hezekiah was shut up as in a prison.

We must now consider what thoughts might occur to the pious king and to other persons; for if we judge of this calamity according to the perception of the flesh, we shall think that God was unjust in permitting his servant to be reduced to such extremities, whose piety seemed to deserve that the Lord would preserve him in safety and free from all molestation, since his whole desire was to maintain the true worship of God. This was no small trial of the faith of Hezekiah, and ought to be continually placed before our eyes, when we are subjected to the same temptations. The Lord did not punish Hezekiah for carelessness, pleasures, or luxury, and much less for superstitions, or unholy contempt of the Law; for as soon as he began to reign, he labored with the utmost zeal and carefulness and industry to restore the purity of religion. God therefore intended to try his faith and patience.

Calvin: Isa 36:2

2.Then the king of Assyria Rent Rabshakeh The order of the narrative may here have been altered; for he had formerly said that Sennacherib had taken all the cities of Judea, and now he says that he sent Rabshakeh ²⁸ from Lachish, implying that he was besieging it, and consequently he had not yet stormed them all. But it ought to be observed that historical connection is frequently disturbed, and that what was first in the order of time, comes last in the narrative. Besides, the Scriptures frequently make use of a figure of speech in which a part is taken for the whole, and by which it might be said that all the cities were taken, because those which had been left were few, and Hezekiah had no means of intercourse with them. It appeared, therefore, that the king of Assyria had brought the whole of Judea under his dominion, because nearly all that remained was Jerusalem alone, in which Hezekiah was shut up.

This history is more fully related in the Books of Kings, where it is shewn how eager for peace Hezekiah was; for he labored to obtain it on any terms. He had delivered up “three hundred talents of silver and thirty talents of gold,” which that tyrant had demanded; and he found it necessary to seize the vessels of the Temple, and the golden plates which had been attached to its doors, to make up that sum, because his treasury was exhausted. (2Kg 18:14.) But as such gulfs are insatiable, when he had received that money, he next demanded more, and sought to enforce harder conditions. This was done partly, in order to provoke and torment Hezekiah, (for, having once abused the ready compliance of the pious king, he thought that he would obtain anything,) and partly because he sought an occasion of renewing the war. Yet it ought to be observed that the people were justly punished for their iniquities, as had been foretold; for although true religion flourished as to external worship, yet their life was not changed for the better, and their wickedness was not removed, nor was the inward pollution cleansed from their hearts. Accordingly, because the people did not repent, it was necessary that their obstinate depravity should be severely chastised. But because the measure of their iniquities was not yet full, God abated the fierceness of his anger, and suddenly, when matters were desperate, brought such assistance as could not have been believed.

Calvin: Isa 36:3

3.And Eliakim went to him. Eliakim was formerly mentioned. It was he to whom the Lord promised that he would give him the chief power in the kingdom after the banishment of Shebna. (Isa 22:20.) It now appears as if that promise had failed, when he is sent to an enemy as a suppliant, and as one who is about to surrender himself and his companions, and to undergo cruel tyranny. This might also fill the hearts of believers with anxiety, and lead them to doubt the promises of God. Besides, the godly king had such a scarcity of good men, that, along with Eliakim, he was compelled to send Shebna, whom he knew well to be deceitful and treacherous.

ספר (sopher) means scribe; and accordingly it often denotes learned men or doctors, and sometimes those who took charge of writings and those who had the custody of the royal records. I have translated it chancellor, for unquestionably it does not relate to legal skill; and we may infer that this Shebna held a high rank, though he had been deprived of his office as governor. מזכיר (mazkir) denotes a secretary or recorder.

Calvin: Isa 36:4

4.Say now to Hezekiah He relates that the three ambassadors, though they were attended by all the magnificence that yet remained in the kingdom, were not only repulsed, but disdainfully treated by the tyrant’s delegate, and loaded with disgraceful reproaches; for, as if Hezekiah had been convicted of wicked revolt, Rabshakeh asks how he had dared to rebel. The particle נא ( na) is supposed by some to denote entreaty, and is rendered by them I pray; but it would be unsuitable to a proud and insolent man to entreat in this manner. He speaks in the ordinary language of those who lay conditions on the vanquished, or on those who are overwhelmed with fear, whom they wish to compel to make an unconditional surrender, or, as we commonly say, (sommer) to summon.

Thus saith the great king In order to give greater validity to the summons, that general speaks in the name of his king, whose greatness he extols to the skies, in order to terrify Hezekiah, when he learns that he has to do with a king of such vast resources. He does not only mean that the first monarch in the world was far superior to Hezekiah, who in comparison of him was but a petty prince; but he calls the king of Assyria great, because by his power he eclipsed all others, so that he stood alone in his lofty rank. By these thunderbolts of words Hezekiah might have been overthrown and subdued, especially since he was so far from being able to resist the power of that tyrant that he was shut up in the city and unable to move out of it.

Calvin: Isa 36:5

5.I have said (only a word of the lips.) In the sacred history (2Kg 18:20) the word employed is, Thou hast said This may be explained as a declaration what kind of courage Rabshakeh thinks that Hezekiah possesses; as if he had said, “Such are thy deliberations.” In this passage the use of the first person, “I have said,” does not alter the sense; because Rabshakeh, as if he had examined the counsels of Hezekiah and fully understood them all, ironically reproaches him; “I see what thou art thinking, but they are words of the lips.” This passage is explained in various ways. Some interpret it, “Thou sayest, that thou hast not merely words of the lips,” that is, “Thou boastest that thou excellest not only in the use of words, but likewise in courage and wisdom.” Others interpret it, “Thou hast words indeed, but wisdom and courage are necessary in war.”

Some think that by “words” are meant “prayers.” I do not approve of that exposition; for it is excessively farfetched and unnatural, and therefore I view it thus: “Hezekiah has words of lips, that is, he employs a beautiful and elegant style, to keep the people in the discharge of their duty, or, as we commonly say, He has fine speeches; ²⁹ but it is not by these that war can be begun or carried on.” He therefore means, that he perfectly understands what Hezekiah is doing, and what it is on which he places his chief reliance, namely, on words and eloquence; ³⁰ but these are of no use for war, in which wisdom and courage are needed. It might also be appropriately viewed as relating to the Egyptians, as if he had said that Hezekiah acts foolishly in allowing himself to be cheated by empty promises; and undoubtedly the Egyptians were liberal in promising mountains of gold, though they gave nothing in reality. But as we shall find that he speaks of the Egyptians, soon afterwards, in a particular manner, I have no doubt that here he ridicules Hezekiah, as if he fed the expectation of the people by empty boasting, while he was not provided with military preparations.

Calvin: Isa 36:6

6.Behold, thou hast trusted in, that broken staff of reed This is probably separate from the former verse; for, having formerly said that the eloquence by which he flatters the people is all that Hezekiah possesses, and having inferred from this that his confidence is exceedingly foolish, he now comes to other particulars. He employs every method for shaking the hearts of the people, that all, being stunned, may absolutely surrender. Accordingly, after having represented Hezekiah to be contemptible as to his internal resources, he next adds, that the external resources are idle and useless, and says that they are greatly mistaken in expecting any assistance whatever from the Egyptians.

And, first, he compares the Egyptians to “a staff of reed” on account of their weakness; secondly, for the sake of amplification he calls them “a broken staff;” thirdly, he says that it is so far from supporting that it pierces the hands that lean upon it. The meaning may be thus summed up, “the hope which the Jews entertain of receiving aid from the Egyptians is not only false and unfounded, but pernicious.” And indeed with truth might Rabshakeh have said this, if it had been true that Hezekiah relied on the Egyptians; but he slanderously and falsely accuses the pious king of this vain confidence Yet God justly rewarded a rebellious and disobedient people by allowing this filthy dog to reproach them with their wicked revolt. Isaiah had formerly (Isa 30:1, and 31:1, 6) condemned this crime in severe terms, but their deaf ears refused to admit the reproof; and therefore the Jews, who had wickedly despised a Prophet that spoke to them in the name of God, deserved to have Rabshakeh for their instructor.

We are therefore warned by this example, that there is no reason to wonder if unbelievers, who do not obey the counsel of God for their salvation, and reject all prophecies, are subjeered to the jeers of their enemies, as Rabshakeh, the captain of the Assyrian king, now haughtily taunts the rebellious Jews. Yet it is of importance to consider how great a difference there is between the warnings of God and the mockeries of Satan. When God wishes to dissuade us from sinful confidence in the flesh, he declares in general terms, “Cursed be he that trusteth in man,” (Jer 17:5.) that the whole world may be reduced to nothing, and that thus we may be satisfied with himself alone; and therefore, when he has brought us low, he instantly imparts courage to us by holding out a remedy. But when Satan deceitfully blames any vain hope, he drives us to despair, and urges us to many other hopes equally bad or still worse, and tempts us to adopt unlawful methods; as Rabshakeh does not smite the hope which the Jews entertained from the Egyptians, in order that they may rely on God alone, but substitutes the king of Assyria, as if safety ought not to be expected from any other quarter, tie names Pharaoh, but likewise includes the whole nation.

Calvin: Isa 36:7

7.And if thou shalt say to me Rabshakeh employs an argument which consists of three parts. Either Hezekiah thinks that he has sufficient strength to resist, or he expects assistance from Egypt, or he trusts in God. If he trusts in himself, he is mistaken; for what is he when compared to my king? As to Egypt, it will render him no assistance, but on the contrary will inflict serious damage. It remains therefore that he expects some assistance from God. But he has thrown down his altars and curtailed his worship; will he not rather be punished on that account? In short, this Rabshakeh takes away from the pious king all assistance, both divine and human.

By this slander Satan attempted not only to wound the heart of the king, that it might sink under the weight, of affliction, but to make an impression on the light and fickle multitude; because hitherto in the hearts of many there remained an attachment to superstition, and there was a strong tendency to fall back into this imposture, because the religion which was ancient, and to which they were long accustomed, had been changed, and, in their opinion, ³¹ Hezekiah was about to be chastised for his own rashness. In like manner, the Papists in the present day, whenever any adverse event befalls us, maintain that we are punished by God, because we have ventured to set aside ancient ceremonies. ³²

Calvin: Isa 36:8

8.Now come, give a hostage ³³ He concludes that there will be nothing better for Hezekiah than to lay aside the intention of carrying on war, to surrender himself, and to promise constant obedience to the king of Assyria. To persuade him the more, Rabshakeh again reproaches him with his poverty. “If I shall give thee two thousand horses, thou wilt not find among all thy people men to ride on them. What then is thy strength; or with what confidence dost thou dare to oppose my king?” He does not offer him horses for the sake of respect or of kindness, but in order to terrify and shake still more the heart of Hezekiah. The future tense ought therefore to be explained by the subjunctive mood, “ Although I give thee two thousand horses, yet thou wilt not find an equal number of riders.” I am aware of what is alleged by other commentators; but whoever examines the matter fully will quickly perceive that this is ironical language. ³⁴

Calvin: Isa 36:9

9.And how dost thou despise? ³⁵ He confirms the preceding statement, and shews that ttezekiah is so far from being able to endure the presence of his king, that he ought not to be compared to the very smallest of his captains. In this insolent manner does he taunt him, that the Jews may not derive courage from the absence of Sennacherib, who was still detained by the siege of Lachish. Although, therefore, Sennacherib does not yet appear before them with his whole army, Rabshakeh boasts that his lieutenants are sufficiently powerful, so that Hezekiah ought not to hesitate to make submission.

Calvin: Isa 36:10

10.And now have I come up without Jehovah? He now attacks Hezekiah in another manner, by telling him that it will serve no purpose to assemble his forces and to make other warlike preparations. For he alleges that Hezekiah has not to do or to contend with a mortal man, but with God himself, at whose suggestion, and not at his own, he camo hither to destroy the country; and therefore that they who oppose him will fight against God, and consequently all their efforts will be fruitless.

Hence we ought to learn that however earnestly we may be devoted to godliness, and however faithfully we may labor to advance the kingdom of Christ, still we must not expect to be free from every annoyance, but ought rather to be prepared for enduring very heavy afflictions. The Lord does not always recompense our piety by earthly rewards; and indeed it would be an exceedingly unsuitable recompense that we should possess abundant wealth and enjoy outward peace, and that everything should proceed to our wish; for the world reckons even wicked men to be happy on this ground, that they do not endure bad health or adversity, and are free from the pressure of poverty, and have nothing to disturb them. In this respect our condition would not differ at all from that of the reprobate.

This example of Hezekiah, who labored with all his might to restore religion and the true worship of God, and yet endured calamities so heavy and violent that he was not far from despair, ought to be constantly placed before our eyes, in order that, when we shall think float we have discharged our duty, we may nevertheless be prepared to endure conflicts and troubles of every kind, and may not be disturbed if enemies gain an advantage at the first onset, as if all at once they would swallow us up. Those proud and haughty minds will quickly fall, when the first ardor has boiled over and spent its foam, and their eagerness and pride will speedily disappear Rabshakeh boasted of the greatness and power of his king, in order to terrify Hezekiah. Such is the manner in which wicked men act towards us. By threatening words they attack us, and by various terrors they try our patience, or rather through their agency Satan labors, whom we plainly see speaking by the mouth of Rabshakeh. Nay, Satan assumes the character of God himself, and “is transformed into an angel of light.” (2Co 11:14.) Thus also the Spirit of God himself declares, that the strength of man is frail and fading, and that every one who leans on it seeks his own destruction. (Jer 17:5.) Rabshakeh says the same thing, and discourses as if he were discharging the prophetical office by the command of God.

We ought therefore to distinguish wisely when God speaks, and when, on the other hand, his name is falsely assumed by men; for Satan resorts to various artifices to make himself appear to be like God. All these reproaches were unjustly, as we have said, brought by Rabshakeh against Hezekiah, who did not place his hope in his own strength, and did not vaunt himself through reliance on the Egyptians; but godly men, even when they do well, must be exposed to evil reports. By these stratagems Satan attacks our faith, and unjustly slanders us among men. This temptation is highly dangerous, for we are desirous that our integrity should be well known; and when we are well disposed, we take it ill if other men put a different interpretation on our conduct. Thus Satan endearours by slander to overturn all that has been done out of a good conscience, or accuses us of something with which we are not at all chargeable, or loads us with unfounded slanders, or contrives what never came into our mind; but an upright conscience ought to be like a brazen wall to us, that, imitating the example of Hezekiah, we may stand unshaken against such accusations and slanders.

So far as relates to the last clause, in which Rabshakeh reproaches him with having overturned the worship of God, ³⁶ every person must plainly see how slanderous is that charge; for Hezekiah had taken away false gods and superstitious ³⁷ worship, which God abhors. (2Kg 18:4.) But we need not wonder that wicked men cannot distinguish between the true God and the false, between superstition, and religion. And the same thing is practiced amongst us every day; for the Papists, who are delighted with nothing but their own superstitions, accuse us of having taken away innumerable inventions of men, and complain that we have impaired and almost abolished the worship of God. They taunt us also in the same manner as that Rabshakeh, “Would God assist those who have taken away his worship, profaned the holy temples, and everything that was established in that beautiful order?” The reason is, that in Popery everything had a dazzling appearance, and drew the admiration of men; while we retain no ceremonies but those which are plain and simple, and free from all pageantry, and therefore they think that we have taken away the worship of God, which they estimate by outward appearances. If any adverse event befalls us, they exclaim that it; is richly deserved, that all the blame attaches to us, that the whole world is punished for our ungodliness, and if we ourselves suffer any calamity they taunt us still more.

Yet with resolute faith we must stand out against such ungodly speeches, by shewing that what they call the worship of God is not his worship, but that we have taken away, and have justly taken away, mere trifles, and that all the contrivances of men do not belong to the worship of God, but. are delusions of Satan, and that nothing is more destructive. We must therefore stand out with unshaken faith against reproaches of every kind, by which Satan endeavors to throw a shade over the practice of godliness. At first sight it appears to be shameful that he overthrew many altars and left but one, that he profaned many temples that one might remain. (2Kg 18:4.) But Hezekiah was fully acquitted by this single defense, that he undertook nothing but by the word of God; and therefore that he was satisfied with a single altar, because God had forbidden him to erect more, and that he had thrown down all images, because they had been unlawfully set up in opposition to the instructions of the Law. (Exo 20:4.) We have the same dispute with the Papists in the present day, because they blame us on no other ground than that we have set aside a huge mass of ceremonies, and retain only what God has enjoined. In such cases, however, we must not argue about what pleases men, but what is approved by God.

Calvin: Isa 36:11

11.Then said Eliakim This circumstance again shews how deeply Hezekiah was depressed, when by his ambassador he entreats so humbly the servant of his enemy. It shews also with what pride Rabshakeh was puffed up, when he rejected so insolently all entreaties; and the refusal was the more shameful, because what was requested was not of great value. From these matters we learn that it was not owing to Hezekiah that he did not pacify the rage of the enemy; for forgetful almost of his royal rank, Hezekiah endearours with all possible modesty to soothe him. If at any time we happen to be oppressed by unjust violence, let us not be ashamed to yield up our rights and to supplicate with humility. Now, when Hezekiah was so submissive, because he saw that he was unable to resist the king of Assyria, this tends powerfully to magnify the glory of God in preserving a nation which was nearly ruined. For that deliverance would have been less remarkable, if they had been rescued only from an ordinary danger; but when they were not far from destruction, so much the more manifest is the hand of God, who by an extraordinary miracle subdued and ruined an enemy that had already set his feet on their neck. (2Kg 19:31.)

Speak, I pray thee, to thy servants in the Syrian language ³⁸ They request that he will not speak in this manner in the presence of the people; because it is difficult to restrain a people naturally giddy and fickle, for they are easily moved, and tremble at the smallest alarm. ³⁹ They would have wished that Rabshakeh should not speak to them in the Jewish language, because they were desirous to enter into any moderate terms of peace. For that good king tried every method of allaying the rage of that tyrant, but without any success. ⁴⁰ These ambassadors therefore gain nothing from Rabshakeh; when he is entreated, he grows worse, and (as is usually the case with haughty men) becomes moro insolent.

Calvin: Isa 36:12

12.=== And === Rabshakeh said. Hence we see the fierceness and insolence of the enemy, and hence also it is evident that Hezekiah’s kingdom was on the brink of ruin; for here Rabshakeh speaks like a conqueror, and does not address Hezekiah as a king, but as if he had been his slave. When therefore we see Rabshakeh swelled with so much pride, we ought at the same time to recollect that Hezekiah was entirely overwhelmed and destitute of all confidence, so that he was looked upon as ruined. Hence we also infer that Rabshakeh was not sent for the purpose of offering any conditions of peace, but rather to obtain an unconditional surrender, and to strike the people with alarm; for Sennacherib had sent him for this purpose with a powerful army. Hence also he boasts that he has nothing to do with the king, that he addresses the people for their advantage, and, in order to terrify them still more, mentions the distress and calamities into which they will throw themselves if they choose to obey Hezekiah; that they will perish through hunger, and will be compelled to eat and drink what is revolting; and therefore, that their wisest course will be to surrender in good time, and to provide for their safety.

Calvin: Isa 36:13

13.Therefore Rabshakeh stood, and cried with a loud voice in the Jewish language The Prophet shews by what expedients Rabshakeh endeavored to shake the heart of the people, and first relates that he spoke in the Jewish language, though the ambassadors entreared him not to do so. It was, indeed, exceedingly shocking that the holy language, which had been consecrated to the mysteries of heavenly wisdom, was profaned and prostituted to wicked blasphemies; and this must undoubtedly have been a sore temptation to weak minds. But this should lead us to remark, that no enemies are more destructive than those who speak the same language as ourselves. At the present day we find this to be true in many who learn our language, that is, our way of speaking, that they may be able to insinuate themselves into the ears of weak and ignorant persons, so as to draw them aside from the true faith. Thirty years ago, the Papists had a language which was barbarous and totally at variance with the style of the Holy Spirit; scarcely were they heard to utter a word which breathed of Christian piety; but now they have succeeded in acquiring such skill as to know how to cloak their impieties under the ordinary language of Scripture, as if they were speaking in a Christian manner. Thus we see that it was Satan who framed that style; for he is their teacher and instructor as truly as he formerly was the teacher and instructor of Rabshakeh.

When the Prophet says that he stood, he expresses the fierceness and insolence of the wicked man; for the very attitude shews how haughtily he conducted himself. Formerly he stood, but now he placed himself in such an attitude as to be better seen, and strike greater terror into the Jews.

Hear the words of the great king Having already spoken of the greatness of his king, he repeats his commands. It is customary with Satan to exaggerate in words the power of the enemies, and to represent the dangers as greater than they really are, in order to compel us to lose courage; for when our eyes are dazzled by the vain splendor of earthly objects, we faint. We ought therefore to contrast the power of God with all dangers; and if we have that power constantly placed before our eyes, there is nothing that can do us injury. With high disdain and great insolence the enemies will boast of their greatness and strength, and, on the other hand, will meek at our feebleness and our small numbers; but if the Lord is with us, we have nothing to fear.

Calvin: Isa 36:14

14.Thus saith the king While he claims for his master the name of king, he speaks of Hezekiah as a private individual, without adding any title.

Let not Hezekiah impose upon you He goes on to utter impudent calumnies against him, and at the same time vomits out his venom against God himself; for he calls it “imposture” and “deception” for Hezekiah to rely on his favor, and to exhort his subjects to cherish the same confidence. But with similar calumnies are we now assailed by the Papists, who say that we bewitch the minds of men and lead them to destruction, and who have no pretext for saying so, except that we teach them that they ought to hope in the true God. But we have no reason to wonder that the same things which were spoken against the good king are likewise brought forward against us, since they proceed from the same inventor and teacher of slander, Satan.

For he will not be able to deliver you Rabshakeh’s assertion, that they cannot be delivered by the hand of Hezekiah, is indeed true, unless God assist; and Hezekiah did not lay claim to this or rob God of the honor due to him, but, on the contrary, testified that his own safety and that of the people were in the hand of God. But the enemy found it necessary to employ some pretext, as wicked men commonly do at the present day, when they slander our doctrine; for they employ pretexts which give high plausibility to what they say, and which actually deceive men, when they are not closely examined.

Calvin: Isa 36:15

15.And let not Hezekiah make you trust in Jehovah He quotes the exhortation by which Hezekiah encouraged the people, and speaks lightly of it as an idle and unfounded speech. Hence we see plainly that wicked men, though they assert the power of God, treat it with contempt; for although he does not openly deny that God can assist, if he choose, yet, by sapping the foundations of their faith, he does all that he can to reduce the power of God to nothing. His intention is, to discourage the hearts of the people in such a manner that they may be constrained, as if in despair, to submit and receive laws from a victorious tyrant.

But in order to destroy their confidence in the assistance of God, he employs also another expedient, by flattering their hearts with the allurements of a more comfortable life; for there is nothing to which we are more prone than to revolt from God, when we are drawn away by the appearance of advantage. If the world flatter and caress, the hope of eternal salvation quickly passes away; for our senses are always fixed on the present state of things. Fortified by this resource, Rabshakeh advises, “Do not depend on an uncertain hope, but rather receive what is certain.” And this discourse is powerfully fitted to persuade; for nothing is more agreeable to men than to have in hand what they consider to be desirable; and they are so impatient of delay that they prefer an immediate advantage to what is very distant. Rabshakeh, therefore, reasons thus: “Hezekiah promises to you the assistance of God, but we do not see it; he holds you in suspense about what is uncertain; but my king proraises to you those things which are at hand, and will assuredly bestow them.” This might appear to be a strong argument; but we must observe the sophistry; for by the same stratagem does Satan frequently attack us, and lead us aside from confidence in God.

The Lord calls us to the hope of eternal life; that hope is concealed, “for we hope (Rom 8:25) for what we do not see;” he promises that he will be our deliverer, and yet allows us to languish and hint.; so that it appears that our hope is vain, if we look at the present condition of things. On this ground Satan attacks us. “Why dost thou hope in vain? What is the fruit of thy faith? What dost thou expect beyond the world?” In short, this is our daily lamentation. When Christ calls us to heaven, Satan endeavors to keep us still on the earth; and therefore we must adhere firmly to the promises, that, “hoping against hope,” (Rom 4:18,) we may trust in God, and not suffer ourselves to be drawn away from him by any allurements.

Calvin: Isa 36:16

16.Do not listen to Hezekiah While he labors to turn away the hearts of the people from Hezekiah, he at the same time invites them to pleasures, that they may forget God and not expect anything from him. It is as if he had said, “Do not believe God, but rather believe my king.” Thus Satan deals with us; for, darkening the goodness of God by his clouds, and holding out to us the masks of false hope, he secretly and indirectly creeps into the place of God, or employs creatures to entangle us in his nets. He holds out pleasures, and some kind of more agreeable life, with this boast, “God shews it to you at a distance, I present it to you.”

Though Hezekiah is mentioned, yet the comparison is actually made between God and the king of Assyria; for Hezekiah, as he was the servant of God, made no false pretensions, and did not boast of any vain confidence, but, relying on true and most certain promises, faithfully exhorted the people to seek God; but Rabshakeh adorned his king by robbing God, and yet was the servant of Satan, to withdraw the people from confidence in God to all impiety.

Make with me a blessing ⁴¹ “To make a blessing” is to conduct themselves in a friendly manner; as if he had said, “Do not give any hostile indication, or risk a battle. Surrender, make your submission to my king.” Sennacherib does not merely demand that he shall be heard, but likewise that the people shall swear allegiance to hint; and, in order to allure them to him the more powerfully, he makes use of the word blessing as a cloak to that bondage which was in itself hateful. He bids them purchase a quiet life, and other conveniencies which they formerly enjoyed, by that miserable revolt; that is, by forsaking Hezekiah and going out to him; for to revolt from a pious king, whom God had appointed, and who was a type of Christ, was more wretched and miserable than anything else that could befall them, and could not take place without denying God himself, who had set up in Judea that token of heavenly favor.

Calvin: Isa 36:17

17.Till I come and take you away He now adds another condition far harder than the former; for he declares that peace cannot be made with Sennacherib in any other way than by the people going into banishment. This was nothing else than to abandon the worship of God and degenerate into superstition, and voluntarily to quit the inheritance which God had given them. But because he addresses a people whose distressed condition and extreme danger had struck them with terror, he insolently commands them to save their lives.

Into a land of corn and wine Here we see more clearly that Rabshakeh’s speech is nothing else than an image of the temptations by which Satan daily attacks our faith; for there is nothing which Satan more constantly attempts ⁴² than to withdraw us from confidence in God by the allurements and pleasures of this world; that we ought to enjoy peace and quietness, and to purchase them at any price; and that happiness consists in plentiful abundance of good things. But most of all, he makes a wicked use of adversity to press upon us, and more eagerly urge us to shake off the yoke of God. Gently indeed, and by secret and unseen methods, he insinuates himself; but, after having once inveigled and caught us in his net, so as to lead us to value present advantages more highly than those which are future, he adds this condition, that he shall hold us entirely bound and devoted to him; which we certainly cannot avoid, when he holds us entangled by his plausible hopes, and by the relish of present objects.

Into a land like your own land Because the word banishment was harsh and disagreeable, and it was not easy to part with the delightfulness of their native country, in order to shew that they sustain no loss by leaving it, he says, that the country into which they are about to be conveyed is equally fertile and productive. ⁴³ Thus he draws a veil over their eyes, that they might not think that they were losing anything. Yet he cunningly passes by what ought above all other things to be valued by them, the worship of God, the temple, the kingdom, the order of holy government, and everything else that belonged to the heavenly inheritance. Without these what happiness can there be? Let every one therefore learn diligently to apply his mind to spiritual blessings; “for to dwell in the house of God,” is justly pronounced to be a far more valuable blessing than all the luxuries and prosperity of the world. (Psa 84:4.) Thus shall we guard against being led away by the hope of present objects and deprived of true happiness; for this is a dreadful punishment by which the Lord takes vengeance on the unbelief of men, and which all godly persons ought to dread, that they may not faint or give way under any distresses and calamities.

Calvin: Isa 36:18

18.Lest perhaps Hezekiah deceive you This is another argument different from the former, by which he endeavors to withdraw the people from Hezekiah and from confidence in God. Formerly he boasted that he was God’s servant, and that God had sent him to destroy Judea, and on that ground he assured himself of certain victory; but now he openly insults God himself. At the first onset wicked men do not usually betray their scorn and impiety, but at length the Lord makes known their dispositions, and constrains them to discover the venom of their own heart. Now therefore the wicked Rabshakeh bursts forth with greater violence, and boasts that he will gain the victory over God himself.

Have any of the gods of the nations rescued their land? He speaks in the person of his master, that he had obtained great victories over many and powerful nations. They had their “gods,” by whose protection they thought that they were defended; and therefore Sennacherib thought that he had vanquished the “gods” themselves, because he had vanquished the nations which relied on their aid. The consequence is, that he breaks out into such insolence as not to hesitate to compare himself to the living God, and is impelled by such rage that he brings his own strength into conflict with the power of God.

Thus, although at first wicked men conceal their contempt of God, yet they afterwards shew that they claim everything for themselves, and that they are “without God.” ⁴⁴ (Eph 2:12.) In words, indeed, they pretend to ascribe victories to their idols; but afterwards, as Habakkuk says, they

“sacrifice to their net, and offer incense to their drag.”
(Hab 1:16.)

We see hypocrites do this also at the present day; for they run to do honor to their idols after having obtained a victory, but immediately afterwards boast of their plans, and wisdom, and courage, and military forces; which plainly shews that they ascribe to themselves and not to their idols all that has happened.

By such insolent boasting, therefore, he shewed that it was a lie, when he said that he acknowledged God to be the author of his victories. Besides, it was impossible that these words should not give dreadful agony to the heart of the good king, when he was informed that the promises of God were condemned as false, when that wicked man openly insuited God and linked their cause with idols. And these things are related, in order that we may behold the patience of the good king, and may resolve to imitate him when anything of the same kind shall take place.

Have they delivered? When he sets himself in opposition to all the gods, and declares that he is more powerful than they are, this is so much at variance with common sense, that it is abhorred even by wicked men themselves; yet if the Lord press hard upon them, if he put them to the torture, he speedily extorts from them such language. When they make a premeditated speech, they pretend that they are worshippers of God, but afterwards God constrains them to bring out and acknowledge what was lurking within. Let us therefore learn, that superstition is always accompanied by pride; so that they who do not know God, do not scruple to rise up against everything that is called God; and let us not be astonished at the rebellion and insolence of wicked men, for nothing but the pure knowledge of God can teach us humility. And yet that wicked man cannot be excused as if he justly reproached idols with their weakness and uselessness; for we ought to observe his sentiments and the purpose of his heart, since he does not ridicule the superstition and vain confidence of the nations, but in the idols themselves he pours contempt on the power of God. In like manner, when Dionysius the tyrant ridiculed his gods, he fought with God and defied him to a contest; for he attacked, in opposition to his conscience, such a deity as his mind could comprehend. The same observation might be made on all other infidels who treated with scorn false religions which they supposed to be from God.

Here we ought also to observe another kind of blasphemy, by which the majesty of God is wickedly dishonored; which is, that Rabshakeh confounds God with idols, and represents him to be one of the multitude. For what blasphemy is it to confound the immortal God and creator of all things with what is most detestable, to confound truth with falsehood, glory with shame, heaven with earth?

“The Lord is great,” says David, “and worthy of the highest praise; he is to be feared above all gods. For all the gods of the nations are nothing; but the Lord made the heavens. Majesty and honor are before him; strength and beauty are in his sanctuary.” —
(Psa 96:4.)

Calvin: Isa 36:19

19.Where are the gods of Hamath and Arpad? It is supposed that Hamath was Antioch in Syria, that Arpad was that city from which colonies were brought to Damascus, and that Sepharvaim was a city situated in the country of Damascus. If this be true, Rabshakeh mentions the ancient names of cities, from which many nations had formerly come, and which afterwards lost not only their celebrity, but likewise their distinctive names, and aims at producing in them greater alarm, by reminding them of so great revolutions. However that may be, he mentions chiefly the neighboring cities, the destruction of which might affect them more deeply on account of their being better known to the Jews. And I have no doubt that these places belonged to Syria and Israel; as if he had said, “Look at these two kingdoms subdued, which were presided over by their gods as their guardians. Will your God resist me?”

Calvin: Isa 36:20

20.That Jehovah should rescue Jerusalem out of my hand? ⁴⁵ The particle כי ( ki) is taken by commentators in both places interrogatively, “Did the gods of the nations deliver? And will your God deliver?” But in order to make the meaning flow more smoothly, I have preferred to render the second clause, “that your God should deliver;” for the repetition of the same word marks a resemblance. Yet the words appear also to contain irony; as if he had said in mockery, “Yes; as the gods of the nations delivered their worshippers, so will your God assist you.”

This insolence of ungodly men arises from their not understanding that God punishes the sins of men when they suffer any adversity. And first they go wrong in this respect that they institute a wicked and absurd comparison, “I have conquered that nation, and therefore I am better or stronger.” They do not perceive that they were appointed to be the executioners of God’s anger for the punishment of iniquities; for, although they say that they have received something from God, they do it hypocritically, and do not consider his will or his justice. They afterwards rise higher, for they venture to make a comparison between them and God himself, “I have conquered those over whom God presided, and therefore I have conquered God himself.”

And here we see painted in a lively manner what was formerly expressed, —

“Ah! Assyria, the rod of my indignation; but he thought not so.” (Isa 10:5.)

In that passage God forewarned believers, that although Sennacherib, in blind madness, lifted himself up and attempted to overthrow all divine power, still they should continue to believe this doctrine, that he could do nothing more than what he was permitted by heaven to do. It is our duty to acknowledge that God inflicts punishment by the hand of wicked men, who may be regarded as the instruments of God’s anger; and therefore we ought to turn away our eyes from them, that we may look directly at God, by whom we are justly punished. If wicked men are more powerful, let us not think that the arm of God is broken, but let us consider that we do not deserve his assistance; for he arms enemies for our destruction, supplies them with vigor and with armies, drives them backwards and forwards whenever he thinks proper, and gives us up into their hands when we have turned away from him.

Accordingly, when the Turk now rises up haughtily against us, because he has already vanquished so great a multitude of Christians, we need not be alarmed on that account, as if the power of God were diminished, and as if he had not strength to deliver us. But we ought to consider in how many ways the inhabitants of Greece and of Asia provoked his anger, by the prevalence of every kind of base and shocking licentiousness in those countries, and by the dreadful superstitions and wickedness which abounded. On this account very severe chastisement was needed for restraining the crimes of those who made a false profession of the name of God. Hence came the prosperity of the Turk, and hence was it followed by a shockingly ruinous condition throughout the whole of the east. Yet we see him insolently raising his crest, laughing at our religion, and applauding his own in a strange manner; but still more does he applaud himself, and “sacrifice to his net,” (Hab 1:16,) as we have already said of other infidels.

We ought, therefore, to direct our minds towards the judgments of God, that we may not think that the Turk acquired such extensive dominion by his own strength. But the Lord allowed him greater freedom, for the purpose of punishing the ungodliness and wickedness of men, and will at length restrain his insolence at the proper time. Now, although prosperity is a token of the blessing of God, yet we must not begin with it if we wish to form right views of God himself, as Mahometans and Papists infer from the victories which they have gained, that God is in some respects subject to their control. But when we have known the true God, blessings are added in the proper order to testify his grace and power.

Yet we ought always to beware of making the smallest claim for ourselves, for as soon as foolish confidence has gained admission, we shall immediately be seized with such fury as to believe that even God is not equal to us. At first, even wicked men will be shocked at anything so grossly irreligious; but when we are maddened by such diabolical pride as to rob God and adorn ourselves with the spoils, we easily fall into the practice of open insult. Sennacherib still retained some form of piety, for we shall afterwards read (Isa 37:38) that “he was slain in the temple of his god, while he was worshipping there;” and he undoubtedly wished that God would be gracious to him; but, as in this passage he treads under his feet the Creator of heaven and earth along with the gods of the nations, so he would not have hesitated, when an opportunity occurred, to act in the same manner towards his own idol.

Calvin: Isa 36:21

21.And they were silent This is added in order that we may more fully understand how deep was the affliction which prevailed throughout the whole of Judea; for the good king, having hardly any strength or means of defense, is therefore struck dumb even when an enemy insults him. Ambassadors were sent to soothe the enemy; when they are unsuccessful they are enjoined to be silent, that they might not provoke that savage beast, which already was too much excited, to cruelty. Yet it is uncertain whether these words relate to the ambassador or to the people, against whom Rabshakeh threw out these reproaches; and indeed it is probable, that it rather refers to those who guarded the walls, who, though they were sharply piqued by the taunts of the enemy, yet were not provoked to quarrels or disturbance, because they obeyed the kings command. Hence, also, we infer that it arose from the peculiar kindness of God, that they were so much disposed to yield obedience when matters were desperate.

It will perhaps be objected that they ought not to have been silent when such blasphemies were uttered against God; for we ought not to conceal our sentiments when wicked men mock, and jeer, and reproach God, even though our life should be put in danger. We ought, at least, to testify that we cannot patiently endure that his honor and glory should be attacked. But it is not said that they were silent because they expressed their assent, or cared nothing about the reproaches which were cast on God, and which, though not a word was uttered by them, gave deep pain to the ambassadors, and prompted them to the attitudes and tokens of grief; for afterwards, such is the bitterness of their sorrow that they tear their garments, and by this token they shew that they hold such blasphemies in abhorrence and detestation. But as it would have been of no avail for the ambassadors to debate with Rabshakeh, they returned peaceably and without any tumult; and the people, because it was useless to make any disturbance, reckoned it enough to meet the wicked man’s impertinence by silent groans. And it is no despicable courage, even when we have it not in our power to utter a syllable, still not to shrink or flinch, but to remain quietly in our place.

Hence we are also reminded, that we ought not always to contend with wicked men when they reproach and tear in pieces the name of God; for amidst bitter strife and confused noise the truth will not be heard. And yet we must not on that account give way to cowardice, by thinking that we ought to be excused for being silent, whenever wicked men rise up against God; for our silence will have no excuse if we do not in some way testify that it is highly displeasing to us, and if we do not, as far as lies in our power, declare that nothing is more distressing to us than that the name of God should be dishonored. We must, therefore, give expression to our zeal, that wicked men may not think that we have no regard for the honor of God, and that we are not moved when they blaspheme it.

Calvin: Isa 36:22

22.Then came Eliakim We now see that Eliakim and the other ambassadors were not silent as if they either approved of the impiety of Rabshakeh, or through dread of danger connived at such blasphemies; for they tear their garments, and in that manner give visible display how highly they are offended at those wicked slanders. I except Shebna, who was destitute of piety, and was only driven by shame to assume the dress of mourning along with others as a matter of form. It was customary among the Jews and other eastern nations, when they viewed anything with strong abhorrence, to tear their garments; for those nations, having much greater warmth of temperament than we have who inhabit cold countries, display greater vehemence in gesture, deportment, dress, and other outward signs. Here it ought also to be observed, that they who took no notice of the insults offered to them as private individuals, whenever they hear reproaches uttered against God, “tear their garments;” for they who are ready to take offense at an insult offered to them in their private, capacity, where patience was needed, and who are unmoved when they learn that the name of God is dishonored, give evidence that they have no zeal or piety.

Calvin: Isa 37:1

1.And it came to pass The Prophet declares that the only hope of safety that was left to the pious king was to bring his complaints before God as a righteous judge; as it is said in the Psalm, that

“in the same manner as servants or handmaids, when they are injured, look to the protection of their master or mistress, so the eyes of believers are fixed on the assistance of God.” —
(Psa 123:2.)

Thus, when Jerusalem appears to be completely ruined, Hezekiah, being bereft of earthly assistance, betakes himself to the protection of God, and thus acknowledges that there is no other remedy for heavy distresses. Hence also the grace of God shone more brightly, so that it was evidently miraculous, when the pious king was rescued from the jaws of that lion. We ought, therefore, to observe this circumstance, that we may better understand the great excellence of the work of God. Here we are also taught what we ought to do in the most desperate circumstances, not to be indolent or sluggish in supplicating the assistance of God, who himself invites us to come to him. We must not tremble or despair, but, on the contrary, ought to be stimulated by the necessity which presses upon us to seek his aid; as we see what Hezekiah did, who immediately betook himself to the temple in the same manner as to a place of safety, that he and all his people might take refuge under the shadow of God.

That King Hezekiah rent his clothes He likewise adds the outward expressions of repentance, the “rending of the clothes and wearing sackcloth,” sprinkling of ashes, and other things of the same kind; for these were the ordinary signs of repentance, when, under the weight of any calamity by which they were afflicted, they confessed their guilt before God and implored pardon from him. Wonderful is the modesty of the holy king, who, after having performed so many illustrious works, and after having been adorned by the excellence of so many virtues, does not hesitate to prostrate himself humbly before God; and, on the other hand, wonderful is his courage and the steadfastness of his faith, in not being hindered by the weight of so heavy a temptation from freely seeking God by whom he was so severely smitten. Scarcely do we find one man in a hundred who does not murmur if God treats him with any degree of severity, who does not bring forward his good deeds as a ground of complaint, and remonstrate that he has been unjustly rewarded. Other men, when God does not comply with their wishes, complain that their worship of God has served no good purpose.

We perceive nothing of this kind in Hezekiah, who, though he is conscious of possessing uncommon piety, does not shrink from a confession of guilt, and therefore if we desire to turn away God’s anger, and to experience his favor in adversity, we must testify our repentance and sincerely acknowledge our guilt; for adversity does not fall out to us by chance, but is the method by which God arouses us to repentance. True, indeed, sackcloth and ashes will be of little avail, if they be not preceded by the inward feelings of the heart; for we know that hypocrites are abundantly liberal in the use of ceremonies; but as we have formerly said, the Holy Spirit justly commends those exercises, when they are directed to their proper object. And indeed it was a proof of uncommon piety and modesty, that the pious king and the whole nation excited themselves in this manner to fear God, and that he made a voluntary acknowledgment of guilt in a form attended by wretched filthiness; for we know how unwilling kings are to let themselves down from their rank.

Calvin: Isa 37:2

2.And he sent Eliakim This message was not intended merely to invite Isaiah to join with him in lamentation, but to request some consolation from his doctrine. And indeed to no purpose shall prayers be poured into the air, if they do not rest on the word of God. Thus we see that unbelievers are exceedingly noisy in their prayers, and yet they flee from God by despising or disregarding his promises. It was therefore a proof of sincere piety in Hezekiah, that, while he was earnestly employed in prayer, he at the same time added a confirmation of his hope, that he might not yield to temptation.

To Isaiah, the son of Amos the Prophet He follows the method appointed by God, when he wishes to hear God speaking by the mouth of “the Prophet.” (Deu 18:15; Mal 2:7.) Though he relies on God alone, he does not reject the testimony of a mortal man; and therefore not without reason does he expressly add the designation Prophet; for he sends to Isaiah, that he may be confirmed by some new prediction, and names him, not as a private individual, but as the servant of God, whose duty it was to soothe the pious king by some consolation.

There are therefore two remedies that deserve our attention, by which we are soothed in affliction. First, we ought to call on God to deliver us; and, secondly, we ought to consult the prophets, at least, if we can obtain them, that they may bring us some comfort out of the word of God; for it is their duty to encourage and comfort the afflicted by promises, and if they fail to do so, still abundant consolation is communicated to us from the word. And we ought to consult the prophets, who were appointed, not only for their own age, but also for posterity and for every age; for although the men are dead, yet their books survive; their doctrine lives and shall never die. We shall never, therefore, be destitute of true remedies, if we do not reject them; but, in a word, we ought always to consult God.

It may be asked, “Was not Hezekiah abundantly supplied and fortified by the promises of God? Was it not a sign of distrust to seek new promises from the Prophet?” I reply, it ought not to be ascribed to unbelief or distrust, that he seeks a new promise; for, being conscious of his weakness, he does not scruple to ask new confirmations. The flesh always excites us to distrust, and therefore we ought not to despise additional aid; on the contrary, we ought always to seek every kind of assistance, by which we may resist various temptations; for on all sides Satan attacks and besieges us in such a manner that, if we are not strongly fortified, we shall scarcely be able to escape his snares and devices till the end. Although, therefore, we have been taught by the word of God that he will assist us in adversity, yet when we are engaged in any arduous contest, it is proper that we should again and again ask at the mouth of the Lord, and seek new confirmations for the purpose of strengthening our faith. There are indeed no prophecies of the same kind that are given to us in the present day; but we ought to apply to our use the general prophecies, which were also written for our benefit. (Rom 15:4.)

As to the reason why Hezekiah sent ambassadors, and did not himself go to Isaiah, it was obviously because he was praying in the Temple; for the circumstance, that all the elders and counsellors were clothed with sackcloth, shews clearly that the mourning was general; and it is probable that prayers were publicly offered by the command of the king. Yet it ought to be observed, that the Prophet did not remain at home for his own ease or pleasure, but by his absence God intended to try the faith of the pious king.

Calvin: Isa 37:4

4.If perhaps Jehovah thy God will hear Hezekiah appears to doubt whether, or not the Lord is willing to hear him; for the particle אולי (ulai) is translated perhaps, and this is the meaning which it frequently bears in Scripture. But it ought to be observed that believers, even though they know with certainty that the Lord will assist them, yet, in consequence of being perplexed by the difficulty of the case, often speak in this manner. Hezekiah had reasons for hesitating, if we look at the matter itself; but when he turns his eyes to the word, he is made certain as to the will of God, so that he ceases to tremble. But as it is impossible that the flesh should not retard believers by making them walk in a halting and staggering manner, ⁴⁶ they sometimes accommodate their language to the present appearances of things.

It may also be observed, in other passages of Scripture, that the saints, even while speaking of what was certain, spoke in this manner; for Peter, in exhorting Simon, says,

“ If perhaps this thought of thy heart may be forgiven thee.”
(Act 8:22.)

He does not advise Simon to tremble and hesitate in prayer; for stroh a supplication would have been vain; but he points out the heinousness of the offense; that he may strike his mind more forcibly, and may at length constrain him to rouse himself that he may approach God with true repentance. This word perhaps, therefore, does not imply doubt, but is equivalent to an expression which we commonly use, if it be possible, when we venture to hope and promise to ourselves something. And Hezekiah did not speak as if God were deaf to the words of the ungodly, or as if anything escaped his notice; but because it was a fixed principle in his heart that “God is near to all that truly call upon him,” (Psa 145:18,) he determines to strive against despondency, and arms himself by prayer; and because he does not expect to gain the conquest without difficulty, he says, If perhaps. ⁴⁷ Besides, he mentions two kinds of hearing, which in some measure removes the difficulty.

If perhaps Jehovah, thy God shall hear the words which Jehovah thy God hath heard At first sight there is some apparent contradiction in these words; but the manner of speaking is highly appropriate, because Hezekiah was assuredly and beyond all controversy convinced that nothing is hidden from God; only he argues with himself on this point, whether or not, God determines to call in question the blasphemy of this filthy dog; because frequently he delays and conceals vengeance for a time, and thus seems to shut his eyes and overlook it. In short, taking for granted that

“all things are open and manifest to God,” (Heb 4:13,)

he only asks with earnestness whether or not God actually shews that he is so highly offended by the blasphemies of Rabshakeh that he determines not to allow them to remain unpunished. In a word, he wishes God to hear effectually, that is, by restoring those things which were scattered and confused, and shewing himself to be a judge; for then do we know that he actually sees and observes all things. In this manner Hezekiah asks, “Hath not the Lord heard the blasphemies of Rabshakeh, to take vengeance on them, and to shew that he hath a regard to the glory of his name?”

Jehovah thy God By calling him “the God of Isaiah,” Hezekiah does not mean that there is only one man who worships God, nor does he exclude himself from the number of the godly; but because prayers flowed from doctrine, the pious king wished to speak in commendation of the ministry of the Prophet, and to testify that he was a true servant of God. That relation is somewhat more extensive; for all believers call on God, and, on the other hand, God reckons them among his people; but God is reckoned in a peculiar manner to be the God of Isaiah and Paul, because they have a special calling. In a word, these words expressly contain praise and commendation of Isaiah’s calling.

Thou wilt therefore lift up a prayer This is the second reason why Hezekiah sent messengers to Isaiah; namely, that he also would pray along with others. Hence we learn that it is the duty of a prophet, not only to comfort the afflicted by the word of the Lord, but also to offer his prayers for their salvation. Let not pastors and ministers of the word, therefore, think that they have fully discharged their duty, when they have exhorted and taught, if they do not also add prayer. This indeed is what all ought to do; but Hezekiah sent to Isaiah in a particular manner, because he ought to lead the way to others by his example. Besides, “to lift up a prayer” is nothing else than “to pray,” but the mode of expression deserves attention; for it shews how our feelings ought to be regulated when we pray. Scripture everywhere enjoins us to “lift up our hearts to heaven,” (Lam 3:41;) for otherwise we would have no fear of God. Moreover, our stupidity is so great that we are immediately seized by gross imaginations of God; so that if he did not bid us look to heaven, we would choose rather to seek him at our feet. “To lift up a prayer,” therefore, is to pray in such a manner that our hearts may not grovel on the earth, or think anything earthly or gross about God, but may ascribe to him what is suitable to his majesty, and that our warm and earnest affections may take a lofty flight. In this sense it is said in the Psalm,

“Let my prayer come up before thee as incense,
and as the evening sacrifice.” (Psa 141:2.)

For the remnant that is still left When he desires that prayer should be offered “for the remnant of the people that was left,” this circumstance was fitted powerfully to move the Lord; not that he is moved after the manner of men, but he acts towards us in this manner, and accommodates himself to our weakness. Thus when our affairs are brought to such an extremity that we are not far from destruction, we ought to spread our misery before God, that our minds may receive some consolation; for God declares that he hath regard to “the poor and afflicted.” (Psa 22:24.) And the nearer we appear to be to destruction, so much the more warmly and earnestly ought we to implore that he would render assistance to us, as we see here that Hezekiah did when matters were desperate.

Calvin: Isa 37:5

5.And the servants of King Hezekiah came to Isaiah As the Prophet formerly related that the pious king had no other refuge than to consult the mouth of the Lord, so he now shews that he did not consult in vain; for he received the consolation which he desired. Instructed by this example, if we seek relief from him by pouring our cares and anxieties into the bosom of God, our hope shall never be disappointed; and although there will not always be prophets in the world, such as Isaiah was, yet he will come forth seasonably to render assistance in an appropriate manner.

Calvin: Isa 37:6

6.Thus saith Jehovah Isaiah begins by saying that he gives the reply in the name of God, and expressly declares that the oracle comes from God, both because prophets ought always to beware of bringing forward anything of their own, and because in so difficult a matter the authority of God was needful. In this manner also, the Prophet shewed that he met the prayers of the pious king. Even false prophets, indeed, boast of the name of God, but falsely. Isaiah was truly the organ of the Holy Spirit, and therefore he has a right to mention the holy name of Him that sent him.

Fear not When he bids him “not fear,” he exhorts Hezekiah to be of a courageous or, at least, a calm disposition. Whenever we hear this word, let us be reminded that we are enjoined to cultivate that peace which faith produces in our hearts; for all who trust in God, and expect from him deliverance from their distresses, rise superior to all fears by the exercise of patience, so that even in the midst of affliction they have peace. Besides, in order that the pious king may continue cheerfully to expect a joyful issue, he plainly declares that God conducts his own cause which he has undertaken to defend, because he cannot permit wicked men unpunished to dishonor his name without making it appear at length that he is a righteous judge. ⁴⁸

The servants of the king of Assyria By calling them servants, he presents in a stronger light the baseness of the action; for although the king himself had spoken in this manner, still it would have been intolerable that the Lord should be despised and so shamefully attacked by a mortal man. Hence it might easily be concluded that much less would he endure to be so highly insulted by “servants,” ⁴⁹ and therefore the rank of the person increases the heinoushess of the attack.

Calvin: Isa 37:7

7.Behold, I will bring a wind upon him Others translate it, “I will put my Spirit in him,” as if the Prophet were speaking of a secret influence of the heart; but that is a forced interpretation. It is a highly appropriate metaphor that there is in the hand of God a wind or whirlwind to drive Sennacherib in another direction. To compare wicked men to “straw or chaff,’ (Psa 1:4) is a mode of expression frequently employed in Scripture, because God easily drives them wherever he thinks proper, when they think that they are standing very firm. The commotion that arose in the kingdom of Sennacherib is compared by the Prophet to a “wind” or “storm” which drove him out of Judea, and then he shews that the Lord will find no more difficulty in repelling that enemy than if he wished to move straw or chaff; and the very same thing might be said of all tyrants, however powerful.

For he shall hear a report The words “and he shall hear” are evidently added for the sake of explanation, and therefore I have chosen to interpret them as assigning a reason, “For he shall hear.” ⁵⁰ This is the wind by the raising of which Sennacherib was suddenly driven away; for a report which he heard about the kings of Egypt and Ethiopia constrained him to return to his own country.

And I will cause him to fall by the sword in his own land This means as if he had said, “He now annoys and harasses others, and endeavors to extend widely the limits of his empire; but I will raise up enemies to him, in the very bosom of his own land, who shall discomfit him.” Some expound it to mean the land of Israel, but that is an excessively forced interpretation; for he speaks of the land of the king of Assyria himself, and there is an implied contrast, “He who subdued other men’s cities and kingdoms shall not be able to defend his own country, but shall be destroyed and perish in it.”

Calvin: Isa 37:8

8.And Rabshakeh having returned He now declares how Rabshakeh, without doing anything, returned to his king, not to the same place where he had left him; for he understood that he had raised the siege of Lachish, and had departed into Egypt for the purpose of attacking Libnah. Some think that this city is Pelusium, others choose rather to assign it to Judea. It is, indeed, probable that, in consequence of a report that reached him about the approach of enemies, he moved his camp towards Egypt, that by meeting them he might prevent them from advancing. Though God restrained the violence of the tyrant by a new war, in order to give some relief to the Jews, yet he did not wish to conquer the tyrant by the hand of man, but only to shew openly and, as it were, to display on a theater his unconquerable pride; because, even when he was in great danger, he did not cease to vomit out the same blasphemies, as we shall soon see.

Calvin: Isa 37:9

9.And hearing concerning Tirhakah king of Ethiopia From what follows we may conjecture the reason why the king of Assyria suddenly departed from Judea; for the kings of Egypt and Ethiopia had formed a league with each other against Sennacherib, because they saw that his power was becoming excessive, and that his invasion of other countries had no limit, and therefore they readily concluded that, unless they opposed his violence at an early period, they also would be in imminent danger from him. These kings did not intend to provide for the safety of Judea at their own loss, but looked to themselves; for so great power possessed by one individual is commonly and deservedly viewed with suspicion by other princes and nations. They therefore act wisely in joining their forces and meeting him early; for separately they would easily have been subdued and destroyed. For this reason these two kings took arms together, in order to repel the power and violence of that tyrant.

He sent messengers to Hezekiah The king of Assyria, being involved in so hazardous a war, “sends messengers to Hezekiah,” to induce him by terrors and threatenings to surrender; for tyrants are maddened by ambition and by a false opinion of their own greatness, and therefore imagine that their words, the report of their name, and even their shadow, will strike terror into all men. Entangled in a hazardous war, he thinks of subduing Judea, from which he had been compelled to withdraw, ashamed of not having continued the siege, but perhaps thinking that he will gain in his absence what he could not accomplish by his presence. But the Lord miraculously assisted his people who appeared to be very near destruction. And, first, in order to restrain the violence of this tyrant, he presented hinderances and obstructions, from which he could not so speedily extricate himself; just as if one should “lay a bridle on the mouth or a hook on the nose” of a wild and savage beast, as the Prophet will afterwards say. (Isa 37:29.) His rage and cruelty, indeed, are not abated, but are restrained so that they can do no harm.

We see the same thing in the present day. How many cruel tyrants would wish that the Church of God were destroyed! What schemes are employed for the accomplishment of it! How diversified are the plans which they form! What forces do they assemble from every quarter! But when they think that they will accomplish anything, the Lord suddenly raises up enemies against them, sometimes even brings them to fight with each other, and turns against themselves that cruelty which they wished to exercise against the children of God. Yet they go on in their cruelty, and cease not to attempt this or that; as this Sennacherib, though he is surrounded by difficulties, ceases not to annoy Hezekiah, and addresses him from his royal throne, as if he were a despicable slave, and commands him as if he were his vassal, and even to God himself addresses insolent and opprobrious language, and goes beyond his agent Rabshakeh in arrogance; for, although Rabshakeh’s words had the same meaning, still this man, in a more impudent manner, and, as we may say, with more open mouth reviles God.

Calvin: Isa 37:10

10.Let not thy God deceive thee How shocking is this blasphemy, to speak of God the Author of truth, and to accuse him of falsehood and deceit, as if he actually imposed on his people! What is left to God when his truth is taken away, for nothing is more absolutely his own? God extorted this word from the wicked man, although he formerly pretended to revere some deity; for such impiety, as we have formerly said, God does not permit to remain any longer concealed.

Saying, Jerusalem shall not be delivered This quotation of the words uttered by God himself, that “Jerusalem would be preserved,” has led some to conjecture that Isaiah’s prediction had been disclosed to the king of Assyria by the traitor Shebna. But there is no need of such conjectures; for the Assyrian knew well that Hezekiah placed his hope in God, and was not ignorant of the promises which were made both to him and to David,

“This is my rest; here will I dwell for ever and ever.”
(Psa 132:14.)

Not that he gave himself any trouble about heavenly oracles, but because every person knew and talked of them, and the Jews gloried in them wonderfully, and often boasted of the assistance and protection of God in opposition to their enemies.

These promises, therefore, the tyrant meets by this blasphemy, — “Let not thy God deceive thee.” And thus he exalts himself against God, as if God were not sufficiently powerful to defend Jerusalem, and as if his own power were greater, not only than all the power of men, but even than the power of God himself. He endeavors to prove this by examples, because he has vanquished nations which were under the protection of other gods, and draws an argument from the power of his ancestors, — “They conquered the gods of other nations, and I am far superior to my ancestors; therefore the God of Israel will not conquer me.”

Thus do wicked men commonly exalt themselves more and more in prosperity, so that at length they forget that they are men, and not only claim for themselves, but even think that they surpass, Divine Majesty. Setting aside all distinction between right and wrong, satisfied with the mere power of doing injury, they glory in their own crimes and those of their ancestors, and egregiously flatter themselves on the ground of their being descended from robbers and infamous men; for frequently the most powerful of monarchs is the best entitled to be called the rich son of a great robber. This tyrant does not consider whether it was in a right or a wrong manner that so many countries came into the power of his ancestors; for they have no regard to justice or injustice, when they aim at greatness; it is enough for them if in any way, either lawful or unlawful, they can bring others under their yoke. Thus they think that they are at liberty to do whatever they can. They hold by that proverb, (εἰ ἀδικητέον τυραννίδος περὶ ἀδικητέον) “if justice ought to be violated, it ought to be violated for the sake of reigning;” and this vice was not peculiar to a single age, but even now we feel it to be excessive.

Calvin: Isa 37:11

11.Behold, thou hast heard Here we ought to observe a twofold comparison; for he compares Hezekiah to other kings of Judah who preceded him, because he was inferior to them, and yet they were vanquished by the kings of Assyria; and Sennacherib, on the other hand, having obtained greater power than all the rest, is more daring and insolent. It followed, that Hezekiah could not resist him. The other comparison is that of the kings of Assyria, and Sennacherib himself, with the idols of the nations; for if the idols could not protect the nations that adored them, consequently neither will the God of Israel defend the nation by which he is adored.

When we thus read that singular assaults of temptations were directed against the faith of Hezekiah, let us prepare ourselves for the contest by being equipped with the same armor. Even while leisure is granted to us, let us endeavour to fortify ourselves early, in order that, when we come into such a field of battle, we may fight courageously. And if Satan taunt us with the destruction of many nations, we must attend to the difference of our condition; because, although we are liable to similar calamities, still we have assured hope of our salvation, of which they are destitute.

Calvin: Isa 37:12

12.Gozan This place is mentioned in 2Kg 17:6. We may infer that it was a town in Media, though some think that it was situated elsewhere; but it is enough that, with regard to Jerusalem, it lay in an easterly direction. Haran is often mentioned in Scripture. Pliny places this town in Arabia; but it is more generally believed to have been in Mesopotamia, and this is confirmed by the journeyings of Abraham, who came to it along with his father, after having left his native country Chaldaea. (Act 7:24; Gen 11:31.) It is called Charrae, in the plural number, by heathen historians, who also mention that Crassus and his son were killed there.

Calvin: Isa 37:14

14.Hezekiah took the letters The Prophet now shews what kind of refuge Hezekiah had amidst so great calamities. He immediately went into the Temple, to lament before the Lord the calamity which: he could not remove, and to “cast upon him” (Psa 55:22) his grief and his anxieties. ⁵¹ Nor was this a blind or confused lamentation, but the pious king wished to move God by his tears and complaints to render assistance. We are taught by his example that, when we are sore pressed, there is nothing better than to east our burden into the bosom of God. All other methods of relief will be of no avail, if this single method be wanting.

And spread them before Jehovah In “spreading the letters before the Lord,” he does not do this as if the Lord did not know what was contained in the letters, but God allows us to act in this manner towards him in accommodation to our weakness Neither prayers, nor tears, nor complaints make known to God what we need; for he

“knows our wants and necessities before we ask anything
from him.” (Mat 6:8.)

But here we ought rather to consider what is necessary for us, that is, that God should manifest that he knows the blasphemies of adversaries, and that they who have uttered them will not remain unpunished. The reason and design, therefore, why Hezekiah “spread before the Lord the letters” of the wicked tyrant was this, that he might excite his own earnestness, and inflame his own ardor, in prayer.

Calvin: Isa 37:15

15.Then Hezekiah prayed to God, saying, O Jehovah of hosts Because Sennacherib was the agent employed by Satan to shake the faith of Hezekiah, he defends himself by this rampart, that God possesses infinite power; for, by bestowing on God those lofty praises, he undoubtedly encourages himself to confidence in supplication. That out’ prayers may not be unsuccessful, we ought always to hold it as certain that God “is the rewarder of all who seek him.” (Heb 11:6.) It was especially necessary for the pious king, that he might boldly and undauntedly remove the obstruction by which Satan had attempted to stop the progress of his confidence, to believe that although wicked men mock and undervalue the power of God, still it remains undiminished. The heroic, courage of the pious king appeared by not only contending with a wicked king in maintaining the power of God, but. by exalting it in his own heart and appealing to God as the witness of his inward feelings. Accordingly, before forming any prayer, he overturns the delusions by which Satan had endeavored to shake his courage.

Calvin: Isa 37:16

16.Thou alone art God over all the kingdoms of the earth Not only does he assert God’s almighty power, but likewise maintains the authority which he exercises over the whole world. And these statements are made by the pious king for the purpose of strengthening himself in the faith which he entertained about the providence of God, by which he governs the world and every part of it. All believers ought above all to believe this, that they may not think that they pray in vain. Nor would the prayer of the king have had so much efficacy if he had only said, “Incline thine ear, O Lord,” or something of that sort, as when he believes that the Lord takes care of his works. He persuades himself that God will undertake that cause. If it belongs to God to rule and govern the whole world, he will not permit this tyrant to act in this insolent manner without restraining his insolence; for Sennacherib claims for himself what belonged to God, and at length would not pass unpunished.

The statement, that all the kingdoms of the earth are under the power and authority of God, applies especially to the present subject. Yet while this title always belongs to God alone, that he “rules over all kingdoms,” Still the Prophet does not deny that kings also, and princes, and magistrates hold their dominion, but so as to be subject to God, and to owe to him all their power and authority. In like manner, when Paul asserts that government belongs to God alone, (1Ti 6:15,) he does not overthrow princes and magistrates, but shews that all, how great and powerful soever they may be, depend on God alone, that they may not imagine themselves to be his equals or companions, but may acknowledge him as their Lord and Prince. Thus will kings, therefore, retain their authority, if they keep an intermediate position between God and men, and do not wish to rise higher.

Thou hast made heaven and earth Hezekiah draws the same inference from creation itself; for it is impossible that God, who is the Creator of heaven and earth, should forsake his work; on the contrary, he governs by his providence the human race, which is the chief part of the world. It would be absurd to confine creation within such narrow boundaries as if it were a proof of a sudden and transitory exercise of the power of God; but we must extend it to perpetual government. Hence it is evident that tyrants who wish to rule at their pleasure rob God of his honor, and therefore are justly punished for their insolence.

O Jehovah of hosts, God of Israel, who dwellest between the Cherubim Here are other titles employed by Hezekiah for the confirmation of his faith. And, first, by calling him “Jehovah of hosts,” he again extols his power. But when he adds “God of Israel,” he brings him near, and on familiar terms; for it was no ordinary token of love to take that nation under his protection. Such is also the import of “sitting between the cherubim;” as if he had said, “Thou hast here placed thy seat, and promised that thou wilt be the protector of those who call upon thee before the ark of the covenant. Relying on this promise, I flee to thee as my guardian.”

Hezekiah had in view, I have no doubt, the form of the ark, which was surrounded by two cherubim. Others interpret Cherubim to mean angels, as if it were said, that God reigneth in heaven and sitteth among the angels. But this interpretation is unsuitable; for he is said to “sit between the cherubim,” on account of the form of the ark, which was constructed in this manner. (Exo 25:18.) We know that it was a symbol of the presence of God, though his power was not confined to it; and Hezekiah, by mentioning it, intended to express his firm belief that God was present with him, and had designed to gather a people to himself by spreading, so to speak, his wings over them. There being a wide distance between God and us, Hezekiah embraced that token of adoption. Yet there was nothing gross or earthly in his conceptions of God, as superstitious men would desire to bring him down from heaven, but, satisfied with the promise which he had received, he expresses his firm belief that we do not need to go far to seek the grace of God.

This mode of expression, therefore, deserves our attention, and teaches us, that while we gradually ascend to heaven by the light of the word which leads the way, still, in order to obtain assistance, we must not think of God as absent; for he has chosen his dwelling in the midst of us. Since his majesty far exceeds heaven and earth, we must not limit him within the capacity of our understanding; and yet, as he has revealed himself to us by the word, we may comprehend him in proportion to the small ability and measure of our understanding, not that we may bring him down from his heavenly throne, but that our understandings, which are naturally feeble and sluggish, may approach to him by degrees; for it is proper that we should strive to approach to his loftiness, since he invites us by the Word and sacraments. If we are skillful interpreters, the spiritual knowledge of God will always flourish among us; we shall not give the name of God to stones, or wood, or trees; there will be nothing earthly or gross in our conceptions of him; but the nearer he comes down to us, the more earnestly shall we labor to make a proper use of those aids which he holds out, that our minds may not grovel on the earth; since God accommodates himself to our weakness for no other reason than that the sacraments may serve to us the purpose of ladders, ⁵² which superstition abuses for a contrary purpose.

Calvin: Isa 37:17

17.incline thine ear, O Jehovah From these words we conclude how great was the perplexity of Hezekiah; for the earnestness that pervades the prayer breathes an amazing power of anguish, so that it is. easily seen that he had a struggle attended by uncommon difficulty to escape from the temptation. Though his warmth in prayer shews the strength and eminence of his faith, yet at the same time it exhibits, as in a mirror, the stormy passions. Whenever we shall be called to sustain such contests, let us learn by the example of the pious king to combat our passions by everything that is fitted to strengthen our faith, so that the very disturbance may conduct us to safety and peace, and that we may not be terrified by a conviction of our weakness, if at any time we shall be powerfully assailed by fear and perplexity. It is, indeed, the will of the Lord that we shall toil hard, and sweat and shiver; for we must not expect to gain the victory while we repose in indolence, but after diversified contests he promises to us a prosperous issue, which he will undoubtedly grant.

But why does Hezekiah demand that God should listen? Does he think float he is asleep or does not hear? By no means; but in a matter of such difficulty we frequently speak in such a manner as if we thought that God was absent or did not attend to our afflictions. He shews that he was oppressed by so great perplexity that he almost thought that God had forsaken him; that is, according to the eyes of the flesh; for if he had not by the eyes of faith beheld God as present, he would have lost courage.

Open thine eyes, O Jehovah, and see It is as if Hezekiah had prayed that the assistance of God, which he had long kept in his heart committed to the guardianship of hope, would be actually and publicly manifested; and therefore he prays that Jehovah would “open his eyes and see;” that is, would shew that he cares about these matters. Hezekiah shews plainly what was the subject about which he was most anxious, namely, that God would revenge the insults offered to him; for although he was deeply affected by anxiety about his kingdom and people, yet he set a higher value on the glory of God than on all other sources of uneasiness. The advancement of that glory ought:, indeed, above all things, to move and impress our hearts, and the more especially because we know that it is closely connected with our salvation.

Thus Hezekiah here represents this tyrant as an enemy of God, who dishonors him by reproaches and curses because Jerusalem glories in his name and protection, and concludes that God cannot forsake the city which he hath undertaken to defend, without at the same time abandoning his own name. Since, therefore, God in his infinite goodness chooses to connect our salvation with his glory, we ought to lay held on those promises for the purpose of strengthening our hearts, that although the wicked, while they reproach God and pour and vomit out the venom of their breast, harden themselves in the vain hope that they shall not be punished, still there will not be a syllable which the Lord does not hear, and which he does not at length call to account.

Calvin: Isa 37:18

18. and 19.Truly, O Jehovah Here Hezekiah begins to distinguish between the false gods and the true God, which we also ought to do very carefully. Wicked men, who have no light, indulge in some confused imaginations about God, which quickly pass away, so that they think that there is no God, or care nothing about him. ⁵³ But God does not wish that his people shall be moved by a slight and passing opinion, but that he shall be acknowledged by them as the true God, who drives away all superstitions by the brightness of his power. ⁵⁴ It is not; enough, therefore, that we believe in something which heathens imagine to be a deity, but we must believe in God in such a manner as to distinguish him from pretended gods, and to separate truth from falsehood; and, indeed, when he has once shone into our hearts, those false religions which formerly occupied our minds immediately give way.

This doctrine ought to be the more carefully held, because many persons rest satisfied with dark speculations, and think that it is enough if they acknowledge some deity. They evidently do not know whether they ought to worship the God of the Mahometans or of the Jews; and fly in the air, so that, as the saying is, they neither touch heaven nor earth. Nothing can be more destructive than this imagination; for it mingles and confounds idols with God, whose majesty does not hold its due rank. if it does not reign in solitary grandeur over the ruins of all the false gods. Thus the beginning of true piety is, that from the whole multitude of false gods we shall wisely distinguish that one God to whom we ought to be entirely devoted.

Calvin: Isa 37:19

For they are not gods, but the work of the hands of man, wood and stone By two arguments Hezekiah shews that “they were not gods;” first, because they consisted of matter, ⁵⁵ and secondly, because they were formed by the hands of men. Nothing can be more absurd than for a man to assume the right to create a god, not only because he had a beginning, while God is eternal, but because not even for a single moment does he subsist by his own power. Let the whole world collect all its strength into a single man, ⁵⁶ he will not even be able to create a fica. What presumption is it, therefore, that every mortal man shall make for himself either one god or many! ⁵⁷ Since, therefore, there is nothing in us but what is frail and fading, we shall never be able to produce a deity.

Besides, it is in the highest degree absurd to attempt, as an exercise of skill, to frame some deity out of matter which is corruptible and devoid of feeling, as if “wood or stone,” whenever it received a shape, began to be a god. In this manner, therefore, all the superstitions that men have ever invented are speedily overturned; for the existence of those gods can be found nowhere but in their own brains, and, indeed, all that they have of themselves contrived is condemned as empty and false.

Calvin: Isa 37:20

20.And now, O Jehovah our God At the conclusion of his prayer, the pious king now rises above that fear with which he had struggled; for the aids by which he had hitherto fortified himself undoubtedly encouraged him boldly to add this short clause. Although God does not always deliver his people from temporal evils, yet as he had promised that he would be the protector of the city, Hezekiah could firmly believe that all the efforts of that wicked tyrant, which were directed to the destruction of that city, would be fruitless.

May know that thou alone art Jehovah When he pleads it as an argument with God that the deliverance of the city will be an occasion of promoting his glory, we conclude that nothing is more desirable than to make his name glorious in every possible way; and this is even the chief design of our salvation, from which we are not at liberty to depart, if we desire that God should be gracious to us. Hence we conelude that those men are unworthy of his assistance, who, satisfied with their own salvation, disregard or forget the reason why God chooses to preserve them. Not only do they dishonor God by this ingratitude, but they likewise inflict grievous injury on themselves, by separating those things which God had joined; for in saving his people he glorifies his name, which must be, as we have already said, our highest consolation. Besides, Hezekiah does not only desire that the God of Israel shall hold a certain rank, but that all idols shall be abolished, and that he shall reign alone; for at that time many idolaters would have allowed him to be worshipped along with others, but, since he does not admit companions, every deity framed by the hand of man must be destroyed, that He may hold the undivided sovereignty.

Calvin: Isa 37:21

21.Then Isaiah sent to Hezekiah This shews the result of the prayer; for, as soon as matters have come to an extremity, God suddenly holds out his hand to assist the pious king by the Prophet Isaiah. (2Kg 19:20.) Not that he immediately stretches out his arm to drive away the enemies, but he promises deliverance by the mouth of the Prophet, and thus calls even now into exercise the faith of his servant. Isaiah undoubtedly could not of himself render any assistance, and therefore it would have been foolish for him to promise this or that, if Hezekiah had not been convinced that God had sent him. Thus, until God should give a manifestation of his power, he rested satisfied with this consolation.

Thus saith Jehovah the God of Israel Here we are taught that we ought always to ask at the mouth of God, if we wish to obtain any alleviation in our anxieties and distresses; for if we reject the doctrine which he communicates to us by the hand of faithful teachers, we are utterly unworthy of receiving any consolation. Fed and nourished by it, we ought to make continual progress, and to seek from it new confirmations, that new remedies may be constantly found for new distresses, and that we may never be destitute of consolation even amidst the sharpest afflictions; for even they whose resources and means of defense are most extensive cannot be too abundantly supplied with this doctrine. In Hezekiah a striking instance of faith and steadfastness is here exhibited; and yet the Lord does not merely comfort him once or only by a single prophecy, but confirms him by many prophecies, in order that we, who are far removed from such steadfastness, may know that we need many and various aids, to give uninterrupted support to our faith.

Since thou hast prayed to me. In the sacred history (2Kg 19:20) the word I have heard, is used; and consequently in that passage אשר ( asher) is a relative pronoun; but here, as in many other passages, it is introduced either for the sake of explanation or in assigning a reason. ⁵⁸ To supply the word I have heard, as some commentators do, is harsh and unnatural; and the sentence flows on in unbroken connection, when God declares that he grants it as an answer to the prayers of Hezekiah, that he will frustrate all the efforts of the tyrant, and restrain his violence and rage; as if he had said, that God’s answer corresponded to the prayers of the pious king. And, indeed, whoever addresses prayers to him will at length experience how ready he is to answer; but very frequently he is silent, and offers no consolation from his word, because amidst our distresses we are dumb.

Concerning Sennacherib king of Assyria The prediction amounts to this, that there is no reason why Hezekiah, under a consciousness of destitution and weakness, should faint or despair, when he sees the insolence of this haughty tyrant; because God will interpose between them. Sennacherib having offered those insults to the wretched Jews, God declares that he takes this cause into his own hands, because the affront was directed against himself. By these words he shews that he will take vengeance, when his grace is despised by unbelievers; and he advises believers not to be greatly distressed on account of their being despised by the world, provided that their weakness finds assistance ready prepared in heaven.

Calvin: Isa 37:22

22.The virgin daughter of Zion There is greater emphasis in this address to the whole Church than if he had said the same tiring to Hezekiah as a private individual; for this circumstance heightens the baseness of treating with scorn the defencelessness of a wretched people, as if the aid of heaven had been of no avail. Thus he censures the blindness of Sennacherib, in disregarding God and haughtily despising an afflicted Church. Cities are frequently called daughters. (Psa 9:14.) Sometimes also, as we have formerly seen, delicate cities are called virgins. (Isa 1:8.) But here he intended to express the weakness of the city of Jerusalem, because she was like an orphan and destitute virgin, who was insulted by this base ruffian and infamous robber; while God, as the father to whom this insult is offered, declares that he knows well what are the schemes of that wicked man, and what is the condition of the whole of Judea.

Calvin: Isa 37:23

23.Whom hast thou reproached? In the former verse he describes the fact, such as it might be seen and beheld by all; but now he raises their minds higher, by shewing that this tyrant insults not only Jerusalem but God himself. Let this passage be brought to our remembrance, whenever we see ourselves exposed to the taunts and insolence of wicked men; for, though we have no armor, and though no one undertakes our defense, and though our weakness prompts our enemies to growing insolence, yet the Lord is near and will defend us as with an ample shield, for they who fight against us wage war with the living God. Nor were these words spoken merely for the sake of a single age, but on the contrary, as this promise is perpetual,

“I will be thy God and thy shield,”
(Gen 15:1,)

“I will be a friend to thy friends, and an adversary to thy adversaries,”
(Gen 12:3; Exo 23:22,)

so the less strength that is left to us, let us be more fully convinced that the power of God is close at hand. Since therefore the Lord hath entered into covenant with us on the condition of undertaking our cause, let us not doubt that he will actually fulfill it, and will shew that the insults which are offered to us are offered to himself. In a word, he is joined to us in such a manner that he wishes all that belongs to him and to us to be in common.

Besides, those reproaches which Sennacherib had thrown out against the Church God applies to himself, in order to shew that wicked men are greatly mistaken when they are proud of their greatness, as if they would escape punishment for treading on the Church, because she is lying at their feet. We know that they treat with contempt the providence of God; and especially when they see believers groaning under the yoke, they think them unworthy of receiving assistance from God, who therefore rises up and testifies that the contempt shewn to his poor flock grieves him as much as if his majesty were openly dishonored. Although, therefore, enemies think that we are forsaken by God when they see us destitute of earthly resources, and on that account commit grosser outrage, as if we were given to them for a prey, yet, on the other hand, God declares that our salvation is dear and precious to him.

Against whom hast thou raised thy voice? The Prophet employs a variety of terms in describing the disdain and insolence of this haughty man, as one who in speech, in face, in gesture, in his eyes, and, in short, in the whole attitude of his body, was absolutely intolerable; for tyrants, having such an opinion of themselves, assume such airs and look down on every one else as if they had fallen down from heaven.

Against the Holy One of Israel At length he adds, that, although the affairs of the nation are at a low ebb, still God, under whose protection they are placed, remains in heaven as powerful as ever, he thus censures the madness of Sennacherib in judging of a nation from earthly appearances, and not considering that they were dedicated and consecrated to God. In order, therefore, that we may remain safe through the power of God: and that his arm may give us seasonable aid, we must be his Israel; which will be the case if, relying on his word, we

“recline under the shadow of his wings.” (Psa 36:7.)

Calvin: Isa 37:24

24.By the hand of thy servants This also heightens the baseness and cruelty of the insult, for it is harder to bear reproaches from a servant than from his master, the insult being rendered more grievous by the meanness of the person. Renee also proud and insolent men, in order to render their threatenings more galling and offensive, boast that they will do this or that by one of their servants or footmen, for the purpose of testifying more strongly their contemptuous feelings towards those whom they hate. The Prophet therefore intended to represent more strongly the baseness of the blasphemy by this circumstance, that Sennacherib had not only vomited it out of his own mouth, but had employed “his servant” Rabshakeh to utter scornful language against the holy name of God.

I will ascend the heights of the mountains, the sides of Lebanon What he now repeats as having been spoken by Sennacherib, some understand to relate generally to former victories which he had gained, and by which, as we have already said, he had vanquished many nations. But I choose rather to take a more simple view, and to interpret it as relating to the present siege. Perceiving almost the whole of Judea subjected to his power, having taken possession of the hills which surrounded that country on all sides, he swells with insolence as if he had gained a complete victory, and threatens that he will take within his grasp those battlemerits and Mount Lebanon, with its cedars and firs and ether attractions; as if he had said that nothing shall hinder him from taking possession of the bulwarks, castles, and best fortified places, and wielding the whole of Judea at his pleasure. Thus do tyrants, though they acknowledge that war is doubtful, still dream of having in their power the successful results of battles.

Calvin: Isa 37:25

25.I shall dig and drink water The tyrant still goes on to boast of his strength, and threatens that e will bring so powerful an army that by means of their numbers he will dry up all the fountains and rivers. Yet, when he says, “With the sole of my feet I shall dry up all the lakes of the siege,” by the lakes of the siege ⁵⁹ some understand the fountain of Siloah, and the cisterns and pools of which the besieged Jews could not be deprived without being consumed by thirst. And, indeed, in the former clause he appears to say that, though the whole country were dry, still he does not dread a scarcity of water, because his vast military forces will be abundantly able to dig wells. In the second clause he adds, that he will have at his command the means of drying up all the waters of the city, so as to slay the Jews by thirst. In short, he means that Jerusalem will be unable to resist the siege, and will not be able to stand out any longer, but must immediately surrender. But while wicked men thus vaunt, God sits in heaven, from which he will at length execute judgment against them; for this narrative of the Prophet is intended to lead us to consider the stupendous judgment of God against that tyrant.

Calvin: Isa 37:26

26.Hast thou not heard? The greater part of commentators explain this verse as if the Lord declared that nothing was now done, or had formerly been done by this tyrant, which he had not foretold by the mouth of the Prophet, and thus affirmed that he was the author of those things. But I explain it in a different manner, which is, that Jerusalem will be preserved by the assistance of God, because he is the protector of it.

That I made it long ago For the sake of giving greater emphasis, he suppresses the name of the city, and employs the demonstrative pronoun it, as if all other cities had been of no value in the sight of God. ⁶⁰ Others view the pronoun it as referring to the deliverance which depended on the secret decree of God; but whoever examines judiciously the design and words of the Prophet, will acknowledge that it rather denotes Jerusalem. God had complained that he was dishonored by base reproaches; and yet, in repeating the words of Sennacherib, he mentioned only “Lebanon” and the adjacent country. In order now to shew that under the name “Lebanon” war has been declared against himself, he affirms, as in many other passages of Scripture, that Jerusalem was founded by his own hand and built by his direction, and therefore that, until he was conquered, Sennacherib could not overthrow it.

This doctrine is found everywhere, and frequently repeated in the Scriptures, (Psa 48:8; Isa 14:32,) and contains a remarkable consolation, by which the godly may be sustained amidst the severest afflictions that can befall them; and that consolation is, that they will continually be under God’s protection, because he has elected them. He employs this argument, “I have founded the Church, and therefore the salvation of the Church shall always be my care; because I will not leave unfinished the work which I have begun, but will carry it forward to perfection.” In short, the Lord testifies that he defends and preserves his work, because it involves his honor and our salvation. Yet he is called “the maker of the Church,” in a different sense from that in which he is commonly called the Creator of heaven and earth; for we are his peculiar work, “his workmanship, (τὸ ποίημα,) created anew by his Spirit,” as Paul speaks, and as we have formerly explained on other passages. ⁶¹ This work is, therefore, more excellent than the whole creation of the world; that no one may ascribe it to his own exertions or power that he has been adopted into the Church of God; for it is not without good reason that we are called “his workmanship.”

It may be asked, “Why does the Lord say that he formed Jerusalem from ancient days? for there were other cities far more ancient.” I reply, this must not be viewed as referring to the outward form or structure of the city, but to that eternal decree by which he chose it to be his dwelling-place; for although it was declared, even when the ark was built, “This is my rest, here will I dwell,” (Psa 132:14;) and again by Moses,

“Wherever I shall record my name, I will come to thee and will bless thee,” (Exo 20:24;)

yet it had been ordained by God long before. “We were chosen,” as Paul also informs us,

“before the foundations of the world were laid,”
(Eph 1:4;)

and James declares that

“we were begotten by the word of truth, that we might be as it were the first-fruits of all the creatures.” (Jas 1:18.)

He will, therefore, preserve us above all creatures, and will never allow us to perish; and indeed, for the same reason that Christ is called “the firstborn of every creature,” (Col 1:15) “the Church, which is his body,” (Eph 1:22,) possesses the highest honor and dignity in the whole world. I leave to the Rabbins their dreams, that God created the Messiah and Jerusalem with a throne of glory before he created heaven and earth. But we must maintain this doctrine, that God will be the faithful guardian of his Church, because he has deigned to prefer her to the whole world.

And should I now bring it to be desolation? Others take these words in a different sense. I acknowledge that the Prophet’s words are in the past tense, Now have I brought and placed it; but as the change of tenses is frequent in the Hebrew language, the Prophet, after having said that God is the founder of his Church, and that it is the most illustrious of all his works, undoubtedly argues from it that it is impossible that he shall involve his Church in the same ruin as ordinary things. We must therefore read it as a question, “Shall I now bring it?” or, “Shall I now have brought it? ” As if he had said, “Should I allow it to be ruined, like other cities that have been destroyed and razed?” ⁶² For he compares Jerusalem to other cities which had been overthrown by the king of Assyria, and subjected to his power, that no one may think that the tyrant can so easily overturn it; because it holds a different position from other cities which have been destroyed and levelled with the ground. It ought not therefore to be compared even to the best fortified cities, for they quickly fall with their earthly strength; but the Church, though small and feeble, has a firm and solid foundation.in the election of God, and cannot be overturned by any billows or tempests.

We see wonderful changes that have often taken place throughout the whole world, republics subverted, empires overthrown, very powerful nations subdued, their name extinguished, and their glory effaced. Where is now the majesty of the Roman Empire? Where is the grandeur of that nation which was mistress of the whole world? If there are any remains of it, (and they are few,) do they not aid the wretched bondage of that detestable monster, Antichrist, whose tyranny is exercised over the whole world? Where is now the liberty of Rome? Where is the beauty of that illustrious republic? May not Rome be justly called the workshop of iniquity, and the lodginghouse of every crime?

But amidst those frightful changes, the Lord declares that he will assist Jerusalem, that is, his Church, and that although amidst those changes she may be afflicted and tossed in various ways, yet she shall stand erect, or at least the shaking and oppression which she may suffer shall not hinder her from being renewed and multiplied from age to age by various resurrections. Although there are not always in the world the same members of the Church, yet it is the same body joined to the same head, that is, Christ. The Lord will therefore defend his city, and will cause

“the children of his servants to continue, that their seed may be established for ever.” (Psa 102:28.)

Calvin: Isa 37:27

27.For their inhabitants were maimed ⁶³ Here the Prophet expresses more fully what he had formerly glanced at briefly, that we ought not to judge of the condition of the Church from the stability of this world; for although fortified cities are taken, and the strongest men lose courage and fall into the hands of their enemies, yet the Church shall stand and flourish, because it does not rest on its own strength, and has its foundation not on the earth but in heaven. There is thus an implied contrast between fortified cities, which alarmed and terrorstruck inhabitants are unable to defend, and the Church of God, which rests on his grace alone, and therefore resists every attack, so that it never fails; for the Church refers everything to God alone, from whom she receives the commencement of life, uninterrupted strength, perseverance, every part of salvation, and every blessing.

Hence we learn that all fortresses are of no avail, if the hand of the Lord do not assist. All human strength will be broken and decay, if it be not supported by his power; castles, bulwarks, and the most powerful armies will be of no use without him. This is expressed more fully by the following metaphors,

Like the grass of the field and the green herb It is of importance that believers should be led to admire the wonderful grace which God exercises towards them, that they may not envy the earthly wealth possessed by irreligious men. Although their power be dazzling and magnificent, yet he shews that they are like “the green herb and the grass,” which indeed flourish for a time, but quickly wither. He dwarfs them still more by another metaphor which he adds,

The grass of the housetops It is indeed lofty and seen by all, but the more elevated its position, it is the nearer to the heat, and withers more quickly, and is of no use whatever; and it is said also in the psalm, that

“they who pass by do not bless it.” (Psa 129:8.)

Though the enemies of the Church ⁶⁴ are high, and as it were exalted to heaven, though they flourish and have abundant wealth, yet they quickly fall. In like manner, therefore, as the corn which lies on the ground at our feet is more valuable than the unfruitful herb that grows on the housetops; so the Lord shews that the low condition of his servants is far more desirable than that of those who, leaning on their own strength, vaunt themselves above others, and boast against God himself. ⁶⁵

Which withereth before it is ripe Some think that this is a fourth comparison, but I think that the Prophet added it for the sake of exposition; as if he had said, that grass of this kind withers before it come into the stalk, that is, before it is fully ripe; in the same manner as it is said in the psalm, “Before it is grown up, it withereth.” (Psa 129:6.)

Calvin: Isa 37:28

28.I know thy sitting down and thy rising up He returns to the insufferable pride of that tyrant, who claimed everything for himself, as if he had not been subject to any one, and dared to despise God as compared to himself, and to load him with reproaches. He rebukes that man’s pride and insolence, “But I know thy sitting down.” This being the cause of the fierceness of wicked men, that they think that no one is above them, and that they are not even subject to the providence of God, he shews that they can absolutely do nothing except so far as he permits them. By sitting down, and rising up, are here denoted deliberations, plans, and schemes. Wicked and irreligious men enter into various deliberations how they may be able to oppress and destroy the people of God; but to whatever hand they turn, and which way soever they pursue, they will accomplish nothing without the will of God. The providence of God restrains them, and drives them hither and thither, so that frequently, contrary to their intention, they are conducted to a very good end, as God thinks fit, to whom it peculiarly belongs to “direct the steps of men.” (Pro 16:9.)

And thy indignation against me He warns Sennacherib that he is well aware of his rage, and declares that, while wicked men storm on the earth, he preserves calm silence, and laughs at their madness; and because Sennacherib was furious, and thought that he would not be punished for it, the Prophet expressly adds this, that believers may not think that this is new or unknown to God, or that he pays no attention to them.

Calvin: Isa 37:29

29.Because thou wast angry against me The more furiously wicked men rise up against God, and the more outrageous the violence by which they are actuated, so much the more is he wont eventually to set himself in opposition to them. For a time, indeed, he permits them to domineer and to have everything that they wish, but after long forbearance he restrains them, and, as it were, puts a bridle on their neck, that they may not imagine that they have everything in their power. Sennacherib was a remarkable instance of this, for in his rage against God, the more insolently he vaunted, the heavier did he find the wrath of God to be against him; which all wicked men ought also to expect.

Therefore will I put my hook (or, my ring) in thy nose. This is pleasant mockery of stupidity and wantonness; as if he had said, “I see how it is, by treating thee mildly and gently, I would gain nothing; for thy rage is insatiable. But since thou canst not be tamed, I will curb thee like a savage beast.” And in this manner he declares more plainly, that God not only sees and knows what is proposed or contrived by wicked men, but also subdues and restrains their fierceness in such a manner, that he drags them reluctantly where ever he pleases, as one would lead a wild beast held by a bridle or a ring. חח (chach) ⁶⁶ is translated by some a hook, but I have preferred to translate it a ring; because a hook is used for catching fishes, and would not so well apply to a beast.

Sennacherib was compelled to return by the way by which he came, because, while he was revolving the project of subduing every part of Judea and Egypt, he hastily, without having accomplished anything, took the speediest method of returning, which he would net have done of his own accord, if God had not drawn him back by unseen methods.

Calvin: Isa 37:30

30.And this shall be a sign to thee He now directs his discourse to Hezekiah and the whole nation; for he did not address Sennacherib as if he expected him to listen, but in order that, by contemptuously mocking at the absent tyrant, he might more powerfully stimulate the minds of believers to stronger confidence. If he had simply said, “Take courage, Hezekiah; though Sennacherib is insolent, yet in due time I will restrain him;” that discourse would have been less impressive, than when he addresses the tyrant, and, by thundering against him, encourages believers to despise his presumption. ⁶⁷ Accordingly, the speech directed to the tyrant is now followed by a seasonable address to Hezekiah and the nation, and a promise of deliverance to them; not only that he will rescue them from the jaws of a savage beast, but also that Hezekiah shall enjoy a peaceful reign, and that the rest of the people shall have everything necessary for leading a prosperous and happy life. Thus he enlarges on the benefit derived from the deliverance in such a manner as to shew that he intends, not in one way only, but in a variety of ways, to promote the interests of his people; for not only does he once and instantaneously rescue them from dangers, but largely and bountifully bestows his kindness upon them, so that the fruit is seen long afterwards.

But there is an apparent impropriety in putting as “a sign” an event which occurred later than the deliverance itself; for if he intended to encourage the besieged to entertain favorable hopes, he ought to have made some exhibition beforehand, instead of relating what he would do afterwards. ⁶⁸ I reply, there are two kinds of signs. Some go before the event, and lead us to it as by the hand; while others follow for the purpose of confirming the event, that it may be more strongly impressed upon our minds, and may never be effaced from our remembrance. For instance, when the Lord brought back his people out of Egypt, he gave many signs to Moses beforehand; but he also appointed another that should be after the deliverance,

“You shall sacrifice to me three days afterwards.”
(Exo 3:12.)

The design was, that they should not forget so great a blessing, but should give thanks to God after having received this additional favor. It is a sign of this nature which Isaiah here describes; and certainly it tends greatly to confirm our faith, to place before our eyes the uninterrupted course of God’s favours towards us, that we may consider how various they are.

When the enemy had been repelled, there was danger from famine, which most commonly comes after war; for the wasting and pillaging of the fields must have been followed by great scarcity of provisions. Amidst so great scarcity as seemed likely to ensue, the Lord promises that there will be no lack of food, and holds out this as a very evident sign of deliverance, in order to convince them the more that he will be the author of the deliverance, or, at least, to fix it more deeply on their hearts. This was indeed incredible, and exceeded all expectation and belief; but it was necessary that the faith of Hezekiah and of the people should be excited in such a manner that, after having heard of so great kindness, they might be more ready to hope well, and next, that the event might shew that those illustrious works of God could not be ascribed to chance.

The meaning therefore is, “After having driven out the enemy, God will restrain him so that he cannot bring fresh troops, and thou shalt peacefully possess thy country; he will also supply thee with food and nourishment, so that thou shalt be in want of nothing.” But because, as usually happens, they had consumed a large portion of the crop, and destroyed a part. of it, and because they who were besieged or fugitives had it not in their power to attend to agricultural labors, he promises that they shall have food without sowing till they sow on the third year.

Calvin: Isa 37:31

31.And that which shall be preserved of the house of Judah He follows out the former statement; for he declares that the Lord will deliver Jerusalem so as not to east away his care of her afterwards, but will be her savior to the end. And indeed all the blessings that the Lord bestows upon us are a sign and testimony of continued kindness towards us, that we may know that we shall never be forsaken by him. But here we ought chiefly to remember what we formerly remarked, that the defense of Jerusalem belonged to God, because he had chosen it to be his sanctuary, and because the Messiah would proceed from it.

And that which shall be left פליטה (peletah) literally signifies deliverance; but here it is a collective noun for “men delivered,” in the same manner as in other passages, “captivity” is put for “captives.” (Psa 14:7; Jer 29:14.) And it is not without reason that he promises increase to a small remnant; for although the siege had been raised, still the people, being greatly diminished, had slight cause of joy, and full restoration could scarcely be expected by so small a number of persons. For the purpose of soothing this grief, therefore, he declares that the land will be full of inhabitants, as if a very abundant harvest would fill the granaries which had formerly been empty.

Nor was it merely the desolation of the land of Judah that might have discouraged the hearts of believers or pierced them with sorrow, but likewise that greater diminution which arose from the ten tribes being led into captivity. (2Kg 15:29.) Although they have been thus cut down, Isaiah declares that the Lord will cause them to recover their former condition, and a vast multitude to spring up; for the Lord permits his people to be thus diminished and brought very low, that his glory may afterwards be illustriously displayed in their deliverance. What he accomplished at that time ought also to be expected in the present day; so that in proportion as we see the strength of the Church weakened and brought low, we may be more fully convinced that. God has in his power the means of multiplying a small number; for this restoration must not be measured by our powers of judging.

Shall strike root downward He declares that there will be so great desolation that it shall seem as if the Church had been uprooted, and had utterly perished; and indeed the destruction of the kingdom of Israel was a very sad spectacle of cutting off. But the Prophet says, that there shall be such an increase that the tree which had been nearly torn up shall “strike its roots” deep; for although the Church does not make professions of towering greatness, as is commonly done by the rulers of this world, yet the Lord imparts a secret vigor which causes it to spring up and grow beyond human expectation. Let us not be terrifled, therefore, when no roots are seen, or when we think that they are dead; for he hath promised that he will cause it to “strike root downwards.”

And bear fruit upwards This is added, because the Church does not only flourish like grass, (which was formerly said of the condition of the wicked, ⁶⁹) but brings forth abundant fruit; and thus the Lord completes in her what he hath once begun.

Calvin: Isa 37:32

32.For out of Jerusalem shall go forth a remnant Formerly by the metaphor of a root and of fruits he foretold the deliverance of the Church; he now declares the same thing without a figure. He alludes to the siege by which a small number of people, who had been left in the city, were shut up as in a prison and reduced to very great straits; he says that they shall now go out, and that the whole country shall be open to them, and that they shall be at liberty to move wherever they please without fear. The going forth is thus contrasted with the narrow limits within which the trembling Jews had been forced by the dread of enemies to confine themselves. Yet by this word he expresses not only liberty to go out, but the increase of the nation, which had been reduced to a small number. When not only was Judea again covered by a multitude of men, but from the remnant there sprung vast multitudes who were spread over the various countries of the world, this could not have been done, unless out of that small number the Lord had created not merely a single nation, but many nations.

The zeal of Jehovah of hosts will do this Not only does he contrast “the zeal of God” with the purposes of men, in order to extol the excellence of the work, but he states that it is sufficient for every purpose, that God may give an astonishing demonstration of his power. At first sight, as we have said, the thing was incredible; there were obstacles on every side, and no means of relief; and therefore he declares that God regards his Church with such fervent love, that he does not hesitate to work in an extraordinary manner for promoting her salvation. The same mode of expression was employed by him on a similar occasion. (Isa 9:7.)

Calvin: Isa 37:33

33.Therefore thus saith Jehovah He now returns to the deliverance of which he had formerly spoken; for God proraised, first, that he would drive out Sennacherib; secondly, that he would grant food and nourishment for the sustenance of the people, though the country had been wasted and pillaged; and, thirdly, that he would cause flint small number to grow into a vast multitude. Having made these declarations, he returns to the first, because without it all the rest might appear to be useless; that is, if the people were not rescued from the hands, of that tyrant.

He shall not enter into the city God threatens that he will be as a fortress, to hinder him from “entering into the city,” and that he will even meet him, so as to hinder him from coming nearer or fighting against it; for he says that he shall not cast an arrow nor a balister. I think that in this passage סללה (solelah) denotes a balister, or some such machine for throwing darts, rather than a mound; for “mounds” are not thrown or poured.

Calvin: Isa 37:34

34.By the way that he came shall he return We have formerly explained what it is to return by the same way, that is, to depar without having accomplished anything, as we commonly say, ( Il s’en est retourne comme il est venu,) “he returned as he came,” when nothing has been accomplished, and the efforts are unsuccessful. To confirm this, he adds, that “thus hath the Lord spoken;” for as soon as he “who cannot lie” ( Titus 1:2) hath spoken, we ought to embrace and kiss his word, as if the result were rendered certain by the removal of every obstruction.

Calvin: Isa 37:35

35.And I will be a protector This is the reason of the preceding statement, why Sennacherib should not enter into the city; because the Lord will protect it. The Prophet therefore bids Hezekiah and the whole nation turn their eyes towards God, because the sight of that tyrant was so alarming that they might tremble at it. In like manner, if we now contemplate the power of our enemies, we shall be overpowered by fear, and there will scarcely be any room for hope; but we ought to look directly to God, and embrace his promises, by which we are defended as by a shield; and since God is sufficiently powerful to restrain a mortal man, to him ought we to turn our eyes; for this promise must not be limited to that time, but ought to be extended to all times. Yet the expression used by the Prophet is more extensive, and conveys fuller meaning; for God affirms that he will be the guardian and protector of the city; that is, because he had pledged himself to defend it. Hence he infers that it will be preserved, because God’s protection renders its preservation certain.

For my own sake When he says that he will do this “for his own sake,” he calls on Hezekiah and all believers to remember his gracious covenant For the Jews, though often and severely chastised, had obstinately provoked the wrath of God against them, and therefore deserved not only that he should deprive them of all assistance, but that he should execute against them the highest examples of dreadful vengeance. In order therefore to prevent them from despairing, he shews that God will be their defender, not because he finds any cause in them, but rather because he looks to himself first, that he may adhere firmly to his purpose, not to cast away the posterity of Abraham which he adopted, not to abolish religious worship, not to blot out the remembrance of his name on the earth by destroying his sanctuary; and, secondly, not to expose his name to the jeers and blasphemies of the nations. And these words contain an implied reproof which that nation ought to have felt to be severe, and justly; because the good king had more difficulty in pacifying them than in repelling the enemy; for they distrusted, and stormed, and thought that no hope of safety was left for them. The Lord, therefore, did not look at the merits of the people or of any other person, but only had regard to his own glory; for the contrast which is expressed by Ezekiel must here be understood, “Not for your sakes, O house of Israel, will I do this, but for my own sake.” ⁷⁰ (Eze 36:22.) Now, since we have the same argument to plead in the present day, let us not hesitate to make use of this shield against our sins, “Though we most highly deserve a thousand deaths, yet it is enough for God to look to his goodness and faithfulness, that he may fulfill what he hath promised.” Though it is of no advantage to hypocrites that God is the continual protector of his Church, yet the elect will always have this as a very safe refuge, that although they bring nothing of their own to appease the wrath of God, yet since God, moved by nothing else than his infinite goodness, built his Church and determined to defend it, he will never suffer it to perish.

And for my servant David’s sake This is highly worthy of observation; for although God needed not to seek in any one but in himself the reason why he embraced that nation with a gracious regard, yet it is not without good reason that he brings forward, as a very sure pledge of his love, David, by whose hand he had made a covenant, and to whom he, had promised to be a Father. (2Sa 7:12.) The Prophet does not speak of David as a private individual, but as a holy king whose throne was established by the hand of God, under whose guidance the Church would continue to be safe, and, in short, who would be the mediator between God and the Church; for in this capacity he surpassed even the angels themselves, so far as he represented the person of Christ. His throne was, indeed, soon afterwards cast down, and his crown torn in pieces, yet this was no unmeaning confirmation, that God intended to protect the city for a time, because he determined not to make void what he had testified to David concerning the eternity of his kingdom. And we know that the captivity of the people did not wholly set aside the kingly power in the posterity of David till at length Christ came, who on this account is called David in other passages. (Jer 30:9; Eze 37:24; Hos 3:5.)

This shews the great absurdity of the Papists in alleging that it is through the merits of the saints that God pardons us; for here the case of David is widely different from that of other saints, on account of the promise which had been made to him. He might have named Abraham, or any other person, who possessed no small authority in the Church; but since he was now speaking of the preservation of the Church, and of the eternity of the kingdom of Christ, he named in a peculiar manner him who expressly, along with others, received that promise, “This is my rest, here will I dwell.” (Psa 132:14.) Since therefore this passage has regard to the promise, and not to the person, the Papists are doubly foolish in thinking that it affords support to the intercession of the saints, which is of their own contrivance. On the contrary, what they plead in their own behalf absolutely contradicts their error; because David is here represented as the type of the only Mediator, who sets aside the intercessions which they have invented.

Calvin: Isa 37:36

36.And the angel of Jehovah went out The Prophet now relates what happened to the Assyrian, that we may not think that the Lord spoke in vain. He shews, therefore, that his prediction was proved by the event, that it might clearly appear that God had sent him, and that he had not uttered anything rashly. Yet we ought not to limit so remarkable a work of God to a single prediction; but the authority of the Prophet was sustained, and his calling sanctioned, as to the whole course of his doctrine. He has related a singular and wellknown event which had recently happened, in order to prove, by means of it, to the end of the world, that God had spoken by his mouth.

Where that slaughter was carried into effect by the angel is not very evident. The opinion generally entertained is, that it happened at the siege of Jerusalem; but it is also possible that it may have happened during the march of Sennacherib’s army; that is, while he was coming to besiege the city. I leave that matter uncertain, because it is of little importance. From the context, certainly, we may clearly learn that the tyrant did not approach so near as to be able to throw a dare into the city.

We must indeed reject that invention by which Satan, through profane historians, has attempted to obscure this extraordinary judgment of God, that, in consequence of a part of the army having been destroyed by a plague during the war in Egypt, Sennacherib returned into his own dominions. So great a number of persons dying in one night cannot be attributed to a plague; and the father of lies, with his wonted cunning, has turned aside into Egypt the blessing which God bestowed on his Church. The event itself cries aloud that Jerusalem was miraculously rescued, as it were, out of the midst of destruction; especially since Isaiah had already delivered that message by which God testified, in a manner which could not be mistaken, that God would bestow this deliverance on the Jews and not on the Egyptians.

And slew in the camp ofthe Assyrians That no one may ascribe the miracle to natural causes, it is expressly added, that so great a multitude was slain by the hand of the angel. Nor is it a new thing for the Lord to make use of the ministractions of angels to promote the safety of believers, for whose advantage he appointed all the armies of heaven; and it tends greatly to confirm our faith when we learn that an infinite number of guardians keep watch over us. (Psa 91:11.) The Lord alone, indeed, is of himself able, and undoubtedly he alone preserves us; for the angels may be regarded as his hand, and on that account they are called “principalities and powers.” (Rom 8:38; Eph 1:21.) But it contributes much to aid our weakness that he hath appointed heavenly messengers to be our defenders and guardians. Yet all the praise is due to God alone, of whom the angels are only instruments; and therefore we must beware of falling into the superstition of the Papists, who, by their absurd worship of angels, ascribe to them that power which belongs to God; an error with which we know that some very learned men in all ages have been chargeable. Whether it was done by the hand of one angel or of many angels, we cannot absolutely ascertain, nor is it a matter of great importance; for the Lord can do it as easily by one angel as by a thousand, and does not make use of their agency as if he needed the assistance of others, but. rather, as we have formerly said, in order to support our weakness. Yet it is more probable, and agrees better with the words of the Prophet, that a single angel was commissioned to execute this judgment, as in the ancient redemption an angel passed through the whole of Egypt to slay the firstborn. (Exo 12:29.) Although God sometimes executes his vengeance by means of evil angels, yet he chose one of his willing servants, that by means of him he might provide for the safety of the Church.

A hundred and eighty-five thousand That the army was so vast need not make us wonder, as ignorant people do, who reckon it to be incredible and fabulous when they are told that so great a multitude went into the field of battle, because we are accustomed to carry on war with much smaller troops. But that the case was very different with eastern nations, is fully testified by historians and by wellknown transactions of the present day. Nor ought we to be astonished at the vast forces which they led into battle, for they are much more capable of enduring heat, and toil, and hunger, and are satisfied with a much smaller portion of food, and do not care about those luxuries by which our soldiers in the present day are corrupted.

As to the way and manner of the slaughter, this passage gives no definite statement. The Jews conjecture that the soldiers were struck by thunder, but they do so without any authority or probable evidence; for, being bold in contriving fables, they unwarrantably affirm as certain whatever comes into their mind, as if it were supported by some history.

Behold, they were all dead corpses That the slaughter was not done so openly as the Jews allege is very evident from this narrative, which states that they were lying dead. Now, if they had been struck by a thunderbolt, every person must have known it, and it would not have been omitted by the Prophet. This might serve to refute the conjecture of the Jews, but I choose rather to leave the matter doubtful. It is enough that the Lord, having determined to save Jerusalem from the hand of the Assyrian, cut off his army by a sudden death, without any agency of man.

Calvin: Isa 37:37

37.Then Sennacherib, king of Assyria, went away and returned He now shows how disgraceful was the retreat of this haughty tyrant, who in the wishes of his heart had already devoured the whole of Judea, and formerly dared to pretend to be more powerful than God himself. By employing a variety of words to express his departure, the Prophet indirectly censures the shameful flight; for the repetition is not superfluous, “He set out, he went away, he returned.” The title of king is added for the sake of greater disgrace. “Lo, this is the great king of whose power Rabshakeh boasted so highly.”

And dwelt in Nineveh He did not come into Judea, that: he might depart from it in that disgraceful manner; and therefore the hand of God throws him back, even as straw is driven by the wind. The circumstance of his dwelling in Nineveh reminds us also that he had lost his courage as well as his forces; for he would not willingly have remained at rest, if despair had not held him like a chain. This means, therefore, that he was satisfied with his ancient domains, of which Nineveh was the chief city and royal residence. At a later period, when the Assyrians were conquered by the Chaldeans, the seat of government was removed to Babylon, that is, ten years after the death of Sennacherib, and during the reign of Esarhaddon, his successor, who is here mentioned, for since parricides did not want defenders, a nation torn by factions was easily subdued and conquered by foreign enemies. Availing himself of this opportunity, Merodach invaded the Assyrians, and subjected them to his power.

Calvin: Isa 37:38

38.While he was worshipping Here the Jews allow themselves that liberty of conjecture in which they are always accustomed to indulge. They contrive a stow, that Sennacherib consulted an oracle, and asked why he could not conquer the Jews; that the answer was, that Abraham wished to sacrifice his son to God; that the tyrant, following that example, then determined to slay his son, in order to appease his god; and that his sons, enraged at the cruel design of their father, slew him in the temple of his idol. But it is unnecessary to spend time in such conjectures, in which the Jews display excessive impudence.

Here it is highly important to behold, as in a picture, the unhappy death of tyrants, whom the Lord destroys without the agency of men, when everything appears about to be overthrown by their violence, and whom he exposes with all their power to universal scorn. Sennacherib, who had come into Judea with a vast army, returns home with few soldiers, and is led in triumph, as it were, by God as a conqueror. But the matter does riot end here; for in the very heart of his empire, in the metropolis, in the temple itself, the reverence for which defended the meanest persons from the mob, he is slain, not by a foreign enemy, not by a people in a state of sedition, not by traitors, and in a word, not by servants, but by his own sons, that the murder may be more disgraceful. It ought to be observed, that those insatiable gluttons, who freely wallow in the blood of others, are slain by their own followers, and are punished by those from whom above all others they ought to have been safe. This is more shocking than if they had been put to death by strangers; but God thus punishes the cruelty of those who, in their eagerness to enjoy power, did not even spare the innocent. Even in profane historians we find various examples of this kind, in which we may easily behold the judgments of the Lord.

Besides, the insatiable ambition of Sennacherib receives its just reward, because, while he is intent on the wide extension of his territories, he cannot secure the peace of his own family, by leading his children to live at peace; for out of his neglect of some, and undue attachment to others, the conspiracy arose. And not only was this tyrant slain, but his kingdom also was soon afterwards overthrown, as we have already said; and, in the meantime, that his successor might not dare to make any attempt against the Jews, God kept him also within the country by internal broils.

Defender: Isa 36:1

Chapters 36-39 of Isaiah are essentially identical to 2 Kings 18:13-20:19 (compare 2 Chronicles 32:1-33). For explanatory comments on these four chapters in Isaiah, refer to notes on the corresponding passages in 2 Kings and 2 Chronicles (2 Kings 18:1-20:19, notes; and 2 Chronicles 32:1-33 notes)."

TSK: Isa 36:1

it came : 2Ki 18:13, 2Ki 18:17; 2Ch 32:1

that Sennacherib : Isa 1:7, Isa 1:8, Isa 7:17, Isa 8:7, Isa 8:8, Isa 10:28-32, Isa 33:7, Isa 33:8

TSK: Isa 36:2

am 3294, bc 710

sent : 2Kings 18:17-37; 2Ch 32:9-23

the conduit : Isa 7:3, Isa 22:9-11

TSK: Isa 36:3

Eliakim : Isa 22:15-20

Shebna : 2Sa 8:16, 2Sa 8:17, 2Sa 20:24, 2Sa 20:25

scribe : or, secretary

TSK: Isa 36:4

Thus saith : Isa 10:8-14, Isa 37:11-15; Pro 16:18; Ezek. 31:3-18; Dan 4:30; Act 12:22, Act 12:23; Jud 1:16

Assyria : Assyria proper, now Kourdistan, was bounded by Armenia on the north, Media and Persia on the east, Babylonia on the south, and the Tigris, which divides it from Mesopotamia, on the west, between 33 degrees and 38 degrees n lat. and 42 degrees and 46 degrees e long. But the Assyrian empire, the bounds of which were different at different times, in its most flourishing state, according to the descriptions of the Greek and Roman writers, comprehended all the countries and nations between the Mediterranean on the west, and the Indus on the east, and between the deserts of Scythia on the north, and the Indian ocean on the south.

What : 2Ki 18:5, 19-37, 2Ki 19:10; 2Ch 32:7-10,2Ch 32:14-16; Psa 42:3, Psa 42:10, Psa 71:10,Psa 71:11

TSK: Isa 36:5

vain words : Heb. a word of lips. I have counsel and strength for war. or, but counsel and strength are for the war. Pro 21:30,Pro 21:31, Pro 24:5, Pro 24:6

that : 2Ki 18:7, 2Ki 24:1; Neh 2:19, Neh 2:20; Jer 52:3; Eze 17:15

TSK: Isa 36:6

Isa 20:5, Isa 20:6, Isa 30:1-7, Isa 31:3; 2Ki 17:4, 2Ki 18:21; Jer 37:5-8; Eze 29:6, Eze 29:7

TSK: Isa 36:7

We trust : 2Ki 18:5, 2Ki 18:22; 1Ch 5:20; 2Ch 16:7-9, 2Ch 32:7, 2Ch 32:8; Psa 22:4, Psa 22:5, Psa 42:5, Psa 42:10,Psa 42:11

is it not : Deu 12:2-6, Deu 12:13, Deu 12:14; 2Ki 18:4; 2Ch 30:14, 2Ch 31:1, 2Ch 32:12; 1Co 2:15

TSK: Isa 36:8

pledges : or, hostages, 2Ki 14:14

and I : Isa 10:13, Isa 10:14; 1Sa 17:40-43; 1Ki 20:10,1Ki 20:18; 2Ki 18:23; Neh 4:2-5; Psa 20:7, Psa 20:8, Psa 123:3, Psa 123:4

TSK: Isa 36:9

the least : Isa 10:8; 2Ki 18:24

and put : Isa 36:6, Isa 30:16, Isa 30:17; Deu 17:16; Pro 21:31; Jer 2:36

TSK: Isa 36:10

Isa 10:5-7, Isa 37:28; 1Ki 13:18; 2Ki 18:25; 2Ch 35:21; Amo 3:6

TSK: Isa 36:11

in the Syrian : 2Ki 18:26, 2Ki 18:27; Ezr 4:7; Dan 2:4

TSK: Isa 36:12

that they may : Isa 9:20; Lev 26:29; Deu 28:53-57; 2Ki 6:25-29, 2Ki 18:27; Jer 19:9; Lam 4:9, Lam 4:10; Eze 4:16

TSK: Isa 36:13

cried : 1Sa 17:8-11; 2Ki 18:28-32; 2Ch 32:18; Psa 17:10-13, Psa 73:8, Psa 73:9, Psa 82:6, Psa 82:7

Hear : Isa 36:4, Isa 8:7, Isa 10:8-13; Eze 31:3-10; Dan 4:37

TSK: Isa 36:14

Isa 37:10-13; 2Ki 19:10-13, 2Ki 19:22; 2Ch 32:11, 2Ch 32:13-19; Dan 3:15-17, Dan 6:20; Dan 7:25; 2Th 2:4; Rev 13:5, Rev 13:6

TSK: Isa 36:15

Isa 36:7, Isa 37:23, Isa 37:24; Psa 4:2, Psa 22:7, Psa 22:8, Psa 71:9-11; Mat 27:43

TSK: Isa 36:16

Make an agreement with me by a present : or, Seek my favour by a present, Heb. Make with me a blessing, Gen 32:20, Gen 33:11; 1Sa 25:27; 2Sa 8:6; 2Ki 5:15, 2Ki 18:31; 2Co 9:5 *marg.

come out : 1Sa 11:3; 2Ki 24:12-16

eat ye : 1Ki 4:20,1Ki 4:25; Mic 4:4; Zec 3:10

TSK: Isa 36:17

I come : 2Kings 17:6-23, 2Ki 18:9-12, 2Ki 24:11; Pro 12:10

a land of corn : Exo 3:8; Deu 8:7-9, Deu 11:12; Job 20:17; The other copy in 2Ki 18:32, adds here, ""a land of oil olive, and of honey; that ye may live, and not die, and hearken not unto Hezekiah when he seduceth you.""

TSK: Isa 36:18

lest : Isa 36:7, Isa 36:10,Isa 36:15, Isa 37:10; Psa 12:4, Psa 92:5-7

Hath : Isa 37:12, Isa 37:13, Isa 37:17, Isa 37:18; 2Ki 18:33-35, 2Ki 19:12, 2Ki 19:13, 2Ki 19:17, 2Ki 19:18; 2Ch 32:13-17; Psa 115:2-8, Psa 135:5, Psa 135:6, Psa 135:15-18; Jer 10:3-5, Jer 10:10-12; Dan 3:15; Hab 2:19, Hab 2:20

TSK: Isa 36:19

Hamath : Num 34:8; 2Sa 8:9

Arphad : The variation of Arphad and Arpad exists only in the translation; the original being uniformly ארפד [Strong’ s H774]. Isa 10:9; Jer 49:23, Arpad

Sepharvaim : Calmet is of opinion that Sepharvaim was the capital of the Saspires, who, according to Herodotus, were the only people that inhabited between the Colchians and Medes; and probably the Sarapases, whom Strabo places in Armenia. Hiller considers the name as denoting Sephar of the Parvaim, i.e., Mount Sephar adjacent to the regions of Arabia called Parvaim. But it is more probable, as Wells and others suppose, that Sepharvaim is the Σιπφαρα , Sipphara, of Ptolemy, the Σιππαρηνων πολις , the city of the Sippareni, mentioned by Abydenus, and probably the Hipparenum of Pliny, a city of Mesopotamia, situated upon the Euphrates, near where it is divided into two arms, by one of which, it is probable, it was divided into two parts. 2Ki 17:24

and have : Isa 10:10,Isa 10:11; 2Ki 17:5-7, 2Ki 18:10-12

TSK: Isa 36:20

that the Lord : Isa 37:18, Isa 37:19, Isa 37:23-29, Isa 45:16, Isa 45:17; Exo 5:2; 2Kings 19:22-37; 2Ch 32:15, 2Ch 32:19; Job 15:25, Job 15:26, Job 40:9-12; Psa 50:21, Psa 73:9; Dan 3:15

TSK: Isa 36:21

2Ki 18:26, 2Ki 18:37; Psa 38:13-15, Psa 39:1; Pro 9:7, Pro 26:4; Amo 5:13; Mat 7:6

TSK: Isa 36:22

Eliakim : Isa 36:3, Isa 36:11

with their : Isa 33:7, Isa 37:1, Isa 37:2; 2Ki 5:7; Ezr 9:3; Mat 26:65; The history of the invasion of Sennacherib, observes Bp. Lowth, and the miraculous destruction of his army, which makes the subject of so many of Isaiah’ s prophecies, is very properly inserted here, as affording the best light to many parts of these prophecies; and as almost necessary to introduce the prophecy in the Isa 37:1, being the answer of God to Hezekiah’ s prayer, which could not be properly understood without it. Sennacherib succeeded his father Shalmaneser on the throne of Assyria, am 3290, bc 714, and reigned only about eight years.

TSK: Isa 37:1

it came : 2Kings 19:1-19

he rent : Isa 36:22; 2Ki 22:11; Jer 36:24; Jon 3:5, Jon 3:6; Mat 11:21

and went : Ezr 9:5; Job 1:20,Job 1:21

TSK: Isa 37:2

Isa 37:14, Isa 36:3; 2Ki 18:18, 2Ki 19:2, 2Ki 22:12-14; 2Ch 20:20; Joe 1:13

TSK: Isa 37:3

his day, Isa 25:8, Isa 33:2; 2Ki 19:3; 2Ch 15:4; Psa 50:15, Psa 91:15, Psa 116:3, Psa 116:4; Jer 30:7; Hos 5:15, Hos 6:1; Rev 3:19

blasphemy : or, provocation, Psa 95:8

for the : Isa 26:17, Isa 26:18, Isa 66:9; Hos 13:13

TSK: Isa 37:4

It may : Jos 14:12; 1Sa 14:6; 2Sa 16:12; Amo 5:15

to reproach : Isa 37:23, Isa 37:24, Isa 36:20, Isa 51:7, Isa 51:8; 1Sa 17:26, 1Sa 17:36; 2Ki 19:4, 2Ki 19:22, 2Ki 19:23; 2Ch 32:15-19

and will : Isa 37:23; Psa 50:21

lift up : 1Sa 7:8, 1Sa 12:19, 1Sa 12:23; 2Ch 32:20; Psa 106:23; Joe 2:17; Jam 5:16

for the : Isa 1:9, Isa 8:7, Isa 8:8, Isa 10:5, Isa 10:6, Isa 10:22; 2Ki 17:18, 2Ki 18:9-16; 2Ch 28:19; Rom 9:27

left : Heb. found

TSK: Isa 37:6

Thus shall : 2Ki 19:5-7, 2Ki 22:15-20

Be not : Isa 7:4, Isa 10:24, Isa 10:25, Isa 35:4, Isa 41:10-14, Isa 43:1, Isa 43:2, Isa 51:12, Isa 51:13; Exo 14:13; Lev 26:8; Jos 11:6; 2Ch 20:15-20; Mar 4:40, Mar 5:36

TSK: Isa 37:7

I will : Isa 10:16-18, Isa 10:33, Isa 10:34, Isa 17:13, Isa 17:14, Isa 29:5-8, Isa 30:28-33, Isa 31:8, Isa 31:9, Isa 33:10-12; 2Ki 7:6; Job 4:9, Job 15:21; Psa 58:9

send a blast upon him : or, put a spirit into him

I will cause : Isa 37:36-38; 2Ch 32:21

TSK: Isa 37:8

Rabshakeh : 2Ki 19:8, 2Ki 19:9; Num 33:20,Num 33:21

Libnah : Jos 10:29, Jos 10:31-34, Jos 21:13; 2Ki 8:22; 2Ch 21:10

Lachish : Jos 12:11, Jos 15:39

TSK: Isa 37:9

he heard : 1Sa 23:27, 1Sa 23:28

Ethiopia : Cush, which is generally rendered Ethiopia, is applied in Scripture to at least three distinct and different countries.

1.    The country watered by the Gihon or Araxes (Gen 2:13), also called Cuth, 2Ki 17:30.

2.    A country of Arabia Petrea, bordering upon Egypt, which extended from the northern extremity of the Red sea along its eastern shore. (Compare Exo 3:1 with Num 12:1 and Hab 3:7).

3.    Ethiopia Proper, an extensive country of Africa, comprehending Nubia and Abyssinia; being bounded on the north by Egypt, on the east by the Red Sea and Indian Ocean, and on the south and west by various nations of Africa, and extending from about 6 degrees to 24 degrees n lat. and 25 degrees to 45 degrees e long. It is probable that it was this latter Cush, or Ethiopia, of which Tirhakah was king; he being in league with his kinsman Sevechus, son of So, or Sabacon, king of Egypt, against Sennacherib, the king of Assyria.

TSK: Isa 37:10

Let not : Isa 36:4, Isa 36:15, Isa 36:20; 2Ki 18:5, 2Ki 19:10-13; 2Ch 32:7, 2Ch 32:8, 2Ch 32:15-19; Psa 22:8; Mat 27:43

TSK: Isa 37:11

Isa 37:18, Isa 37:19, Isa 10:7-14, Isa 14:17, Isa 36:18-20; 2Ki 17:4-6, 2Ki 18:33-35

TSK: Isa 37:12

the gods : Isa 36:20, Isa 46:5-7

Gozan : 2Ki 17:6, 2Ki 18:11, 2Ki 19:12

Haran : Haran, the Carrhe of the Greeks and Romans, is situated in the north-west part of Mesopotamia, between the Euphrates and the river Chebar; about 110 miles west of Nisibis, 90 east of Bir, 100 south of Diarbekir, and 170 north of Palmyra. Gen 11:31, Gen 12:14, Gen 28:10, Gen 29:4; Act 7:2

Eden : It is probable that this Eden is the country near Diarbekir, on the Tigris, called Madon, according to Asseman. Gen 2:8; Eze 27:23, Eze 28:13; Amo 1:5

Telassar : Telassar is probably the same as Ellasar, Gen 14:1, as the Jerusalem Targum reads; for both of which the Syriac has Dolassar; and perhaps, as Doederlein supposes, the same as Sharra, a city of Mesopotamia, half a mile from the Euphrates. 2Ki 19:12, Thelasar

TSK: Isa 37:13

Hamath : Isa 10:9, Isa 36:19; Jer 49:23

Hena : Hena is probably the same as Anah, a city of Mesopotamia, situated on an island in the Euphrates.

Ivah : 2Ki 17:24, 2Ki 17:30,2Ki 17:31, Ava, Avites, 2Ki 18:34, 2Ki 19:13

TSK: Isa 37:14

received : 2Ki 19:14

and Hezekiah went : Isa 37:1; 1Ki 8:28-30,1Ki 8:38, 1Ki 9:3; 2Chr. 6:20-42; Psa 27:5, Psa 62:1-3, Psa 74:10, Psa 76:1-3; Psa 123:1-4, Psa 143:6; Joe 2:17-20

TSK: Isa 37:15

1Sa 7:8, 1Sa 7:9; 2Sa 7:18-29; 2Ki 19:15-19; 2Ch 14:11, 2Ch 20:6-12; Dan 9:3, Dan 9:4; Phi 4:6, Phi 4:7; Jam 5:13

TSK: Isa 37:16

Lord : Isa 6:3, Isa 8:13; 2Sa 7:26; Psa 46:7, Psa 46:11

dwellest : Exo 25:22; 1Sa 4:4; Psa 80:1, Psa 99:1; Heb 4:16

thou art : Isa 37:20, Isa 43:10,Isa 43:11, Isa 44:6, Isa 45:22, Isa 54:5; 1Ki 18:32; 2Ki 5:15; Psa 86:10; Rev 11:15-17

thou hast : Isa 40:28, Isa 44:24; Gen 1:1; Psa 146:6; Jer 10:10-12; Joh 1:3; Col 1:16

TSK: Isa 37:17

Incline : 2Ch 6:40; Job 36:7; Psa 17:6, Psa 71:2, Psa 130:1, Psa 130:2; Dan 9:17-19; 1Pe 3:12

hear : Isa 37:4; 2Sa 16:12; Psa 10:14, Psa 10:15, Psa 74:10,Psa 74:22, Psa 79:12, Psa 89:50,Psa 89:51

TSK: Isa 37:18

the kings : 2Ki 15:29, 2Ki 16:9, 2Ki 17:6, 2Ki 17:24; 1Ch 5:26; Nah 2:11, Nah 2:12

nations : Heb. lands

TSK: Isa 37:19

And have : Isa 10:9-11, Isa 36:18-20, Isa 46:1, Isa 46:2; Exo 32:20; 2Sa 5:21

cast : Heb. given

no gods : Isa 40:19-21, Isa 41:7, Isa 44:9, Isa 44:10,Isa 44:17; Psa 115:4-8; Jer 10:3-6, Jer 10:11; Hos 8:6

TSK: Isa 37:20

that all : Isa 42:8; Exo 9:15, Exo 9:16; Jos 7:8, Jos 7:9; 1Sa 17:45-47; 1Ki 8:43, 1Ki 18:36, 1Ki 18:37; Psa 46:10, Psa 59:13, Psa 67:1, Psa 67:2, Psa 83:17, Psa 83:18; Eze 36:23; Mal 1:11

even : Isa 37:16

TSK: Isa 37:21

Whereas : Isa 38:3-6, Isa 58:9, Isa 65:24; 2Sa 15:31, 2Sa 17:23; 2Ki 19:20,2Ki 19:21; Job 22:27; Psa 91:15; Dan 9:20-23; Act 4:31

TSK: Isa 37:22

The virgin : Isa 23:12; Jer 14:17; Lam 1:15, Lam 2:13; Amo 5:2

the daughter : Isa 1:8, Isa 10:32, Isa 62:11; Psa 9:14; Zep 3:14; Zec 2:10, Zec 9:9; Mat 21:5

hath despised : Isa 8:9, Isa 8:10; 1Sa 17:36, 1Sa 17:44-47; Psa 2:2-4, Psa 27:1-3, Psa 31:18, Psa 46:1-7; Joe 3:9-12

shaken : Job 16:4; Psa 22:7, Psa 22:8; Mat 27:39

TSK: Isa 37:23

Whom hast : Isa 37:10-13; Exo 5:2; 2Ki 19:4, 2Ki 19:22; 2Ch 32:17; Psa 44:16, Psa 73:9, Psa 74:18, Psa 74:23; Rev 13:1-6

against whom : Isa 10:13-15, Isa 14:13, Isa 14:14; Exo 9:17; Pro 30:13; Eze 28:2, Eze 28:9; Dan 5:20-23; Dan 7:25; 2Th 2:4

the Holy One : Isa 10:20, Isa 12:6, Isa 17:7, Isa 30:11, Isa 30:12, Isa 41:14, Isa 41:16, Isa 43:3, Isa 43:14; Exo 15:11; Eze 39:7; Hab 1:12, Hab 1:13

TSK: Isa 37:24

thy servants : Heb. the hand of they servants, Isa 37:4, Isa 36:15-20; 2Ki 19:22, 2Ki 19:23

By the : Isa 10:13, Isa 10:14, Isa 36:9; Exo 15:9; Psa 20:7; Dan 4:30

tall cedars thereof, and the choice fir trees thereof : Heb. tallness of the cedars thereof and the choice of the fir trees thereof. Isa 10:18, Isa 14:8; Ezek. 31:3-18; Dan 4:8-14, Dan 4:20-22; Zec 11:1, Zec 11:2

of his Carmel : or, and his fruitful field, Isa 29:17

TSK: Isa 37:25

with the sole : Isa 36:12; 1Ki 20:10; 2Ki 19:23, 2Ki 19:24

besieged : or, fenced and closed

TSK: Isa 37:26

long ago : etc. or, how I have made it long ago, and formed it of ancient times, Should I now bring it to be laid waste, and defenced cities to be ruinous heaps?.

how I : Isa 10:5, Isa 10:6, Isa 10:15, Isa 45:7, Isa 46:10,Isa 46:11; Gen 50:20; Psa 17:13, Psa 76:10; Amo 3:6; Act 2:23, Act 4:27, Act 4:28; 1Pe 2:8; Jud 1:4

TSK: Isa 37:27

their inhabitants : Isa 19:16; Num 14:9; 2Ki 19:26; Psa 127:1, Psa 127:2; Jer 5:10, Jer 37:10

of small power : Heb. short of hand

as the grass of : Isa 40:6-8; Psa 37:2, Psa 90:5, Psa 90:6, Psa 92:7, Psa 103:15, Psa 129:6; Jam 1:10,Jam 1:11; 1Pe 1:24

TSK: Isa 37:28

I know : Psa 139:2-11; Pro 5:21, Pro 15:3; Jer 23:23, Jer 23:24; Rev 2:13

abode : or sitting

TSK: Isa 37:29

rage : Isa 37:10, Isa 36:4, Isa 36:10; 2Ki 19:27, 2Ki 19:28; Job 15:25, Job 15:26; Psa 2:1-3, Psa 46:6, Psa 93:3, Psa 93:4; Nah 1:9-11; Joh 15:22, Joh 15:23; Act 9:4

tumult : Psa 74:4, Psa 74:23, Psa 83:2; Mat 27:24; Act 22:22

will I : Isa 30:28; Job 41:2; Psa 32:9; Eze 29:4, Eze 38:4; Amo 4:2

TSK: Isa 37:30

this shall : Isa 7:14, Isa 38:7; Exo 3:12; 1Ki 13:3-5; 2Ki 19:29, 2Ki 20:9

Ye shall : Isa 7:21-25; Lev 25:4, Lev 25:5, Lev 25:20-22

TSK: Isa 37:31

remnant that is escaped of the house of Judah : Heb. escaping of the house of Judah that remaineth, Isa 1:9, Isa 6:13, Isa 10:20-22; Jer 44:28

take : Isa 27:6, Isa 65:9; 2Ki 19:30,2Ki 19:31; Psa 80:9; Jer 30:19; Rom 9:27, Rom 11:5; Gal 3:29

TSK: Isa 37:32

they that escape : Heb. the escaping

the zeal : Isa 37:20, Isa 9:7, Isa 59:17; 2Ki 19:31; Joe 2:18; Zec 1:14

TSK: Isa 37:33

He : Isa 8:7-10, Isa 10:32-34, Isa 17:12, Isa 17:14, Isa 33:20; 2Ki 19:32-35

shields : Heb. shield

cast : Eze 21:22; Luk 19:43, Luk 19:44

TSK: Isa 37:34

Isa 37:29; Pro 21:30

TSK: Isa 37:35

I will : Isa 31:5, Isa 38:6; 2Ki 20:6

for mine : Isa 43:25, Isa 48:9-11; Deu 32:27; Eze 20:9, Eze 36:22; Eph 1:6, Eph 1:14

and for : 1Ki 11:12, 1Ki 11:13, 1Ki 11:36, 1Ki 15:4; Jer 23:5, Jer 23:6, Jer 30:9, Jer 33:15, Jer 33:16; Eze 37:24, Eze 37:25

TSK: Isa 37:36

the angel : Isa 10:12, Isa 10:16-19, Isa 10:33, Isa 10:34, Isa 30:30-33, Isa 31:8, Isa 33:10-12; Exo 12:23; 2Sa 24:16; 2Ki 19:35; 1Ch 21:12, 1Ch 21:16; 2Ch 32:21, 2Ch 32:22; Psa 35:5, Psa 35:6; Act 12:23

and when : Exo 12:30; Job 20:5-7, Job 24:24; Psa 46:6-11, Psa 76:5-7; 1Th 5:2, 1Th 5:3

TSK: Isa 37:37

Sennacherib : Isa 37:7, Isa 37:29, Isa 31:9

Nineveh : Gen 10:11, Gen 10:12; Jon 1:2, Jon 3:3; Nah 1:1; Mat 12:41

TSK: Isa 37:38

his god : Isa 37:10, Isa 14:9, Isa 14:12, Isa 36:15, Isa 36:18; 2Ki 19:36, 2Ki 19:37; 2Ch 32:14, 2Ch 32:19, 2Ch 32:21

Armenia : Heb. Ararat, Gen 8:4; Jer 51:27

Esarhaddon : Esar-haddon, called Asar-addinus in the Canon of Ptolemy, was the third son of Sennacherib; and having reigned twenty-nine years over the Assyrians, he took advantage of the anarchy and confusion which followed the death of Mesessimordacus, and seized upon Babylon; which he added to his former empire, and reigned over both for thirteen years; when he was succeeded by his son Saosduchinus, am 3336, bc 668. Ezr 4:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 36:1

In the fourteenth year of Hezekiah - Of his reign, 709 b.c.

That Sennacherib - Sennacherib was son and successor of Shalmaneser, king of Assyria, and began to reign A.M. 3290, or 714 b.c., and reigned, according to Calmet, but four years, according to Prideaux eight years, and according to Gesenius eighteen years. The immediate occasion of this war against Judah was the fact that Hezekiah had shaken off the yoke of Assyria, by which his father Ahaz and the nation had suffered so much under Tiglath-pileser, or Shalmaneser 2Ki 18:7. To reduce Judea again to subjection, as well as to carry his conquests into Egypt, appears to have been the design of this celebrated expedition. He ravaged the country, took the strong towns and fortresses, and prepared then to lay siege to Jerusalem itself. Hezekiah, however, as soon as the army of Sennacherib had entered Judea, prepared to put Jerusalem into a state of complete defense. At the advice of his counselors he stopped the waters that flowed in the neighborhood of the city, and that might furnish refreshment to a besieging army, built up the broken walls, enclosed one of the fountains within a wall, and prepared shields and darts in abundance to repel the invader 2Ch 32:2-5.

Sennacherib, seeing that all hope of easily taking Jerusalem was taken away, apparently became inclined to hearken to terms of accommodation. Hezekiah sent to him to propose peace, and to ask the conditions on which he would withdraw his forces. He confessed his error in not paying the tribute stipulated by his father, and his willingness to pay now what should be demanded by Sennacherib. Sennacherib demanded three hundred talents of silver, and thirty talents of gold. This was paid by Hezekiah, by exhausting the treasury, and by stripping even the temple of its gold 2Ki 18:13-16. It was evidently understood in this treaty that Sennacherib was to withdraw his forces, and return to his own land. But this treaty he ultimately disregarded (see the note at Isa 33:8). He seems, however, to have granted Hezekiah some respite, and to have delayed his attack on Jerusalem until his return from Egypt. This war with Egypt he prosecuted at first with great success, and with a fair prospect of the conquest of that country.

But having laid siege to Pelusium, and having spent much time before it without success, he was compelled at length to raise the siege, and to retreat. Tirhakah king of Ethiopia having come to the aid of Sevechus, the reigning monarch of Egypt, and advancing to the relief of Pelusium, Sennacherib was compelled to raise the siege, and retreated to Judea. Here, having taken Lachish, and disregarding his compact with Hezekiah, he sent an army to Jerusalem under Rabshakeh to lay siege to the city. This is the point in the history of Sennacherib to which the passage before us refers (see Prideaux’ s "Connection,"vol. i. pp. 138-141; Jos. "Ant."x. 1; Gesenius " in loc ;"and Robinson’ s Calmet).

All the defended cities - All the towns on the way to Egypt, and in the vicinity of Jerusalem (see the notes at Isa 10:28-32).

Barnes: Isa 36:2

And the king of Assyria sent Rabshakeh - In 2Ki 18:17, it is said that he sent Tartan, and Rabsaris, and Rabshakeh. In regard to Tartan, see the note at Isa 20:1. It is probable that Rabshakeh only is mentioned in Isaiah because the expedition may have been mainly under his direction, or more probably because he was the principal speaker on the occasion to which he refers.

From Lachish - This was a city in the south of the tribe of Judah, and was southwest of Jerusalem Jos 10:23; Jos 15:39. It was situated in a plain, and was the seat of an ancient Canaanite king. It was rebuilt and fortified by Rehoboam 2Ch 11:9. It was in some respects a border town, and was a defense against the incursions of the Philistines. It was therefore situated between Jerusalem and Egypt, and was in the direct way of Sennacherib in his going to Egypt, and on his return. It lay, according to Eusebius and Jerome, seven Roman miles from Eleutheropolis toward the south. No trace of the town, however, is now to be found (see Robinson’ s "Bib. Researches,"vol. ii. pp. 388, 389).

With a great army - Sennacherib remained himself for a time at Lachish, though he followed not long after. It is probable that he sent forward a considerable portion of his immense army, retaining only so many forces as he judged would be necessary to carry on the siege of Lachish. In 2Ch 32:9, it is said that Sennacherib, while he sent his servants to Jerusalem, ‘ laid siege to Lachish and all his power with him;’ but this must mean that he retained with him a considerable part of his army, and doubtless all that contributed to his magnificence and splendor. The word ‘ power’ in 2Ch 32:9, means also ‘ dominion’ (see the margin), and denotes all the insignia of royalty: and this might have been retained while a considerable part of his forces had been sent forward to Jerusalem.

And he stood - He halted; he encamped there; He intended to make that the point of attack.

By the conduit ... - (See the notes at Isa 7:3)

Barnes: Isa 36:3

Then came forth unto him - Isaiah has here omitted what is recorded in 2Ki 18:18, namely, that Rabshakeh and his companions ‘ called to the king,’ and as the result of that probably Hezekiah sent out Eliakim.

Eliakim, Hilkiah’ s son, which was over the house - Respecting Eliakim, and his character, see the notes at Isa 22:20-25.

And Shebna the scribe - This may have been some other man than the one mentioned in Isa 22:15. He is there said to have been ‘ over the house,’ and it is stated that he should be degraded from that office, and succeeded by Eliakim. It is possible, however, that Hezekiah retained him as scribe, or as secretary (see the analysis of Isa 22:15-25).

And Joah, Asaph’ s son, the recorder - The "chronicler;"the officer to whom was entrusted the keeping of the records of state. The Hebrew word means ‘ the remembrancer;’ him by whose means former events might be recalled and remembered, perhaps an officer such as would be called historiographer.

Barnes: Isa 36:4

What confidence - What is the ground of your confidence? on what do you trust? The appellation ‘ great king’ was the customary title of the kings of the Persians and Assyrians.

Barnes: Isa 36:5

I say, sayest thou - In 2Ki 18:20, this is ‘ thou sayest;’ and thus many manuscripts read it here, and Lowth and Noyes have adopted that reading. So the Syriac reads it. But the sense is not affected whichever reading is adopted. It is designed to show to Hezekiah that his reliance, either on his own resources or on Egypt, was vain.

But they are but vain words - Margin, as Hebrew, ‘ A word of lips;’ that is, mere words; vain and empty boasting.

On whom dost thou trust, that thou rebellest against me? - Hezekiah had revolted from the Assyrian power, and had refused to pay the tribute which had been imposed on the Jews in the time of Ahaz 2Ki 18:7.

Barnes: Isa 36:6

Lo, thou trustest - It is possible that Sennacherib might have been apprised of the attempt which had been made by the Jews to secure the cooperation of Egypt (see the notes at Isa 30:1-7; Isa 31:1 ff), though he might not have been aware that the negotiation was unsuccessful.

In the staff of this broken reed - The same comparison of Egypt with a broken reed, or a reed which broke while they were trusting to it, occurs in Eze 29:6-7. Reeds were doubtless used often for staves, as they are now. They are light and hollow, with long joints. The idea here is, that as a slender reed would break when a man leaned on it, and would pierce his hand, so it would be with Egypt. Their reliance would give way, and their trusting to Egypt would be attended with injury to themselves (compare Isa 30:5, Isa 30:7; Isa 31:3).

Barnes: Isa 36:7

But if thou say to me - If you shall make this plea, that you believe Yahweh will protect you in your revolt. The word ‘ thou’ here refers to Hezekiah, or to the ambassadors speaking in his name. In 2Ki 18:22, it is, ‘ but if ye say unto me;’ that is, you ambassadors. The sense is substantially the same.

Is it not he ... - This is given as a reason why they should not put their confidence in Yahweh. The reason is, that he supposed that Hezekiah had removed all the altars of Yahweh from all parts of the land, and that they could not calculate on the protection of a God whose worship bad been abolished. It is probable that Sennacherib and Rabshakeh had beard of the reformation which had been effected by Hezekiah; of his destroying the groves and altars which had been consecrated in the reign of his father to idolatry, and perhaps of the fact that he had even destroyed the brass serpent which Moses had made, and which had become an object of idolatrous worship 2Ki 18:4, and he may have supposed that all these altars and groves had been devoted to Yahweh, and were connected with his worship. He did not seem to understand that all that Hezekiah had done was only to establish the worship of Yahweh in the land.

High places - The worship of idols was usually performed in groves on high places; or on the tops of hills and mountains. It seems to have been supposed that worship in such places was more acceptable to the Deity. Perhaps it may have been because they thus seemed nearer the residence of the gods; or, perhaps, because there is sublimity and solemnity in such places - a stillness and elevation above the world which seem favorable to devotion (see 1Sa 9:12; 1Ki 3:4; 2Ki 12:2; 2Ch 33:19). Chapels, temples, and altars, were erected on such places 1Ki 13:22; 2Ki 17:29, and ministers and priests attended there to officiate (1Ki 12:32; 2Ki 17:32). Even the kings of Judah, notwithstanding the express prohibition of Moses Deut. 12, were engaged in such acts of worship 2Ki 12:4; 2Ki 14:4; 2Ki 15:4, 2Ki 15:35; 2Ch 15:17; 2Ch 20:33; and Solomon himself sacrificed in chapels of this kind 1Ki 3:2. These places Hezekiah had destroyed; that is, he had cut down the consecrated groves, and had destroyed the chapels and temples which had been erected there. The fact that Ahaz, the father of Hezekiah, had been distinguished for worshipping in such places had probably led the king of Assyria to suppose that this was the proper worship of the God of the Jews; and now that Hezekiah had destroyed them all, he seems to have inferred that he was guilty of gross irreligion, and could no longer depend on the protection of Yahweh.

And said to Judah and Jerusalem - He had commanded them to worship only in Jerusalem, at the temple. This was in strict accordance with the law of Moses; but this seems to have been understood by Sennacherib as in fact almost or quite banishing the worship of Yahweh from the land. Probably this was said to alienate the minds of the people from Hezekiah, by showing them that he had taken away their rights and privileges of worshipping God where they chose.

Barnes: Isa 36:8

Now, therefore, give pledges - Margin, ‘ Hostages.’ The Hebrew verb ( ערב ‛ârab ) means properly to mix or mingle; then, to exchange commodities by barter or traffic; then, to become surety for anyone, to exchange with him, to stand in his place; then, to pledge, to pledge one’ s life, or to give security of any kind. Here it is used in a spirit of taunting or derision, and is equivalent to what would be said among us, ‘ I will bet you, or I will lay a wager, that if we should give you only two thousand horses, you could not find men enough to ride them, or men that had knowledge of horsemanship enough to guide them.’ There was much severity in this taunt. The Jews hoped to defend themselves. Yet here was an immense army coming up to lay siege against them. What hope had they of defense? So weak and feeble were they, that Rabshakeh said they could not furnish even two thousand horsemen to resist all the host of the Assyrians. There was also, doubtless, much truth in this taunt. It was not permitted by the law of Moses for the Jews to keep cavalry, nor for their kings to multiply horses. The reason of this may be seen in the notes at Isa 2:7. Though some of the kings, and especially Solomon, had disregarded this law of Moses, yet Hezekiah had endeavored to restore the observance of the law, and it is probable that he find no cavalry, and that the art of horsemanship was little known in Jerusalem. As the Assyrians prided themselves on their cavalry, they consequently looked with contempt on a people who were destitute of this means of defense.

Barnes: Isa 36:9

How then wilt thou turn away the face - The most unimportant captain in the army of Assyria commands more horsemen than this, and how can you expect to oppose even him, much more how can you be able to resist all the mighty army of the Assyrians?

One captain of the least - The word ‘ captain’ here ( פחת pachat , construct state from פחה pechâh ) denotes a prefect or governor of a province less than a satrap, an officer who was under the satrap, and subject to him. It is applied to an officer in the Assyrian empire 2Ki 18:24; in the Chaldean empire Jer 51:23; the Persian Est 8:9; Est 9:3; and to the prefects of Judea in the time of Solomon 1Ki 10:15. The word is of foreign origin.

Barnes: Isa 36:10

And am I now come up without the Lord - Am I come up without his permission or command? Rabshakeh here speaks in the name of his master; and he means to say that he had the express command of Yahweh to inflict punishment on the Jews. It is possible that there had been conveyed to Sennacherib a rumour of what Isaiah had said (see Isa 10:5-6) that God would bring the Assyrians upon the Jewish people to punish them for their sins, and that Rabshakeh now pleads that as his authority, in order to show them that resistance would be vain. Or it may be that he uses the name Yahweh here as synonymous with the name of God, and means to say that he had been divinely directed to come up in that expedition. All the ancient warriors usually consulted the gods, and endeavored by auguries to obtain the divine approbation of their plans of conquest, and Rabshakeh may mean simply to say that his master came now under the divine sanction and direction. Or, which is more probable, he made use of this as a mere pretence for the purpose of influencing the people who heard him, and to whom he said he was sent Isa 36:12, in order to alienate their minds from Hezekiah, and to induce them to surrender. He knew that it was one of the principles of the Jews, however little they regarded it in practice, to yield to his authority. Wicked people will be glad to plead divine authority for their purposes and plans when they can have the slightest pretence for it.

Barnes: Isa 36:11

Speak, I pray thee, unto thy servants in the Syrian language - Hebrew, ארמית 'ărâmı̂yt - ‘ Aramean.’ Aram, or Aramea, properly meaning a high region, or the highlands, was of wider extent than Syria Proper, and comprehended not only Syria, but Mesopotamia. It usually denotes however, Syria Proper, of which the capital was Damascus. The language of all this country was probably the same - the Syrian or Aramean, a language of the same family as the Hebrew, and having a strong resemblance to that and to the Chaldee. This was not properly the language of Assyria, where probably a dialect composed of the language of the Medes and Persians was employed. But the Syriac language was spoken in different parts of Assyria. It was spoken in Mesopotamia, and doubtless in some of the provinces of the Assyrian empire, and might be presumed to be understood by Rabshakeh, and those with him. The Jews had contact with the Syrians, and those who had been sent out by Hezekiah had learned to speak that. It is not probable that they understood the Medo-Persian tongue that was spoken by the Assyrians usually. The Syriac or Aramean was probably the most common language which was spoken in that region. Its knowledge prevailed in the time of the Saviour, and was that which he usually spoke.

In the Jews’ language - ( יחוּדית y^e hûdı̂yt ). The language of Judah. It is remarkable that they did not call it the Hebrew language. But there might have been some national pride in regard to this. The Hebrew language had been the common language of all the Jews, and had been spoken by those of the kingdom of Israel or Samaria, as well as by those of the kingdom of Judah. But after the revolt of the ten tribes it is possible that they might have claimed the language as their own, and regarded the Hebrew - the venerable language of their fathers - as belonging to them especially, as they claimed everything that was sacred or venerable in the nation, and hence, they spoke of it as the language of Judah. The name of Judah, or Jews, which is derived from Judah, was, after the removal of the ten tribes, given to the entire nation - a name which is retained to the present time. In Isa 19:18, it is called the language of Canaan (see the note on that place).

In the ears of the people that are on the wall - This conference took place evidently near the city, and within hearing distance. Doubtless the people of the city, feeling a curiosity to hear the message of the Assyrian, crowded the walls. The Jewish ambassadors were apprehensive that what was said by Rabshakeh would alienate their minds from Hezekiah, and requested that the conference might be conducted in a language which they could not understand.

Barnes: Isa 36:12

Hath my master sent me to thy master and to thee? - To Hezekiah, and to you alone. A part of my purpose is to address the people, to induce them to leave Hezekiah, and to offer no resistance to the Assyrian.

To the men that sit on the wall ... - The meaning of this is, that the inhabitants of the city, if they do not surrender, will be subjected to the severest evils of famine. If they did not surrender, it was the purpose of the Assyrian to lay siege to the city, and to reduce it. But it was often the work of years to reduce and take a city. Nebuchadnezzar spent thirteen years before Tyre, and the Greeks employed ten in reducing ancient Troy. The sense here is, therefore, that unless the people could be induced to surrender to Sennacherib, they would be subjected to all the horrors of a siege, when they would be reduced to the most deplorable state of necessity and want. The idea in the whole verse is clearly expressed in the parallel place in 2Ch 32:11 : ‘ Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The Lord our God shall deliver us out of the hand of the king of Assyria?’ In regard to the indelicacy of this passage, we may observe:

1. That the Masoretes in the Hebrew text have so pointed the words used, that in reading it the offensiveness would be considerably avoided. It is common in the Hebrew Scriptures, when a word is used in the text that is indelicate, to place another word in the margin, and the vowel-points that belong to the word in the margin are applied to the word in the text, and the word in the margin is thus commonly read. In accordance with this custom among the Jews, it is evident that more delicacy might have been observed by our translators in this, and in some other places of the Scriptures.

2. The customs, habits, and modes of expression of people in different nations and times, differ. What appears indelicate at one time or in one country, may not only be tolerated, but common in another. Many things are esteemed indelicate among us which are not so in polite and refined France; many expressions are so regarded now which were not in the time when the Bible was translated into English. Many things may be to us offensive which were not so to the Syrians, the Babylonians, and the Jews; and many modes of expression which are common now, and consistent with all our notions of refinement, may appear improper in some other period of the world. There are many things in Shakespere, and in most of the Old English writers, which cannot now be read without a blush. Yet need I say that those expressions will be heard with unconcern in the theater by those whose delicacy is most offended by some expression in the Bible? There are things infinitely more offensive to delicacy in Byron, and Moore, and even Burns, than there are in the Scriptures; and yet are these not read without a murmur by those who make the loudest complaints of the slightest departure from delicacy in the Bible?

3. There is another remark to be made in regard to this. Isaiah is not at all responsible for the indelicacy of the language here. He is simply a historian. He did not say it; nor is he responsible for it. If there is indelicacy in it, it is not in recording it, but in saying it; and the responsibility is on Rabshakeh. If Isaiah undertook to make a record of an important transaction, what right had he to abridge it, or contract it, or to make it different from what it was?

4. And again: it was of importance to give the true character of the attack which was made on Jerusalem. The coming of Sennacherib was attended with pride, and insolence, and blasphemy; and it was important to state the true character of the transaction. and to record just what was said and done. Hence, Isaiah, as a faithful historian, recorded the coming of the Assyrians; the expressions of their haughtiness, insolence, and pride; their vain boasting, and their reproaches of Yahweh; and for the same reason he has recorded the gross and indelicate language which they used to add to the trials of the Jews. Let him who used the language, and not him who recorded it, bear the blame.

Barnes: Isa 36:13

Then Rabshakeh stood - Indicating the posture of a man who intends to speak to them at a distance.

And cried with a loud voice - So that those on the wall could bear.

The words of the king ... - (See the note at Isa 36:4)

Barnes: Isa 36:14

Let not Hezekiah deceive you - By inducing you to put your trust in Yahweh or in himself; or with promises that you will be delivered.

Not be able to deliver you - In 2Ki 18:29, it is added, ‘ out of his hand;’ but the sense is substantially the same.

Barnes: Isa 36:15

Make you trust in the Lord - Rabshakeh knew that Hezekiah was professedly devoted to Yahweh, and that he would endeavor to induce the people to trust in him. The Jews had now no other refuge but God, and as long as they put their confidence there, even Rabshakeh knew that it was hazardous to attempt to take and destroy their city. It was his policy, therefore, first to endeavor to undermine their reliance on God, before he could have any hope of success. The enemies of God’ s people cannot succeed in their designs against them until they can unsettle their confidence in Him.

Barnes: Isa 36:16

Hearken not to Hezekiah - Do not listen to his entreaties to confide in him, and in Yahweh; do not unite with him in endeavoring to make any resistance or opposition to us.

Make an agreement with me by a present - The Septuagint read this, Ει ̓ βούλεσθε εὐλογηθῆναι Ei boulesthe eulogēthēnai - ‘ If you wish to be blessed, or happy, come out to me.’ The Hebrew is literally, ‘ Make with me a blessing’ ( ברכה b^e râkâh ). The idea of its being done ‘ by a present,’ is not in the Hebrew text. The word ‘ blessing’ here probably means the same as peace. ‘ Make peace with me,’ perhaps because peace was regarded as a blessing; and perhaps the word is used with a reference to one of the significations of: ברך bārak , which is to kneel down, and this word may refer to their kneeling down; that is, to their offering allegiance to the king of Assyria. The former is, however, the more probable sense, that the word means peace, because this was an evident blessing, or would be the source of rich blessings to them. It is not, however, used in this sense elsewhere in the Bible. The Chaldee renders it, ‘ Make peace ( שׁלמא shālâmâ' ) with me.’

And come out to me - Surrender yourselves to me. It is evident, however, that he did not mean that be would then remove them from their city and country, but he demanded a surrender, intending to come and remove them at some other period Isa 36:17.

And eat ye every one of his own vine - An emblem of safety, when every man might be permitted to partake of the fruit of his own labor. All that he now professed to desire was, that they should surrender the city, and give up their means of defense, and then he would leave them in security and quietness, until it should please his master to come and remove them to a land as fertile as their own.

And drink ye every one - Another emblem of security and happiness. This promise was made to induce them to surrender. On the one hand, he threatened them with the dreadful evils of famine if they refused and allowed their city to be besieged Isa 36:12; and on the other, he promised them, for a time at least, a quiet and secure residence in their own city, and then a removal to a land not inferior to their own.

Barnes: Isa 36:17

Until I come - These are the words of the king of Assyria delivered by Rabshakeh. It was proposed that they should remain safely in Jerusalem until Sennacherib should himself come and remove them to his own land. He was now engaged in the siege of Lachish Isa 36:2, and it is probable that he purposed to take some other of the unsubdued towns in that part of Palestine.

And take you away - It was common for conquerors in ancient times to remove a vanquished people from their own country. They did this either by sending them forth in colonies to people some unsettled region, or by removing the body of them to the land of the conqueror. This was done for various purposes. It was sometimes to make slaves of them; sometimes for the purposes of triumph; but more commonly to secure them from revolt. In this manner the ten tribes were removed from the kingdom of Samaria; and thus also the Jews were carried to Babylon. Suetonius says (chapter xxi.) of Augustus. that he removed the Suevi and the Sicambri into Gaul, and stationed them on the Rhine. The same thing was also practiced in Egypt, for the purpose of securing the people from revolt Gen 47:21.

A land like your own land - A fertile land, abounding in the same productions as your own.

And wine - Palestine was celebrated for the vine. The idea is, that in the land to which he would remove them, they should not want.

Barnes: Isa 36:18

Hath any of the gods of the nations ... - This is said to show them the impossibility, as he supposed, of being delivered from the arm of the king of Assyria. He had conquered all before him, and not even the gods of the nations had been able to rescue the lands where they were worshipped from the hands of the victorious invader. He inferred, therefore, that Yahweh, the God of Palestine, could not save their land.

Barnes: Isa 36:19

Where are the gods of Hamath ... - In regard to these places, see the notes at Isa 10:9-11.

Where are the gods of Sepharvaim? - Sepharvaim was probably in Mesopotamia. Ptolemy mentions a city there of the name of Sipphara, as the most southern city of Mesopotamia, which is probably the same. It is evident that it was in the vicinity of Hamath and Arphad, and these are known to have been in Mesopotamia. When Shalmaneser carried Israel away captive from Samaria, he sent colonies of people into Palestine in their stead, among whom were the Sepharvaim 2Ki 17:24, 2Ki 17:31.

And have they delivered Samaria - (See the note at Isa 10:11). The author of the Books of Chronicles expresses this in a more summary manner, and says, that Rabshakeh joined Yahweh with the gods of the nations in the same language of reproach: ‘ And he spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man,’ 2Ch 32:19.

Barnes: Isa 36:21

But they held their peace - Hezekiah had commanded them not to answer. They were simply to hear what Rabshakeh had to propose, and to report to him, that he might decide on what course to pursue. It was a case also in which it was every way proper that they should be silent. There was so much insolence, self-confidence, blasphemy, the proposals were so degrading, and the claims were so arrogant, that it was not proper that they should enter into conference, or listen a moment to the terms proposed. Their minds also were so horror-stricken with the language of insolence and blasphemy, and their hearts so pained by the circumstances of the city, that they would not feel like replying to him. There are circumstances when it is proper to maintain a profound silence in the presence of revilers and blasphemers, and when we should withdraw from them, and go and spread the case before the Lord. This was done here Isa 37:1, and the result showed that this was the course of wisdom.

Barnes: Isa 36:22

With their clothes rent - This was a common mark of grief among the Jews (see 2Sa 3:21; 1Ki 21:27; Ezr 9:3; Job 1:20; Job 2:12; Jer 36:24; and the notes at Mat 26:65; notes at Act 14:14). The causes of their griefs were the insolence and arrogance of Rabshakeh; the proposal to surrender the city; the threatening of the siege on the one hand, and of the removal on the other, and the blasphemy of the name of their God, and the reproach of the king. All these things filled their hearts with grief, and they hastened to make report to Hezekiah.

Barnes: Isa 37:1

When king Hezekiah heard it - Heard the account of the words of Rabshakeh Isa 36:22.

That he rent his clothes - (See the note at Isa 36:22).

He covered himself with sackcloth - (See the note at Isa 3:24).

And went into the house of the Lord - Went up to the temple to spread out the case before Yahweh Isa 37:14. This was in accordance with the usual habit of Hezekiah; and it teaches us that when we are environed with difficulties or danger and when the name of our God is blasphemed, we should go and spread out our feelings before God, and seek his aid.

Barnes: Isa 37:2

And he sent Eliakim - (See the note at Isa 36:3).

And the elders of the priests - It was a case of deep importance, and one that pertained in a special manner to the interests of religion; and he, therefore, selected the most respectable embassage that he could to present the case to the prophet.

Covered with sackcloth - Religion had been insulted. The God whom the priests served had been blasphemed, and the very temple was threatened, and it was proper that the priests should go with the habiliments of mourning.

Unto Isaiah - It was customary on occasions of danger to consult prophets, as those who had direct communication with God, and seek counsel from them. Thus Balak sent messengers to Balaam to consult him in a time of perplexity (Num 22:5 ff); thus Jehoshaphat and the king of Israel consulted Micaiah in time of danger from Syria 1Ki 22:1-13; thus Ahaziah, when sick, sent to consult Elijah 2Ki 1:1-9; and thus Josiah sent an embassage to Huldah the prophetess to inquire in regard to the book which was found in the temple of the Lord 2Ki 22:14)

Barnes: Isa 37:3

This is a day of rebuke - This may refer either to the reproaches of Rabsbakeh, or more probably to the fact that Hezekiah regarded the Lord as rebuking his people for their sins. The word which is used here ( תוכחח tôkēchâh ), means more properly chastisement or punishment Psa 149:7; Hos 5:9.

And of blasphemy - Margin, ‘ Provocation.’ The word used here ( נאצה n^e 'âtsâh ), means properly reproach or contumely; and the sense is, that God and his cause had been vilified by Rabshakeh, and it was proper to appeal to him to vindicate the honor of his own name Isa 37:4.

For the children are come ... - The meaning of this figure is plain. There was the highest danger, and need of aid. It was as in childbirth in which the pains had been protracted, the strength exhausted, and where there was most imminent danger in regard to the mother and the child. So Hezekiah said there was the most imminent danger in the city of Jerusalem. They had made all possible preparations for defense. And now, in the most critical time, they felt their energies exhausted, their strength insufficient for their defense, and they needed the interposition of God.

Barnes: Isa 37:4

It may be the Lord thy God - The God whom thou dost serve, and in whose name and by whose authority thou dost exercise the prophetic office.

Will hear the words - Will come forth and vindicate himself in regard to the language of reproach and blasphemy which has been used. See a similar use of the word ‘ hear’ in Exo 2:24; Exo 3:7.

To reproach the living God - The revilings of Rabsbakeh were really directed against the true God. The reproach of the ‘ living God’ consisted in comparing him to idols, and saying that be was no more able to deleted Jerusalem than the idol-gods had been able to defend their lands (see the note at Isa 36:18). The phrase ‘ the living God’ is often applied to Yahweh in contradistinction from idols, which were mere blocks of wood or stone.

For the remnant that is left - For those who survive; or probably for those parts of the land, including Jerusalem, that have not fallen into the hands of the Assyrian. Sennacherib had taken many towns, but there were many also that had not yet been subdued by him.

Barnes: Isa 37:6

Wherewith the servants ... - Hebrew, נערי na‛ărēy - The ‘ youth,’ or the young men. The word properly denotes boys, youths, young men; and is used here probably by way of disparagement, in contradistinction from an embassy that would be truly respectable, made up of aged men.

Have blasphemed me - God regarded these words as spoken against himself and he would vindicate his own honor and name.

Barnes: Isa 37:7

Behold, I will send a blast upon him - Margin, ‘ Put a spirit into him.’ The word rendered ‘ blast’ ( רוח rûach ) is commonly rendered ‘ spirit.’ It may denote breath, air, soul, or spirit. There is no reason to think that the word is used here in the sense of blast of wind, as our translators seem to have supposed. The sense is probably, ‘ I will infuse into him a spirit of fear, by which be shall be alarmed by the rumour which he shall hear, and return to his own land.’ The word is often used in this sense (compare 1Sa 16:14; see also Isa 31:8-9). Gesenius understands it here in the sense of will or disposition. ‘ I will change his will or disposition, so that he will return to his own land.’

And he shall hear a rumour - The rumour or report here referred to, was doubtless that respecting Tirhakah king of Ethiopia Isa 37:9. It was this which would alarm him, and drive him in haste from the cities which he was now besieging, and be the means of expelling him from the land.

And I will cause him ... - This is said in accordance with the usual statements in the Scriptures, that all events are under God’ s providential control (compare the note at Isa 10:5-6).

By the sword in his own land - (See the note at Isa 37:38).

Barnes: Isa 37:8

So Rabshakeh returned - Returned from Jerusalem to the camp of his master. He had received no answer to his insulting message Isa 36:21; he saw there was no prospect that the city would surrender; and he therefore returned again to the camp.

And found the king of Assyria warring against Libnah - He had departed from Lachish. Why he had done this is unknown. It is possible that he had taken it, though this is not recorded anywhere in history. Or it is possible that he had found it impracticable to subdue it as speedily as he had desired; and had withdrawn from it for the purpose of subduing other places that would offer a more feeble resistance. Libnah was a city in the south of Judah Jos 15:42, given to the priests, and declared a city of refuge 1Ch 6:54, 1Ch 6:57. Eusebius and Jerome say it was in the district of Eleutheropolis (Calmet). It was about ten miles to the northwest of Lachish. This city was taken by Joshua, and all its inhabitants put to the sword After taking this. Joshua next assaulted and took Lachish Jos 10:29-32.

Barnes: Isa 37:9

And he heard say - The report or rumour referred to in Isa 37:7. In what way he heard this is not intimated. It is probable that the preparations which Tirhakah had made, were well known to the surrounding regions, and that he was already on his march against Sennacherib.

Tirhakah - This king, who, by Eusebius and by most ancient writers, is called Ταρακὸς Tarakos , was a celebrated conqueror, and had subdued Egypt to himself. He reigned over Egypt eighteen years. When Sennacherib marched into Egypt, Sevechus or Sethon was on the throne. Sennacherib having laid siege to Pelusium, Tirhakah came to the aid of the city, and, in consequence of his aid, Sennacherib was compelled to raise the siege and returned to Palestine, and laid siege to Lachish. Tirhakah succeeded Sevechus in Egypt, and was the third and last of the Ethiopian kings that reigned over that country. He probably took advantage of the distracted state that succeeded the death of Sevechus, and secured the crown for himself. This was, however, after the death of Sennacherib. The capital which he occupied was Thebes (see Prideaux’ s "Connection,"vol. i. pp. 141, 145, 149. Ed. 1815). As he was celebrated as a conqueror, and as he had driven Sennacherib from Pelusium and from Egypt, we may see the cause of the alarm of Sennacherib when it was rumoured that he was about to follow him into Palestine, and to make war on him there.

He is come forth - He has made preparations, and is on his way.

He sent messengers ... - With letters or despatches Isa 37:14. Hezekiah was probably ignorant of the approach of Tirhakah, or at all events Sennacherib would suppose that he was ignorant of it; and as Sennacherib knew that there would be no hope that Hezekiah would yield if he knew that Tirhakah was approaching to make war on him, he seems to have resolved to anticipate the intelligence, and to see if it were possible to induce him to surrender. He, therefore, sent substantially the same message as before, and summoned him to capitulate.

Barnes: Isa 37:10

Let not thy God deceive thee - The similar message which had been sent by Rabshakeh Isa 36:14-15 had been sent mainly to the people to induce them not to put confidence in Hezekiah, as if he would deceive them by leading them to rely on the aid of Yahweh. As that had failed, he, as a last resort, sent a similar message to Hezekiah himself, designed to alienate his mind from God, and assuring him that resistance would be vain. To convince him, he referred him Isa 37:11-13 to the conquests of the Assyrians, and assured him that it would be impossible to resist a nation that had subdued so many ethers. He had it not in his power to add Egypt to the list of subdued kingdoms, or it would have been done.

Barnes: Isa 37:11

And shalt thou be delivered? - How will it be possible for you to stand out against the conquerors of the world?

Barnes: Isa 37:12

My fathers - My predecessors on the throne.

Gozan - This was a region or country in the northern part of Mesopotamia, and on the river Chaboras. There was a river of the name of 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 2Ki 17:6. According to Gesenius, the river which is referred to, is the Chaboras itself. He translates the passage in 2Ki 17:6, 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 Mesopotamia 2Ki 19:12; 1Ch 5:26.

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 11:31-32; compare the notes at Act 7:4). It is now called Harran, and is situated in latitude 36 degree 52 minutes north; longitude 39 degrees 5 minutes east, in a flat and sandy plain, and is only populated 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 Ῥησαφα Rēsapha (Resapha).

And the children of Eden - Eden was evidently a country well known in the time of Isaiah, and was, doubtless, the tract within which man was placed when he was created. The garden or Paradise was in Eden, and was not properly itself called Eden Gen 2:8. It is probable that Eden was a region or tract of country of considerable extent. Its situation has been a subject of anxious inquiry. It is not proper here to go into an examination of this subject. It is evident from the passage before us that it was either in Mesopotamia, or in the neighborhood of that country, since it is mentioned in connection with cities and towns of that region. It is mentioned by Amos (787 b.c.), as a country then well known, and as a part of Syria, not far from Damascus:

I will break also the bar of Damascus,

And cut off the inhabitant from the plain of Aven,

And him that holdeth the scepter from the house of Eden,

And the people of Syria shall go into captivity to Kir,

Saith the Lord.

Amo 1:5.

In Isa 51:8, Eden is referred to as a country well known, and as distinguished for its fertility:

For Yahweh shall comfort Zion;

He will comfort all her waste places,

And he will make her wilderness like Eden,

And her desert like the garden of Yahweh.

Thus also in Eze 27:23, we find Eden mentioned in connection with Haran and Canneh. Canneh was probably the same as Calneh Gen 10:10, the Calno of Isaiah Isa 10:9, and was, doubtless, situated in Mesopotamia, since it is joined with cities that are known to have been there (compare also Eze 31:9, Eze 31:16, Eze 31:18). All these passages demonstrate that there was such a country, and prove also that it was either in Mesopotamia, or in a country adjacent to Mesopotamia. It is not, however, possible now to designate its exact boundaries.

In Telassar - This place is nowhere else mentioned in the Scriptures. Nothing, therefore, is known of its situation. The connection demands that it should be in Mesopotamia. The names of ancient places were so often lost or changed that it is often impossible to fix their exact locality.

Barnes: Isa 37:13

The king of Hamath - (See the note at Isa 36:19).

Hena and Ivah - Hena is mentioned in 2Ki 18:34; 2Ki 19:13. It was evidently in Mesopotamia, and was probably the same which was afterward 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 2Ki 17:24, 2Ki 17:31. Michaelis supposes that it was between Berytus and Tripoli, but was under the dominion of the Assyrians.

Barnes: Isa 37:14

And Hezekiah received the letter - Hebrew, ‘ Letters’ (plural). It is not mentioned in the account of the embassy Isa 37:9, that a letter was sent, but it is not probable that all embassage would be sent to a monarch without a written document.

Went up into the house of the Lord - The temple Isa 37:1.

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!

Barnes: Isa 37:16

O Lord of hosts - (See the note at Isa 1:9).

That dwellest between the cherubims - On the cherubim, see the note at Isa 14:13. The reference here is doubtless to the fact that the symbol of the divine presence in the temple the Shechinah (from שׁכן shâkan , 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 Exo 25:22; Psa 80:1; Psa 99:1. 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 Isa 43:10-11.

Even thou alone - There is none besides thee - a truth which is often affirmed in the Scriptures Deu 32:39; Psa 86:10; 1Co 8:4.

Thou hast made heaven and earth - It was on the ground of this power and universal dominion that Hezekiah pleaded that God would interpose.

Barnes: Isa 37:17

Incline thine ear - This is evidently language taken from what occurs among people. 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 2Ki 19:16; Psa 86:1; Psa 31:2; Psa 88:2; Dan 9:18.

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 (compare Job 14:3; Job 27:19).

And hear all the words - That is, attend to their words, and inflict suitable punishment. This was the burden of the prayer of Hezekiah, that God would vindicate his own honor, and save his name from reproach.

Which he hath sent - In the letters which he had sent to Hezekiah, as well as the words which he had sent to the people by Rabshakeh Isa 36:18-20.

To reproach the living God - (See the note at Isa 37:4).

Barnes: Isa 37:18

Of a truth - It is as he has said, that all the nations had 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 Yahweh, as he had done the nations under the protection of idol-gods.

Have laid waste all, the nations - Hebrew, as Margin, ‘ All the lands.’ But this is evidently an elliptical form of expression, meaning all the inhabitants or people of the lands. In 2Ki 19:17, it is thus expressed. ‘ The kings of Assyria have destroyed the nations and their lands.’

Barnes: Isa 37:19

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 afterward 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 honors of those which were worshipped 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 (see the note at Isa 36:17). They thus intended to alienate their minds as much as possible from their own country. They laid everything 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.

Barnes: Isa 37:20

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 Yahweh, would be saved, all the nations would know that it could not be by the power of an idol. The desire of Hezckiah, therefore, was not primarily that of his own personal safely or the safety of his kingdom. It was that Yahweh 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 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 honored. This motive of prayer is one that is with great frequency presented in the Bible (compare Isa 42:8; Isa 43:10, Isa 43:13, Isa 43:25; Deu 32:39; Psa 46:10; Psa 83:18; Neh 9:6; Dan 9:18-19).

Perhaps there could have been furnished no more striking proof that Yahweh 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 Yahweh - the city where the temple was, and the city and people that were everywhere understood to be under his protection. The affairs of the world had arrived at a crisis; and the time had come wheu the great Yahweh 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 be was God, and that none of the devices of his enemies could succeed.

Barnes: Isa 37:21

Whereas thou hast prayed - Because thou hast come to me instead of relying on thy own resources and strength. In 2Ki 19:20, it is, ‘ That which thou hast prayed to me against Sennacherib, king of Assyria, I have heard.’

Barnes: Isa 37:22

The virgin, the daughter of Zion - Jerusalem (see the note at Isa 1:8; compare the note at Isa 23:12). 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 (compare Psa 22:7; Psa 109:25; Jer 18:16; Zep 2:15; Mat 27:39).

Barnes: Isa 37:23

When hast thou reproached? - Not an idol. 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.

Barnes: Isa 37:24

By thy servants - Hebrew, ‘ By the hand of thy servants.’ That is, by Rabshakeh Isa. 36, and by those whom he had now sent to Hezekiah with letters Isa 37:9, Isa 37:14.

And hast said - Isaiah does not here quote the precise words which Rabshakeh or the 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-chariois (see the notes at Isa 2:7; Isa 66:20).

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 the notes at Isa 10:34; Isa 29:17. Sennacherib is represented as having carried desolation to Lebanon, and as having cut down its stately trees (see the note at Isa 33:9).

I will cut down the tall cedars thereof - Margin, ‘ 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 the note at Isa 14:8). The Septuagint renders it, Υπαρίσσου Uparissou - ‘ The beauty of the cypress.’ 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 1Ki 5:10; 1Ki 6:15, 1Ki 6:34. It was used for the decks and sheathing of ships Eze 27:5, for spears Neh 2:4; and for musical instruments 2Sa 6:5.

The height of his border - The extreme retreats; the furthest part of Lebanon. In 2Ki 19:23, 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 travelers; a species of inn or caravansera which bounded the usual 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 his Carmel - On the meaning of the word Carmel, see the note at Isa 29:17. 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 walnut trees, 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. To 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.)

Barnes: Isa 37:25

I have digged - That is, I have digged wells. This was regarded among eastern nations as an important achievement. It was difficult to find water, even by digging, in sandy deserts; and in a country abounding with rocks, it was an enterprise of great difficulty to sink a well. Hence, the possession of a well became a valuable property, and was sometimes the occasion of contention between neighboring tribes Gen 26:20. Hence, also to stop up the wells of water, by throwing in rocks or sand, became one of the most obvious ways of distressing an enemy, and was often resorted to Gen 26:15, Gen 26:18; 2Ki 3:19, 2Ki 3:25. To dig wells, or to furnish water in abundance to a people, became also an achievement which was deemed worthy to be recorded in the history of kings and princes 2Ch 26:10. Many of the most stupendous and costly of the works of the Romans in the capital of their empire, and in the principal towns of their provinces, consisted in building aqueducts to bring water from a distance into a city.

An achievement like this I understand Sennacherib as boasting he had performed; that he had furnished water for the cities and towns of his mighty empire; that he had accomplished what was deemed so difficult, and what required so much expense, as digging wells for his people; and that he had secured them from being stopped up by his enemies, so that he and his people drank of the water in peace. Gesenius, however, understands this as a boast that he had extended the bounds of his empire beyond its original limits, and unto regions that were naturally destitute of water, and where it was necessary to dig wells to supply his armies. Rosenmuller understands it as saying: ‘ I have passed over, and taken possession of foreign lands.’ Drusius regards it as a proverbial saying, meaning ‘ I have happily and successfully accomplished all that I have undertaken, as he who digs a well accomplishes that which he particularly desires.’ Vitringa regards it as saying, ‘ that to dig wells, and to drink the water of them, is to enjoy the fruit of our labors, to be successful and happy.’ But it seems to me that the interpretation above suggested, and which I have not found in any of the commentators before me, is the correct exposition.

And drunk water - In 2Ki 19:24, it is, ‘ I have drunk strange waters;’ that is, the waters of foreign lands. I have conquered them, and have dug wells in them. But the sense is not materially changed.

And with the sole of my feet - Expressions like this, denoting the desolations of a conqueror, are found in the classic writers. Perhaps the idea there is, that their armies were so numerous that they drank up all the waters in their march - a strong hyperbole to denote the number of their armies, and the extent of their desolations when even the waters failed before them. Thus Claudian (De Bello Getico, 526) introduces Alaric as boasting of his conquests in the same extravagant manner, and in language remarkably similar to this:

Cum cesserit omnis

Obsequiis natura meis. Subsidere nostris

Sub pedibus montes; arescere vidimus amnes -

Fregi Alpes, galeisque Padum victricibus hausi .

So Juvenal (Sat. 10:176), speaking of the dominion of Xerxes, says:

- credimus altos

Defecisse amnes, epotaque ilumina Medo

Prandente .

The boast of drying up streams with the sole of the foot, is intended to convey the idea that he had not only supplied water for his own empire by digging wells, but that he had cut off the supplies of water from the others against whom he had made war. The idea perhaps is, that if such an army as his was, should pass through the streams of a country that they should invade, and should only take away the water that would adhere to the sole or the hollow of the foot on their march, it would dry up all the streams. It is strong hyperbolical language, and is designed to indicate the number of the forces which were under his command.

Of the besieged places - Margin, ‘ Fenced’ or ‘ closed’ . The word rendered ‘ rivers’ ( אורי 'rēy ), may denote canals, or artificial streams, such as were common in Egypt. In Isa 19:6, it is rendered ‘ brooks,’ and is applied to the artificial canals of Egypt (see the note on that place). The word rendered here ‘ besieged places’ ( מצור mâtsôr ), may mean distress, straitness Deu 28:53; siege Eze 4:2, Eze 4:7; mound, bulwark, intrenchment Deu 20:20; or it may be a proper name for Egypt, being one of the forms of the name מצרים mits^e rayim or Egypt. The same phrase occurs in Isa 19:6, where it means Egypt (see the note on that place), and such should be regarded as its meaning here. It alludes to the conquests which Sennacherib is represented as boasting that he had made in Egypt, that he had easily removed obstructions, and destroyed their means of defense. Though he had been repulsed before Pelusium by Tirhakah king of Ethiopia (see the note at Isa 36:1), yet it is not improbable that he had taken many towns there, and had subdued no small part of the country to himself. In his vain boasting, he would strive to forget his repulse, and would dwell on the case of conquest, and the facility with which he had removed all obstructions from his way. The whole language of the verse therefore, is that of a proud and haughty Oriental prince, desirous of proclaiming his conquests, and forgetting his mortifying defeats.

Barnes: Isa 37:26

Hast thou not heard - This is evidently the language of God addressed to Sennacherib. It is designed to state to him that he was under his control; that this was the reason Isa 37:27 why the inhabitants of the nations had been unable to resist him; that he was entirely in his hands Isa 37:28; and that lie would control him as he pleased Isa 37:29.

Long ago how I have done it - You boast that all this is by your own counsel and power. Yet I have done it; that is, I have purposed, planned, arranged it long ago (compare Isa 22:11).

That thou shouldest be to lay waste - I have raised you up for this purpose, and you have been entirely under my control (see the note at Isa 10:5).

Barnes: Isa 37:27

Therefore - Not because you have so great power; but because I have rendered them incapable of resisting you.

Were of small power - Hebrew, ‘ Short of hand;’ they were feeble, imbecile, unable to resist you.

They were dismayed - Hebrew, ‘ They were broken and ashamed.’ Their spirits sank; they were ashamed of their feeble powers of resistance; and they submitted to the ignominy of a surrender.

They were as the grass of the field - The same idea is expressed by Sennacherib himself in Isa 10:15, though under a different image (see the note on that verse). The idea here is, as the grass of the field offers no resistance to the march of an army, so it was with the strongly fortified towns in the way of Sennacherib.

As the grass on the housetops - In eastern countries the roofs of houses are always flat. They are made of a mixture of sand gravel, or earth; and on the houses of the rich there is a firmly constructed flooring made of coals, chalk, gypsum, and ashes, made hard by being beaten or rolled. On these roofs spears of wheat, barley, or grass sometimes spring up, but they are soon withered by the heat of the sun Psa 129:6-8. The idea here, therefore, is that of the greatest feebleness. His enemies were not simply like the grass in the field, but they were like the thin, slender, and delicate blade that sprung up in the little earth on the roof of a house, where there was no room for the roots to strike down, and where it soon withered beneath the burning sun.

As corn blasted before it is grown up - Before it acquires any strength. The idea in all these phrases is substantially the same - that they were incapable of offering even the feeblest resistance.

Barnes: Isa 37:28

But I know - The language of God. ‘ I am well acquainted with all that pertains to you. You neither go out to war, nor return, nor abide in your capital without my providential direction’ (see the notes at Isa 10:5-7).

Thy abode - Margin, ‘ Sitting.’ Among the Hebrews, sitting down, rising up, and going out, were phrases to describe the whole of a man’ s life and actions (compare Deu 6:7; Deu 28:6; 1Ki 3:7; Psa 121:8). God here says that he knew the place where he dwelt, and he was able to return him again to it Isa 37:29.

And thy rage against me - (See Isa 37:4).

Barnes: Isa 37:29

Because thy rage and thy tumult - Or rather, thy pride, thy insolence, thy vain boasting.

Therefore will I put my hook in thy nose - This is a most striking expression, denoting the complete control which God had over the haughty monarch, and his ability to direct him as he pleased. The language is taken from the custom of putting a ring or hook in the nose of a wild animal for the purpose of governing and guiding it. The most violent animals may be thus completely governed, and this is often done with those animals that are fierce and untameable. The Arabs often pursue this course in regard to the camel; and thus have it under entire control. A similar image is used in respect to the king of Egypt Eze 29:4. The idea is, that God would control and govern the wild and ambitious spirit of the Assyrian, and that with infinite ease he could conduct him again to his own land.

And my bridle - (See the note at Isa 30:28).

And I will turn thee back - (See Isa 37:37).

Barnes: Isa 37:30

And this shall be a sign unto thee - It is evident that the discourse here is turned from Sennacherib to Hezekiah. Such transitions, without distinctly indicating them, are common in Isaiah. God had in the previous verses, in the form of a direct personal address, foretold the defeat of Sennacherib, and thc confusion of his plans. He here turns and gives to Hezekiah the assurance that Jerusalem would be delivered. On the meaning of the word ‘ sign,’ see the note at Isa 7:14. Commentators have been much perplexed in the exposition of the passage before us, to know how that which was to occur one, two, or three years after the event, could be a sign of the fulfillment of the prophecy. Many have supposed that the year in which this was spoken was a Sabbatic year, in which the lands were not cultivated, but were suffered to lie still Lev. 35:2-7; and that the year following was the year of Jubilee, in which also the lands were to remain uncultivated. They suppose that the idea is, that the Jews might be assured that they would not experience the evils of famine which they had anticipated from the Assyrians, because the divine promise gave them assurance of supply in the Sabbatic year, and in the year of Jubilee, and that although their fields had been laid waste by the Assyrian, yet their needs would be supplied, until on the third year they would be permitted in quietness to cultivate their land, and that this would be to them a sign, or a token of the divine interposition. But to this there are two obvious objections:

1. There is not the slightest evidence that the year in which Sennacherib besieged Jerusalem was a Sabbatic year, or that the following year was the Jubilee. No mention is made of this in the history, nor is it possible to prove it from any part of the sacred narrative.

2. It is still difficult to see, even if it were so, how that which was to occur two or three years after the event, could be a sign to Hezekiah then of the truth of what Isaiah had predicted.

Rosenmuller suggests that the two years in which they are mentioned as sustained by the spontaneous productions of the earth were the two years in which Judea had been already ravaged by Sennacherib, and that the third year was the one in which the prophet was now speaking, and that the prediction means that in that very year they would be permitted to sow and reap. In the explanation of the passage, it is to be observed that the word ‘ sign’ is used in a variety of significations. It may be used as an indication of anything unseen Gen 1:14; or as a military ensign Num 2:2; or as a sign of something future, an omen Isa 8:18; or as a token, argument, proof Gen 17:2; Exo 31:13. It may be used as a sign or token of the truth of a prophecy; that is, when some minor event furnishes a proof that the whole prophecy would be fulfilled Exo 3:12; 1Sa 2:34; 1Sa 10:7, 1Sa 10:9. Or it may be used as a wonder, a prodigy, a miracle Deu 4:34; Deu 6:22.

In the case before us, it seems to mean that, in the events predicted here, Hezekiah would have a token or argument that the land was completely freed from the invasion of Sennacherib. Though a considerable part of his army would be destroyed; though the monarch himself would be compelled to flee, yet Hezekiah would not from that fact alone have the assurance that he would not rally his forces, and return to invade the land. There would be every inducement arising from disappointment and the rage of defeat for him to do it. To compose the mind of Hezekiah in regard to this, this assurance was given, that the land would be quiet, and that the fact that it would remain quiet during the remainder of that year, and to the third year would be a sign, or demonstration that the Assyrian army was entirely withdrawn, and that all danger of an invasion was at an end. The sign, therefore, does not refer so much to the past, as to the security and future prosperity which would be consequent thereon.

It would be an evidence to them that the nation would be safe, and would be favored with a high degree of prosperity (see Isa 37:31-32). It is possible that this invasion took place when it was too late to sow for that year, and that the land was so ravaged that it could not that year be cultivated. The harvests and the vincyards had been destroyed; and they would be dependent on that which the earth had spontaneously produced in those parts which had been untilled. As it was now too late to sow the land, they would be dependent in the following year on the same scanty supply. In the third year, however, they might cultivate their fields securely, and the former fertility would be restored.

Such as groweth of itself - The Hebrew word here ( ספיח sâphı̂yach ), denotes grain produced from the kernels of the former year, without new seed, and without cultivation. This, it is evident, would be a scanty supply; but we are to remember that the land had been ravaged by the army of the Assyrian.

That which springeth of the same - The word used here ( שׁחיס shâchiys ), in the parallel passage in 2Ki 19:29 ( סחישׁ sâchiysh ), denotes that which grows of itself the third year after sowing. This production of the third year would be of course more scanty and less valuable than in the preceding year, and there can be no doubt that the Jews would be subjected to a considerable extent to the evils of want. Still, as the land would be quiet; as the people would be permitted to live in peace; it would be a sign to them that the Assyrian was finally and entirely withdrawn, and that they might return in the third year to the cultivation of their land with the assurance that this much-dreaded invasion was not again to be feared.

And in the third year - Then you may resume your agricultural operations with the assurance that you shall be undisturbed. Your two years of quiet shall have been a full demonstration to you that the Assyrian shall not return, and you may resume your employments with the assurance that all the evils of the invasion, and all apprehension of danger, are at an end.

Barnes: Isa 37:31

And the remnant that is escaped - (See the margin.) Those that are left of the Jews. The ten tribes had been carried away; and it is not improbable that the inhabitants of the kingdom of Judah had been reduced by want, and by the siege of Lachish, Libnah, etc. It is not to be supposed that Sennacherib could have invaded the land, and spread desolation for so long a time, without diminishing the number of the people. The promise in the passage is, that those who were left should flourish and increase. The land should be at rest; and under the administration of their wise and pious king their number would be augmented, and their happiness promoted.

Shall again take root downward - Like a tree that had been prevented by any cause from growing or bearing fruit. A tree, to bear well, must be in a soil where it can strike its roots deep. The sense is, that all obstructions to their growth and prosperity would be removed.

Barnes: Isa 37:32

Shall go forth a remnant - The word ‘ remnant’ means that which is left; and does not of necessity imply that it should be a small portion. No doubt a part of the Jews were destroyed in the invasion of Sennacherib, but the assurance is here given that a portion of them would remain in safety, and that they would constitute that from which the future prosperity of the state would arise.

And they that escape - Margin, ‘ The escaping,’ that is, the remnant.

The zeal - (See the note at Isa 9:7).

Barnes: Isa 37:33

He shall not come into this city - Sennacherib encamped probably on the northeast side of the city, and his army was destroyed there (see the notes at Isa 10:28 ff.)

Nor shoot an arrow there - That is, nor shoot an arrow within the walls of the city.

Nor come before it with shields - (See the note at Isa 21:5). The meaning here is, that the army should not be permitted to come before the city defended with shields, and prepared with the means of attack and defense.

Nor cast a bank against it - A mound; a pile of earth thrown up in the manner of a fort to defend the assailants, or to give them an advantage in attacking the walls. Sieges were conducted by throwing up banks or fortifications, behind which the army of attack could be secure to carry on their operations. Towers filled with armed men were also constructed, covered with hides and other impenetrable materials, which could be made to approach the walls, and from which those who were within could safely conduct the attack.

Barnes: Isa 37:34

By the way that he came - (Isa 37:29; compare Isa 37:37).

And shall not come into this city - (Isa 37:33; compare Isa 29:6-8).

Barnes: Isa 37:35

For I will defend this city - Notwithstanding all that Hezekiah had done to put it in a posture of defense (2Ch 32:1, following) still it was Yahweh alone who could preserve it.

For mine own sake - God had been reproached and blasphemed by Sennacherib. As his name and power had been thus blasphemed, he says that he would vindicate himself, and for the honor of his own insulted majesty would save the city.

And for my servant David’ s sake - On account of the promise which he had made to him that there should not fail a man to sit on his throne, and that the city and nation should not be destroyed until the Messiah should appear (see Psa 132:10-18).

Barnes: Isa 37:36

Then the angel of the Lord went forth - This verse contains the record of one of the most remarkable events which have occurred in history. Many attempts have been made to explain the occurrence which is here recorded, and to trace the agencies or means which God employed. It may be observed that the use of the word ‘ angel’ here does not determine the manner in which it was done. So far as the word is concerned, it might have been accomplished either by the power of an invisible messenger of God - a spiritual being commissioned for this purpose; or it might have been by some second causes under the direction of an angel - as the pestilence, or a storm and tempest; or it might have been by some agents sent by God whatever they were - the storm, the pestilence, or the simoom, to which the name angel might have been applied. The word ‘ angel’ ( מלאך mal'âk ) from לאך lâ'ak to send) means properly one sent, a messenger, from a private person Job 1:14; from a king 1Sa 16:19; 1Sa 19:11, 1Sa 19:14, 1Sa 19:20. Then it means a messenger of God, and is applied:

(1) to an angel (Exo 23:20; 2Sa 14:16; et al.);

(2) to a prophet Hag 1:13; Mal 3:1;

(3) to a priest Ecc 5:5; Mal 2:7.

The word may be applied to any messenger sent from God, whoever or whatever that may be. Thus, in Psa 104:4, the winds are said to be his angels, or messengers:

Who maketh the winds ( רוחות rûachôth ) his angels ( מלאכיו mal^e 'âkâyv );

The flaming fire his ministers.

The general sense of the word is that of ambassador, messenger, one sent to bear a message, to execute a commission, or to perform any work or service. It is known that the Jews were in the habit of tracing all events to the agency of invisible beings sent forth by God to accomplish his purposes in this world. There is nothing in this opinion that is contrary to reason; for there is no more improbability in the existence of a good angel than there is in the existence of a good man, or in the existence of an evil spirit than there is in the existence of a bad man. And there is no more improbability in the supposition that God employs invisible and heavenly messengers to accomplish his purposes, than there is that he employs man. Whatever, therefore, were the means used in the destruction of the Assyrian army, there is no improbability in the opinion that they were under the direction of a celestial agent sent forth to accomplish the purpose. The chief suppositions which have been made of the means of that destruction are the following:

1. It has been supposed that it was by the direct agency of an angel, without any second causes. But this supposition has not been generally adopted. It is contrary to the usual modes in which God directs the affairs of the world. His purposes are usually accomplished by some second causes, and in accordance with the usual course of events. Calvin supposes that it was accomplished by the direct agency of one or more angels sent forth for the purpose.

2. Some have supposed that it was accomplished by Tirhakah, king of Ethiopia, who is supposed to have pursned Sennacherib, and to have overthrown his army in a single night near Jerusalem. But it is sufficient to say in reply to this, that there is not the slightest historical evidence to support it; and had this been the mode, it would have been so recorded, and time fact would have been stated.

3. It has been attributed by some, among whom is Prideaux (Connection, vol. i. p. 143) and John E. Faber (the notes at Harmer’ s Obs., i. 65), to the hot pestilential wind which often prevails in the East, and which is often represented as suddenly destroying travelers, and indeed whole caravans. This wind, called sam, simum, samiel, or simoom, has been usually supposed to be poisonous, and almost instantly destructive to life. It has been described by Mr. Bruce, by Sir R. K. Porter, by Niebuhr, and by others. Prof. Robinson has examined at length the supposition that the Assyrian army was destroyed by this wind, and has stated the results of the investigations of recent travelers. The conclusion to which he comes is, that the former accounts of the effects of this wind have been greatly exaggerated, and that the destruction of the army of the Assyrians cannot be attributed to any such cause. See the article winds, in his edition of Calmet’ s Dictionary. Burckhardt says of this wind, whose effects have been regarded as so poisonous and destructive, ‘ I am perfectly convinced that all the stories which travelers, or the inhabitants of the towns of Egypt and Syria, relate of the simoom of the desert are greatly exaggerated, and I never could hear of a single well-authenticated instance of its having proved mortal to either man or beast.’ Similar testimony has been given by other modern travelers; though it is to be remarked that the testimony is rather of a negative character, and does not entirely destroy the possibility of the supposition that this so often described pestilential wind may in some instances prove fatal. It is not, however, referred to in the Scripture account of the destruction of Sennacherib; and whatever may be true of it in the deserts of Arabia or Nubia, there is no evidence whatever that such poisonous effects are ever experienced in Palestine.

4. It has been attributed to a storm of hail, accompanied with thunder and lightning. This is the opinion of Vitringa, and seems to accord with the descriptions which are given in the prophecy of the destruction of the army in Isa 29:6; Isa 30:30. To this opinion, as the most probable, I have been disposed to incline, for although these passages may be regarded as figurative, yet the more natural interpretation is to regard them as descriptive of the event. We know that such a tempest might be easily produced by God, and that violent tornadoes are not unfrequent in the East. One of the plagues of Egypt consisted in such a tremendous storm of hail accompanied with thunder, when ‘ the fire ran along the ground,’ so that ‘ there was hail, and fire mingled with the hail,’ and so that ‘ the hail smote throughout all the land of Egypt all that was in the field, both man and beast’ Exo 9:22-25. This description, in its terror, its suddenness, and its ruinous effects, accords more nearly with the account of the destruction of Sennacherib than any other which has been made. See the notes at Isa 30:30, for a remarkable description of the officer of a storm of hail.

5. It has been supposed by many that it was accomplished by the pestilence. This is the account which Josephus gives (Ant. x. 1. 5), and is the supposition which has been adopted by Rosenmuller, Doderlin, Michaelis, Hensler, and many others. But there are two objections to this supposition. One is, that it does not well accord with the descritption of the prophet Isa 29:6; Isa 30:30; and the other, and more material one is, that the plague does not accomplish its work so suddenly. This was done in a single night; whereas, though the plague appears suddenly, and has been known to destroy whole armies, yet there is no recorded instance in which it has been so destructive in a few hours as in this case. It may be added, also, that the plague does not often leave an army in the manner described here. One hundred and eighty five thousand were suddenly slain. The survivors, if there were any, as we have reason to suppose Isa 37:37, fled, and returned to Nineveh. There is no mention made of any who lingered, and who remained sick among the slain.

Nor is there any apprehension mentioned, as having existed among the Jews of going into the camp, and stripping the dead, and bearing the spoils of the army into the city. Had the army been destroyed by the plague, such is the fear of the contagion in countries where it prevails, that nothing would have induced them to endanger the city by the possibility of introducing the dreaded disease. The account leads us to suppose that the inhabitants of Jerusalem immediately sallied forth and stripped the dead, and bore the spoils of the army into the city (see the notes at Isa 33:4, Isa 33:24). On the whole, therefore, the most probable supposition seems to be, that, if any secondary causes were employed, it was the agency of a violent tempest - a tempest of mingled hail and fire, which suddenly descended upon the mighty army. Whatever was the agent, however, it was the hand of God that directed it. It was a most fearful exhibition of his power and justice; and it furnishes a most awful threatening to proud and haughty blasphemers and revilers, and a strong ground of assurance to the righteous that God will defend them in times of peril.

It may be added, that Herodotus has given an account which was undoubtedly derived from some rumour of the entire destruction of the Assyrian army. He says (ii. 141) that when Sennacherib was in Egypt and engaged in the siege of Pelusium, an Egyptian priest prayed to God, and God heard his prayer, and sent a judgment upon him. ‘ For,’ says he, ‘ a multitude of mice gnawed to pieces in one night both the bows and the rest of the armor of the Assyrians, and that it was on that account that the king, when he had no bows left, drew off his army from Pelusium.’ This is probably a corruption of the history which we have here. At all events, the account in Herodotus does not conflict with the main statement of Isaiah, but is rather a confirmation of that statement, that the army of Sennacherib met with sudden discomfiture.

And when they arose - At the time of rising in the morning; when the surviving part of the army arose, or when the Jews arose, and looked toward the camp of the Assyrians.

Barnes: Isa 37:37

So Sennacherib departed - Probably with some portion of his army and retinue with him, for it is by no means probable that the whole army had been destroyed. In 2Ch 32:21, it is said that the angel ‘ cut off all the mighty men of valor, and the leaders and captains in the camp of the king of Assyria.’ His army was thus entirely disabled, and the loss of so large a part of it, and the consternation produced by their sudden destruction, would of course lead him to abandon the siege.

Went and returned - Went from before Jerusalem and returned to his own land.

And dwelt at Nineveh - How long he dwelt there is not certainly known. Berosus, the Chaldean, says it was ‘ a little while’ (see Jos. Ant. x. 1. 5). Nineveh was on the Tigris, and was the capital of Assyria. For an account of its site, and its present situation, see the American Biblical Repository for Jan. 1837, pp. 139-159.

Barnes: Isa 37:38

As he was worshipping - Perhaps this time was selected because he might be then attended with fewer guards, or because they were able to surprise him without the possibility of his summoning his attendants to his rescue.

In the house - In the temple.

Of Nisroch his god - The god whom he particularly adored. Gesenius supposes that the word ‘ Nisroch’ denotes an eagle, or a great eagle. The eagle was regarded as a sacred bird in the Persian religion, and was the symbol of Ormuzd. This god or idol had been probably introduced into Nineveh from Persia. Among the ancient Arabs the eagle occurs as an idol Josephus calls the idol Araskes; the author of the book of Tobit calls it Dagon. Vitringa supposes that it was the Assyrian Bel, and was worshipped under the figure of Mars, the god of war. More probably it was the figure of the eagle, though it might have been regarded as the god of war.

That Adrammelech and Sharezer his sons smote him with the sword - What was the cause of this rebellion and parricide is unknown. These two sons subsequently became, in Armenia, the heads of two celebrated families there, the Arzerunii, and the Genunii (see Jos. Ant. x. 1, 5, note).

And they escaped - This would lead us to suppose that it was some private matter which led them to commit the parricide, and that they did not do it with the expectation of succeeding to the crown.

Into the land of Armenia - Hebrew, as Margin, ‘ Ararat.’ The Chaldee renders this, ‘ The land of קרדוּ qar^e dû , that is, Kardi - anum , or, the mountains of the Kurds. The modern Kurdistan includes a considerable part of the ancient Assyria and Media, together with a large portion of Armenia. This expression is generally substituted for Ararat by the Syriac, Chaldee, and Arabic translators, when they do not retain the original word Ararat. It is a region among the mountains of Ararat or Armenia. The Syriac renders it in the same way - ‘ Of Kurdoya’ (the Kurds). The Septuagint renders it, ‘ Into Armenia.’ Jerome says that ‘ Ararat was a champaign region in Armenia, through which the Araxes flowed, and was of considerable fertility.’ Ararat was a region or province in Armenia, near the middle of the country between the Araxes and the lakes Van and Oroomiah. It is still called by the Armenians Ararat. On one of the mountains in this region the ark of Noah rested Gen 8:4. The name ‘ Ararat’ belongs properly to the region or country, and not to any particular mountain. For an account of this region, see Sir R. K. Porter’ s Travels, vol. i. pp. 178ff; Smith and Dwight’ s Researches in Armenia, vol. ii. pp. 73ff; and Morier’ s Second Journey, p. 312. For a very interesting account of the situation of Ararat, including a description of an ascent to the summit of the mountain which besrs that name, see the Bib. Rep. for April, 1836, pp. 390-416. ‘ The origin of the name Armenia is unknown. The Armenians call themselves after their fabulous progenitor Haig, and derive the name Armen from the son of Haig, Armenag. They are probably a tribe of the ancient Assyrians; their language and history speak alike in favor of it. Their traditions say also that Haig came from Babylon.’

Poole: Isa 36:22

The history related here, and in the three following chapters, is, for the substance of it, and almost wholly in the same words, contained 2Ki 18:1-20:21 . It is fitly inserted here, to explain and confirm some of the foregoing predictions. It may seem to have been first written by this prophet, and from him to have been taken into the Book of Kings, to complete that history.

Poole: Isa 37:38

For the understanding of this, and the foregoing chapter, the reader is desired to consult my notes upon 2Ki 18:1-20:21 .

Haydock: Isa 36:1

And. These four chapters are taken from 4 Kings xviii., &c., as a sort of explanation of what Isaias has been foretelling. (Calmet) ---

An abridgment also occurs, 2 Paralipomenon xxxii.

Haydock: Isa 36:7

Altar. Such is the blindness of infidels, that they confound what is done to destroy idols, with their worship. (Worthington)

Haydock: Isa 37:1

Spirit. Angel, or a different design, 2 Thessalonians ii. 8. (Calmet)

Haydock: Isa 37:1

Sackcloth. Emblems of repentance. Sennacherib's boasting (ver. 13.) was chastised, ver. 36. (Worthington)

Haydock: Isa 37:18

Lands. Hebrew, "all the lands and their land." The parallel text is more correct, "the nations and their land." (Kennicott)

Haydock: Isa 37:24

Carmel. See 4 Kings xix. (Challoner)

Haydock: Isa 37:25

Shut, &c. Hebrew matsor, (Haydock) "of Egypt," where Sennacherib had been. (Calmet)

Haydock: Isa 37:29

Lips, and treat thee like some ungovernable beast. (Haydock) (Ezechiel xxix. 4., and xxxviii. 4.) (Calmet)

Haydock: Isa 37:30

Thee. He directeth his speech to Ezechias.

Haydock: Isa 37:35

Servant. Hence it plainly appears that God protects the living for the sake of the saints departed. To evade this proof, Protestants (Bible 1603) explain, "for God's promise sake made to David." But God never made any such promise to him; otherwise the city would never have been destroyed. (Worthington)

Haydock: Isa 37:36

They. The people of Jerusalem, or rather the soldiers of Ezechias, who saw those who had been slain, near Pelusium. (Calmet)

Gill: Isa 36:1

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 2Ki 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, 2Ki 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, 2Ch 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, 2Ki 18:14.

Gill: Isa 36:2

And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto King Hezekiah with a great army,.... Notwithstanding he had taken Hezekiah's money to withdraw his army out of his country, yet sends it out to his very capital; along with this Rabshakeh he sent two other generals, Tartan and Rabsaris, 2Ki 18:17 though they are not mentioned, only Rabshakeh, because he was the principal person, however the chief speaker. Lachish was a city in the tribe of Judah, Jos 15:39, which Sennacherib was now besieging, 2Ch 32:9. This message was sent, Bishop Usher says, three years after the former expedition:

and he stood by the conduit of the upper pool, in the highway of the fullers' field; where they spread their clothes, as the Targum, having washed them in the pool, of which see Isa 7:3. Ben Melech thus describes the pool, conduit, and highway: the pool is a ditch, built with stone and lime, where rainwater was collected, or where they drew water from the fountain, and the waters were gathered into this pool; and there was in this pool a hole, which they stopped, until the time they pleased to fetch water, out of the pool: and the conduit was a ditch near to the pool, and they brought water out of the pool into the conduit, when they chose to drink, or wash garments: the highway was a way paved with stones, so that they could walk upon it in rainy days; and here they stood and washed their garments in the waters of the conduit, and in the field they spread them to the sun. This pool lay outside the city, yet just by the walls of it, which showed the daring insolence of Rabshakeh to come so very nigh, for he was in the hearing of the men upon the walls, Isa 36:12, this Rabshakeh is by the Jewish writers thought to be an apostate Jew, because he spoke in the Jews' language; and some of them, as Jerome says, will have him to be a son of the Prophet Isaiah's, but without any foundation, Procopius, in 2Ki 18:18, thinks it probable that he was a Hebrew, who either had fled on his own accord to the Assyrians, or was taken captive by them.

Gill: Isa 36:3

Then came forth unto him,.... Being sent by Hezekiah; for otherwise Rabshakeh had the impudence to call to him, in order to parley, and treat with him about the surrender of the city; but as this was not thought either safe or honourable for the king to go in person, his following ministers went; see 2Ki 18:18,

Eliakim, Hilkiah's son, which was over the house; not over the house of the Lord, the temple, as some, but the king's house, being high steward of if, or "major domo". This is the same person as is mentioned in Isa 22:20,

and Shebna the scribe; not of the book of the law, a copier, or interpreter of that, but secretary of state; he had been treasurer, but now removed, Isa 22:15,

and Joah, Asaph's son, the recorder; the master of requests, or the "remembrancer" ^e; who, as the Targum, was appointed over things memorable; whose business it was to take notice of things worthy of memory, write them down, and digest them in order; perhaps the king's historiographer.

Gill: Isa 36:4

And Rabshakeh said unto them,.... The three ministers above mentioned:

say ye now to Hezekiah; tell him what follows; he does not call him king, as he does his own master:

thus saith the great king, the king of Assyria; this he said boastingly of his master, and in order to terrify Hezekiah and his subjects; whom he would represent as little in comparison of him, who had subdued many kingdoms, and aimed at universal monarchy; so the eastern kings used to be called, as now the Grand Signior with the Turks, and the French call their king the great monarch; but the title of a great king suits best with God himself, Psa 95:3,

what confidence is this wherein thou trustest? meaning, what was the ground and foundation of his confidence? what was it that kept him in high spirits, that he did not at once submit to the king of Assyria, and surrender the city of Jerusalem to him?

Gill: Isa 36:5

I say, (sayest thou,) but they are but vain words,.... Or, "word of lips" ^f; meaning the following, which he suggests were only the fruit of his lips, not of his heart; or were vain and foolish, and without effect, and stood for nothing; so the first part of the words are Hezekiah's, "I say (sayest thou)"; and the latter, Rabshakeh's note upon them; though they may be understood as Hezekiah's, or what he is made to speak by Rabshakeh, as the ground of his confidence, namely, "word of lips"; that is, prayer to God, as Kimchi explains it; or eloquence in addressing his soldiers, and encouraging them to fight, either of which Rabshakeh derides, as well as what follows:

I have counsel and strength for war; as he had; he had wise ministers to consult, and was capable of forming a good plan, and wise schemes, and of putting them in execution, and of heartening men; though he did not put his confidence in these things, as Rabshakeh suggested, 2Ch 32:3, the words may be rendered; "but counsel and strength are for war" ^g: what signifies words to God, or eloquence with men? this is all lip labour, and of little service; wisdom and counsel to form plans, and power to execute them, are the things which are necessary to carry on a war with success, and which, it is intimated, were wanting in Hezekiah; and therefore he had nothing to ground his confidence upon, within himself, or his people:

now on whom dost thou trust, that thou rebellest against me? which it does not appear he had, having paid the money agreed to for the withdrawment of his army; but this was a pretence for the siege of Jerusalem.

Gill: Isa 36:6

Lo, thou trustest in the staff of this broken reed, on Egypt,.... His ally and auxiliary; and which is rightly called "the staff of a broken reed", if trusted to, and leaned upon, being weak and frail, and an insufficient ground of confidence to depend upon; the allusion seems to be to the cane or reed which grew upon the banks of the river Nile, in Egypt:

whereon if a man lean, it will go into his hand, and pierce it; the splinters of the broken reed being leaned on, will enter into a man's hand, and do him harm, instead of being a help to him to walk with:

so is Pharaoh king of Egypt to all that trust in him; pernicious and harmful, instead of being useful and helpful.

Gill: Isa 36:7

But if thou say to me, we trust in the Lord our God,.... In his promises, providence, power, and protection, and not in human counsels and strength; not in allies and auxiliaries, as Pharaoh king of Egypt; should this be replied, Rabshakeh has something to say to that; having shown the vanity of trusting in the above things, he now proceeds to beat them off of all trust in the Lord their God:

is it not he, whose high places and whose altars Hezekiah hath taken away; the question might easily be answered in the negative; no, he has not; the high places and altars which Hezekiah took away were the high places and altars of Heathen gods, of false deities, and not of the true God of Israel, and which was to his honour and glory; but Rabshakeh would make a crime of it, and, ignorantly supposing that these were the altars and high places of the God of Israel, would insinuate that the taking of these away must be displeasing to him, and consequently Hezekiah and his people could not hope for any protection from him, whom he had so highly affronted; but all this talk was the fruit of ignorance, as well as of malice:

and said to Judah, and to Jerusalem, ye shall worship before this altar? the altar of the Lord, in the temple at Jerusalem, and before that only, confining their religious worship to one place, and their sacrifices to one altar; which was so far from being displeasing to God, as he would insinuate, that it was entirely agreeable to his will: and therefore there was no weight or strength in this kind of reasoning.

Gill: Isa 36:8

Now therefore give pledges to my master the king of Assyria,.... Or; "hostages" ^h; that thou wilt not rebel against him, but be faithful to him, and he will withdraw his army; or give security for the horses after promised: "or mingle thyself with him"; agree the matter with him, give pledges for future fidelity; or join in battle with him, come out and fight him, if able:

and I will give thee two thousand horses, if thou be able on thy part to set riders on them; thus scoffing at him, as if he had not so many soldiers to bring out against him; or so many men in his kingdom as had skill enough to ride a horse; in his bravado he signifies, that if he would come out and fight him, he would lend him so many horses, if he could put men upon them, to assist him; this he said as boasting of his master's strength and power, and in scorn and derision at Hezekiah's weakness.

Gill: Isa 36:9

How then wilt thou turn away the face of one captain of the least of my master's servants,.... Be able to resist him; or be a match for him; or cause him to flee; the least captain or general in the army having, as Kimchi says, two thousand men under him; and therefore, if Hezekiah could not produce two thousand men, to sit upon so many horses offered, he could not be a match for, or hope to conquer, or cause to flee, the least officer in the army, who had the fewest men under him, and much less conquer, or cause to flee, the whole Assyrian army. Some think Rabshakeh means himself, but that does not seem likely, that Sennacherib should send an inferior officer, or a person of a low character, and in a low station, or that such an one should be the principal speaker; nor does it suit with the imperious and haughty disposition of Rabshakeh to speak in such a manner of himself:

and put thy trust on Egypt for chariots, and for horsemen? for to what purpose was it to seek and send to Egypt for chariots and horses, since he had not a sufficient number of men to put upon them, but must be obliged to have men, as well as horses and chariots; and which, as before observed, it was a vain thing to trust to, and was quite needless, when he might have enough from his master, the Assyrian king, would he agree with him.

Gill: Isa 36:10

And am I now come up without the Lord against this land to destroy it?.... He would insinuate that he had a commission from the Lord God, and that it was by his will and order that he came up to destroy the land; which he said to intimidate Hezekiah and his subjects, as knowing that nothing was more likely to do it than that so far it was true, that he did not come up without the knowledge of the Lord, nor without his will to chastise, but not to destroy, as the event showed:

the Lord said unto me: by the impulse of his Spirit, or by one of his prophets, as he would suggest:

go up against this land, and destroy it; which was a lie of his own making; he knew that the Lord had said no such thing to him, nor had sent him on such an errand; unless he concluded it from his success in taking the fenced cities of Judah, and from Samaria, and the ten tribes, being delivered up in time past into the hands of the king of Assyria, and so was confident this would be the fate of Judah and Jerusalem.

Gill: Isa 36:11

Then said Eliakim and Shebah and Joah unto Rabshakeh,.... That is, one of them addressed him in the name of the rest; for the verb is singular; and what follows confirms it; perhaps Eliakim was the speaker:

speak, I pray thee, unto thy servants in the Syriac language; which was somewhat different from the Hebrew, in which he spoke, and which was not understood by the common people, and for that reason desired:

for we understand it; or hear it; could hear it, so as to understand it; it being common in all courts, as the French tongue now; the Assyrian empire being very large, and so had been learned by these courtiers, for the sake of negotiation or commerce, when the common people had no concern with it:

and speak not to us in the Jews' language, in the ears of the people that are on the wall; the wall of the city, where the commissioners were, who would not venture themselves out of the city, in the hands of so perfidious an enemy: and the men on the wall were such, who either were placed there to defend the city, and so were soldiers, or people that were gathered together to see the ambassadors of the king of Assyria, and to hear, as much as they could, what passed between them and the ministers of Hezekiah; and as this speech of Eliakim's showed great submissiveness in praying and entreating Rabshakeh to speak to them in another language, and a mean abject spirit, in saying they were his servants, so a great degree of timorousness in them, and diffidence of the people, lest they should be terrified, and be for giving up the city at once into the hands of the enemy; this looks like a piece of bad policy, and some think that Shebna was the contriver of it, and the adviser to it, in order to give Rabshakeh a hint of their fears, and of the disposition of the people, and put him in higher spirits, and on railing the more, and thereby still work the more on the people's fears; however, it had this effect on him, as follows.

Gill: Isa 36:12

But Rabshakeh said, hath my master sent me to thy master, and to thee, to speak these words?.... That is, to them only, that he should use a language only understood by them:

hath he not sent me to the men that sit upon the wall; and therefore it is proper to speak in a language which they understand, and to let them know that if they will not surrender up the city, but will attempt to hold out a siege, they must expect

that they may eat their own dung, and drink their own piss with you? suggesting that they must expect a close siege, which would not be broke up until the city was taken; the consequence of which would be such a famine, that they would be reduced to such extremities. The Jews have substituted other words in the margin, instead of those in the text, as more cleanly, and less offensive; for "dung" they put "excrement", and for "piss" they read "the waters of the feet"; and had we in our version put excrement and urine instead of these words, it would have been more decent.

Gill: Isa 36:13

Then Rabshakeh stood, and cried with a loud voice in the Jews' language,.... In which he spoke before; but now he raised up himself, and elevated his voice, and strained himself to the utmost, that all the people might hear, and that he might strike a terror into them, and stir them up to mutiny and rebellion, and oblige their governors to give up the city into the hands of the Assyrians; this use he made of the request of Hezekiah's ministers, perceiving hereby their fears, and the disposition of the people:

and said, hear ye the words of the great king, the king of Assyria; See Gill on Isa 36:4.

Gill: Isa 36:14

Thus saith the king,.... The king of Assyria, whom he personated, whose general and ambassador he was; so he spake to command the greater awe of the people, and the more to terrify them:

let not Hezekiah deceive you; with fair words, promising protection and safety, making preparations for the defence of the city, and to oblige the besiegers to break up the siege of it:

for he shall not be able to deliver you; but if he was not, his God, whom he served, and in whom he trusted, was able to deliver them, and did deliver them; though he endeavoured to dissuade them from trusting in him, or hearkening to Hezekiah's persuasions thereunto, as in the following verse.

Gill: Isa 36:15

Neither let Hezekiah make you trust in the Lord,.... Hezekiah trusted in the Lord himself, and he endeavoured, both by his own example, and by arguments, to persuade his people to do so likewise; of this Rabshakeh was sensible, and was more afraid of this than of any thing else, and, therefore laboured this point more than any other; see 2Ch 32:6;

saying, the Lord will surely deliver us, this city shall not be delivered into the hand of the king of Assyria: which he might say with the greatest confidence, since the Lord had promised to defend it, Isa 31:5 and especially if his sickness, and recovery out of it, and promises then made to him, were before this, as some think; since it is expressly promised by the Lord, that he would deliver him and the city out of the hand of the king of Assyria, Isa 38:6.

Gill: Isa 36:16

Hearken not to Hezekiah,.... To his exhortations and persuasions to trust in the Lord; nor would he have them obey him in things civil, any more than hearken to him in things sacred, though their liege lord and sovereign; for his view and endeavour were to stir them up to mutiny and rebellion; and so the Targum,

"do not obey Hezekiah:''

or receive any orders from him, or pay any regard to them:

for thus saith the king of Assyria, make an agreement with me by a present; or, "make a blessing with me" ⁱ; either send a large and liberal gift to secure his favour, and their happiness; a most insolent and unrighteous demand this, when he had already received three hundred talents of silver, and thirty talents of gold, to withdraw his army; or make a blessed peace with me; suggesting that it would turn more to their account to give up themselves to him, than to be in the condition they were; so the Targum,

"make peace with me:''

this sense Ben Melech gives; and the Septuagint version is, "if ye would be blessed" ^k, or happy,

come out to me; forsake your king, throw off your allegiance to him, surrender yourselves and city to me:

and eat ye everyone of his vine, and everyone of his fig tree: and drink ye everyone the waters of his own cistern; promising liberty and property, but does not tell them how long they should enjoy them; he signifies that they should enjoy everything that was necessary, convenient, and delightful; vines and fig trees are mentioned, because common in Judea, and all had cisterns near them for their use; unless this last clause is to be understood of everyone having their own wives; see Pro 5:15 as the other clauses may design the enjoyment of their estates and possessions, without any molestation or infringement of them; see Mic 4:4.

Gill: Isa 36:17

Until I come and take you away to a land like your own land,..... Some have thought, as Jerom observes, that the land of Media was meant, which bore some likeness to the land of Judea in situation and fruitfulness. Maimonides thinks that Africa is intended ^l. Rabshakeh names no land, nor could he name any like, or equal to, the land of Canaan; he could not conceal his intention to remove them from their own land to another; this having been always done by the king of Assyria to people conquered by him, and as was usual for conquerors to do, that so the conquered might have no expectation or opportunity of recovering their own land:

a land of corn and wine, a land of bread and vineyards; corn for bread, and vineyards for wine, and both for food and drink; such a land was the land of Judea. The description agrees with Deu 8:8. Rabshakeh was well acquainted with the land of Judea; and this seems to confirm the conjecture of the Jews, that he was one of their people, since he could speak their language, and describe their land so well; all this he said to sooth and persuade them to a voluntary surrender.

Gill: Isa 36:18

Beware lest Hezekiah persuade you,.... To trust in the Lord, stand up in your own defence and not listen to these proposals; or, lest he "deceive you" ^m; with vain words; whom he would represent not only as not being their lawful king, and therefore never gives him that title, but also as a deceiver and impostor, of whom they should be cautious, and guard against:

saying, the Lord will deliver us; and therefore need not fear the boasts and threats, the force and fury, of the enemy:

hath any of the gods of the nations delivered his land; over whom he presided, and to whom the people of it were devotees:

out of the hand of the king of Assyria? this reasoning would have had some weight in it had the Lord God of Israel been like the gods of the nations, but he is not; he is the Former and Maker of all things, and sits in the heavens, and does whatsoever he pleases in heaven and in earth; and therefore, though they could not deliver their nations that worshipped them, it did not follow that the God of Israel could not deliver Hezekiah and his people.

Gill: Isa 36:19

Where are the gods of Hamath and Arphad?.... What is become of them? where are they to be found? where's their power to protect and defend the people they presided over? thus they might be justly derided, but not so the God at Israel; these places are mentioned in Isa 10:9. Hamath was a city in Syria, thought by some to be the same afterwards called Antiochia and Epiphania, from Antiochus Epiphanes: Arphad is joined with it in Jer 49:23 as a city of Syria; perhaps originally founded and inhabited by the Arvadite, mentioned with the Hamathite, in Gen 10:18,

where are the gods of Sepharvaim? another place in Syria, the city Sipphore; not the Sipphara of Ptolemy ⁿ, in Mesopotamia, or that, near Babylon, Abydenus ^o makes mention of, but a city in Syro-Phoenicia, 2Ki 17:24,

and have they delivered Samaria out of my hand? the gods of the above places, which were worshipped in Samaria, or the gods peculiar to that place; though Samaria was not taken by the present king of Assyria, Sennacherib, but by a predecessor of his, Shalmaneser,

2Ki 17:3,6, which yet is here boasted of as a conquest of the present king.

Gill: Isa 36:20

Who are they amongst all the gods of these lands, that have delivered their land out of my hand?.... Not one of them, it is suggested; wherefore then should it be thought practicable,

that the Lord should deliver Jerusalem out of my hand? thus blasphemously setting the Lord God of Israel upon a level with the fictitious gods of the Gentiles; though these could not, the Lord could, being the Lord God Almighty. If Rabshakeh was an apostate Jew, he must have known better; but the malice of such is usually the greatest.

Gill: Isa 36:21

But they held their peace, and answered him not a word,.... The three ministers of Hezekiah; not as confounded, and unable to return an answer: they were capable of saying many things in proof that the Lord God was greater than the gods of the nations, and in favour of their king, Hezekiah, whom he had treated in a scurrilous manner; and could have objected to him the king of Assyria's breach of faith and honour, but these things they waved, and said nothing of; no doubt they said something to him, had some conference with him, or otherwise what were they sent as commissioners about? but they made no answer to his blasphemies and menaces:

for the king's commandment was, saying, answer him not: with respect to the above things; when he sent them, he might be aware that he would behave in such a rude, insolent, and blaspheming manner, and therefore the king gave them instructions how to conduct themselves, should this be the case. Musculus thinks the king was on the wall, and heard all himself, and gave orders to his ministers to make no reply; but this does not seem likely; what is here said of the ministers is also said of the people, 2Ki 18:36.

Gill: Isa 36:22

Then came Eliakim, that was over the household,.... The first of the commissioners sent to Rabshakeh:

and Shebna the Scribe, and Joah, the son of Asaph, the recorder, to Hezekiah: by which it seems that he could not be with them on the wall, but was all the while in his own palace, whither they came to him, to report the issue of their conference with Rabshakeh:

with their clothes rent; which was done perhaps not in the presence and within the sight of Rabshakeh, but as they came along; and that partly on account of the blasphemies they had heard, Mat 26:65, and partly through the grief of heart, for the distress and calamity they might fear were coming on themselves, their king, their city, and country, Joe 2:13,

and told him the words of Rabshakeh; what he had said against him, and against the God of Israel, his menaces and his blasphemies; they made a faithful report of the whole, as messengers ought to do. What effect this had upon the king, we have an account of in the following chapter.

Gill: Isa 37:1

And it came to pass, when King Hezekiah heard it,.... The report that his ministers made to him of the blasphemies and threatenings of Rabshakeh, the general of the Assyrian army:

that he rent his clothes, and covered himself with sackcloth; the one because of the blasphemies he heard; the other cause of the destruction he and his people were threatened with:

and went into the house of the Lord; the temple, to pray to him there: he could have prayed in his own house, but he chose rather to go to the house of God, not so much on account of the holiness of the place, but because there the Lord promised, and was used to hear the prayers of his people,

1Ki 8:29,30 as also because it was more public, and would be known to the people, and set them an example to follow him in. Trouble should not keep persons from, but bring them to, the house of God; here the Lord is to be inquired of, here he is to be found; and from hence he sends deliverance and salvation to his people. Nothing is more proper than prayer in times of affliction; it is no ways unbecoming nor lessening the greatest king on earth to lay aside his royal robes, to humble himself before God, in a time of distress, and pray unto him. Hezekiah does not sit down to consider Rabshakeh's speech, to take it in pieces, and give an answer to it, but he applies unto God.

Gill: Isa 37:2

And he sent Eliakim, who was over the household, and Shebna the scribe,.... Two of the commissioners sent to Rabshakeh, and who heard his insolence and blasphemy, and were capable of giving a full account of it, to Isaiah the prophet:

and the elders of the priests; as the chief of those that were concerned in civil affairs, so the chief of those that were employed in sacred things, were sent: this was a very honourable embassy; and it was showing great respect to the prophet, to send such personages to him:

covered with sackcloth; as the king himself was, following his example; and this is to be understood not of the elders of the priests only, but of Eliakim and Shebna also. These, so clad, were sent by the king

unto Isaiah the prophet, the son of Amoz; to give him an account of the present situation of affairs, of the distress he was in, and to desire his prayers: a very proper person to apply to, a prophet, one highly dear to God, and honoured by him, had near access unto him, and knew much of his mind.

Gill: Isa 37:3

And they said unto him,.... The messengers to the prophet:

thus saith Hezekiah; this is the message he has sent us with; this is what he would have us lay before thee, and has given us in charge to say unto thee:

this day is a day of trouble, and of rebuke, and of blasphemy; it was a "day of trouble" to Hezekiah and his people, because it was a "day of rebuke", in which God rebuked them for their sins; or of "reproach and reviling", as the Targum and Septuagint, in which the Assyrians reviled and reproached both God and them; and especially because it was a "day of blasphemy" against God:

for the children are come to the birth, and there is not strength to bring forth; which is to be understood not of the reformation within themselves, happily begun and carried on, but now hindered from being brought to perfection, by the Assyrian army being so near them; nor of their attempt to cast off the Assyrian yoke, which was thought to be just upon finishing, but now despaired of, unless divine assistance be given; nor of their inability to punish the blasphemy that so much affected them; but of the deplorable condition they were now in. Hezekiah compares himself and his people to a woman in travail, that has been some time in it, and the child is fallen down to the place of the breaking forth of children, as the word ^p used signifies, but unable to make its way, and she having neither strength to bear it, nor to bring it forth, nature being quite exhausted, and strength gone, through the many pains and throes endured: and just so it was even with him and his people, they were in the utmost pain and distress; they could not help themselves, nor could he help them; and therefore must perish, unless they had immediate assistance and relief. Jarchi interprets the children of the children of Israel, the children of God.

Gill: Isa 37:4

It may be the Lord thy God will hear the words of Rabshakeh,.... He had heard them; but the sense is, that it might be that he would take notice of them, and resent them in a public manner, and punish for them; and this is said, not as doubting and questioning whether he would or not, but as hoping and encouraging himself that he would: and it may be observed, that Hezekiah does not call the Lord "my God", or "our God", because he and his people were under the chastening hand of God for their sins, and were undeserving of such a relation; but "thy God", whose prophet he was, whom he served, and to whom he was dear, and with whom he had an interest; and therefore it might be hoped his prayer to him would be heard and accepted, and that through his interposition God would be prevailed upon to take notice of the railing speech of Rabshakeh:

whom the king of Assyria his master hath sent to reproach the living God; who has life in and of himself, and is the fountain, author, and giver of life to all others; him he reproached by setting him on a level with the lifeless idols of the Gentiles:

and will reprove the words which the Lord thy God hath heard; reprove him for his words, take vengeance upon him, or punish him for the blasphemous words spoken by him against the Lord and in his hearing: to this sense is the Targum; and so the Syriac and Arabic versions:

wherefore lift up thy prayer for the remnant that is left; lift up thy voice, thy hands, and thine heart, in prayer to God in heaven; pray earnestly and fervently for those that are left; the two tribes of Judah and Benjamin, the other ten having been carried captive some time ago; or the inhabitants of Jerusalem particularly, the defenced cities of Judah having been already taken by the Assyrian king. The fewness of the number that remained seems to be made use of as an argument for prayer in their favour. In times of distress, men should not only pray for themselves, but get others to pray for them, and especially men of eminence in religion, who have nearness of access to God, and interest in him.

Gill: Isa 37:5

So the servants of King Hezekiah came to Isaiah. And delivered the above message to him from the king: these servants are mentioned Isa 37:2. Musculus thinks that the third and fourth verses are the words of the king to the messengers, and not of the messengers to the prophet; and that the first clause of the "third" verse should be rendered, "that they might say unto him", &c.; and having received their instructions, here is an account of their going to the prophet with them, which they delivered to him, and which it was not necessary to repeat. The Arabic version reads this verse in connection with the following, thus, "when the servants of King Hezekiah, came to Isaiah, Isaiah said to them", &c.

Gill: Isa 37:6

And Isaiah said unto them, thus shall you say unto your master,.... Or, "your lord" ^q; King Hezekiah, whose ministers and messengers they were:

thus saith the Lord, be not afraid of the words thou hast heard; be not not terrified by them, they are but words, and no more, and will never become facts:

wherewith the servants of the king of Assyria have blasphemed me; by representing him as no better than the gods of the Gentiles, and as unable to deliver out of the hands of the king of Assyria the city of Jerusalem, when he had said he would. The word ^r for "servants" signifies boys, lads, young men; so Rabshakeh and his two companions, Rabsaris and Tartan, are called, by way of contempt, they acting a weak and childish part as well as a wicked one.

Gill: Isa 37:7

Behold, I will send a blast upon him,.... The king of Assyria; a pestilential one, as he afterwards did, which destroyed his army: or,

I will put a spirit into him ^s; a spirit of fear and dread, which will oblige him to desist from his purposes, and flee; though some interpret it only of an inclination, a will ^t in him, to return: it may be understood of an angel, a ministering spirit, and be rendered "I will send a spirit against him"; an angelic spirit, as he did, which cut off his army in one night:

and he shall hear a rumour; of the sudden and total destruction of his army; though some refer this to the rumour of the king of Ethiopia coming out to make war against him, Isa 37:9, but upon this he did not return to his own land, nor was he slain with the sword, as follows:

and return to his own land; as he did, immediately upon the slaughter of his army by the angel:

and I will cause him to fall by the sword in his own land: as he did, being slain by his own sons, Isa 37:37.

Gill: Isa 37:8

So Rabshakeh returned,.... To the king of Assyria his master, to give him an account how things went at Jerusalem, and that he could get no direct answer from the king of Judah, and to consult with him what was proper to be done in the present situation of things; leaving the army before Jerusalem, under the command of the other two generals. For that he should take the army with him does not seem reasonable, when Hezekiah and his people were in such a panic on account of it; besides, the king of Assyria's letters to Hezekiah clearly suppose the army to be still at Jerusalem, or his menacing letters would have signified nothing; and after this the destruction of the Assyrian army before Jerusalem is related:

and found the king of Assyria warring against Libnah; a city in the tribe of Judah, Jos 10:29, and lay nearer to Jerusalem than Lachish, where Rabshakeh left him; so that he seemed to be drawing his army towards that city, on which his heart was set. Josephus ^u makes him to be at this time besieging Pelusium, a city in Egypt, but wrongly; which has led some into a mistake that Libnah and Pelusium are the same:

for he had heard that he was departed from Lachish; where he was, when he sent him to Jerusalem, Isa 36:2, having very probably taken it.

Gill: Isa 37:9

And he heard say concerning Tirhakah king of Ethiopia,.... Not Rabshakeh, but the king of Assyria heard a rumour of this Ethiopian king coming out to war against him: his name, in Josephus ^w, is Tharsices; in the Septuagint version it is Tharaca; and by Africanus ^x he is called Taracus; and is the same, who, by Strabo ^y, out of Megasthenes, is named Tearcon the Ethiopian: the Ethiopia of which he was king was either the upper Ethiopia or that beyond Egypt; to which agrees the Arabic version, which calls him Tharatha king of the Abyssines; but others take it for Cush, or rather Ethiopia in the land of Midian, or Arabia, as Bochart; which lay nearer to Judea than the other Ethiopia. Now the report that was brought to the king of Assyria of him was,

he is come forth to make war with thee; not by assisting the Egyptians, as Josephus, but rather the Jews; or by making an irruption into the king of Assyria's country in his absence: this some think to be the rumour predicted, Isa 37:7.

and when he heard it, he sent messengers to Hezekiah; with terrifying letters, to frighten him into an immediate surrender of the city, that he might withdraw his army, and meet the king of Ethiopia with the greater force; and the rather he dispatched these messengers in all haste to Hezekiah, that his letters might reach him before he had knowledge of the king of Ethiopia, asking a diversion in his favour, which would encourage him to hold out the siege the longer: saying; as follows:

Gill: Isa 37:10

Thus shall ye speak to Hezekiah king of Judah, saying,.... This was the direction, and these the instructions he gave to his messengers, in which he gives Hezekiah the title of king, and owns him to be king of Judah; which was more than Rabshakeh his servant would do:

let not thy God, in whom thou trustest, deceive thee; than which, nothing could be more devilish and satanical, to represent the God of truth, that cannot lie, as a liar and deceiver: in this the king of Assyria outdid Rabshakeh himself; he had represented Hezekiah as an impostor and a deceiver of the people, and warns them against him as such; and here Sennacherib represents God himself as a deceiver, and cautions Hezekiah against trusting in him: nothing is more opposite to Satan and his instruments, than faith in God, and therefore they labour with all their might and main to weaken it; however, this testimony Hezekiah had from his enemy, that he was one that trusted in the Lord; and a greater character a man cannot well have:

saying, Jerusalem shall not be given into the hand of the king of Assyria; and so the Lord had said it; see Isa 38:6 and by some means or another Sennacherib had heard of it; and there was nothing he dreaded more than that Hezekiah should believe it, which would encourage him, he feared, to hold out the siege.

Gill: Isa 37:11

Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly,.... He boasts of the achievements of himself and his ancestors, and of more than was true; and which, if it had been true, was more to their disgrace than honour, namely, utterly to destroy kingdoms, and their inhabitants, to gratify their lusts; but though many had been destroyed by them, yet not all; not Ethiopia, whose king was come out to make war with him, and of whom he seems to be afraid; nor Egypt, which was in confederacy with Ethiopia; nor Judea, he was now invading; but this he said in a taunting way, to terrify Hezekiah:

and shalt thou be delivered? canst thou expect it? surely thou canst not. Is it probable? yea, is it possible thou shouldest be delivered? it is not; as sure as other lands have been destroyed, so sure shall thine.

Gill: Isa 37:12

Have the gods of the nations delivered them which my fathers have destroyed,.... They have not. But what then? is the God of Israel to be put upon a level with such dunghill gods? so Sennacherib reckoned him, as Rabshakeh before, in his name, Isa 36:18,

as Gozan, and Haran, and Rezeph, and the children of Eden, which were in Telassar. Gozan was the same, it may be, with the Gausanitis of Ptolemy ^z which he makes mention of in his description of Mesopotamia; and the rather, since Haran or Chapman was a city of Mesopotamia, Gen 11:31 called by Ptolemy by the name of Carrae ^a; and who also, in the same place, makes mention of Rezeph, under the name of Rhescipha; though he likewise speaks of another place in Palmyrene in Syria, called Rhaesapha ^b, which some think to be the place here intended. Eden was also in Mesopotamia, in the eastern part of which was the garden of Eden; and this Telassar, inhabited by the children of Eden, was a city in that country, which is by Ptolemy ^c called Thelda; though Hillerus ^d is of opinion that the city Thalatha is meant, which is placed ^e near the river Tigris, a river of paradise. A very learned ^f men is of opinion, that the Eden, Isaiah here speaks of, belongs either to Syria of Damascus, and to the Lebanon and Paneas from whence Jordan arose; or to Syro-Phoenicia, and the Mediterranean sea, which the name Thalassar shows, as if it was θαλασσα, the Syrians being used to derive not a few of their words from the Greeks: and certain it is, that there is now a village called Eden on Mount Lebanon, which Thevenot ^g mentions; and another, near Damascus, Mr. Maundrell ^h speaks of; see Amo 1:5 and Tyre in Phoenicia is called Eden, Eze 28:13.

Gill: Isa 37:13

Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim,.... The same, as some think, with the gods or idols of those places; see Gill on Isa 36:19; though it may be the princes that ruled over those cities are meant, who were either slain, or become tributary to the king of Assyria. It is added,

Henah and Ivah: which some take to be the names of the gods or kings of Sepharvaim; but rather, since Sepharvaim is of the dual number, it was a double city, the river Euphrates passing between them; and these, as Musculus conjectures, were the names of them; or it may be, these were distinct cities from that, but what or where they were is not certain. Ptolemy makes mention of a place called Ingine, near Gausanitis or Gozan, supposed to be Henah; though others rather think it to be Ange, which he places in Arabia ⁱ, which I think is not so probable. Ivah perhaps is the same with Avah, in 2Ki 17:24. The Targum does not take them for names or places, but translates them,

"hath he not removed them, and carried them captive?''

and so Jarchi's note is,

"the king of Assyria hath moved and overthrown them, and destroyed them, and removed them out of their place;''

referring to the other cities.

Gill: Isa 37:14

And Hezekiah received the letter from the hand of the messengers, and read it,.... Or books ^k, in which the above things were written; and everyone of these he read, as Kimchi interprets it; though the Targum is,

"he took the letters from the hand of the messengers, and read one of them;''

that is, as Kimchi's father explains it, in which was the blasphemy against God; this he read over carefully to himself, observed the contents of it, and then did with it as follows:

and Hezekiah went up unto the house of God; the temple, the outward court of it, further than that he could not go:

and spread it before the Lord; not to read it, as he had done, or to acquaint him with the contents of it, which he fully knew; but, as it chiefly regarded him, and affected his honour and glory, he laid it before him, that he might take notice of it, and vindicate himself, and avenge his own cause; he brought it as a proof of what he had to say to him in prayer, and to support him in his allegations, and as a means to quicken himself in the discharge of that duty.

Gill: Isa 37:15

And Hezekiah prayed unto the Lord, saying. He did not return railing for railing, but committed himself and his cause to him that judgeth righteously; he did not write an answer to the letter himself, but lays it before the Lord, and prays him to answer it, who was most principally reflected on in it.

Gill: Isa 37:16

O Lord of hosts, God of Israel, that dwellest between the cherubim,.... Or, "the inhabitant of the cherubim" ^l; which were over the mercy seat, the residence of the Shechinah, or Majesty of God, the symbol of the divine Presence in the holy of holies; a title which the God of Israel, the Lord of armies in heaven, and earth bears, and distinguishes him from all other gods, and which several titles carry in them arguments to strengthen faith in prayer; being "the Lord of hosts", he was able to do whatsoever was desired, and more abundantly; being "the God of Israel", their covenant God, it might be hoped and expected he would protect and defend them; and sitting "between the cherubim", on the mercy seat, great encouragement might be had that he would be gracious and merciful, and hear and help:

thou art the God, even thou alone, of all the kingdoms of the earth; this is opposed to the conceit of Sennacherib, that he was only the God of the Jews, and had no concern with other kingdoms and nations; whereas all belong to him, and him only; they are all under his jurisdiction and dominion, and at his will and control:

thou hast made heaven and earth; and so has an indisputable right to the government of the whole world, and to the disposal of all things in it.

Gill: Isa 37:17

Incline thine ear, O Lord, and hear,.... The prayer which Hezekiah was now presenting to him, as also the reproach of the enemy:

open thine eyes, O Lord, and see; the letter he spread before him, and take notice of the blasphemies in it; and punish for them. Both these clauses are to be understood after the manner of men, and in a way becoming the being and perfections of God, to whom ears and eyes are not properly to be ascribed, and so likewise the bowing of the one, and the opening of the other; but both denote the gracious condescension of God, to take notice of things on earth, and vindicate the cause of his people, which is his own:

and hear all the words of Sennacherib, which he hath sent to reproach the living God; the Septuagint, Vulgate Latin, and Arabic versions, understand it of the words which Sennacherib sent in the letter to reproach the Lord; but in 2Ki 19:16, it is, "which hath sent him"; the messenger, Rabshakeh, or whoever was the person that brought the letter to Hezekiah. The Targum paraphrases the latter part thus,

"to reproach the people of the living God;''

both God and his people were reproached, and both carry in them arguments with the Lord to hear and avenge himself and them; and the king prays that he would "hear", take notice of and observe all the words and give a proper answer, by inflicting just punishment.

Gill: Isa 37:18

Of a truth Lord,.... This is a truth and will be readily owned what the king of Assyria has said that his ancestors have destroyed all lands, or at least have endeavoured to do it, and have had it in their hearts to do it:

the kings of Assyria have laid waste all the nations, and their countries: or "all the lands and their land" ^m; the Targum is,

"all provinces and their lands;''

the countries and town and villages in them, or the chief cities and villages round about them.

Gill: Isa 37:19

And, have cast their gods into the fire..... And burnt them; and it may well be asked, where are they? Isa 36:19,

for they were no gods, but the works of men's hands, wood and stone; they were made of wood or of stone, and therefore could not be called gods; nor could they save the nations that worshipped them, nor themselves, from the fire:

therefore they have destroyed them; the Assyrian kings were able to do it, and did do it, because they were idols of wood or stone; but it did not therefore follow, that they were a match for the God of Israel, the true, and living God.

Gill: Isa 37:20

Now therefore, O Lord our God, save us from his hand,.... The hand of the king of Assyria. The Lord had promised that he would and Hezekiah believed he would; but he knew that for this he would be inquired of by him, and he pleads covenant interest, in him, and entreats for salvation upon that account, as well as for the reason following:

that all the kingdoms of the earth may know that thou art the Lord, even thou only; by doing that which other gods could not do; they could not save the nations that worshipped them from the hand of the Assyrians; if therefore the God of Israel saved his people from them, this would be a proof to all the world that he is God and there is none besides him.

Gill: Isa 37:21

Then Isaiah the son of Amoz sent unto Hezekiah, saying,.... Isaiah, by a spirit of prophecy, was made acquainted by the Lord both with the prayer of Hezekiah, and the Lord's answer to it; and therefore immediately sent to the king, who was either at the temple praying, or was returned to the palace, to let him know, the mind of the Lord in this matter. The Septuagint and Syriac versions render it, "and Isaiah the son of Amoz was sent to Hezekiah"; but this does not agree with the Hebrew text; Isaiah sent messengers to the king, and by them informed him what the Lord had said in answer to his prayer. Why he went not himself cannot be said:

thus saith the Lord God of Israel; Hezekiah had been praying to him under that title and character, Isa 37:16,

whereas thou hast prayed to me against Sennacherib king of Assyria: or, "what thou hast prayed", &c. ⁿ; the Septuagint, Syriac, and Arabic versions, supply, "I have heard". It is bad for any to have the prayers of good men against them.

Gill: Isa 37:22

This is the word which the Lord hath spoken concerning him,.... The sentence he has pronounced upon him, the punishment he has determined to inflict on him, in answer to Hezekiah's prayer against him:

the virgin, the daughter of Zion; hath despised thee; and laughed thee to scorn; that, is the inhabitants of Zion, particularly of the fort of Zion, called a "virgin", because it had never been forced, or taken and to show that it was a vain thing in Sennacherib to attempt it, as well as it would have been an injurious one, could he have accomplished it; since God, the Father of this virgin, would carefully keep her from such a rape; and he who was her husband to whom she was espoused as a chaste virgin, would defend and protect her; and the whole is designed to show the impotent malice of the king of Assyria; otherwise, at the time when these words were spoken, the daughter of Zion was in a fearful and trembling condition, and not in a laughing frame; but this declares what she might do now, and would do hereafter, for anything that he could do against her. The Targum paraphrases it,

"the kingdom of the congregation of Zion;''

the whole nation. Some restrain this to the inhabitants of the upper part of the city of Jerusalem, as what follows to those of the lower part:

the daughter of Jerusalem hath shaken her head at thee; or "after thee ^o"; by way of scorn and derision; that is when he fled; which shows, that though these things are spoken as if they were past, after the manner of the prophets, yet were to come, and would be when Sennacherib fled, upon the destruction of his army. Of this phrase, as expressive of scorn, see Psa 22:7. The Targum is, "the people that dwell in Jerusalem", &c.

Gill: Isa 37:23

Whom hast thou reproached and blasphemed?.... A creature like thyself? no, but a God, and not one like the gods of the nations, the idols of wood and stone, but the living God:

and against whom hast thou exalted thy voice? alluding to Rabshakeh's crying with a loud voice, Isa 36:13,

and lifted up thine eyes on high? as proud and haughty persons do, disdaining to look upon those they treat with contempt:

even against the Holy One of Israel; that is, Israel's God, and will protect him; "a Holy One", and of purer eyes than to behold with pleasure such a proud blaspheming creature, and cannot look upon him but with indignation; for against such he sets himself; these he resists, pulls down, and destroys.

Gill: Isa 37:24

By thy servants hast thou reproached the Lord,.... Particularly by Rabshakeh, and the other two that were with him, who, no doubt, assented to what he said; not content to reproach him himself, he set his servants to do it likewise; he made use of them as instruments, and even set them, as well as himself, above the Lord:

and hast said, by the multitude of my chariots am I come up to the height of the mountains; not only with his foot soldiers, but with his chariots, and a great number of them, he had travelled over hills and mountains, as Hannibal over the Alps, and was now upon the high mountains which were round about Jerusalem, and very near the mountain of the Lord's house; of which Jarchi interprets the words:

to the sides of Lebanon; meaning either the mountain of Lebanon, which was on the borders of the land of Israel, famous for cedars and fir trees, later mentioned; or, the temple made of the wood of Lebanon, near which his army now lay; so the Targum and Jarchi understand it:

and I will cut down the tall cedars thereof, and the choice fir trees thereof; to make way for his army, and to support himself with materials for the siege; to make tents with for his soldiers to lie in, or wooden fortresses from whence to annoy the city. The cedars of Lebanon were very large and tall. Mr. Maundrell ^p says he measured one of the largest, and

"found it six and thirty feet and six inches thick; its branches spread a hundred and eleven feet; its trunk from the ground was about fifteen or sixteen feet, and then divided into five branches, each of which would make a large tree.''

Monsieur Thevenot ^q says, now there are no more nor less that, twenty three cedars on Mount Lebanon, great and small: or it may be, these metaphorically intend the princes, and nobles, and chief men of the Jewish nation, he threatens to destroy; so the Targum,

"and I will kill the most beautiful of their mighty ones, and the choicest of their princes:''

and I will enter into the height of his border; some think the tower of Lebanon, which stood on the east part of it towards Syria, is meant; but it seems rather to design Jerusalem, the metropolis of the nation, which he thought himself sure of entering into, and taking possession of; and this was what his heart was set upon; so the Targum,

and I will subdue the city of their strength; their strong city Jerusalem, in which they placed their strength:

and the forest of his Carmel: or "the forest and his fruitful field" ^r; the same city, which, for the number of its houses and inhabitants, was like a forest, and was Hezekiah's fruitful field, where all his riches and treasure were. The Targum interprets it of his army,

"and I will consume the multitude of their army.''

Gill: Isa 37:25

I have digged, and drunk water,.... In places where he came, and found no water for his army, he set his soldiers to work, to dig cisterns, as the Targum, or wells, so that they had water sufficient to drink; in 2Ki 19:24, it is "strange waters", which were never known before:

and with the sole of my feet have I dried up all the rivers of the besieged places; or, as the Targum,

"with the soles of the feet of the people that are with me;''

the Syriac version, "with the hoofs of my horses": with which he trampled down banks of rivers, and pools, and cisterns of water; signifying the vast numbers of his soldiers, who could drink up a river, or carry it away with them, or could turn the streams of rivers that ran by the sides, or round about, cities besieged, and so hindered the carrying on of a siege, and the taking of the place; but he had ways and means very easily to drain them, and ford them; or to cut off all communication of the water from the besieged. Some render it, "I have dried up all the rivers of Egypt" ^s, as Kimchi, on 2Ki 19:24, observes, and to be understood hyperbolically; see Isa 19:6, so Ben Melech observes.

Gill: Isa 37:26

Hast thou not heard long ago?.... By report, by reading the history of ancient times, or by means of the prophets; these are the words of the Lord to Sennacherib. The Targum adds,

"what I did to Pharaoh king of Egypt;''

it follows:

how I have done it; and of ancient times that I have formed it? meaning either the decree in his own breast from all eternity, and which he had published by his prophets, of raising up him, this wicked prince, to be the scourge of nations; or by the "it" are meant the people of the Jews, God's Israel, whom he had made, formed into a body politic, and into a church state, and had done great things for, in bringing them out of Egypt, leading them through the Red sea, providing for them, and protecting them in the wilderness, subduing nations under them, and settling them in the land of Canaan;

now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps ^t; which some render interrogatively,

now should I bring, it to be laid waste, and fenced cities to be ruinous heaps? that is, the people of the Jews, the city of Jerusalem, and other fenced cities? no, I will not: or the meaning is, that that decree, which he had framed and formed in his own mind from all eternity, he was now bringing to pass; which was, that this king of Babylon should be a waster and destroyer of fortified cities, which he should reduce to heaps of ruin; wherefore he had no reason to vaunt as he had done, for he was only an instrument of executing the purposes and designs of God, though it was not in his heart, nor did he so mean.

Gill: Isa 37:27

Therefore their inhabitants were of small power,.... Or, "short of hand" ^u; it was not in the power of their hands to help themselves, because the Lord took away their strength, having determined that they should be destroyed for their sins; otherwise it would not have been in the power of Sennacherib to have subdued them; this takes off greatly from the king of Assyria's triumph, that they were a weak people, whom he had conquered, and were given up into his hands by the Lord, according to his purposes, or he had never been lord over them:

they were dismayed and confounded; not so much at the sight of Sennacherib's army, but because the Lord had dispirited them, and took away their natural courage from them, so that they became an easy prey to him:

they were as the grass of the field: which has no strength to stand before the mower:

and as the green herb; which is easily cropped with the hand of man, or eaten by the beasts of the field:

as the grass on the housetops: which has no matter of root, and is dried up with the heat of the sun:

and as corn blasted before it be grown up; before it rises up into anything of a stalk, and much less into ears; so the Targum,

"which is blasted before it comes to be ears;''

all which represent the feeble condition of the people overcome by him; so that he had not so much to glory of, as having done mighty things.

Gill: Isa 37:28

But I know thy abode, and thy going out, and thy coming in,.... Where he dwelt, what he did at home, his secret councils, cabals, contrivances, schemes and plans for the compassing of his ends, the subduing of kingdoms, and setting up an universal monarchy; and his going out of Babylon, his marches, and counter marches, and his entrance into the land of Judea; there was not a motion made, or a step taken in the cabinet or camp, but what were known to the Lord; so the Targum,

"thy sitting in council, and thy going out abroad to make war, and thy coming into the land of Israel, are manifest before me:''

and thy rage against me; against his people, against the city that was called by his name, against the temple where he was worshipped, particularly against his servant Hezekiah, because he would not immediately deliver up the city to him. The Targum and Syriac versions render it, "before me"; and then the meaning is, "thy rage", wrath and fury, "is before me": or manifest to me; and which he could restrain at pleasure, as he promises to do in the next verse.

Gill: Isa 37:29

Because thy rage against me, and thy tumult is come up into mine ears,..... The rage which Sennacherib expressed both by Rabshakeh, and in his letter against Hezekiah and his people, is taken by the Lord as against himself; so great was his care of them, and concern for them; and indeed there was a great deal of blasphemy belched out against himself; and so the Syriac version renders the next word, translated "tumult", "thy blasphemy"; though that may rather intend the blustering noise that Rabshakeh made, or the noise of the Assyrian army, the chariots and horsemen, and the multitude of the soldiers, which was not only heard by the Jews, and was terrible to them, but was taken notice of by the Lord, who had it in derision; hence he adds:

therefore will I put my hook in thy nose, and my bridle in thy lips; comparing Sennacherib to leviathan, or the great whale, or to some very large and unruly fish, not easily caught and managed; see Job 41:1, or to a bear, or buffalo, in whose noses men put iron rings, and lead them about at pleasure; and also to a horse or mule, which are managed by the bit and bridle; signifying hereby the strength, fierceness, and fury of the Assyrian monarch, and the power of God to restrain him, which he could easily do:

and I will turn thee back by the way by which thou camest; from Jerusalem, the same way he came to it, to his own land again, and so he did, Isa 37:37.

Gill: Isa 37:30

And this shall be a sign unto thee,.... Not to Sennacherib, but to Hezekiah; for here the Lord turns himself from the former, and directs his speech to the latter, in order to comfort him under the dreadful apprehensions he had of the Assyrian monarch, and his army; assuring him of deliverance; giving him a sign or token of it, and which was a wonder, as the word sometimes signifies, and was no less marvellous than the deliverance itself:

ye shall eat this year such as groweth of itself: and the second year that which springeth of the same: and in the third year sow ye, and reap and plant vineyards, and eat the fruit thereof: all which was very wonderful; for whereas, either through the invasion of the land, and the siege of the city, they could not till their land as they had used to do, or what was upon it was destroyed or eaten up by the Assyrian army; and yet, through the wonderful providence of God, the earth of its own accord yielded that very year a sufficiency for them; and though the second year was, as it is thought, a sabbatical year, when the land had rest, and by the law was not to be tilled, yet it also produced of itself what was sufficient for their support; and then the third year being entirely free from the enemy, and all fears of his return, they go about their business as formerly, to sowing and reaping corn, and planting vineyards, and enjoying the fruit of their labours; all which falling out according to this prediction, must greatly confirm the mind of Hezekiah, and make him easy as to any future attempt upon him he might fear. The Vulgate Latin version renders the second clause, "ye shall eat apples the second year"; and so Symmachus, but without foundation.

Gill: Isa 37:31

And the remnant that is escaped of the house of Judah,.... The few that escaped out of the cities of Judah, upon Sennacherib's invasion of the land, and besieging and taking the fenced cities thereof, who fled to Jerusalem for safety; these were a type of the remnant, according to the election of grace, the few that are chosen of God, the special people redeemed by Christ, the little flock of his, the small number that enter in at the strait gate, and are saved; and who escape, not the fall of Adam, nor the imputation of his sin, nor the corruption of nature, nor the pollutions of the world in a state of nature; but who escape the vengeance of divine justice, the curse of a righteous law, wrath to come, and the damnation of hell; which is owing to the love of God, the covenant of his grace, the suretyship engagements of Christ, and his performance of them; these are the household of faith, God's confessing and professing people, who are Jews inwardly, of whom there are but a few; of these it is said, they

shall again take root downward, and bear fruit upward. The Targum is,

"as a tree which sends forth its roots below, and lifts up its branches above.''

The sense is, that those people that fled from their own habitations to Jerusalem should return thither again upon the breaking up of the siege, and be firmly settled, and live peaceably and prosperously, abounding with all good things, which may be applied, mystically, to true believers taking root again in the love of God, which is a hidden root, and is the source of salvation, and all the blessings of it, and is in itself immovable; and though the saints are secured in it, and by it, and nothing can root them out of it, yet they are sometimes shaken with doubts and fears about their interest in it; when there is again a fresh taking root in it, and that is, when they have a strong and lively persuasion of it, which produces fruitfulness in the exercise of faith, hope, and love, and in Gospel obedience; and also to their taking root in Christ, who is as a root unto them, hidden, and out of sight to the world, mean and abject, yet the source of all happiness to the saints, who have a being in him, are born by him, and receive sap and nourishment from him; and though their faith of interest in him may be sometimes shaken, yet there is a fresh taking root by new acts of faith upon him, which produce fruitfulness; the fruits brought forth by such are good works, which spring from the seed of grace, are owing to divine goodness, to the dews of grace, are pleasant and acceptable to God through Christ, and profitable unto men; these are called the fruits of the Spirit, and of righteousness, and are meet for repentance, and are brought forth openly and publicly, which may be signified by being bore upwards.

Gill: Isa 37:32

For out of Jerusalem shall go forth a remnant,.... The Targum is,

"the rest of the righteous;''

the same as before; who, when the city should be free from the enemy, would go out of it, and return to their former settlements, in the several parts of Judea; a type of those who went out of Jerusalem with the Gospel of Christ, and spread it not only in Judea, but in the Gentile world:

and they that escape out of Mount Zion; the same persons, differently described; some of whom were in the city of Jerusalem, and others in the fort of Zion, but departed from hence when the siege was broke up. The Targum is,

"and the escaped of them that confirm the law out of Mount Zion;''

see Isa 2:3,

the zeal of the Lord of hosts shall do this: his concern for his own honour and glory, and his great love to his people, shall engage him to perform all that is here promised and foretold. The Targum is,

"by the word of the Lord of hosts this shall be done.''

Gill: Isa 37:33

Therefore thus saith the Lord concerning the king of Assyria,.... The issue of his expedition, and the fruitfulness of it; how vain his attempts would be, and how successless in this undertaking:

he shall not come into this city; shall not enter into it, and take possession of it, though so sure of it; or, "shall not come unto it ^w"; for some think he never was any nearer it than Libnah, from whence he sent his letters to Hezekiah, Isa 37:8,

nor shoot an arrow there; neither he nor his archers, so as to annoy or kill anyone person in it:

nor come before it with shields; or, "with a shield"; that is, he himself with one; otherwise his army under Rabshakeh was before it with men armed with shields; or the sense is, he shall not prevent it, or seize upon it, with his shielded men:

nor cast a bank against it; raise a mount, in order to fix his batteries upon, and play his artillery from, and shoot his arrows in to greater advantage.

Gill: Isa 37:34

By the way that he came, by the same shall he return,.... Without executing his designs on Jerusalem, or other places; he shall lose his labour, and make the best of his way to his own country, without turning to the right or left, in order to disturb other nations, and enlarge his kingdom, being quite dispirited and confounded by what he shall meet with:

and shall not come into this city, saith the Lord; or, unto this city, as before; which is repeated to confirm it, and to show the certainty of it.

Gill: Isa 37:35

For I will defend this city to save it,.... Or, "shield it"; and if God will be the shield and protection of any place or people, they must needs be safe; who can hurt them?

For my own sake, and for my servant David's sake; not for the merits of the inhabitants of it, but for the sake of his own name and glory, who had been blasphemed by the Assyrian monarch, and his general; and for the sake of his servant David, in whose seed he had promised the kingdom should be established; see 2Sa 7:12 and chiefly for the sake of the Messiah, David's son, and the Lord's servant, who was to spring from Hezekiah's race, and therefore must not be cut off.

Gill: Isa 37:36

Then the angel of the Lord went forth,.... From heaven, at the command of the Lord, being one of his ministering spirits, sent forth by him, as for the protection of his people, so for the destruction of their enemies; this was the same night, either in which the Assyrian army sat down before Jerusalem, as say the Jews ^x; or, however the same night in which the message was sent to Hezekiah; see 2Ki 19:35,

and smote in the camp of the Assyrians an hundred and fourscore and five thousand men: a prodigious slaughter indeed! which shows the power and strength of an angel. Josephus ^y says they were smitten with a pestilential disease; but other Jewish writers say it was by fire from heaven, which took away their lives, but did not consume their bodies, nor burn their clothes; but, be that as it will, destroyed they were:

and when they arose early in the morning: those of the army that survived; Sennacherib, and his servants about him; or Hezekiah, and the inhabitants of Jerusalem, that were besieged:

behold, they were all dead corpses; the whole army, excepting a few; this may well be expressed with a note of admiration, "behold!" for a very wonderful thing it was.

Gill: Isa 37:37

So Sennacherib king of Assyria departed, and went, and returned,.... Being informed of the destruction of his army in this miraculous manner, he departed from the place where he was in all haste, fearing lest he himself should be destroyed in like manner; and having no forces to pursue his designs, or wherewith to make an attempt elsewhere, he made the best of his way at once into his own country, whither he returned with great shame and confusion:

and dwelt at Nineveh; the metropolis of his kingdom; see Gen 10:11.

Gill: Isa 37:38

And it came to pass, as he was worshipping in the house of Nisroch his god,.... Josephus says ^z, in his temple, called Arasce; but Nisroch was the name of his deity he worshipped; though who he was is not certain. Jarchi says, in one of their expositions it is said to be נסר, "neser", a plank of the ark of Noah; in Tobit 1:24 ^a it is called his idol Dagon; according to Hillerus, the word signifies a prince; and with Vitringa, a king lifted up, or glorious, and whom he takes to be the Assyrian Belus, worshipped in the form and habit of Mars:

that Adrammelech and Sharezer his sons smote him with the sword; the former of these had his name from an idol so called, 2Ki 17:31, which signifies a glorious king; and the other may signify a prince of treasure. Josephus says they were his eldest sons; what should move them to be guilty of this parricide is not known. Jarchi says that he prayed to his god, and vowed, if he would deliver him, that he might not be slain, he would offer up his two sons to him, who standing by, and hearing him, therefore slew him; the reason given for it in the Apocrypha:

"And there passed not five and fifty days, before two of his sons killed him, and they fled into the mountains of Ararath; and Sarchedonus his son reigned in his stead; who appointed over his father's accounts, and over all his affairs, Achiacharus my brother Anael's son.'' (Tobit 1:21)

According to Munster's edition, is, that Sennacherib asked his counsellors and senators why the holy blessed God was so zealous for Israel and Jerusalem, that an angel destroyed the host of Pharaoh, and all the firstborn of Egypt, but the young men the Lord gave them, salvation was continually by their hands; and his wise men and counsellors answered him, that Abraham the father of Israel led forth his son to slay him, that the Lord his God might be propitious to him, and hence it is he is so zealous for his children, and has executed vengeance on thy servants; then, said the king, I will slay my sons; by this means, perhaps, he may be propitious to me, and help me; which word, when it came to Adrammelech and Sharezer, they laid in wait for him, and killed him with the sword at the time he went to pray before Dagon his god:

and they escaped into the land of Armenia; or "Ararat;" on the mountains of which the ark rested, Gen 8:4. Both the Septuagint version and Josephus say it was Armenia into which he escaped; and Jerom observes, that Ararat is a champaign country in Armenia, through which the river Araxes flows, at the foot of Mount Taurus, whither it is extended. The Targum calls it the land of Kardu; and the Syriac version the land of the Keredeans, which also belonged to Armenia; in these mountainous places they might think themselves most safe:

and Esarhaddon his son reigned in his stead; whom Josephus calls Assarachoddas; and in Ptolemy's Caron he is named Assaradinus; the same, as some think, whom the Greeks call Sardanapalus; in the Apocrypha:

"And Achiacharus intreating for me, I returned to Nineve. Now Achiacharus was cupbearer, and keeper of the signet, and steward, and overseer of the accounts: and Sarchedonus appointed him next unto him: and he was my brother's son.'' (Tobit 1:22)

he is called Sarchedon, which some take to be the same with Sargon, Isa 20:1.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 36:1

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

NET Notes: Isa 36:2

¹ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

⁴ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

NET Notes: Isa 36:4

¹ tn Heb “What is this object of trust in which you are trusting?”

NET Notes: Isa 36:5

¹ tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.

NET Notes: Isa 36:9

¹ tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”

NET Notes: Isa 36:10

¹ sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.

NET Notes: Isa 36:11

¹ sn Aramaic was the diplomatic language of the Assyrian empire.

² tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

NET Notes: Isa 36:12

¹ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

² tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.

NET Notes: Isa 36:13

¹ tn The Hebrew text includes “and he said.”

NET Notes: Isa 36:16

¹ tn Heb “make with me a blessing and come out to me.”

NET Notes: Isa 36:18

¹ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

NET Notes: Isa 36:19

¹ tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”

² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

³ tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).

NET Notes: Isa 36:20

¹ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

NET Notes: Isa 36:22

¹ tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

NET Notes: Isa 37:1

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

NET Notes: Isa 37:2

¹ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

NET Notes: Isa 37:3

¹ tn In the Hebrew text this verse begins with “they said to him” (cf. NRSV).

² tn Or “rebuke” (KJV, NAB, NIV, NRSV), or “correction.”

³ tn Or “contempt”; NAB, NIV, NRSV “disgrace.”

⁴ tn Heb “when sons come to the cervical opening and there is no strength to give birth.”

NET Notes: Isa 37:4

¹ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

² tn Heb “and rebuke the words which the Lord your God hears.”

³ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

NET Notes: Isa 37:6

¹ tn Heb “by which the servants of the king of Assyria have insulted me.”

NET Notes: Isa 37:7

¹ tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.

² tn Heb “cause him to fall” (so KJV, ASV, NAB), that is, “kill him.”

NET Notes: Isa 37:8

¹ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

NET Notes: Isa 37:9

¹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

² tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”

³ tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”

⁴ tn The Hebrew text has, “and he heard and he sent,” but the parallel in 2 Kgs 19:9 has וַיָּשָׁב וַיִּשְׁלַח (vayyashav vayyishlakh, “and he returned and he sent”), i.e., “he again sent.”

NET Notes: Isa 37:11

¹ tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

² tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

NET Notes: Isa 37:12

¹ tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”

² tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

NET Notes: Isa 37:13

¹ sn Lair was a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.

NET Notes: Isa 37:14

¹ tc The Hebrew text has the plural, “letters.” The final mem (ם) may be dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular. If so, one still has to deal with the yod that is part of the plural ending. J. N. Oswalt refers to various commentators who have suggested ways to understand the plural form (Isaiah [NICOT], 1:652).

² tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”).

NET Notes: Isa 37:16

¹ sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.

² tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

NET Notes: Isa 37:17

¹ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

NET Notes: Isa 37:18

¹ tn The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”

NET Notes: Isa 37:19

¹ tn Heb “and they put their gods in the fire.”

² tn Heb “so they destroyed them” (NASB similar).

NET Notes: Isa 37:20

¹ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

NET Notes: Isa 37:21

¹ tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”

NET Notes: Isa 37:22

¹ tn Heb “this is the word which the Lord has spoken about him.”

² sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

³ sn Shaking the head was a mocking gesture of derision.

NET Notes: Isa 37:23

¹ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

² sn See the note on the phrase “the Holy One of Israel” in 1:4.

NET Notes: Isa 37:24

¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

² tn Heb “the height of its extremity”; ASV “its farthest height.”

NET Notes: Isa 37:25

¹ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

NET Notes: Isa 37:26

¹ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

² tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

³ tn Heb “formed” (so KJV, ASV).

⁴ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

NET Notes: Isa 37:27

¹ tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”

² tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

³ tn Heb “[they are] grass on the rooftops.” See the preceding note.

⁴ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isa^a; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.

NET Notes: Isa 37:28

¹ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

NET Notes: Isa 37:29

¹ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

² sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

NET Notes: Isa 37:30

¹ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

² tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

³ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

⁴ tn Heb “and in the second year” (so ASV).

⁵ tn Heb “in the third year” (so KJV, NAB).

⁶ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

NET Notes: Isa 37:31

¹ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

NET Notes: Isa 37:32

¹ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

NET Notes: Isa 37:33

¹ tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.

² tn Heb “[with] a shield” (so ASV, NASB, NRSV).

NET Notes: Isa 37:35

¹ tn Heb “for my sake and for the sake of David my servant.”

NET Notes: Isa 37:36

¹ tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).

² tn The word “troops” is supplied in the translation for smoothness and clarity.

³ tn This refers to the Israelites and/or the rest of the Assyrian army.

⁴ tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”

NET Notes: Isa 37:37

¹ tn Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”

NET Notes: Isa 37:38

¹ sn The assassination of King Sennacherib probably took place in 681 b.c.

² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

³ sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.

⁴ sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.

Geneva Bible: Isa 36:1

Now it came to pass ^{( a )} in the ^{( b )} fourteenth year of king Hezekiah, [that] Sennacherib king of Assyria came up against all the fortified cities of Judah, and took them.

^{( a )} This history is rehearsed because it is as a seal and confirmation of the doctrine before, both for the threatenings and promises: that is, that God would permit his Church to be afflicted, but at length would send deliverance.

^{( b )} When he had abolished superstition, and idolatry, and restored religion, yet God would exercise his Church to try their faith and patience.

Geneva Bible: Isa 36:3

Then came forth to him Eliakim, Hilkiah's son, who was ^{( c )} over the house, and Shebna ^{( d )} the scribe, and Joah, Asaph's son, the recorder.

^{( c )} For he was now restored to his office, as Isaiah had prophesied in (Isa 22:20).

^{( d )} This declares that there were few godly to be found in the king's house, when he was driven to end this wicked man in such a weighty matter.

Geneva Bible: Isa 36:4

And ^{( e )} Rabshakeh said to them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this in which thou trustest?

^{( e )} Sennacherib's chief captain.

Geneva Bible: Isa 36:5

I say, ^{( f )} [sayest thou], (but [they are but] vain words) [I have] counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?

^{( f )} He speaks this in the person of Hezekiah, falsely charging him that he put his trust in his wit and eloquence, while his only confidence was in the Lord.

Geneva Bible: Isa 36:6

Lo, thou trustest in the staff of this broken reed, on Egypt; on which if a man lean, it will enter his hand, and pierce it: so [is] ^{( g )} Pharaoh king of Egypt to all that trust in him.

^{( g )} Satan laboured to pull the godly king from one vain confidence to another: that is, from trust in the Egyptians, whose power was weak and would deceive them, to yield himself to the Assyrians, and so not to hope for any help from God.

Geneva Bible: Isa 36:9

How then wilt thou turn away the face of one captain of the ^{( h )} least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

^{( h )} He reproaches Hezekiah's small power, which is not able to resist one of Sennacherib's least captains.

Geneva Bible: Isa 36:10

And am I now come up without the LORD against this land to destroy it? the LORD said to me, ^{( i )} Go up against this land, and destroy it.

^{( i )} Thus the wicked to deceive us, will pretend the Name of the Lord: but we must try the spirits, whether they are of God or not.

Geneva Bible: Isa 36:11

Then said Eliakim and Shebna and Joah to Rabshakeh, ^{( k )} Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews' language, in the ears of the people that [are] on the wall.

^{( k )} They were afraid, lest by his words, he should have stirred up the people against the king, and also pretended to grow to some appointment with him.

Geneva Bible: Isa 36:16

Hearken not to Hezekiah: for thus saith the king of Assyria, Make ^{( l )} [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;

^{( l )} The Hebrew word signifies blessing, by which this wicked captain would have persuaded the people, that their condition would be better under Sennacherib than under Hezekiah.

Geneva Bible: Isa 36:19

Where [are] the gods of ^{( m )} Hamath and Arphad? where [are] the gods of Sepharvaim? and have they delivered Samaria out of my hand?

^{( m )} That is, of Antioch in Syria, of which these two other cities also were: by which we see how every town had its peculiar idol, and how the wicked make God an idol because they do not understand that God makes them his scourge, and punishes cities for sin.

Geneva Bible: Isa 36:21

But they ^{( n )} held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.

^{( n )} Not that they did not show by evident signs that they detested his blasphemy: or they had now rent their clothes, but they knew it was in vain to use long reasoning with this infidel, whose reign they would have so much more provoked.

Geneva Bible: Isa 37:1

And it came to pass, when king Hezekiah heard [it], that he ^{( a )} tore his clothes, and covered himself with sackcloth, and went into the house of the LORD.

^{( a )} In sign of grief and repentance.

Geneva Bible: Isa 37:2

And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, to ^{( b )} Isaiah the prophet the son of Amoz.

^{( b )} To have comfort from him by the word of God, that his faith might be confirmed and so his prayer be more earnest: teaching by it that in all dangers these two are the only remedies to seek to God and his ministers.

Geneva Bible: Isa 37:3

And they said to him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the ^{( c )} birth, and [there is] not strength to bring forth.

^{( c )} We are in as great sorrow as a woman in labour who cannot be delivered.

Geneva Bible: Isa 37:4

It may be the LORD thy God will ^{( d )} hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore ^{( e )} lift up [thy] prayer for the remnant that is left.

^{( d )} That is, will declare by effect that he has heard it: for when God defers to punish, it seems to the flesh, that he knows not the sin, or hears not the cause.

^{( e )} Declaring that the ministers office stands not only in comforting by the word, but also in praying for the people.

Geneva Bible: Isa 37:7

Behold, I will send a wind upon him, and he shall hear a ^{( f )} rumour, and return to his own land; and I will cause him to fall by the sword in his own land.

^{( f )} Of the Egyptians and Ethiopians, who will come and fight against him.

Geneva Bible: Isa 37:8

So Rabshakeh returned, and found the king of Assyria warring against ^{( g )} Libnah: for he had heard that he had departed from Lachish.

^{( g )} Which was a city toward Egypt, thinking by it to have stayed the force of his enemies.

Geneva Bible: Isa 37:10

Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, ^{( h )} deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.

^{( h )} Thus God would have him utter a most horrible blasphemy before his destruction: as to call the author of all truth a deceiver: some gather by this that Shebna had disclosed to Sennacherib the answer that Isaiah sent to the king.

Geneva Bible: Isa 37:12

Have the gods of the nations delivered them which my fathers have destroyed, [as] ^{( i )} Gozan, and ^{( k )} Haran, and Rezeph, and the children of Eden who [were] in Telassar?

^{( i )} Which was a city of the Medes.

^{( k )} Called also Charre a city in Mesopotamia, from which Abraham came after his fathers death.

Geneva Bible: Isa 37:16

O LORD of hosts, God of Israel, that ^{( l )} dwellest [between] the cherubim, thou [art] the God, [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.

^{( l )} He grounds his prayer on God's promise, who promised to hear them from between the Cherubims.

Geneva Bible: Isa 37:18

Of a truth, LORD, the kings of Assyria have laid waste all the nations, and ^{( m )} their countries,

^{( m )} Meaning, the ten tribes.

Geneva Bible: Isa 37:20

Now therefore, O LORD our God, save us from his hand, that ^{( n )} all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.

^{( n )} He declares for what cause he prayed, that they might be glorified by it through all the world.

Geneva Bible: Isa 37:22

This [is] the word which the LORD hath spoken concerning him; The ^{( o )} virgin, the daughter of Zion, hath despised, [and] derided thee; the daughter of Jerusalem hath shaken her head at thee.

^{( o )} Whom God had chosen to himself as a chaste virgin, and over whom he had care to preserve her from the lusts of the tyrant, as a father would have over his daughter.

Geneva Bible: Isa 37:23

Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted thy eyes on high? [even] against the ^{( p )} Holy One of Israel.

^{( p )} Declaring by this that they who are enemies to God's Church fight against him whose quarrel his Church only maintains.

Geneva Bible: Isa 37:25

I have dug, ^{( q )} and drank water; and with the sole of my feet have I dried up all the rivers of the besieged places.

^{( q )} He boasts of his policy in that he can find means to nourish his army: and of his power in that his army is so great, that it is able to dry up whole rivers, and to destroy the waters which the Jews had closed in.

Geneva Bible: Isa 37:26

Hast thou not heard long ago, [how] I have done it; [and] of ancient times, ^{( r )} that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fortified cities [into] ruinous heaps.

^{( r )} Signifying that God did not make his Church to destroy it, but to preserve it: and therefore he says that he formed it of old, even in his eternal counsel which cannot be changed.

Geneva Bible: Isa 37:27

Therefore their inhabitants [were] of small power, they were dismayed and confounded: they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as grain] blighted ^{( s )} before it is grown up.

^{( s )} He shows that the state and power of most flourishing cities endures but a moment in respect to the Church, which will remain forever, because God is the maintainer of it.

Geneva Bible: Isa 37:28

But I know thy abode, and thy ^{( t )} going out, and thy coming in, and thy rage against me.

^{( t )} Meaning, his counsels and enterprises.

Geneva Bible: Isa 37:29

Because thy rage against me, and thy tumult, is come up into my ears, therefore I will put my ^{( u )} hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou ^{( x )} camest.

^{( u )} Because Sennacherib showed himself as a devouring fish and furious beast, he uses these similarities to teach how he will take him and guide him.

^{( x )} You will lose your labour.

Geneva Bible: Isa 37:30

And this [shall be] a ^{( y )} sign to thee, Ye shall eat

[this] year such as groweth of itself; and the ^{( z )} second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit of them.

^{( y )} God gives signs after two sorts: some go before the thing as the signs that Moses worked in Egypt, which were for the confirmation of their faith, and some go after the thing, as the sacrifice, which they were commanded to make three days after their departure: and these latter are to keep the blessings of God in our remembrance, of which sort this here is.

^{( z )} He promises that for two years the ground would feed them of itself.

Geneva Bible: Isa 37:31

And ^{( a )} the remnant that hath escaped of the house of Judah shall again take root downward, and bear fruit upward:

^{( a )} They whom God has delivered out of the hands of the Assyrians will prosper: and this properly belongs to the Church.

Geneva Bible: Isa 37:35

For I will defend this city to save it for my own sake, and for my servant ^{( b )} David's sake.

^{( b )} For my promise sake made to David.

Geneva Bible: Isa 37:37

So Sennacherib king of Assyria departed, and went and returned, and dwelt at ^{( c )} Nineveh.

^{( c )} Which was the chiefest city of the Assyrians.

Geneva Bible: Isa 37:38

And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and ^{( d )} Esarhaddon his son reigned in his stead.

^{( d )} Who was also called Sardanapalus, in whose days ten years after Sennacherib's death the Chaldeans overcame the Assyrians by Merodach their king.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 36:1-22

1 Sennacherib invades Judah.

2 Rabshakeh, sent by Sennacherib, by blasphemous persuasions solicits the people to revolt.

22 His words are told to Hezekiah.

TSK Synopsis: Isa 37:1-38

1 Hezekiah mourning, sends to Isaiah to pray for them.

6 Isaiah comforts them.

8 Sennacherib, going to encounter Tirhakah, sends a blasphemous letter to Hezekiah.

14 Hezekiah's prayer.

21 Isaiah's prophecy of the pride and destruction of Sennacherib, and the good of Zion.

36 An angel slays the Assyrians.

37 Sennacherib is slain at Nineveh by his own sons.

Maclaren: Isa 37:14-21

The Triumph Of Faith

And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and spread it before the Lord. 15. And Hezekiah prayed unto the Lord, saying, 16. O Lord of hosts, God of Israel, that dwellest between the cherubims, Thou art the God, even Thou alone, of all the kingdoms of the earth: Thou hast made heaven and earth. 17. Incline Thine ear, O Lord, and hear; open Thine eyes, O Lord, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. 18. Of a truth, Lord, the kings of Assyria have laid waste all the nations, and their countries, 19. And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. 20. Now therefore, O Lord our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the Lord, even Thou only. 21. Then Isaiah the son of Amoz sent unto Hezekiah, saying. Thus saith the Lord God of Israel, Whereas thou hast prayed to Me against Sennacherib king of Assyria. 33. Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 34. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. 35. For I will defend this city to save it for mine own sake, and for my servant David's sake. 36. Then the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 37. So Sennacherib king of Asayria departed, and went and returned, and dwelt at Nineveh. 38. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.'--Isaiah 37:14-21, 33-38.

Is trust in Jehovah folly or wisdom? That was the question raised by Sennacherib's invasion. A glance at the preceding chapters will show how the high military official, the rabshakeh,' or chief of the officers, shaped all his insolent and yet skilful mixture of threats and promises so as to demonstrate the vanity of trust in Egypt or in Jehovah, or in any but the great king.' Isaiah had been labouring to lift his countrymen to the height of reliance on Jehovah alone, and now the crucial test of the truth of his contention had come. On the one hand were Sennacherib and his host, flushed with victory, and sure of crushing this puny kinglet Hezekiah and his obstinate little city, perched on its rock. On the other was nothing but a prophet's word. Where is the stronger force? And does political prudence dictate reliance on the Unseen or on the visible? The moment is the crisis of Isaiah's work, and this narrative has been placed, with true insight into its importance, at the close of the first half of this book.

To grasp the significance of the text the preceding events have to be remembered. Hezekiah's kingdom had been overrun, and tribute exacted from him. The rabshakeh had been sent from the main body of the Assyrian army, which was down at Lachish in the Philistine low country on the road to Egypt, in order to try to secure Jerusalem by promises and threats, since it was too important a post to leave in the rear, if Egypt was to be invaded. That attempt having failed, and the Egyptian forces being in motion, this new effort was made to induce Hezekiah to surrender.

The letter was sent, whether accompanied by any considerable armed force or no does not appear. At this point the narrative begins. It may be best studied as an illustration of the trial of faith, its refuge, its pleading, and its deliverance.

I. Note the trial of faith.

Rabshakeh had derided the obstinate confidence in Jehovah, which kept these starving men on the walls grimly silent in spite of his coaxing. The letter of Sennacherib harps on the same string. It is written in a tone of assumed friendly remonstrance, and lays out with speciousness the apparent grounds for calling trust in Jehovah absurdity. There are no threats in it. It is all an appeal to common sense and political prudence. It marshals undeniable facts. Experience has shown the irresistible power of Assyria. There have been plenty of other little nations which have trusted in their local deities, and what has become of them? Barbarous names are flourished in Hezekiah's face, and their wasted dominions are pointed to as warnings against his committing a parallel folly. There is nothing in the letter which might not have been said by a friend, and nothing which was not said by the Jews who had lost their faith in their God. It was but the putting into plain words of what common-sense' and faint faith had often whispered to Hezekiah. The very absence of temper or demand in the letter gives it an aspect of that sweet reasonableness' so dear to sense-bound souls.

Mutatis mutandis, the letter may stand for a specimen of the arguments which worldly prudence brings to shake faith, in all ages. We, too, are assailed by much that sounds most forcible from the point of view of mere earthly calculation. Sennacherib does not lie in boasting of his victories. He and his shoals of soldiers are very real and potent. It does seem madness for one little kingdom to stand out, and all the more so because its king is cooped up in his city, as the cuneiform inscription proudly tells, like a bird in a cage,' and all the rest of his land is in the conqueror's grip. They who look only at the things seen cannot but think the men of faith mad. They who look at the things unseen cannot but know that the men of sense are fools. The latter elaborately prove that the former are impotent, but they have left out one factor in their calculations, and that is God. One man and God at his back are stronger than Sennacherib and all his mercenaries.

II. Note the refuge of tempted faith.

What was Hezekiah to do with the crafty missive? It was hoped that he would listen to reason, and come down from his perch. But he neither yielded nor took counsel with his servants, but, like a devout man, went into the house of the Lord, and spread the letter before the Lord. It would have gone hard with him if he had not been to the house of the Lord many a time before. It is not easy to find our way thither for the first time, when our eyes are blinded by tears or our way darkened by calamities. But faith instinctively turns to God when anything goes wrong, because it has been accustomed to turn to Him when all was right, according to the world's estimate of right and wrong. Whither should the burdened heart betake itself but to Him who daily bears our burdens? The impulse to tell God all troubles is as truly a mark of the faithful soul as the impulse to tell everything to the beloved is the life-breath of love.

The act of spreading the letter before the Lord is an eloquent symbol, which some prosaic and learned commentators have been dull enough to call gross, and to compare to Buddhist praying-mills! Its meaning is expressed in the prayer which follows. It is faith's appeal to His knowledge. It is faith's casting of its burden on the Lord. Our faith is of little power to bless, unless it impels us to take God into confidence in regard to everything which troubles us. If the letter is not grave enough to be spread before Him, it is too small to annoy us. If we truly live in fellowship with God, we shall find ourselves in His house, with the cause of our trouble in our hands, before we have time to think. Instinct acts more quickly than reason, and, if our faith be vital, it will not need to be argued into speaking to God of all that weighs upon us.

III. Note the pleading of faith.

Hezekiah's address to God is no mere formal recapitulation of divine names, but is the effort of faith to grasp firmly the truths which the enemy denies, and on which it builds. So considered, the accumulation of titles in Isaiah 37:16 is very instructive, and shows how a trustful soul puts forth the energy of its faith in summoning to mind the great aspects of the divine name as bulwarks against suggested fears, and bases of supplication. Hezekiah appeals to the God of Hosts,' the Ruler of all the embattled forces of the universe, as well as of the armies of angels. What is Sennacherib's array compared with these? He appeals to the God of Israel,' as pleading the ancient relationship, which binds the unchangeable Guardian of the people to be still what He has been, and casts the responsibility of Israel's preservation upon Him. He appeals to Him who sits between the cherubim,' as thence defending and filling the threatened city. He grasps the thought that Jehovah is God alone' with a vividness which is partly due no doubt to Isaiah's teaching, but is also the indignant recoil of faith from the assumption of the letter, that Jehovah was but as the beaten deities of Gozan and the rest. Faith clings the more tenaciously to truths denied, as a dog will hold on to the stick that one tries to pull from it.

Thus, having heartened himself and pled with God by all these names, Hezekiah comes to his petition. It is but translating into words the symbol of spreading the letter before God. He asks God to behold and to hear the defiant words. Prayer tells God what it knows that He knows already, for it relieves the burdened heart to tell Him. It asks Him to see and hear what it knows that He does see and hear. But the prayer is not for mere observance followed by no divine act, but for taking knowledge as the precursor of the appropriate help. Of such seeing and hearing by God, believing prayer is the' appointed condition. Your Father knoweth what things ye have need of, before ye ask Him'; but that is not a reason for silence, but for supplication.

Hezekiah rightly regarded Sennacherib's words as meant to reproach the living God, for the point of the letter was to dissuade from trust in Him, as no more powerful than the petty deities of already conquered cities. The prayer, therefore, pleads that God would take care of His own honour, and by delivering Jerusalem, show His sole sovereignty. It is a high and wonderful level for faith to reach, when it regards personal deliverance mainly in its aspect as vindicating God and warranting faith. We may too easily conclude that God's honour is involved in our deliverance, and it is well to be on our guard against that.

But it is possible to die to self so fully as to feel that our cause is His, because His is so entirely ours; and then we may come to that heroic faith which seeks even personal good more for God's sake than for our own. It was noble that this man should have no word to say about self but Save us, that all the kingdoms of the earth may know that Thou art God alone.' Like him, we may each feel that our defence is more God's affair than ours, in proportion as we feel we are His rather than our own. That siege of Jerusalem was indeed as a duel between faith and unbelief on the one hand, and between Jehovah and the gods who were no gods' on the other. Sennacherib's letter was a defiant challenge to Jehovah to do His best for this people, and when faith repeated in prayer the insolence of unbelief only one result was possible. It came.

IV. Note the deliverance of faith.

Isaiah's grand prophecy tempts us to linger over its many beauties and magnificent roll of triumphant scorn, but it falls outside our purpose. As for the catastrophe, it should be noted that its place and time are not definitely stated, and that probably the notion that the Assyrian army was annihilated before Jerusalem is a mistake. Sennacherib and his troops were at Libnah, on their way to meet the Egyptian forces. If there were any of them before Jerusalem, they would at most be a small detachment, sufficient to invest it. Probably the course of events was that, at some time not specified, soon after the dismissal of the messengers who brought the letter, the awful destruction fell, and that, when the news of the disaster reached the detachment at Jerusalem, as the psalm which throbs with the echoes of the triumph says, They were troubled, and hasted away.'

How complete was the crushing blow the lame record of this campaign in the inscriptions shows, in which the failure of the attempt to capture the city is covered up by vapouring about tribute and the like. If it had not failed, however, the success would certainly have been told, as all similar cases are told, with abundant boasting. The other fact is also to be remembered, that Sennacherib tried no more conclusions with Jerusalem and Jehovah, and though he lived for some twenty years afterwards, never again ventured on to the soil where that mighty God fought for His people.

The appended notice of Sennacherib's death has been added by some narrator, since it probably occurred after Isaiah's martyrdom. All they that take the sword shall perish with the sword.' Such a career as his could not but give taste for violence and bloodshed, and diminish regard for human life. Retribution comes slowly, for twenty years intervened between the catastrophe to the army and the murder of the king. Its penalties increase as its fall delays; for first came the blotting out of the army, and then, when that had no effect, at last the sword in his own heart. He that being often reproved hardeneth his neck shall suddenly be destroyed, and that without remedy.'

But the great lesson of that death is the same as that of the other king's deliverance. Hezekiah went unto the house of the Lord,' and found Him a very present help in trouble. Sennacherib was slain in the house of his god. The two pictures of the worshippers and their fates are symbolic of the meaning of the whole story. Sennacherib had dared Jehovah to try His strength against him and his deities. The challenge was accepted, and that bloody corpse before the idol that could not help preaches a ghastly sermon on the text, They that make them are like unto them; so is every one that trusteth in them. O Israel, trust thou in the Lord: He is their help and their shield.'

Where To Carry Troubles

And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and spread it before the Lord.'--Isaiah 37:14.

WHEN Hezekiah heard the threatenings of Sennacherib's servants, he rent his clothes and went into the house of the Lord, and sent to Isaiah entreating his prayers. When he received the menacing letter, his faith was greater, having been heartened by Isaiah's assurances. So he then himself appealed to Jehovah, spreading the letter before Him, and himself prayed God to guard His own honour, and answer the challenge flung down by the insolent Assyrian. It is noble when faith increases as dangers increase.

I. We have here an example of what to do with troubles and difficulties.

We are to lay them out before God, as we can do by praying about them. Hezekiah's trouble was great. His kingdom could be crushed like an eggshell by the grasp of Sennacherib's hand. But little troubles as well as great ones are best dealt with by being spread before the Lord.' Whatever is important enough to disturb me is important enough for me to speak to God about it. Whether the poison inflaming our blood be from a gnat's bite, or a cobra's sting, the best antidote is--pray about it.

How much more real and fervid our prayers would be, if we habitually turned all our affairs into materials for petition! That is a very empty dispute as to whether we ought to pray for deliverance from outward sorrows. If we are living in touch with God, we cannot but take Him into our confidence, if we may so say, as to everything that affects us. And we should as soon think of hiding any matter from our dearest on earth as from our Friend in heaven. In everything, by prayer and supplication' is the commandment, and will be the instinct of the devout heart.

Note Hezekiah's assurance that God cares about him. Note his clear perception that God is his only help. Note his identification of his own deliverance with God's honour. We cannot identify our welfare, or deliverance in small matters, with God's fair fame, in such a fashion. But we ought to be quite sure that He will not let us sink or perish, and will never desert us. And we can be quite sure that, if we identify ourselves and our work with Him, He will identify Himself with us and it. His treatment of His servants will tell the world (and not one world only) what He is, how faithful, how loving, how strong.

II. We have here an example of how God answers His servants' prayers.

It was by terrible things in righteousness' that Hezekiah's answer came. His prayer was at one end of the chain, and at the other was a camp full of corpses. One poor man's cry can set in motion tremendous powers, as a low whisper can start an avalanche. That magnificent theophany in Psalm 18., with all its majesty and terror of flashing lightnings and a rocking earth, was brought about by nothing more than In my distress I called upon the Lord,' and its purpose was nothing more than to draw the suppliant out of many waters and deliver him from his strong enemy.

That army swept off the earth may teach us how much God will do for a praying child of His. His people's deliverance is cheaply purchased at such a price. He reproved kings for their sake.'

One man with God beside him is stronger than all the world. As the psalmist learned in his hour of peril, Thou, Lord, makest me to dwell in safety, thou alone!'

Matthew Henry: Isa 36:1-10

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 (2Ki 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, Jud 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.

Matthew Henry: Isa 36:11-22

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 (Isa 36:11), 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. 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.

Matthew Henry: Isa 37:1-7

We may observe here, 1. That the best way to baffle the malicious designs of our enemies against us is to be driven by them to God and to our duty and so to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from the Lord, but it proves that he frightens him to the Lord. The wind, instead of forcing the traveller's coat from him, makes him wrap it the closer about him. The more Rabshakeh reproaches God the more Hezekiah studies to honour him, by rending his clothes for the dishonour done to him and attending in his sanctuary to know his mind. 2. That it well becomes great men to desire the prayers of good men and good ministers. Hezekiah sent messengers, and honourable ones, those of the first rank, to Isaiah, to desire his prayers, remembering how much his prophecies of late had plainly looked towards the events of the present day, in dependence upon which, it is probable, he doubted not but that the issue would be comfortable, yet he would have it to be so in answer to prayer: This is a day of trouble, therefore let it be a day of prayer. 3. When we are most at a plunge we should be most earnest in prayer: Now that the children are brought to the birth, but there is not strength to bring forth, now let prayer come, and help at a dead lift. When pains are most strong let prayers be most lively; and, when we meet with the greatest difficulties, then is a time to stir up not ourselves only, but others also, to take hold on God. Prayer is the midwife of mercy, that helps to bring it forth. 4. It is an encouragement to pray though we have but some hopes of mercy (Isa 37:4): It may be the Lord thy God will hear; who knows but he will return and repent? The it may be of the prospect of the haven of blessings should quicken us with double diligence to ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it concerns us to lift up a prayer for that remnant, Isa 37:4. The prayer that reaches heaven must be lifted up by a strong faith, earnest desires, and a direct intention to the glory of God, all which should be quickened when we come to the last stake. 6. Those that have made God their enemy we have no reason to be afraid of, for they are marked for ruin; and, though they may hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not Hezekiah be afraid of him, Isa 37:6. He has made God a party to the cause by his invectives, and therefore judgment will certainly be given against him. God will certainly plead his own cause. 7. Sinners' fears are but prefaces to their falls. He shall hear the rumour of the slaughter of his army, which shall oblige him to retire to his own land, and there he shall be slain, Isa 37:7. The terrors that pursue him shall bring him at last to the king of terrors, Job 18:11, Job 18:14. The curses that come upon sinners shall overtake them.

Matthew Henry: Isa 37:8-20

We may observe here, 1. That, if God give us inward satisfaction in his promise, this may confirm us in our silently bearing reproaches. God answered Hezekiah, but it does not appear that he, after deliberation, sent any answer to Rabshakeh; but, God having taken the work into his own hands, he quietly left the matter with him. So Rabshakeh returned to the king his master for fresh instructions. 2. Those that delight in war shall have enough of it. Sennacherib, without provocation given to him or warning given by him, went forth to war against Judah; and now with as little ceremony the king of Ethiopia goes forth to war against him, Isa 37:9. Those that are quarrelsome may expect to be quarrelled with; and God sometimes checks the rage of his enemies by giving it a powerful diversion. 3. It is bad to talk proudly and profanely, but it is worse to write so, for this argues more deliberation and design, and what is written spreads further, lasts longer, and does the more mischief. Atheism and irreligion, written, will certainly be reckoned for another day. 4. Great successes often harden sinners' hearts in their sinful ways and make them the more daring. Because the kings of Assyria have destroyed all lands (though, in fact, they were but a few that fell within their reach), therefore they doubt not but to destroy God's land; because the gods of the nations were unable to help they conclude the God of Israel is so; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore they doubt not but to destroy God's land; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore the religious reforming king of Judah must needs be so too. Thus is this proud man ripened for ruin by the sunshine of prosperity. 5. Liberty of access to the throne of grace, and liberty of speech there, are the unspeakable privilege of the Lord's people at all times, especially in times of distress and danger. Hezekiah took Sennacherib's letter, and spread it before the Lord, not designing to make any complaints against him but those grounded upon his own handwriting. Let the thing speak itself; here it is in black and white: Open thy eyes, O Lord! and see. God allows his praying people to be humbly free with him, to utter all their words, as Jephthah did, before him, to spread the letter, whether of a friend or an enemy, before him, and leave the contents, the concern of it, with him. 6. The great and fundamental principles of our religion, applied by faith and improved in prayer, will be of sovereign use to us in our particular exigencies and distresses, whatever they are; to them therefore we must have recourse, and abide by them; so Hezekiah did here. He encouraged himself with this, that the God of Israel is the Lord of hosts, of all hosts, of the hosts of Israel, to animate him, of the hosts of their enemies, to dispirit and restrain them, - that he is God alone, and there is none that can stand in competition with him, - that he is the God of all the kingdoms of the earth, and disposes of them all as he pleases; for he made heaven and earth, and therefore both can do any thing and does every thing. 7. When we are afraid of men that are great destroyers we may with humble boldness appeal to God as the great Saviour. They have indeed destroyed the nations, who had thrown themselves out of the protection of the true God by worshipping false gods, but the Lord, the God alone, is our God, our King, our lawgiver, and he will save us, who is the Saviour of those that believe. 8. We have enough to take hold of, in our wrestling with God by prayer, if we can but plead that his glory is interested in our case, that his name will be profaned if we are run down and glorified if we are relieved. Thence therefore will our most prevailing pleas be drawn: "Do it for thy glory's sake."

Matthew Henry: Isa 37:21-38

We may here observe, 1. That those who receive messages of terror from men with patience, and send messages of faith to God by prayer, may expect messages of grace and peace from God for their comfort, even when they are most cast down. Isaiah sent a long answer to Hezekiah's prayer in God's name, sent it in writing (for it was too long to be sent by word of mouth), and sent it by way of return to his prayer, relation being thereunto had: " Whereas thou hast prayed to me, know, for thy comfort, that thy prayer is heard."Isaiah might have referred him to the prophecies he had delivered (particularly that ch. 10) and bid him pick out an answer from thence; but, that he might have abundant consolation, a message is sent him on purpose. The correspondence between earth and heaven is never let fall on God's side. 2. Those who magnify themselves, especially who magnify themselves against God and his people, do really vilify themselves, and made themselves contemptible, in the eyes of all wise men: " The virgin, the daughter of Zion, has despised Sennacherib, and all his impotent malice and menaces; she knows that, while she preserves her integrity, she is sure of the divine protection, and that though the enemy may bark he cannot bite. All his threats are a jest; it is all but brutum fulmen - a mere flash, "3. Those who abuse the people of God affront God himself; and he takes what is said and done against them as said and done against himself: " Whom hast thou reproached? Even the Holy One of Israel, whom thou hast therefore reproached because he is a Holy One."And it aggravated the indignity Sennacherib did to God that he not only reproached him himself, but set his servants on to do the same: By thy servants, the abjects, thou hast reproached me. 4. Those who boast of themselves and their own achievements reflect upon God and his providence: " Thou hast said, I have digged, and drunk water; I have done mighty feats, and will do more; and wilt not own that I have done it, "Isa 37:24-26. The most active men are no more than God makes them, and God makes them no more than of old he designed to make them: " What I have formed of ancient times, in an eternal counsel, now have I brought to pass "(for God does all according to the counsel of his will), " that thou shouldst be to lay waste defenced cities; it is therefore intolerable arrogance to make it thy own doing."5. All the malice, and all the motions and projects, of the church's enemies, are under the cognizance and check of the church's God. Sennacherib was active and quick, here, and there, and every where, but God knew his going out and coming in, and had always an eye upon him, Isa 37:28. And that was not all; he had a hand upon him too, a strict hand, a strong hand, a hook in his nose and a bridle in his lips, with which, though he was very headstrong and unruly, he could and would turn him back by the way which he came, Isa 37:29. Hitherto he shall come and no further. God had signed Sennacherib's commission against Judah (Isa 10:6); here he supersedes it. He has frightened them, but he must not hurt them, and therefore is discharged from going any further; nay, his commitment is here signed, by which he is clapped up, to answer for what he had done beyond his commission. 6. God is his people's bountiful benefactor, as well as their powerful protector, both a sun and a shield to those that trust in him. Jerusalem shall be defended (Isa 37:35), the besiegers shall not come into it, no, nor come before it with any regular attack, but they shall be routed before they begin the siege, Isa 37:33. But this is not all; God will return in mercy to his people, and will do them good. Their land shall be more than ordinarily fruitful, so that their losses shall be abundantly repaired; they shall not feel any of the ill effects either of the enemies' wasting the country or of their own being taken off from husbandry. But the earth, as at first, shall bring forth of itself, and they shall live and live plentifully upon its spontaneous productions. The blessing of the Lord can, when he pleases, make rich without the hand of the diligent. And let them not think that the desolations of their country would excuse them from observing the sabbatical year, which happened (as it should seem) the year after, and when they were not to plough or sow; no, though they had not now their usual stock beforehand for that year, yet they must religiously observe it, and depend upon God to provide for them. God must be trusted in the way of duty. 7. There is no standing before the judgments of God when they come with commission. (1.) The greatest numbers cannot stand before them: one angel shall, in one night, lay a vast army of men dead upon the spot, when God commissions him so to do, Isa 37:36. Here are 185,000 brave soldiers in an instant turned into so many dead corpses. Many think the 76th Psalm was penned upon occasion of this defeat, where from the spoiling of the stout-hearted, and sending them to sleep their long sleep (Isa 37:5), it is inferred that God is more glorious and excellent than the mountains of prey (Isa 37:4), and that he, even he, is to be feared, Isa 37:7. Angels are employed, more than we are aware of, as ministers of God's justice, to punish the pride and break the power of wicked men. (2.) The greatest men cannot stand before them: The great king, the king of Assyria, looks very little when he is forced to return, not only with shame, because he cannot accomplish what he had projected with so much assurance, but with terror and fear, lest the angel that had destroyed his army should destroy him; yet he is made to look less when his own sons, who should have guarded him, sacrificed him to his idol, whose protection he sought, Isa 37:37, Isa 37:38. God can quickly stop their breath who breathe out threatenings and slaughter against his people, and will do it when they have filled up the measure of their iniquity; and the Lord is known by these judgments which he executes, known to be a God that resists the proud. Many prophecies were fulfilled in this providence, which should encourage us, as far as they look further, and are designed as common and general assurances of the safety of the church and of all that trust in God, to depend upon God for the accomplishment of them. He that has delivered does and will deliver. Lord, forgive our enemies; but, so let all thy enemies perish, O Lord!

Keil-Delitzsch: Isa 36:1-2

Marcus V. Niebuhr, in his History of Asshur and Babel (p. 164), says, "Why should not Hezekiah have revolted from Asshur as soon as he ascended the throne? He had a motive for doing this, which other kings had not - namely, that as he held his kingdom in fief from his God, obedience to a temporal monarch was in his case sin."But this assumption, which is founded upon the same idea as that in which the question was put to Jesus concerning the tribute money, is not at all in accordance with Isaiah's view, as we may see from chapters 28-32; and Hezekiah's revolt cannot have occurred even in the sixth year of his reign. For Shalmanassar, or rather Sargon, made war upon Egypt and Ethiopia after the destruction of Samaria (Isa 20:1-6; cf., Oppert, Les Inscriptions des Sargonides , pp. 22, 27), without attempting anything against Hezekiah. It was not till the time of Sargon, who overthrew the reigning house of Assyria, that the actual preparations for the revolt were commenced, by the formation of an alliance between the kingdom of Judah on the one hand, and Egypt, and probably Philistia, on the other, the object of which was the rupture of the Assyrian yoke.

(Note: The name Amgarron upon the earthenware prism of Sennacherib does not mean Migron (Oppert), but Ekron (Rawlinson).)

The campaign of Sennacherib the son of Sargon, into which we are transported in the following history, was the third of his expeditions, the one to which Sennacherib himself refers in the inscription upon the prism: " dans ma ̄e campagne je marchai vers la Syrie ."The position which we find Sennacherib taking up between Philistia and Jerusalem, to the south-west of the latter, is a very characteristic one in relation to both the occasion and the ultimate object of the campaign.

(Note: We shall show the variations in the text of 2Ki 18:13., as far as we possibly can, in our translation. K. signifies the book of Kings. But the task of pronouncing an infallible sentence upon them all we shall leave to those who know everything.)

Isa 32:1 "And it came to pass in the (K. and in the ) fourteenth year of king Hizkîyahu , Sancherîb king of Asshur came up against all the fortified cities of Judah, and took them. (K. adds: Then Hizkiyah king of Judah sent to the king of Asshur to Lachish, saying, I have sinned, withdraw from me again; what thou imposest upon me I will raise. And the king of Asshur imposed upon Hizkiyah king of Judah three hundred talents of silver, and thirty talents of gold. And Hizkiyah gave up all the silver that was in the house of Jehovah, and in the treasures of the king's house. At the same time Hizkiyah mutilated the doors of the temple of Jehovah, and the pillars which Hizkiyah king of Judah had plated with gold, and gave it to the king of Asshur ) ." This long addition, which is distinguished at once by the introduction of חזיקה in the place of חזקיהו , is probably only an annalistic interpolation, though one of great importance in relation to Isa 33:7. What follows in Isaiah does not dovetail well into this addition, and therefore does not presuppose its existence. Isa 36:2 "Then the king of Asshur sent Rabshakeh (K.: Tartan, and Rabsaris, and Rabshakeh ) from Lachish towards Jerusalem to king Hizkiyahu with a great army, and he advanced (K.: to king H. with a great army to Jerusalem; and they went up and came to Jerusalem, and went up, and came and advanced ) to the conduit of the upper pool by the road of the fuller's field." Whereas in K. the repeated ויבאו ויעלו (and went up and came) forms a "dittography,"the names Tartan and Rab-saris have apparently dropped out of the text of Isaiah, as Isa 37:6, Isa 37:24 presuppose a plurality of messengers. The three names are not names of persons, but official titles, viz., the commander-in-chief ( Tartan , which really occurs in an Assyrian list of offices; see Rawlinson, Monarchies , ii. 412), the chief cup-bearer ( רבשׁקה with tzere = רבשׁקא ) ). The situation of Lachish is marked by the present ruins of Umm Lakis , to the south-west of Bet-Gibrin ((Eleutheropolis) in the Shephelah. The messengers come from the south-west with the ultima ratio of a strong detachment ( חיל a connecting form, from חיל , like גדולה גּיא , Zec 14:4; Ewald, §287, a ); they therefore halt on the western side of Jerusalem (on the locality, see at Isa 7:3; Isa 22:8-11; compare Keil on Kings).

Keil-Delitzsch: Isa 36:3-10

Hezekiah's confidential ministers go there also. Isa 36:3 (K. "And they called to the king ) , and there went out to him (K. to them ) Eliakim son of Hilkiyahu, the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder." On the office of the house-minister, or major-domo, which was now filled by Eliakim instead of Shebna ( שׁבנא , K. twice שׁבנה ), see Isa 22:15.; and on that of sōphēr and mazkı̄r . Rabshakeh's message follows in Isa 36:4-10 : "And Rabshakeh said to them, Say now to Hizkiyahu, Thus saith the great king, the king of Asshur, What sort of confidence is this that thou hast got? I say (K. thou sayest, i.e., thou talkest ), vain talk is counsel and strength for war: now, then, in whom dost thou trust, that thou hast rebelled against me? (K. Now ) Behold, thou trustest (K. לּ ך ) in this broken reed-staff there, in Egypt, on which one leans, and it runs into his hand and pierces it; so does Pharaoh king of Egypt to all who trust in him. But if thou sayest to me (K. ye say ), We trust in Jehovah our God; is it not He whose high places and altars Hizkiyahu has removed, and has said to Judah and Jerusalem, Ye shall worship before the altar (K. ads, in Jerusalem )? And now take a wager with my lord (K. with ) the king of Asshur; I will deliver thee two thousand horses, if thou art able for thy part to give horsemen upon them. And how couldst thou repel the advance of a single satrap among the least of the servants of my lord?! Thou puttest thy trust then in Egypt for chariots and riders! And (omitted in K.) now have I come up without Jehovah against this land to destroy it (K. against this place, to destroy it )? Jehovah said to me, Go up to (K. against) this land, and destroy it." The chronicler has a portion of this address of Rabshakeh in 2Ch 32:10-12. And just as the prophetic words in the book of Kings have a Deuteronomic sound, and those in the Chronicles the ring of a chronicle, so do Rabshakeh's words, and those which follow, sound like the words of Isaiah himself. "The great king"is the standing royal title appended to the names of Sargon and Sennacherib upon the Assyrian monuments (compare Isa 10:8). Hezekiah is not thought worthy of the title of king, ether here or afterwards. The reading אמרתּ in Isa 36:5 (thou speakest vain talk) is not the preferable one, because in that case we should expect דּבּרתּ , or rather (according to the usual style) אך דּבּרתּ . The meaning is, that he must look upon Hezekiah's resolution, and his strength ( וּגבוּרה עצה connected as in Isa 11:2) for going to war, as mere boasting ("lip-words,"as in Pro 14:23), and must therefore assume that there was something in the background of which he was well aware. And this must be Egypt, which would not only be of no real help to its ally, but would rather do him harm by leaving him in the lurch. The figure of a reed-staff has been borrowed by Ezekiel in Isa 29:6-7. It was a very appropriate one for Egypt, with its abundance of reeds and rushes (Isa 19:6), and it has Isaiah's peculiar ring (for the expression itself, compare Isa 42:3; and for the fact itself, Isa 30:5, and other passages). רצוּ ץ does not mean fragile (Luzz. quella fragil canna ), but broken, namely, in consequence of the loss of the throne by the native royal family, from whom it had been wrested by the Ethiopians (Isa 18:1-7), and the defeats sustained at the hands of Sargon (Isa 20:1-6). The construction cui quis innitur et intrat is paratactic for cui si quis . In Isa 36:7 the reading תאמרוּן commends itself, from the fact that the sentence is not continued with הסירת ; but as Hezekiah is addressed throughout, and it is to him that the reply is to be made, the original reading was probably תאמר . The fact that Hezekiah had restricted the worship of Jehovah to Jerusalem, by removing the other places of worship (2Ki 18:4), is brought against him in a thoroughly heathen, and yet at the same time (considering the inclination to worship other gods which still existed in the nation) a very crafty manner. In Isa 36:8, Isa 36:9, he throws in his teeth, with most imposing scorn, his own weakness as compared with Asshur, which was chiefly dreaded on account of its strength in cavalry and war-chariots. נא התערב does not refer to the performance and counter-performance which follow, in the sense of "connect thyself"(Luzz. associati ), but is used in a similar sense to the Omeric μιγῆναι , though with the idea of vying with one another, not of engaging in war (the synonym in the Talmud is himrâh , to bet, e.g., b. Sabbath 31 a ): a bet and a pledge are kindred notions (Heb. ערבון , cf., Lat. vadari ). On pechâh (for pachâh ), which also occurs as an Assyrian title in Eze 23:6, Eze 23:23. אחד פּחת , two constructives, the first of which is to be explained according to Ewald, §286, a (compare above, Isa 36:2, כבד חיל ), form the logical regens of the following servorum dominin mei minimorum ; and hēshı̄bh penē does not mean here to refuse a petitioner, but to repel an antagonist (Isa 28:6). The fut. consec. ותּבטח deduces a consequence: Hezekiah could not do anything by himself, and therefore he trusted in Egypt, from which he expected chariots and horsemen. In Isa 36:10, the prophetic idea, that Asshur was the instrument employed by Jehovah (Isa 10:5, etc.), is put into the mouth of the Assyrian himself. This is very conceivable, but the colouring of Isaiah is undeniable.

Keil-Delitzsch: Isa 36:11

The concluding words, in which the Assyrian boasts of having Jehovah on his side, affect the messengers of Hezekiah in the keenest manner, especially because of the people present. "Then said Eliakim (K. the son of Hilkiyahu ) , and Shebna, and Joah, to Rabshakeh, Pray, speak to thy servants in Aramaean, for we understand it; and do not speak to (K. with ) us in Jewish, in the ears of the people that are on the wall." They spoke Yehūdı̄th , i.e., the colloquial language of the kingdom of Judah. The kingdom of Israel was no longer in existence, and the language of the Israelitish nation, as a whole, might therefore already be called Judaean (Jewish), as in Neh 13:24, more especially as there may have been a far greater dialectical difference between the popular speech of the northern and southern kingdoms, than we can gather from the biblical books that were written in the one or the other. Aramaean ( ' arâmı̄th ), however, appears to have been even then, as it was at a later period (Ezr 4:7), the language of intercourse between the empire of Eastern Asia and the people to the west of the Tigris (compare Alex. Polyhistor in Euseb. chron. arm. i. 43, where Sennacherib is said to have erected a monument with a Chaldean inscription); and consequently educated Judaeans not only understood it, but were able to speak it, more especially those who were in the service of the state. Assyrian, on the contrary, was unintelligible to Judaeans (Isa 28:11; Isa 33:19), although this applied comparatively less to the true Assyrian dialect, which was Semitic, and can be interpreted for the most part from the Hebrew (see Oppert's "Outlines of an Assyrian Grammar"in the Journal Asiatique , 1859), than to the motley language of the Assyrian army, which was a compound of Arian and Turanian elements. The name Sennacherib (Sanchērı̄bh = סן־אסהי־ירב , lxx Sennachēreim , i.e., "Sin, the moon-god, had multiplied the brethren") is Semitic; on the other hand, the name Tartan, which cannot be interpreted either from the Semitic or the Arian, is an example of the element referred to, which was so utterly strange to a Judaean ear.

Keil-Delitzsch: Isa 36:12

The harsh reply is given in Isa 36:12. "Then Rabshakeh said (K. to them ), Has my lord sent me to (K. העל ) the men who sit upon the wall, to eat their dung, and to drink their urine together with you?" - namely, because their rulers were exposing them to a siege which would involve the most dreadful state of famine.

Keil-Delitzsch: Isa 36:13-20

After Rabshakeh had refused the request of Hezekiah's representatives in this contemptuous manner, he turned in defiance of them to the people themselves. "Then Rabshakeh went near, and cried with a loud voice in the Jewish language (K. and spake ) , and said, Hear the words (K. the word ) of the great king, the king of Asshur. Thus saith the king, Let not Hizkiyahu practise deception upon you ( יסה , K. יסהיא ) ) ; for he cannot deliver you (K. out of his hand ) . And let not Hizkiyahu feed you with hope in Jehovah, saying, Jehovah will deliver, yea, deliver us: (K. and ) this city will not be delivered into the hand of the king of Asshur. Hearken not to Hizkiyahu: for thus saith the king ( hammelekh , K. melekh ) of Asshur, Enter into a connection of mutual good wishes with me, and come out to me: and enjoy every one his vine, and every one his fig-tree, and drink every one the water of his cistern; till I come and take you away into a land like your land, a land of corn and wine, a land of bread-corn and vineyards (K. a land full of fine olive-trees and honey, and live and do not die, and hearken not to Hizkiyahu ) ; that Hizkiyahu to not befool you (K. for he befools you ) , saying, Jehovah will deliver us! Have the gods of the nations delivered (K. really delivered ) every one his land out of the hand of the king of Asshur? Where are the gods of Hamath and Arpad? where the gods of Sepharvayim (K. adds, Hena‛ and ‛Ivah ) ? and how much less ( וכי , K. כּי ) have they delivered that Samaria out of my hand? Who were they among all the gods of these (K. of the ) lands, who delivered their land out of my hand? how much less will Jehovah deliver Jerusalem out of my hand!? The chronicler also has this continuation of Rabshakeh's address in part (2Ch 32:13-15), but he has fused into one the Assyrian self-praise uttered by Rabshakeh on his first and second mission. The encouragement of the people, by referring to the help of Jehovah (2Ch 32:6-8), is placed by him before this first account is given by Isaiah, and forms a conclusion to the preparations for the contest with Asshur as there described. Rabshakeh now draws nearer to the wall, and harangues the people. השּׁיא is construed here with a dative (to excite treacherous hopes); whereas in 2Ch 32:15 it is written with an accusative. The reading מיּדו is altered from מיּדי in Isa 36:20, which is inserted still more frequently by the chronicler. The reading את־העיר with תנּתן is incorrect; it would require ינּתן (Ges. §143, 1 a ). To make a b^e râkhâh with a person was equivalent to entering into a relation of blessing, i.e., into a state of mind in which each wished all prosperity to the other. This was probably a common phrase, though we only meet with it here. יצא , when applied to the besieged, is equivalent to surrendering (e.g., 1Sa 11:3). If they did that, they should remain in quiet possession and enjoyment, until the Assyrian fetched them away (after the Egyptian campaign was over), and transported them to a land which he describes to them in the most enticing terms, in order to soften down the inevitable transportation. It is a question whether the expansion of this picture in the book of Kings is original or not; since ועוּה הנע in Isa 36:19 appears to be also tacked on here from Isa 37:13 (see at this passage). On Hamath and Arpad (to the north of Haleb in northern Syria, and a different place from Arvad = Arad ), see Isa 10:9. Sepharvayim (a dual form, the house of the S^e pharvı̄m , 2Ki 17:31) is the Sipphara of Ptol. v. 18, 7, the southernmost city of Mesopotamia, on the left bank of the Euphrates; Pliny's Hipparenum on the Narraga , i.e., the canal, n^e har m alkâ , the key to the irrigating or inundating works of Babylon, which were completed afterwards by Nebuchadnezzar (Plin. h. n. vi. 30); probably the same place as the sun-city, Sippara , in which Xisuthros concealed the sacred books before the great flood (see K. Müller's Fragmenta Historicorum Gr. ii. 501-2). פּן in Isa 36:18 has a warning meaning (as if it followed לכם השּׁמרו ); and both וכי and כּי in Isa 36:19, Isa 36:20, introduce an exclamatory clause when following a negative interrogatory sentence: and that they should have saved,"or "that Jehovah should save,"equivalent to "how much less have they saved, or will He save"(Ewald, §354, c; comp. אף־כּי , 2Ch 32:15). Rabshakeh's words in Isa 36:18-20 are the same as those in Isa 10:8-11. The manner in which he defies the gods of the heathen, of Samaria, and last of all of Jerusalem, corresponds to the prophecy there. It is the prophet himself who acts as historian here, and describes the fulfilment of the prophecy, though without therefore doing violence to his character as a prophet.

Keil-Delitzsch: Isa 36:21-22

The effect of Rabshakeh's words. "But they held their peace (K. and they, the people, held their peace ) , and answered him not a word; for it was the king's commandment, saying, Ye shall not answer him. Then came Eliakim son of Hilkiyahu (K. Hilkiyah ) , the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder, to Hizkiyahu, with torn clothes, and told him the words of Rabshakeh." It is only a superficial observation that could commend the reading in Kings, "They, the people, held their peace,"which Hitzig and Knobel prefer, but which Luzzatto very properly rejects. As the Assyrians wished to speak to the king himself (2Ki 18:18), who sent the three to them as his representatives, the command to hear, and to make no reply, can only have applied to them (and they had already made the matter worse by the one remark which they had made concerning the language); and the reading ויּחרישׁוּ in the text of Isaiah is the correct one. The three were silent, because the king had imposed the duty of silence upon them; and regarding themselves as dismissed, inasmuch as Rabshakeh had turned away from them to the people, they hastened to the king, rending their clothes, in despair and grief and the disgrace they had experienced.

Keil-Delitzsch: Isa 37:1-4

The king and the deputation apply to Isaiah. "And it came to pass, when king Hizkiyahu had heard, he rent his clothes, and wrapped himself in mourning linen, and went into the house of Jehovah. And sent Eliakim the house-minister, and Shebna (K. omits את ) the chancellor, and the eldest of the priests, wrapped in mourning linen, to Isaiah son of Amoz, the prophet (K. has what is inadmissible: the prophet son of Amoz ). And they said to him, Thus saith Hizkiyahu, A day of affliction, and punishment, and blasphemy is this day; for children are come to the matrix, and there is no strength to bring them forth. Perhaps Jehovah thy God will hear the words (K. all the words ) of Rabshakeh, with which the king of Asshur his lord has sent him to revile the living God; and Jehovah thy God will punish for the words which He hath heard, and thou wilt make intercession for the remnant that still exists." The distinguished embassy is a proof of the distinction of the prophet himself (Knobel). The character of the deputation accorded with its object, which was to obtain a consolatory word for the king and people. In the form of the instructions we recognise again the flowing style of Isaiah. תּוכחה , as a synonym of מוּסר , נק ם , is used as in Hos 5:9; נאצה (from the kal נא ץ ) according to Isa 1:4; Isa 5:24; Isa 52:5, like נאצה (from the piel נא ץ ), Neh 9:18, Neh 9:26 (reviling, i.e., reviling of God, or blasphemy). The figure of there not being sufficient strength to bring forth the child, is the same as in Isa 66:9. משׁבּר (from שׁבר , syn. פּר ץ , Gen 38:29) does not signify the actual birth (Luzzatto, punto di dover nascere ), nor the delivering-stool (Targum), like m ashbēr shel - chayyâh , the delivering-stool of the midwife ( Kelim xxiii. 4); but as the subject is the children, and not the mother, the matrix or mouth of the womb, as in Hos 13:13, "He (Ephraim) is an unwise child; when it is time does he not stop in the children's passage"( m ashbēr bânı̄m ), i.e., the point which a child must pass, not only with its head, but also with its shoulders and its whole body, for which the force of the pains is often not sufficient? The existing condition of the state resembled such unpromising birth-pains, which threatened both the mother and the fruit of the womb with death, because the matrix would not open to give birth to the child. לדה like דּעה in Isa 11:9. The timid inquiry, which hardly dared to hope, commences with 'ūlai . The following future is continued in perfects, the force of which is determined by it: "and He (namely Jehovah, the Targum and Syriac) will punish for the words,"or, as we point it, "there will punish for the words which He hath heard, Jehovah thy God ( hōkhı̄ach , referring to a judicial decision, as in a general sense in Isa 2:4 and Isa 11:4); and thou wilt lift up prayer"(i.e., begin to offer it, Isa 14:4). "He will hear,"namely as judge and deliverer; "He hath heard,"namely as the omnipresent One. The expression, "to revile the living God"( l^e chârēph 'Elōhı̄m chai ), sounds like a comparison of Rabshakeh to Goliath (1Sa 17:26, 1Sa 17:36). The "existing remnant"was Jerusalem, which was not yet in the enemy's hand (compare Isa 1:8-9). The deliverance of the remnant is a key-note of Isaiah's prophecies. But the prophecy would not be fulfilled, until the grace which fulfilled it had been met by repentance and faith. Hence Hezekiah's weak faith sues for the intercession of the prophet, whose personal relation to God is here set forth as a closer one than that of the king and priests.

Keil-Delitzsch: Isa 37:5-7

Isaiah's reply. "And the servants of king Hizkiyahu came to Isaiah. And Isaiah said to them ( אליהם , K. להם ), Speak thus to your lord, Thus saith Jehovah, Be not afraid of the words which thou hast heard, with which the servants of the king of Asshur have blasphemed me! Behold, I will bring a spirit upon him, and he will hear a hearsay, and return to his land; and I cut him down with the sword in his own land." Luzzatto, without any necessity, takes ויּאמרוּ in Isa 37:3 in the modal sense of what they were to do ( e dovevano dirgli ): they were to say this to him, but he anticipated them at once with the instructions given here. The fact, so far as the style is concerned, is rather this, that Isa 37:5, while pointing back, gives the ground for Isa 37:6 : "and when they had come to him (saying this), he said to them." נערי we render "servants"(Knappen)

(Note: Knappe is the same word as " Knave; "but we have no word in use now which is an exact equivalent, and knave has entirely lost its original sense of servant . - Tr.)

after Est 2:2; Est 6:3, Est 6:5; it is a more contemptuous expression than עבדי . The rūăch mentioned here as sent by God is a superior force of a spiritual kind, which influences both thought and conduct, as in such other connections as Isa 19:14; Isa 28:6; Isa 29:10 ( Psychol. p. 295, Anm.).

The external occasion which determined the return of Sennacherib, as described in Isa 37:36-37, was the fearful mortality that had taken place in his army. The sh^e mū‛âh (rumour, hearsay), however, was not the tidings of this catastrophe, but, as the continuation of the account in Isa 37:8, Isa 37:9, clearly shows, the report of the advance of Tirhakah, which compelled Sennacherib to leave Palestine in consequence of this catastrophe. The prediction of his death is sufficiently special to be regarded by modern commentators, who will admit nothing but the most misty figures as prophecies, as a vaticinium post eventum . At the same time, the prediction of the event which would drive the Assyrian out of the land is intentionally couched in these general terms. The faith of the king, and of the inquirers generally, still needed to be tested and exercised. The time had not yet come for him to be rewarded by a clearer and fuller announcement of the judgment.

Keil-Delitzsch: Isa 37:8-9

Rabshakeh, who is mentioned alone in both texts as the leading person engaged, returns to Sennacherib, who is induced to make a second attempt to obtain possession of Jerusalem, as a position of great strength and decisive importance. "Rabshakeh thereupon returned, and found the king of Asshur warring against Libnah: for he had heard that he had withdrawn from Lachish. And he heard say concerning Tirhakah king of Ethiopia, (K. Behold ) , he has come out to make war with thee; and heard, and sent (K. and repeated, and sent ) messengers to Hizkiyahu, saying." Tirhakah was cursorily referred to in Isa 18:1-7. The twenty-fifth dynasty of Manetho contained three Ethiopian rulers: Sabakon , Sebichōs ( סוא = סוא ), although, so far as we know, the Egyptian names begin with Sh ), and Tarakos (Tarkos ), Egypt. Taharka , or Heb. with the tone upon the penultimate, Tirhâqâh . The only one mentioned by Herodotus is Sabakon, to whom he attributes a reign of fifty years (ii. 139), i.e., as much as the whole three amount to, when taken in a round sum. If Sebichos is the biblical So' , to whom the lists attribute from twelve to fourteen years, it is perfectly conceivable that Tirhakah may have been reigning in the fourteenth year of Hezekiah. But if this took place, as Manetho affirms, 366 years before the conquest of Egypt by Alexander, i.e., from 696 onwards (and the Apis-stele , No. 2037, as deciphered by Vic. de Rougé, Revue archéol. 1863, confirms it), it would be more easily reconcilable with the Assyrian chronology, which represents Sennacherib as reigning from 702-680 (Oppert and Rawlinson), than with the current biblical chronology, according to which Hezekiah's fourteenth year is certainly not much later than the year 714.

(Note: On the still prevailing uncertainty with regard to the synchronism, see Keil on Kings; and Duncker, Geschichte des Alterthums . pp. 713-4.)

It is worthy of remark also, that Tirhakah is not described as Pharaoh here, but as the king of Ethiopia ( m elekh Kūsh ; see at Isa 37:36). Libnah, according to the Onom. a place in regione Eleutheropolitana , is probably the same as Tell es-Safieh ("hill of the pure"= of the white), to the north-west of Bet Gibrin , called Alba Specula ( Blanche Garde ) in ten middle ages. The expression ויּשׁמע ("and he heard"), which occurs twice in the text, points back to what is past, and also prepares the way for what follows: "having heard this, he sent,"etc. At the same time it appears to have been altered from ויּשׁב .

Keil-Delitzsch: Isa 37:10-13

The message. "Thus shall ye say to Hizkiyahu king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem will not be given into the hand of the king of Asshur. Behold, thou hast surely heard what (K. that which ) the kings of Asshur have done to all lands, to lay the ban upon them; and thou, thou shouldst be delivered?! Have the gods of the nations, which my fathers destroyed, delivered them: Gozan, and Haran, and Rezeph, and the B^e nē -‛Eden , which are in Tellasar? Where is (K. where is he ) the king of Hamath, and the king of Arpad, and the king of 'Ir-Sepharvaim, Hena', and 'Ivah?" Although אר ץ is feminine, אותם (K. אתם ), like להחרימם , points back to the lands (in accordance with the want of any thoroughly developed distinction of the genders in Hebrew); likewise אשׁר quas pessumdederunt . There is historical importance in the fact, that here Sennacherib attributes to his fathers (Sargon and the previous kings of the Derketade dynasty which he had overthrown) what Rabshakeh on the occasion of the first mission had imputed to Sennacherib himself. On Gozan, see p. 33. It is no doubt identical with the Zuzan of the Arabian geographers, which is described as a district of outer Armenia, situated on the Chabur , e.g., in the Merasid . ("The Chabur is the Chabur of el-Hasaniye , a district of Mosul , to the east of the Tigris; it comes down from the mountains of the land of Zuzan, flows through a broad and thickly populated country in the north of Mosul , which is called outer Armenia, and empties itself into the Tigris."Ptolemy, on the other hand (Isa 37:18, Isa 37:14), is acquainted with a Mesopotamian Gauzanitis ; and, looking upon northern Mesopotamia as the border land of Armenia, he says, κατέχει δὲ τῆς ξηώρας τὰ μὲν πρὸς τῆ Αρμενία ἡ Ανθεμουσία (not far from Edessa) ὑφ ἥν ἡ Χαλκῖτις ὑπὸ δὲ ταύτην ἡ Γαυζανῖτις , possibly the district of Gulzan , in which Nisibin , the ancient Nisibis , still stands.

(Note: See Oppert, Expédition , i. 60.)

For Hârân (Syr. Horon ; Joseph. Charran of Mesopotamia), the present Harrân , not far from Charmelik , see Genesis , p. 327. The Harran in the Guta of Damascus (on the southern arm of the Harus ), which Beke has recently identified with it, is not connected with it in any way. Retseph is the Rhesapha of Ptol. v. 18, 6, below Thapsacus, the present Rusafa in the Euphrates-valley of ez-Zor , between the Euphrates and Tadmur (Palmyra; see Robinson, Pal .). Telassar , with which the Targum (ii. iii.) and Syr. confound the Ellasar of Gen 14:1, i.e., Artemita (Artamita), is not the Thelseae of the Itin. Antonini and of the Notitia dignitatum - in which case the B^e nē - ‛Eden might be the tribe of Bêt Genn (Bettegene) on the southern slope of Lebanon (i.e., the 'Eden of Coelesyria, Amo 1:5; the Paradeisos of Ptol. v. 15, 20; Paradisus , Plin. v. 19) - but the Thelser of the Tab. Peuting. , on the eastern side of the Tigris; and B^e nē - ‛Eden is the tribe of the 'Eden mentioned by Ezekiel (Eze 27:23) after Haran and Ctesiphon. Consequently the enumeration of the warlike deeds describes a curve, which passes in a north-westerly direction through Hamath and Arpad, and then returns in Sepharvaim to the border of southern Mesopotamia and Babylonia. 'Ir-S^e pharvaim is like 'Ir- Nâchâs , 'Ir-shemesh , etc. The legends connect the name with the sacred books. The form of the name is inexplicable; but the name itself probably signifies the double shore (after the Aramaean), as the city, which was the southernmost of the leading places of Mesopotamia, was situated on the Euphrates. The words ועוּה הנע , if not take as proper names, would signify, "he has taken away, and overthrown;"but in that case we should expect ועוּוּ הניעוּ or ועוּיתי הניעתי . They are really the names of cities which it is no longer possible to trace. Hena' is hardly the well-known Avatho on the Euphrates, as Gesenius, V. Niebuhr, and others suppose; and 'Ivah , the seat of the Avvı̄m (2Ki 17:31), agrees still less, so far as the sound of the word is concerned, with "the province of Hebeh (? Hebeb: Ritter, Erdk . xi. 707), situated between Anah and the Chabur on the Euphrates,"with which V. Niebuhr combines it.

(Note: For other combinations of equal value, see Oppert, Expédition , i. 220.)

Keil-Delitzsch: Isa 37:14-20

This intimidating message, which declared the God of Israel to be utterly powerless, was conveyed by the messengers of Sennacherib in the form of a latter. "And Hizkiyahu took the letter out of the hand of the messengers, and read it (K. read them ) , and went up to the house of Jehovah; and Hizkiyahu spread it before Jehovah." S^e phârı̄m (the sheets) is equivalent to the letter (not a letter in duplo ), like literae (cf., grammata ). ויּקראהוּ (changed by K. into m- ' ) is construed according to the singular idea. Thenius regards this spreading out of the letter as a naiveté ; and Gesenius even goes so far as to speak of the praying machines of the Buddhists. But it was simply prayer without words - an act of prayer, which afterwards passed into vocal prayer. "And Hizkiyahu prayed to (K. before ) Jehovah, saying (K. and said ), Jehovah of hosts (K. omits ts^e bhâ'ōth ), God of Israel, enthroned upon the cherubim, Thou, yea Thou alone, art God of all the kingdoms of the earth; Thou, Thou hast made the heavens and the earth. Incline Thine ear, Jehovah, and hear וּשׁמע , various reading in both texts וּשׁמע )! Open Thine eyes (K. with Yod of the plural), Jehovah, and see; and hear the (K. all the ) words of Sennacherib, which he hath sent (K. with which he hath sent him, i.e., Rabshakeh) to despise the living God! Truly, O Jehovah, the kings of Asshur have laid waste all lands, and their land (K. the nations and their land ), and have put ( v^e nâthōn , K. v^e nâth^e nū ) their gods into the fire: for they were not gods, only the work of men's hands, wood and stone; therefore they have destroyed them. And now, Jehovah our God, help us (K. adds pray ) out of his hand, and all the kingdoms of the earth may know that Thou Jehovah (K. Jehovah Elohim ) art it alone. " On כּרבים (no doubt the same word as γρυπές , though not fabulous beings like these, but a symbolical representation of heavenly beings), see my Genesis , p. 626; and on yōshēbh hakkerubhı̄m (enthroned on the cherubim), see at Psa 18:11 and Psa 80:2. הוּא in אתּה־הוּא is an emphatic repetition, that is to say a strengthening, of the subject, like Isa 43:25; Isa 51:12; 2Sa 7:28; Jer 49:12; Psa 44:5; Neh 9:6-7; Ezr 5:11 : tu ille (not tu es ille , Ges. §121, 2) = tu , nullus alius . Such passages as Isa 41:4, where הוּא is the predicate, do not belong here. עין is not a singular (like עיני in Psa 32:8, where the lxx have עיני ), but a defective plural, as we should expect after pâqach . On the other hand, the reading shelâchō ("hath sent him"), which cannot refer to debhârı̄m (the words), but only to the person bringing the written message, is to be rejected. Moreover, Knobel cannot help giving up his preference for the reading v^e nâthōn (compare Gen 41:43; Ges. §131, 4 a ); just as, on the other hand, we cannot help regarding the reading ואת־ארצם את־כּל־הארצות as a mistake, when compared with the reading of the book of Kings. Abravanel explains the passage thus: "The Assyrians have devastated the lands, and their own land"(cf., Isa 14:20), of which we may find examples in the list of victories given above; compare also Beth-arbel in Hos 10:14, if this is Irbil on the Tigris, from which Alexander's second battle in Persia, which was really fought at Gaugamela, derived its name. But how does this tally with the fact that they threw the gods of these lands - that is to say, of their own land also (for אלהיהם could not possibly refer to הארצות , to the exclusion of ארצם ) - into the fire? If we read haggōyı̄m (the nations), we get rid both of the reference to their own land, which is certainly purposeless here, and also of the otherwise inevitable conclusion that they burned the gods of their own country. The reading הארצות appears to have arisen from the fact, that after the verb החריב the lands appeared to follow more naturally as the object, than the tribes themselves (compare, however, Isa 60:12). The train of thought is the following: The Assyrians have certainly destroyed nations and their gods, because these gods were nothing but the works of men: do Thou then help us, O Jehovah, that the world may see that Thou alone art it, viz., God ('Elōhı̄m , as K. adds, although, according to the accents, Jehovah Elohim are connected together, as in the books of Samuel and Chronicles, and very frequently in the mouth of David: see Symbolae in Psalmos , pp. 15, 16).

Keil-Delitzsch: Isa 37:21-23

The prophet's reply. "And Isaiah the son of Amoz sent to Hizkiyahu, saying, Thus saith Jehovah the God of Israel, That which thou hast prayed to me concerning Sennacherib the king of Asshur (K. adds, I have heard ) : this is the utterance which Jehovah utters concerning him." He sent, i.e., sent a message, viz., by one of his disciples (limmūdı̄m , Isa 8:16). According to the text of Isaiah, אשׁר would commence the protasis to הדּבר זה (as for that which - this is the utterance); or, as the Vav of the apodosis is wanting, it might introduce relative clauses to what precedes ("I, to whom:"Ges. §123, 1, Anm. 1). But both of these are very doubtful. We cannot dispense with שׁמעתּי (I have heard), which is given by both the lxx and Syr. in the text of Isaiah, as well as that of Kings.

The prophecy of Isaiah which follows here, is in all respects one of the most magnificent that we meet with. It proceeds with strophe-like strides on the cothurnus of the Deborah style: "The virgin daughter of Zion despiseth thee, laugheth thee to scorn; the daughter of Jerusalem shaketh her head after thee. Whom hast thou reviled and blasphemed, and over whom hast thou spoken loftily, that thou hast lifted up thine eyes on high? Against the Holy One of Israel." The predicate is written at the head, in Isa 37:22 , in the masculine, i.e., without any precise definition; since בּזה is a verb ל ה , and neither the participle nor the third pers. fem. of בּוּז . Zion is called a virgin, with reference to the shame with which it was threatened though without success (Isa 23:12); b^e thūlath bath are subordinate appositions, instead of co-ordinate. With a contented and heightened self-consciousness, she shakes her head behind him as he retreats with shame, saying by her attitude, as she moves her head backwards and forwards, that it must come to this, and could not be otherwise (Jer 18:16; Lam 2:15-16). The question in Isa 37:23 reaches as far as עיני ך , although, according to the accents, Isa 37:23 is an affirmative clause: "and thou turnest thine eyes on high against the Holy One of Israel"(Hitzig, Ewald, Drechsler, and Keil). The question is put for the purpose of saying to Asshur, that He at whom they scoff is the God of Israel, whose pure holiness breaks out into a consuming fire against all by whom it is dishonoured. The fut. cons. ותּשּׂה is essentially the same as in Isa 51:12-13, and מרום is the same as in Isa 40:26.

Keil-Delitzsch: Isa 37:24

Second turn, "By thy servants (K. thy messengers ) hast thou reviled the Lord, in that thou sayest, With the multitude (K. chethib ברכב ) of my chariots have I climbed the height of the mountains, the inner side of Lebanon; and I shall fell the lofty growth of its cedars, the choice ( mibhchar , K. mibhchōr ) of its cypresses: and I shall penetrate (K. and will penetrate ) to the height (K. the halting-place ) of its uttermost border, the grove of its orchard." The other text appears, for the most part, the preferable one here. Whether m al'ăkhekhâ (thy messengers, according to Isa 9:14) or ‛ ăbhâdekhâ (thy servants, viz., Rabshakeh, Tartan, and Rabsaris) is to be preferred, may be left undecided; also whether רכבי ברכב is an error or a superlative expression, "with chariots of my chariots,"i.e., my countless chariots; also, thirdly, whether Isaiah wrote mibhchōr . He uses mistōr in Isa 4:6 for a special reason; but such obscure forms befit in other instances the book of Kings, with its colouring of northern Palestine; and we also meet with mibhchōr in 2Ki 3:19, in the strongly Aramaic first series of histories of Elisha. On the other hand, קצּה מלון is certainly the original reading, in contrast with קצו מרום . It is important, as bearing upon the interpretation of the passage, that both texts have ואכרת , not ואכרת , and that the other text confirms this pointing, inasmuch as it has ואבואה instead of ואובא . The Lebanon here, if not purely emblematical (as in Jer 22:6 = the royal city Jerusalem; Eze 17:3 = Judah-Jerusalem), has at any rate a synecdochical meaning (cf., Isa 14:8), signifying the land of Lebanon, i.e., the land of Israel, into which he had forced a way, and all the fortresses and great men of which he would destroy. He would not rest till Jerusalem, the most renowned height of the land of Lebanon, was lying at his feet. Thenius is quite right in regarding the "resting-place of the utmost border"and "the pleasure-garden wood"as containing allusions to the holy city and its royal citadel (compare the allegory in chapter 5).

Keil-Delitzsch: Isa 37:25

Third turn, "I, I have digged and drunk (K. foreign ) waters, and will make dry with the sole of my feet all the Nile-arms ( יארי , K. יאורי ) of Matsor." If we take עליתי in Isa 37:24 as a perfect of certainty, Isa 37:25 would refer to the overcoming of the difficulties connected with the barren sandy steppe on the way to Egypt (viz., et -Tih ); but the perfects stand out against the following futures, as statements of what was actually past. Thus, in places where there were no waters at all, and it might have been supposed that his army would inevitably perish, there he had dug them (qūr , from which m âqōr is derived, fodere ; not scaturire , as Luzzatto supposes), and had drunk up these waters, which had been called up, as if by magic, upon foreign soil; and in places where there were waters, as in Egypt ( m âtsōr is used in Isaiah and Micah for mitsrayim , with a play upon the appellative meaning of the word: an enclosing fence, a fortifying girdle: see Psa 31:22), the Nile-arms and canals of which appeared to bar all farther progress, it was an easy thing for him to set at nought all these opposing hindrances. The Nile, with its many arms, was nothing but a puddle to him, which he trampled out with his feet.

Keil-Delitzsch: Isa 37:26-27

And yet what he was able to do was not the result of his own power, but of the counsel of God, which he subserved. Fourth turn, "Hast thou not heart? I have done it long ago, from (K. l^e min , since ) the days of ancient time have I formed it, and now brought it to pass ( הבאתיה , K. הביאתיה ): that thou shouldst lay waste fortified cities into desolate stone heaps; and their inhabitants, powerless, were terrified, and were put to shame ( ובשׁוּ , K. ויּבשׁוּ ): became herb of the field and green of the turf, herb of the house-tops, and a corn-field ( וּשׁדמה , K. and blighted corn ) before the blades." L'mērâcōq (from afar) is not to be connected with the preceding words, but according to the parallel with those which follow. The historical reality, in this instance the Assyrian judgment upon the nations, had had from all eternity an ideal reality in God (see at Isa 22:11). The words are addressed to the Assyrian; and as his instrumentality formed the essential part of the divine purpose, וּתהי does not mean "there should,"but "thou shouldest," e!mellej e)chremw=sai (cf., Isa 44:14-15, and Hab 1:17). K. has להשׁות instead of להשׁאות (though not as chethib , in which case it would have to be pointed להשׁות ), a singularly syncopated hiphil (for לשׁאות ). The point of comparison in the four figures is the facility with which they can be crushed. The nations in the presence of the Assyrian became, as it were, weak, delicate grasses, with roots only rooted in the surface, or like a cornfield with the stalk not yet formed ( sh^e dēmâh , Isa 16:8), which could easily be rooted up, and did not need to be cut down with the sickle. This idea is expressed still more strikingly in Kings, "like corn blighted ( sh^e dēphâh , compare shiddâpōn , corn-blight) before the shooting up of the stalk;"the Assyrian being regarded as a parching east wind, which destroys the seed before the stalk is formed.

Keil-Delitzsch: Isa 37:28-29

Asshur is Jehovah's chosen instrument while thus casting down the nations, which are "short-handed against him,"i.e., incapable of resisting him. But Jehovah afterwards places this lion under firm restraint; and before it has reached the goal set before it, He leads it back into its own land, as if with a ring through its nostril. Fifth turn, "And thy sitting down, and thy going out, and thy entering in, I know; and thy heating thyself against me. On account of thy heating thyself against me, and because thy self-confidence has risen up into mine ears, I put my ring into thy nose, and my muzzle into thy lips, and lead thee back by the way by which thou hast come." Sitting down and rising up (Psa 139:2), going out and coming in (Psa 121:8), denote every kind of human activity. All the thoughts and actions, the purposes and undertakings of Sennacherib, more especially with regard to the people of Jehovah, were under divine control. יען is followed by the infinitive, which is then continued in the finite verb, just as in Isa 30:12. שׁאננ ך (another reading, שׁאננ ך ) is used as a substantive, and denotes the Assyrians' complacent and scornful self-confidence (Psa 123:4), and has nothing to do with שׁאון (Targum, Abulw., Rashi, Kimchi, Rosenmüller, Luzzatto). The figure of the leading away with a nose-ring ( c hachı̄ with a latent dagesh , חא to prick, hence c hōach , Arab. chōch , chōcha , a narrow slit, literally means a cut or aperture) is repeated in Eze 38:4. Like a wild beast that had been subdued by force, the Assyrian would have to return home, without having achieved his purpose with Judah (or with Egypt).

Keil-Delitzsch: Isa 37:30

The prophet now turns to Hezekiah. "And let this be a sign to thee, Men eat this year what is self-sown; and in the second year what springs from the roots ( shâc , K. sâchı̄sh ); and in the third year they sow and reap and plant vineyards, and eat ( chethib אכול ) their fruit." According to Thenius, hasshânâh (this year) signifies the first year after Sennacherib's invasions, hasshânâh hasshēnı̄th (the second year) the current year in which the words were uttered by Hezekiah, hasshânâh hassh^e lı̄shith (the third year) the year that was coming in which the land would be cleared of the enemy. But understood in this way, the whole would have been no sign, but simply a prophecy that the condition of things during the two years was to come to an end in the third. It would only be a "sign"if the second year was also still in the future. By hasshânâh , therefore, we are to understand what the expression itself requires (cf., Isa 29:1; Isa 32:10), namely the current year, in which the people had been hindered from cultivating their fields by the Assyrian who was then in the land, and therefore had been thrown back upon the sâphı̄ach , i.e., the after growth ( αὐτόματα , lxx, the self-sown), or crop which had sprung up from the fallen grains of the previous harvest (from sâphach , adjicere , see at Hab 2:15; or, according to others, effundere ). It was autumn at the time when Isaiah gave this sign (Isa 33:9), and the current civil year was reckoned from one autumnal equinox to the other, as, for example, in Exo 23:16, where the feast of tabernacles or harvest festival is said to fall at the close of the year; so that if the fourteenth year of Hezekiah was the year 714, the current year would extend from Tishri 714 to Tishri 713. But if in the next year also, 713-712, there was no sowing and reaping, but the people were to eat shâchis , i.e., that which grew of itself ( αὐτοφυές , A q., Theod.), and that very sparingly, not from the grains shed at the previous harvest, but from the roots of the wheat, we need not assume that this year, 713-712, happened to be a sabbatical year, in which the law required all agricultural pursuits to be suspended.

(Note: There certainly is no necessity for a sabbatical year followed by a year of jubilee, to enable us to explain the "sign,"as Hofmann supposes.)

It is very improbable in itself that the prophet should have included a circumstance connected with the calendar in his "sign;"and, moreover, according to the existing chronological data, the year 715 had been a sabbatical year (see Hitzig). It is rather presupposed, either that the land would be too thoroughly devastated and desolate for the fields to be cultivated and sown (Keil); or, as we can hardly imagine such an impossibility as this, if we picture to ourselves the existing situation and the kind of agriculture common in Palestine, that the Assyrian would carry out his expedition to Egypt in this particular year (713-12), and returning through Judah, would again prevent the sowing of the corn (Hitzig, Knobel). But in the third year, that is to say the year 712-11, freedom and peace would prevail again, and there would be nothing more to hinder the cultivation of the fields or vineyards. If this should be the course of events during the three years, it would be a sign to king Hezekiah that the fate of the Assyrian would be no other than that predicated. The year 712-11 would be the peremptory limit appointed him, and the year of deliverance.

Keil-Delitzsch: Isa 37:31-32

Seventh turn, "And that which is escaped of the house of Judah, that which remains will again take root downward, and bear fruit upward. For from Jerusalem will a remnant go forth, and a fugitive from Mount Zion; the zeal of Jehovah of hosts (K. chethib omits tsebhâ'ōth ) will carry this out." The agricultural prospect of the third year shapes itself there into a figurative representation of the fate of Judah. Isaiah's watchword, "a remnant shall return,"is now fulfilled; Jerusalem has been spared, and becomes the source of national rejuvenation. You year the echo of Isa 5:24; Isa 9:6, and also of Isa 27:6. The word ts^e bhâ'ōth is wanting in Kings, here as well as in Isa 37:17; in fact, this divine name is, as a rule, very rare in the book of Kings, where it only occurs in the first series of accounts of Elijah (1Ki 18:15; 1Ki 19:10, 1Ki 19:14; cf., 2Ki 3:14).

Keil-Delitzsch: Isa 37:33-35

The prophecy concerning the protection of Jerusalem becomes more definite in the last turn than it ever has been before. "Therefore thus saith Jehovah concerning the king of Asshur, He will not enter into this city, nor shoot off an arrow there; nor do they assault it with a shield, nor cast up earthworks against it. By the way by which he came (K. will come ) will he return; and he will not enter into this city, saith Jehovah. And I shield this city ( על , K. אל ) , to help it, for mine own sake, and for the sake of David my servant." According to Hitzig, this conclusion belongs to the later reporter, on account of its "suspiciously definite character."Knobel, on the other hand, sees no reason for disputing the authorship of Isaiah, inasmuch as in all probability the pestilence had already set in (Isa 33:24), and threatened to cripple the Assyrian army very considerably, so that the prophet began to hope that Sennacherib might now be unable to stand against the powerful Ethiopian king. To us, however, the words "Thus saith Jehovah"are something more than a flower of speech; and we hear the language of a man exalted above the standard of the natural man, and one how has been taken, as Amos says (Amo 3:7), by God, the moulder of history into "His secret."Here also we see the prophecy at its height, towards which it has been ascending from Isa 6:13 and Isa 10:33-34 onwards, through the midst of obstacles accumulated by the moral condition of the nation, but with the same goal invariably in view. The Assyrian will not storm Jerusalem; there will not even be preparations for a siege. The verb qiddēm is construed with a double accusative, as in Psa 21:4 : sōl^e lâh refers to the earthworks thrown up for besieging purposes, as in Jer 32:24. The reading יבא instead of בּא has arisen in consequence of the eye having wandered to the following יבא . The promise in Isa 37:35 sounds like Isa 31:5. The reading אל for על is incorrect. One motive assigned ("for my servant David's sake") is the same as in 1Ki 15:4, etc.; and the other ("for mine own sake") the same as in Isa 43:25; Isa 48:11 (compare, however, Isa 55:3 also). On the one hand, it is in accordance with the honour and faithfulness of Jehovah, that Jerusalem is delivered; and, on the other hand, it is the worth of David, or, what is the same thing, the love of Jehovah turned towards him, of which Jerusalem reaps the advantage.

Keil-Delitzsch: Isa 37:36-38

To this culminating prophecy there is now appended an account of the catastrophe itself. "Then (K. And it came to pass that night, that ) the angel of Jehovah went forth and smote ( vayyakkeh , K. vayyakh ) in the camp of Asshur a hundred and eighty-five thousand; and when men rose up in the morning, behold, they were all lifeless corpses. Then Sennacherib king of Asshur decamped, and went forth and returned, and settled down in Nineveh. And it cam to pass, as he was worshipping in the temple of Misroch, his god, Adrammelech and Sharezer his sons (L. chethib omits 'his sons' ) smote him with the sword; and when they escaped to the land of Ararat, Esarhaddon ascended the throne in his stead." The first pair of histories closes here with a short account of the result of the Assyrian drama, in which Isaiah's prophecies were most gloriously fulfilled: not only the prophecies immediately preceding, but all the prophecies of the Assyrian era since the time of Ahaz, which pointed to the destruction of the Assyrian forces (e.g., Isa 10:33-34), and to the flight and death of the king of Assyrian (Isa 31:9; Isa 30:33). If we look still further forward to the second pair of histories (chapters 38-39), we see from Isa 38:6 that it is only by anticipation that the account of these closing events is finished here; for the third history carries us back to the period before the final catastrophe. We may account in some measure for the haste and brevity of this closing historical fragment, from the prophet's evident wish to finish up the history of the Assyrian complications, and the prophecy bearing upon it. But if we look back, there is a gap between Isa 37:36 and the event narrated here. For, according to Isa 37:30, there was to be an entire year of trouble between the prophecy and the fulfilment, during which the cultivation of the land would be suspended. What took place during that year? There can be no doubt that Sennacherib was engaged with Egypt; for (1.) when he made his second attempt to get Jerusalem into his power, he had received intelligence of the advance of Tirhakah, and therefore had withdrawn the centre of his army from Lachish, and encamped before Libnah (Isa 37:8-9); (2.) according to Josephus ( Ant. x. 1, 4), there was a passage of Berosus, which has been lost, in which he stated that Sennacherib "made an expedition against all Asia and Egypt;"(3.) Herodotus relates (ii. 141) that, after Anysis the blind, who lost his throne for fifty years in consequence of an invasion of Egypt by the Ethiopians under Sabakoa, but who recovered it again, Sethon the priest of Hephaestus ascended the throne. The priestly caste was so oppressed by him, that when Sanacharibos, the king of the Arabians and Assyrians, led a great army against Egypt, they refused to perform their priestly functions. but the priest-king went into the temple to pray, and his God promised to help him. He experienced the fulfilment of this prophecy before Pelusium, where the invasion was to take place, and where he awaited the foe with such as continued true to him. "Immediately after the arrival of Sanacharibos, an army of field-mice swarmed throughout the camp of the foe, and devoured their quivers, bows, and shield-straps, so that when morning came on they had to flee without arms, and lost many men in consequence. This is the origin of the stone of Sethon in the temple of Hephaestus (at Memphis), which is standing there still, with a mouse in one hand, and with this inscription: Whosoever looks at me, let him fear the gods!"This Σέθως (possibly the Zet whose name occurs in the lists at the close of the twenty-third dynasty, and therefore in the wrong place) is to be regarded as one of the Saitic princes of the twenty-sixth dynasty, who seem to have ruled in Lower Egypt contemporaneously with the Ethiopians

(Note: A seal of Pharaoh Sabakon has been found among the ruins of the palace of Kuyunjik. The colossal image of Tarakos is found among the bas-reliefs of Mediet-Habu. He is holding firmly a number of Asiatic prisoners by the hair of their head, and threatening them with a club. There are several other stately monuments in imitation of the Egyptian style in the ruins of Nepata, the northern capital of the Meriotic state, which belong to him (Lepsius, Denkmäler , p. 10 of the programme).)

(as, in fact, is stated in a passage of the Armenian Eusebius, Aethiopas et Saitas regnasse aiunt eodem tempore ), until they succeeded at length in ridding themselves of the hateful supremacy. Herodotus evidently depended in this instance upon the hearsay of Lower Egypt, which transferred the central point of the Assyrian history to their own native princely house. The question, whether the disarming of the Assyrian army in front of Pelusium merely rested upon a legendary interpretation of the mouse in Sethon's hand,

(Note: This Sethos monument has not yet been discovered (Brugsch, Reiseberichte , p. 79). The temple of Phta was on the south side of Memphis; the site is marked by the ruins at Mitrahenni.)

which may possibly have been originally intended as a symbol of destruction; or whether it was really founded upon an actual occurrence which was exaggerated in the legend,

(Note: The inhabitants of Troas worshipped mice , "because they gnawed the strings of the enemies' bows"(see Wesseling on Il . i. 39).)

may be left undecided.

But it is a real insult to Isaiah, when Thenius and G. Rawlinson place the scene of Isa 37:36 at Pelusium, and thus give the preference to Herodotus. Has not Isaiah up to this point constantly prophesied that the power of Asshur was to be broken in the holy mountain land of Jehovah (Isa 14:25), that the Lebanon forest of the Assyrian army would break to pieces before Jerusalem (Isa 10:32-34), and that there the Assyrian camp would become the booty of the inhabitants of the city, and that without a conflict? And is not the catastrophe that would befal Assyria described in Isa 18:1-7 as an act of Jehovah, which would determine the Ethiopians to do homage to God who was enthroned upon Zion? We need neither cite 2Ch 32:21 nor Psa 76:1-12 (lxx ὠδὴ πρὸς τὸν Ἀσσύριον ), according to which the weapons of Asshur break to pieces upon Jerusalem; Isaiah's prophecies are quite sufficient to prove, that to force this Pelusiac disaster

(Note: G. Rawlinson, Monarchies , ii. 445.)

into Isa 37:36 is a most thoughtless concession to Herodotus. The final catastrophe occurred before Jerusalem, and the account in Herodotus gives us no certain information even as to the issue of the Egyptian campaign, which took place in the intervening year. Such a gap as the one which occurs before Isa 37:36 is not without analogy in the historical writings of the Bible; see, for example, Num 20:1, where an abrupt leap is made over the thirty-seven years of the wanderings in the desert. The abruptness is not affected by the addition of the clause in the book of Kings, "It came to pass that night."For, in the face of the "sign"mentioned in Isa 37:30, this cannot mean "in that very night"(viz., the night following the answer given by Isaiah); but (unless it is a careless interpolation) it must refer to Isa 37:33, Isa 37:34, and mean illa nocte , viz., the night in which the Assyrian had encamped before Jerusalem. The account before us reads just like that of the slaying of the first-born in Egypt (Exo 12:12; Exo 11:4). The plague of Egypt is marked as a pestilence by the use of the word nâgaph in connection with hikkâh in Exo 12:23, Exo 12:13 (compare Amo 4:10, where it seems to be alluded to under the name דּבר ); and in the case before us also we cannot think of anything else than a divine judgment of this kind, which even to the present day defies all attempts at an aetiological solution, and which is described in 2 Sam as effected through the medium of angels, just as it is here. Moreover, the concise brevity of the narrative leaves it quite open to assume, as Hensler and others do, that the ravages of the pestilence in the Assyrian army, which carried off thousands in the night (Psa 91:6), even to the number of 185,000, may have continued for a considerable time.

(Note: The pestilence in Mailand in 1629 carried off, according to Tadino, 160,000 men; that in Vienna, in 1679, 122,849; that in Moscow, at the end of the last century, according to Martens, 670,000; but this was during the whole time that the ravages of the pestilence lasted.)

The main thing is the fact that the prophecy in Isa 31:8 was actually fulfilled. According to Josephus ( Ant. x. 1, 5), when Sennacherib returned from his unsuccessful Egyptian expedition, he found the detachment of his army, which he had left behind in Palestine, in front of Jerusalem, where a pestilential disease sent by God was making great havoc among the soldiers, and that on the very first night of the siege. The three verses, "he broke up, and went away, and returned home,"depict the hurried character of the retreat, like " abiit excessit evasit erupit "(Cic. ii. Catil. init. ). The form of the sentence in Isa 37:38 places Sennacherib's act of worship and the murderous act of his sons side by side, as though they had occurred simultaneously. The connection would be somewhat different if the reading had been ויּכּהוּ (cf., Ewald, §341, a ).

Nisroch apparently signifies the eagle-like, or hawk-like (from nisr , nesher ), possibly like "Arioch from 'ărı̄ . (The lxx transcribe it νασαραχ , A. ασαραχ , א ασαρακ (K. ἐσθραχ , where B. has μ εσεραχ ), and explorers of the monuments imagined at one time that they had discovered this god as Asarak ;

(Note: Journal of the Royal Asiatic Society , xii. 2, pp. 426-7.)

but they have more recently retracted this, although there really is a hawk-headed figure among the images of the Assyrian deities or genii.

(Note: Rawlinson, Monarchies , ii. 265.)

The name has nothing to do with that of the supreme Assyrian deity, Asur , Asshur . A better derivation of Nisroch would be from סר ך , שׂר ך , שׂרג ; and this is confirmed by Oppert, who has discovered among the inscriptions in the harem of Khorsabad a prayer of Sargon to Nisroch, who appears there, like the Hymen of Greece, as the patron of marriage, and therefore as a "uniter."

(Note: Expédition Scientifique en Mesopotamie , t. ii. p. 339.)

The name 'Adrammelekh (a god in 2Ki 17:31) signifies, as we now known, gloriosus ('addı̄r ) est rex ;"and Sharetser (for which we should expect to find Saretser ), dominator tuebitur . The Armenian form of the latter name (in Moses Chroen. i. 23), San-asar (by the side of Adramel , who is also called Arcamozan ), probably yields the original sense of " Lunus (the moon-god Sin ) tuebitur ."Polyhistorus (in Euseb. chron. arm. p. 19), on the authority of Berosus, mentions only the former, Ardumuzan , as the murderer, and gives eighteen years as the length of Sennacherib's reign. The murder did not take place immediately after his return, as Josephus says ( Ant. x. 1, 5; cf., Tobit i. 21-25, Vulg.); and the expression used by Isaiah, he "dwelt (settled down) in Nineveh,"suggests the idea of a considerable interval. This interval embraced the suppression of the rebellion in Babylon, where Sennacherib made his son Asordan king, and the campaign in Cilicia (both from Polyhistorus),

(Note: Vid., Richter, Berosi quae supersunt (1825), p. 62; Müller, Fragmenta Hist. Gr . ii. 504.)

and also, according to the monuments, wars both by sea and land with Susiana, which supported the Babylonian thirst for independence. The Asordan of Polyhistorus is Esar-haddon (also written without the makkeph , Esarhaddon ), which is generally supposed to be the Assyrian form of אשׁור־ח־ידן , Assur fratrem dedit . It is so difficult to make the chronology tally here, that Oppert, on Isa 36:1, proposes to alter the fourteenth year into the twenty-ninth, and Rawlinson would alter it into the twenty-seventh.

(Note: Sargonides, p. 10, and Monarchies , ii. 434.)

They both of them assign to king Sargon a reign of seventeen (eighteen) years, and to Sennacherib (in opposition to Polyhistorus) a reign of twenty-three (twenty-four) years; and they both agree in giving 680 as the year of Sennacherib's death. This brings us down below the first decade of Manasseh's reign, and would require a different author from Isaiah for Isa 37:37, Isa 37:38. But the accounts given by Polyhistorus, Abydenus, and the astronomical canon, however we may reconcile them among themselves, do not extend the reign of Sennacherib beyond 693.

(Note: See Duncker, Gesch. des Alterthums. i. pp. 708-9.)

It is true that even then Isaiah would have been at least about ninety years old. But the tradition which represents him as dying a martyr's death in the reign of Manasseh, does really assign him a most unusual old age. Nevertheless, Isa 37:37, Isa 37:38 may possibly have been added by a later hand. The two parricides fled to the "land of Ararat,"i.e., to Central Armenia. The Armenian history describes them as the founders of the tribes of the Sassunians and Arzerunians. From the princely house of the latter, among whom the name of Sennacherib was a very common one, sprang Leo the Armenian, whom Genesios describes as of Assyrio-Armenian blood. If this were the case, there would be no less than ten Byzantine emperors who were descendants of Sennacherib, and consequently it would not be till a very late period that the prophecy of Nahum was fulfilled.

(Note: Duncker, on the contrary (p. 709), speaks of the parricides as falling very shortly afterwards by their brother's hand, and overlooks the Armenian tradition (cf., Rawlinson, Monarchies , ii. 465), which transfers the flight of the two, who were to have been sacrificed, as is reported by their own father, to the year of the world 4494, i.e., b.c. 705 (see the historical survey of Prince Hubbof in the Miscellaneous Translations , vol. ii. 1834). The Armenian historian Thomas (at the end of the ninth century) expressly states that he himself had sprung from the Arzerunians, and therefore from Sennacherib; and for this reason his historical work is chiefly devoted to Assyrian affairs (see Aucher on Euseb. chron . i. p. xv.).)

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 36:1--39:8

C. The tests of Israel's trust chs. 36-39

Chapters 36-39 conclude the section of the book dealing with the issue of trust by giving historical proof that Yahweh will protect those who trust in Him. In these chapters, King Hezekiah represents the people of Judah.³⁴⁴ These lessons from history should encourage God's people to trust in Him rather than in the arm of flesh. Chapters 40-66 contain oracles in which Babylonian captivity looms large. So the present section (chs. 36-39) forms a bridge from emphasis on Assyria (chs. 1-35) to emphasis on Babylonia (chs 40-66). They are also almost identical to 2 Kings 18-20 (cf. 2 Chron. 29-32), except for the inclusion of Isaiah's poem in Isaiah 38:9-20.³⁴⁵ These chapters consist of more narrative material and fewer oracles than the sections that precede and follow it, in which the opposite is true.

This section contains two parts. The first one (chs. 36-37) involved King Hezekiah's trust in God and deliverance when Sennacherib's Assyrian army besieged Jerusalem. The second (chs. 38-39) involved Hezekiah's failure to trust God and his consequent judgment by God when the Babylonian envoys peacefully visited Jerusalem. In chapters 36-37 we see Judah's deliverance accomplished, and in chapters 38-39 we hear Judah's captivity announced. Thus the real hinge of the book occurs between chapters 37 and 38, where emphasis on Assyria ends and emphasis on Babylonia begins.

Constable: Isa 36:1--37:38

1. The Assyrian threat chs. 36-37

In chapters 7-8 Isaiah tried to persuade King Ahaz to trust God in the face of the Syro-Ephraimitic threat against Judah. Ahaz refused to do so and instead turned to Assyria for help, with disastrous results. Ahaz's son, Hezekiah, faced a similar challenge during his reign, but this time the threat came from Assyria. Hezekiah learned from his father's failure and from Isaiah's preaching, made the right choice, and trusted the Lord. The result was deliverance. Thus chapters 36-37 contrast with chapters 7-8.

"Here we are presented with a historical test to demonstrate once and for all whether Jehovah is the one true God, the Sovereign over all the earth."³⁴⁶

". . . chapters 36-37 put the rock of history under the fabric of eschatology."³⁴⁷

"This is history at its best, no dull recital of statistics and dates but an account which enables us to sense the haughty arrogance of the Assyrian and the chilling clutch of despair at the hearts of the Israelites."³⁴⁸

Constable: Isa 36:1--37:8

The Rabshakeh's challenge 36:1-37:7

This section demonstrates Hezekiah's commitment to God, but the next one (37:8-35) shows an even stronger commitment by the king to commit his own fate and the fate of his people to God. The present section stresses Assyrian pride and its result: divine judgment (cf. 10:15-19).³⁴⁹

Constable: Isa 36:1-20

An ultimatum 36:1-20

36:1 The fourteenth year of Hezekiah was 701 B.C.³⁵⁰ On an Assyrian record, Sennacherib claimed to have taken 46 cities of Judah during this campaign (cf. 2 Chron. 32:1).³⁵¹

"He went from the north along the coast defeating (among others) the towns of Aphek, Timnah, Ekron, and Lachish. Lachish was then his staging area for attacking a number of other towns."³⁵²

36:2 Rabshakeh is a title that seems about equivalent to field commander.³⁵³ Lachish stood about 30 miles southwest of Jerusalem.³⁵⁴ Interestingly, the place where the Assyrian commander took his stand near Jerusalem was the same place where Isaiah had stood when he urged Ahaz to trust God 23 years earlier (cf. 7:3).³⁵⁵ It was because Ahaz failed to trust God earlier that the Assyrian official stood there now (cf. 8:5-8). The very nation that Ahaz had trusted proved to be the greatest threat to her safety only one generation later. Father and son both faced a threat of destruction, both recognized the inadequacy of their own strength, but one trusted man and suffered defeat whereas the other trusted God and enjoyed deliverance.

36:3 Eliakim, Shebna, and Joah were all important officials in Hezekiah's government (cf. 22:20-23).³⁵⁶

The point of the Rabshakeh's first speech (vv. 4-10) was that there is no salvation in faith; no deliverance would come from trusting Yahweh. Judah should surrender because Egypt would not help her (v. 6), Yahweh would not help her (v. 7), she did not have enough military manpower to win (vv. 8-9), and Assyria had authority from Yahweh to attack Jerusalem (v. 10). This speech challenged everything Isaiah had been preaching.

36:4 The Rabshakeh told the Judean officials to give Hezekiah--he did not call him a king--a message from "the great king," a title the Assyrian monarchs arrogantly claimed for themselves (cf. 10:8; 30:33). He questioned Hezekiah's confidence that led him to rebel against Sennacherib. Clearly Sennacherib wanted the Judahites to know that he regarded Hezekiah as a minor chieftain incapable of resisting the massive power of the Assyrian Empire.

36:5 The commander claimed that Hezekiah's strategy lacked wisdom and arms (cf. 28:9-11).

36:6 He knew that some of the Judean nobles had put their trust in Egypt and had sent ambassadors there to make a treaty (cf. 30:1-7). But he also knew, better than those officials, that Egypt was not only an unreliable ally but a dangerous one, an opinion Isaiah shared (cf. ch. 20; 28:15; Ezek. 29:6). Sennacherib had already defeated the Egyptians, who for the first and last time had unsuccessfully come to the aid of the Philistines, at Eltekeh northwest of Lachish.

36:7 The Rabshakeh knew about Hezekiah's religious reforms in which he had removed many of the altars from the land (cf. 2 Kings 18:1-7; 2 Chron. 29-31). Evidently the commander believed that removing altars would antagonize Yahweh, but Hezekiah was really purifying Yahweh worship. However many of the Judeans probably believed that the removal of those altars was a bad thing, and it was to those people that the Rabshakeh was evidently appealing.

36:8 Judah was so inferior militarily that the commander felt safe offering his enemy 2,000 horses. He believed that the Judeans did not have enough cavalry soldiers to ride them. His offer was the equivalent of giving one's rival a long lead in a foot race.

36:9 The Judeans did not have enough strength to repulse even a minor Assyrian officer nor enough soldiers to man the horses and chariots that they were looking to Egypt to supply.

36:10 Perhaps the commander was referring to 10:5-6, Isaiah's prophecy that God would send Assyria against His people. Alternatively he may have just been claiming divine authorization for Sennacherib's invasion when there was none. It was not unusual for ancient Near Eastern conquerors to claim that the god of the invaded people had joined the invader.³⁵⁷

Hezekiah's officials interrupted the commander when they heard this last unsettling claim.

36:11 Aramaic was the common language of diplomacy; politicians normally conducted diplomatic talks in that language.³⁵⁸ The Rabshakeh, however, spoke to the kings' officials in the common Hebrew that all the people understood. He probably did this so all the people, not just the king's officials, would understand his message and take it as an insult to the king's officials. By using Hebrew the commander was also implying that they did not know Aramaic, that they were backwater ignoramuses.

36:12 He explained that his message was for all the people, many of whom were sitting on the city wall listening, not just the politicians in Jerusalem. All the people were, after all, doomed to the horrible conditions of siege warfare. He wanted to separate the people from their king and his policy of resisting Sennacherib. He also wanted to shock and terrorize the people by using the most crude and disgusting terms he could to picture siege warfare.

The commander then resumed his prepared speech.

36:13-17 The Rabshakeh next addressed the people of Jerusalem who could hear him. He appealed to them to listen to Sennacherib's message to them. Hezekiah could not deliver them, he boasted, nor would trusting in Yahweh work. Evidently the Assyrians knew that Isaiah's policy of trusting Yahweh was a popular one with many of the Jerusalemites. The Rabshakeh promised that if the city surrendered the people would enjoy peace and prosperity rather than war and starvation. They would be deported, a well-known Assyrian policy toward conquered peoples, but he pictured the land where they would go as similar to their own but even better.

36:18-19 The commander made the fatal mistake, however, of comparing Israel's God to the gods of the nations, specifically Aram (Syria). Even Samaria had fallen to Assyria 210 years earlier; their gods, including Yahweh, did not deliver them. Of course, Yahweh had handed over the Northern Kingdom to Assyria because of her idolatry, but the commander viewed its demise as a result of Assyrian supremacy.

"The Assyrian accuses Hezekiah of seducing the people (v. 18); in fact, it is the Assyrian who has been seduced by his own power."³⁵⁹

36:20 The Rabshakeh stated the people's choice in terms that the first part of this book presented. Was Yahweh able to deliver His people when they simply trusted in Him, or was He no better than all the other gods of the nations?

Constable: Isa 36:21--37:8

The response to the ultimatum 36:21-37:7

How would the Judeans respond to this blasphemous challenge? How they did determined their destiny not only at that moment but for years to come.

36:21 The people listening to this invitation did not respond out loud because Hezekiah commanded them to remain silent.

36:22 Hezekiah's officials then returned to their king, who had not dignified the occasion with his presence, to report what had happened. They tore their clothes as a sign of extreme distress over the present crisis.

37:1 Hezekiah's response was also extreme grief, but he went into the temple. He wanted to seek the Lord's wisdom and help in prayer.

"Happy the nation that has such a ruler."³⁶⁰

It is not clear how involved Hezekiah had been in making the treaty with Egypt, but his personal repentance here set the pattern for the nation.

37:2 Then the king sent some of his highest officials and some of the leading priests, who were also in mourning, to visit Isaiah. Notice that Hezekiah did not summon Isaiah into his presence. This reflects the respect that the king felt for the prophet (cf. 2 Kings 6:12).

37:3-4 The leaders of Judah, speaking for their king, acknowledged that he had come to the end of his rope. The Assyrian invasion of Judah had been like labor pains for the king, but now the crisis had peaked and there was no human strength left to expel the enemy. Hezekiah confessed that he deserved the adversity that had overtaken him, which had signaled an end of hope and resulted in great embarrassment. Yet he did not appeal for divine help on the basis of his own needs but because of the Lord's honor and the needs of His people (cf. 1 Sam. 17:26, 36). The king appealed for Isaiah's prayers on behalf of the remnant, the remaining Judahites who had not already been devoured by the Assyrians.

"This kind of admission of helplessness is frequently a necessity before divine help can be received. So long as we believe that we only need some assistance, we are still treating ourselves as lords of the situation, and that latent pride cuts us off from all that God would give us."³⁶¹

37:5-7 So the officials came to Isaiah, and the prophet responded by sending them back to the king with a message from Yahweh. Hezekiah was not to fear the blasphemous claims of Sennacherib's underlings. The Lord promised to lead the king away from Jerusalem and back to his own country where he would die by the sword. A message placed in Sennacherib's ear would be the sovereign Lord's instrument. The lack of reference to the decimation of the Assyrian troops already gathered around Jerusalem (cf. v. 2) focuses the promise on the central issue, divine punishment for the king's blasphemy (cf. 14:24-27; 31:8).

Constable: Isa 37:8-13

The royal letter 37:8-13

37:8-9a The Rabshakeh returned to his master having learned that Hezekiah would not surrender. He found him five miles closer to Jerusalem than Lachish, at Libnah, where he was fighting the Judahites. The message that Tirhakah, King of Ethiopia, was coming to engage him in battle caused Sennacherib to decide to terminate further campaigns in Palestine and return to his homeland temporarily.³⁶²

37:9b-13 Sennacherib warned Hezekiah, through messengers and a letter (v. 14), not to let messages from Yahweh deceive him into thinking that Jerusalem would survive. After all, all the lands that the Assyrian kings had invaded had fallen to them, he claimed. None of the powerful cities of the upper Euphrates received help to overcome Assyria from their gods. Likewise the cities of Aram had not been able to resist takeover.

Constable: Isa 37:14-35

The response to the letter 37:14-35

37:14-15 When Hezekiah received Sennacherib's letter, he took it with him into the temple and laid all the enemy's words before the Lord in prayer.

37:16-20 Hezekiah began his prayer--did Isaiah witness it?--by acknowledging Yahweh's uniqueness; He was not like the gods of the nations but the only true God, who dwelt among His people, the creator who rules and determines everything.³⁶³ He asked the living God to pay attention to the reproachful blasphemies of the Assyrian king. He acknowledged the Assyrians' superiority over the nations they had overrun, but he ascribed this to the fact that those nations had only gods of wood and stone to defend them. Finally, he asked God to deliver Jerusalem so the nations would know that Yahweh alone was God. In short, he prayed for the glory of God.

"Like all true prayer, Hezekiah's is preoccupied with God: who he is (16); his honour (17); his uniqueness (18-19); and the revelation of his glory to the world (20).

". . . The heart of prayer is not its petitionary content but the acknowledgment of God."³⁶⁴

God responded to Hezekiah's prayer by giving Isaiah a message for the king. The prophet first explained what God would do (vv. 21-29). Then he gave the king a sign that He would indeed do it (vv. 30-35).

37:21-22 The Lord explained that it was Hezekiah's trust in Him, expressed through his prayer, that led to his receiving information about what He would do. Hezekiah would see the Lord's hand at work more clearly because he had prayed.

Assyria had mocked a "person" who was especially dear to the Lord, namely, His "virgin daughter," Jerusalem (cf. 1:8; 47:1). Thus Assyria had incurred His anger.

37:23 Moreover, Assyria had spoken disparagingly of the Holy One of Israel. She had reproached, blasphemed, spoken out against, and lifted her eyes proudly against Him. As the person of God filled Hezekiah's prayer (vv. 16-20), so the person of God filled Isaiah's response.

37:24-25 Assyria's sin included her failure to recognize God's hand in her fortunes. She proudly thought that her own might was responsible for the victories she had gained and that she controlled her own destiny. She considered herself omnipotent rather than acknowledging that Yahweh was. These verses read much like the portions of the Assyrian annals in which the kings boasted of their conquests.

37:26-27 Assyria had not heard the truth. She lacked the divine revelation that helps people see the realities of life. It was the Lord, not the Assyrians, who was responsible for all of Assyria's conquests. He not only planned them long ago, but He also brought them to pass. That explains why she was able to subdue her enemies and take over their territories. God is sovereign.

37:28-29 The Lord knew everything about the Assyrians, including their raging against Himself. Because they raged against Him and felt complacent about controlling their own destiny, He would teach them who was sovereign. He would lead them away as they had led prisoners they had taken captive in war, by putting hooks in their noses.³⁶⁵ As they directed the horses they took so much pride in, God would put a bit in their mouths and turn them back to their homeland.

Isaiah next offered a sign to Hezekiah to assure him that God would indeed do what he had said. Compare the sign that God gave believing Hezekiah's unbelieving father Ahaz (7:14; cf. 38:7; Exod. 3:12).

37:30 For two years normal agriculture would be impossible around Jerusalem, but God would cause the land to produce enough to sustain the inhabitants.³⁶⁶ Fruitfulness has always been God's blessing on those who trust Him. Then the third year planting and harvesting as usual would resume. It was particularly unusual that the Judahites would be able to plant vineyards and eat their fruit shortly after that because it often took years for grapevines to yield a crop.

37:31 Additionally, the surviving remnant of the Judahites would increase in numbers and become stronger, like the plants just mentioned. They would enjoy security and prosperity.

37:32 The Lord would preserve a people for Himself from among the Jerusalemites. This would include the Davidic line of kings, as He had promised (2 Sam. 7:16; cf. Isa. 9:6). His own zeal to remain true to His word and to bless His people would perform this (cf. 9:7; 59:17). It would not depend on the faithfulness of His people (cf. 2 Tim. 2:13).

37:33-35 The Lord promised Hezekiah, in closing, that Sennacherib would not even besiege Jerusalem nor would he attack it, from close range or from farther off. He would, instead, return to his own land the same way he came.³⁶⁷ Yahweh would defend Jerusalem and preserve it, not so much for the sake of Hezekiah and as a reward for his faith, but for the Lord's own reputation and for David's sake, to whom He had promised an everlasting dynasty, which culminated in Messiah.³⁶⁸

Constable: Isa 37:36-38

The Lord's deliverance 37:36-38

Isaiah had predicted that God would break Assyria's power in the Promised Land (14:24-27). This short section records how He miraculously fulfilled that promise. This divine act of massive proportions settled the issue of Assyria's fate and provided the crowning demonstration that Yahweh controls world history. He will always fulfill His promises.

37:36 The Lord Himself slew 185,000 of the Assyrian soldiers in one night. Evidently this was an act of the angel of the Lord similar to the slaying of the Egyptian firstborn before the Exodus (Exod. 12:12-13, 23; cf. 2 Sam. 24:1, 15-16; Luke 12:20).³⁶⁹ The verb "to smite" implies smiting with a disease.³⁷⁰

37:37 Sennacherib, the great "king of Assyria" (cf. 36:4, 13), then returned to Assyria having lost a large part of his army and having heard a rumor about the advancing Ethiopian king (vv. 7-9). He lived in Nineveh for 20 years before his death, and he conducted other military campaigns, but none in Palestine.

37:38 Ironically, it was while worshipping in the temple of his idol in Nineveh that God affected Sennacherib's assassination, whereas it was while worshipping the true God in His temple in Jerusalem that God moved to spare Hezekiah's life. The Babylonian royal chronicles recorded the assassination of Sennacherib and the accession of Esarhaddon in 681 B.C.³⁷¹ It was not the Assyrian way to record their national disasters, so it is understandable that archaeologists have discovered no Assyrian accounts of Sennacherib's humiliations.

Guzik: Isa 36:1-22

Isaiah 36 - A Demoralizing Attack on Faith

A. Rabshakeh speaks to leaders in King Hezekiah's government.

1. (1-3) Officials from King Hezekiah's government meet Rabshakeh, general of the armies of Assyria.

Now it came to pass in the fourteenth year of King Hezekiah that Sennacherib king of Assyria came up against all the fortified cities of Judah and took them. Then the king of Assyria sent the Rabshakeh with a great army from Lachish to King Hezekiah at Jerusalem. And he stood by the aqueduct from the upper pool, on the highway to the Fuller's Field. And Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came out to him.

a. In the fourteenth year of King Hezekiah: This is about the years 700 B.C., during the reign of the godly King Hezekiah of Judah. The events of this chapter are also recorded in 2 Kings 18:13-27 and 2 Chronicles 32:1-19.

i. This begins a four-chapter section different than the prophecies recorded before or after. Isaiah 36 and 37 describe the LORD's work against the Assyrian threat. Isaiah 38 and 39 describe the response to the Babylonian threat.

ii. "This is history at its best, not dull recital of statistics and dates but an account which enables us to sense the haughty arrogance of the Assyrian and the chilling clutch of despair at the hearts of the Israelites." (Cundall, cited in Grogan)

b. Sennacherib King of Assyria came up against all the fortified cities of Judah and took them: This Assyrian invasion has been the broad background for much of the Isaiah's prophecy in Isaiah chapters 1 through 35. Now, Isaiah gives us a historical record of what happened during the time he prophesied about.

i. The Assyrian army swept down from the north, conquering Syria and Israel, as Isaiah prophesied in Isaiah 8:3-4 and many other passages. The Assyrian army then came up against all the fortified cities of Judah and took them, as Isaiah prophesied in Isaiah 7:16-17 and many other passages.

c. Then the king of Assyria sent the Rabshakeh with a great army from Lachish to King Hezekiah at Jerusalem: At the time of Isaiah 36:1-3, the Assyrian army has conquered the both Syria and northern kingdom of Israel, and has devastated the countryside and fortified cities of Judah. All that remains is Jerusalem, and if the Assyrians conquer her, then Judah is destroyed as a nation just as Syria and Israel were. These were the desperate times of King Hezekiah!

i. Who was the Rabshakeh? Actually, it is a title, not a name. It describes the "field commander" for the Assyrian army, who represented the Assyrian King Sennacherib. "Rab-shakeh, an Assyrian title, possibly originally 'chief cup-bearer' but by this time some high officer of state." (Motyer)

ii. The mention of Lachish is important historically. Lachish was thirty miles south-west of Jerusalem. Archaeologists have discovered a pit there with the remains of about 1,500 casualties of Sennachaerib's attack. In the British Museum, you can see the Assyrian carving depicting their siege of the city of Lachish, which was an important fortress city of Judah.

d. He stood by the aqueduct from the upper pool . . . Eliakim . . . Shebna . . . Joah . . . came out to him: Rabshakeh seems to be in complete command of the situation. He can walk right into the city of Jerusalem, and stand at the crucial water supply - which would be Jerusalem's life-line in a siege attack. As he stands there, three officials from Hezekiah's government come to meet him.

2. (4-6) Rabshakeh speaks against Judah's trust in an alliance with Egypt.

Then the Rabshakeh said to them, "Say now to Hezekiah, 'Thus says the great king, the king of Assyria: "What confidence is this in which you trust? I say you speak of having plans and power for war; but they are mere words. Now in whom do you trust, that you rebel against me? Look! You are trusting in the staff of this broken reed, Egypt, on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust in him."'"

a. What is the confidence in which you trust? One of the great battles for Hezekiah during this time was the temptation to make a defensive alliance with Egypt, which seemed to be the only nation strong enough to protect Judah against the mighty Assyrians.

i. As a prophet, Isaiah did everything he could to discourage Hezekiah and the leaders of Judah from putting their trust in Egypt (Isaiah 19:11-17, 20:1-6, 30:1-7). The LORD wanted Judah to trust Him instead of Egypt.

ii. In this sense, Rabshakeh is speaking the truth! God wanted Judah to have no confidence in Egypt at all. But Rabshakeh isn't doing it to bring Judah to a firm trust in the LORD God, who can and will deliver them from the Assyrians. He does it to completely demoralize Judah and drive them to despair.

iii. Satan attacks us the same way! Often, even when he tells the truth ("You are such a rotten sinner!"), he never does it to lead us to a firm trust in the LORD our God ("Jesus died for sinners, so if I am a rotten sinner, Jesus died to forgive and free me!"). Instead, Satan's strategy - even if he tells us the truth - is always to demoralize us and drive us to despair.

b. You are trusting in the staff of this broken reed, Egypt: Strangely, Rabshakeh could see the truth of Egypt's weakness better than many of the leaders of Judah could!

i. "Egypt had made its one attempt to redeem its promises (28:14) and its army had been beaten at El Tekeh. The Rab-shakeh had himself seen this, but his words are more far-reaching and damaging, exposing the criminal stupidity of Judah's leaders: surely, he said, they knew that anyone who ever trusted Egypt suffered for it." (Motyer)

3. (7) Rabshakeh speaks against Judah's trust in God.

"But if you say to me, 'We trust in the LORD our God,' is it not He whose high places and whose altars Hezekiah has taken away, and said to Judah and Jerusalem, 'You shall worship before this altar'?"

a. If you say to me, "We trust in the LORD our God": Rabshakeh anticipated the response of the leaders of Judah. "Rabshakeh, you say that we can't trust in Egypt. All right, we won't. But we can trust in the LORD our God."

b. Is it not He whose high places and whose altars Hezekiah has taken away: Rabshakeh knew that King Hezekiah had implemented broad reforms in Judah, including the removal of the high places (2 Kings 18:3-4).

i. The high places were spots of "individual worship" which were prohibited by God's law (Leviticus 17:1-4). Israel was commanded to bring their sacrifices to the official center for sacrifice (the tabernacle or later, the temple). In the pagan world at that time, it was customary to offer sacrifice wherever one pleased - altars would customarily be built on high hills, in forested areas, or at other special places.

ii. That practice may have been fine for the time of the patriarchs. But now, God regarded sacrifice at high places as an offense. Hezekiah did right when he took away the high places and the altars, demanding that people come to the temple in Jerusalem to offer sacrifice.

iii. This command runs completely contrary to the way most people come to God in our culture. For the most part, Americans have an entirely individualistic way of coming to God, where each person makes up their own rules about dealing with God as they see Him. In the book Habits of the Heart, Robert Bellah and his colleagues interview a young nurse named Sheila Larson, whom they describe as representing many Americans' experience and views on religion. Speaking about her own faith and how it operates in her life, she says: "I believe in God. I'm not a religious fanatic. I can't remember the last time I went to church. My faith has carried me a long way. It is 'Sheilaism.' Just my own little voice." This "pick-and-choose-as-I-go-along-according-to-my-inner-voice" approach is just like picking your own high place and altar to sacrifice to God the way you want to instead of the way God wants you to.

c. Is it not He whose high places and whose altars Hezekiah has taken away: In Rabshakeh's thinking, Hezekiah's reforms have really displeased God, so he should not expect help from the LORD God of Israel. Rabshakeh would say, "Look at all the places there used to be where people would worship the LORD God of Israel. Now, since Hezekiah came in, there is only one place. More is always better, so the LORD God of Israel must be pretty sore at Hezekiah!"

i. The enemy of our souls has an amazing way of discouraging our disobedience. If Hezekiah was not careful, this argument of Rabshakeh would start to make sense, when really it was demonic logic through and through!

ii. "The theological misunderstanding shown by the field commander at this point argues for the authenticity of the speech, which many critics have dubbed a free creation by the author of the narrative." (Grogan)

4. (8-9) Rabshakeh speaks against the army of Judah.

"Now therefore, I urge you, give a pledge to my master the king of Assyria, and I will give you two thousand horses; if you are able on your part to put riders on them! How then will you repel one captain of the least of my master's servants, and put your trust in Egypt for chariots and horsemen?"

a. Give a pledge to my master the king of Assyria: This reminds us of Rabshakeh's whole strategy, which is to make Judah give up. This is the entire reason Rabshakeh is at the aqueduct, speaking to these leaders of Hezekiah's government. He had the vastly superior armies; he could have just attacked Jerusalem without this little speech. But Rabshekah would prefer it if Judah would simply give up, out of fear, discouragement, or despair.

i. The enemy of our soul uses the exact same approach. Many of us picture Satan as "itching for a fight" with us. Really, Satan doesn't want to do battle with you. First of all, there is the strong chance you will win. Second of all, win or lose, the battle can draw you closer to the LORD. Thirdly, what the LORD does in your life through the battle can be a great blessing for other people. No, Satan would much rather not fight you at all! He would much rather try to talk you into giving up!

ii. We see this exact strategy used against Jesus during His temptation in the wilderness. When Satan promised Jesus all the kingdoms of the world in exchange for Jesus' worship, Satan was trying to avoid the fight, and trying to talk Jesus into giving up (Luke 4:5-8). It didn't work with Jesus, and it shouldn't work with us.

b. I will give you two thousand horses - if you are able on your part to put riders on them! Here, Rabshakeh mocks Judah's weak army. He says, "Even if we helped you with 2,000 horses, it wouldn't do you any good." His basic message is, "We could beat you with one hand tied behind our backs!" (How then will you repel one captain of the least of my master's servants).

5. (10) Rabshakeh tells them that the LORD God of Israel is on his side.

"Have I now come up without the LORD against this land to destroy it? The LORD said to me, 'Go up against this land, and destroy it.'"

a. Have I now come up without the LORD against this land to destroy it? Rabshakeh saves his best thrust for last: "Admit it, Hezekiah. You know your God is on my side."

i. Like all good deception, it would have been easy for Hezekiah and his men to believe this one. After all, hadn't the Assyrians been wildly successful? Surely, God must be on their side. Didn't they have the most powerful army? Surely, God must be on their side.

b. The LORD said to me, "Go up against this land, and destroy it." This is the finishing blow of a brilliant attack. "Hezekiah, God told me to destroy you. I'm just doing His will, and there is nothing you can do to stop it, so you may as well surrender."

i. Significantly, we can say that Rabshekah was partially correct! God was with him, and his attack on Judah fulfilled God's prophesied plan! In conquering Syria, in conquering Israel, and in bringing Judah to the brink, the Assyrians did the will of God! God prophesied that all this would happen (Isaiah 8:3-4, 7:16-17 and many other passages in Isaiah). He allowed it to happen so His prophesied plan would be fulfilled.

ii. However, we should never think that God tempted an innocent man with an evil plan. In fact, even though God predicted and planned this invasion of the Assyrians, Rabshakeh may have been lying indeed when he said, "The LORD said to me." God did not have to do anything special to direct the bloodthirsty, conquest-hungry Assyrians to attack Syria, Israel, and Judah. He simply allowed the Assyrians to carry out the corrupt desires of their evil hearts. Therefore, the Assyrians could never excuse themselves by saying, "We were doing the LORD's will!" even as Judas could never make that excuse regarding his wicked betrayal of Jesus.

B. Rabshakeh speaks directly to the people of Jerusalem.

1. (11-12) Hezekiah's men ask Rabshakeh to speak only to them.

Then Eliakim, Shebna, and Joah said to the Rabshakeh, "Please speak to your servants in the Aramaic language, for we understand it; and do not speak to us in Hebrew in the hearing of the people who are on the wall." But the Rabshakeh said, "Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall, who will eat and drink their own waste with you?"

a. Please speak to your servants in the Aramaic language, for we understand it: We can just imagine how difficult this was for these leaders in Hezekiah's government. They must have thought, "It's bad enough we have to hear this. But since he is speaking in Hebrew, everyone will hear, and soon the people will become so discouraged they will rise up against us and make us surrender!"

b. Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall: Rabshakeh doesn't care if the common citizens of Jerusalem hear him. That's how he wants it! The more fear, discouragement, and despair he can spread, the better!

c. Who will eat and drink their own waste with you: Rabshakeh is pointing forward to what conditions would be like in Jerusalem after an extended siege. He wanted this to gross out everyone who heard it, and magnify the sense of fear, discouragement, and despair.

2. (13-20) Rabshakeh's speech to the people of Jerusalem.

Then the Rabshakeh stood and called out with a loud voice in Hebrew, and said, "Hear the words of the great king, the king of Assyria! Thus says the king: 'Do not let Hezekiah deceive you, for he will not be able to deliver you; nor let Hezekiah make you trust in the LORD, saying, "The LORD will surely deliver us; this city will not be given into the hand of the king of Assyria."' Do not listen to Hezekiah; for thus says the king of Assyria: 'Make peace with me by a present and come out to me; and every one of you eat from his own vine and every one from his own fig tree, and every one of you drink the waters of his own cistern; until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards. Beware lest Hezekiah persuade you, saying, "The LORD will deliver us." Has any one of the gods of the nations delivered its land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Indeed, have they delivered Samaria from my hand? Who among all the gods of these lands have delivered their countries from my hand, that the LORD should deliver Jerusalem from my hand?'"

a. Then Rabshakeh stood and called out with a loud voice in Hebrew: Saying "don't do that" to Rabshakeh was like saying it to a naughty child. He couldn't wait to speak to the people of Jerusalem!

b. Hear the words of the great king: Rabshakeh's speech was intended to glorify the enemy facing God's people.

c. Do not let Hezekiah deceive you: Rabshakeh's speech was intended to make God's people doubt their leaders.

d. Nor let Hezekiah make you trust in the LORD: Rabshakeh's speech was intended to build fear and unbelief in God's people.

e. For thus says the king of Assyria: "Make peace with me by a present and come out to me, and everyone one of you will eat from his own vine." Rabshakeh's speech was intended to make surrender an attractive option.

f. Until I come and take you away to a land like your own land: Here, Rabshakeh refers to the policy of "ethnic cleansing" and "forced resettlement" practiced by the Assyrians. When they conquered a people, they forcibly resettled them in far away places, to keep their spirits broken and their power weak. Rabshakeh's speech was intended to make this terrible fate seem attractive.

g. Has any one of the gods of the nations delivered its land from the hand of the king of Assyria? Rabshakeh's speech was intended to destroy their trust in God. His message is simple, and cunning in its Satanic logic: "The gods of other nations have not been able to protect them against us. Your God is just like one of them, and can't protect you either."

i. For anyone who had the spiritual understanding to see it, Judah could have started planning the victory party right then. It is one thing to speak against Judah, its people and leaders. It was another thing all together to mock the LORD God of Israel this way, and count Him as "just another god."

ii. Typical of the work of the enemy of our souls, Rabshakeh was going well until he simply overstepped his bounds. There was no way God would let him off the hook for this one. He has offended the LORD God in a way he will soon regret.

3. (21-22) The response of the leaders in Hezekiah's government and the citizens of Jerusalem.

But they held their peace and answered him not a word; for the king's commandment was, "Do not answer him." Then Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.

a. But they held their peace and answered him not a word: They didn't try to argue with Rabshakeh. Often, it is useless - if not dangerous - to try and match wits with this demonic logic. How much better to keep silent and trust God, instead of trying to win an argument!

i. "Silence is our best reply to the allegations and taunts of our foes. Be still, O persecuted soul! Hand over thy cause to God. It is useless to argue, even in many cases to give explanations. Be still, and commit thy cause to God." (Meyer)

b. For the king's commandment was, "Do not answer him." King Hezekiah was wise enough to make this command, and his officials and the people were wise enough to obey him.

c. Came to Hezekiah with their clothes torn: Though they were silent, they were still deeply affected by this attack. It didn't just roll of their back as if it were nothing. They have the same experience Paul described in 2 Corinthians 4:8-9: 2 We are hard pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed. Thing were hard, but the battle was not lost yet!

© 2001 David Guzik - No distribution beyond personal use without permission

Guzik: Isa 37:1-38

Isaiah 37 - Assyria Destroyed, God Glorified

A. King Hezekiah seeks the LORD.

1. (1-5) Hezekiah's immediate reaction upon hearing the words of Rabshakeh.

And so it was, when King Hezekiah heard it, that he tore his clothes, covered himself with sackcloth, and went into the house of the LORD. Then he sent Eliakim, who was over the household, Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz. And they said to him, "Thus says Hezekiah: 'This day is a day of trouble and rebuke and blasphemy; for the children have come to birth, but there is no strength to bring them forth. It may be that the LORD your God will hear the words of the Rabshakeh, whom his master the king of Assyria has sent to reproach the living God, and will rebuke the words which the LORD your God has heard. Therefore lift up your prayer for the remnant that is left.'" So the servants of King Hezekiah came to Isaiah.

a. When King Hezekiah heard it, that he tore his clothes, covered himself with sackcloth: The tearing of clothes and the wearing of sackcloth (a rough, burlap-type material) were expressions of deep mourning, usually for the death of a loved one. Hezekiah takes this report regarding Rabshakeh seriously, knowing how dedicated they are to completely conquering Jerusalem.

i. Hezekiah's initial reaction is good. He sees the situation for what it really is. Often, when we are in some kind of trial or difficulty, we handle it poorly because we never see the situation accurately. Jerusalem's situation is desperate, and Hezekiah knows it.

ii. There was good reason for Hezekiah to be so humble before the LORD. "City after city has fallen to Sennacherib and long lines of deportees are already snaking their bitter way into exile - and it is all Hezekiah's fault! He followed the lunatic policy of rebellion and was bewitched by Egyptian promises. He might as well have sold his people himself. But even when a matter is our own fault we can still pray about it. And the Lord can always be trusted to put his people." (Motyer)

b. And went into the house of the LORD: Hezekiah's second reaction is even better. He did not allow his mourning and grief spin him into a rejection of the LORD's power and help. He knew this was a more necessary time than ever to seek the LORD.

i. When it says, went into the house of the LORD, we should think that it means that King Hezekiah went into the holy place itself, which was forbidden for all except priests. It simple means that Hezekiah went to the courts of the house of the LORD, to seek God in the place which was open to him as a man of Israel.

ii. A previous king of Judah, King Uzziah, saw his tragically ended when he broke this command of the LORD to stay out of the holy place of the temple. 2 Chronicles 26:16 says, But when he was strong his heart was lifted up, to his destruction, for he transgressed against the LORD his God by entering the temple of the LORD to burn incense on the altar of incense. In response, God struck Uzziah with leprosy, and he was an isolated leper until his death.

c. Then he sent Eliakim . . . Shebna . . . and the elders of the priests . . . to Isaiah the prophet: The third thing Hezekiah did was also good. The king sought out the word of the LORD, given through the prophet of the LORD.

d. The children have come to birth, but there is no strength to bring them forth: Hezekiah put these words in the mouth of his messengers to Isaiah to express the total calamity of the situation. This was a proverbial expression for a disaster - a woman so exhausted by labor that she could not complete the birth, so it is likely that both mother and child with die.

e. It may be that the LORD your God will hear the words of the Rabshakeh: Hezekiah knew that their only hope was that God would take offense at the blasphemies of Rabshakeh, and rise up against him.

f. Therefore lift up your prayer for the remnant that is left: "Isaiah, pray for us. Our nation is devastated by this Assyrian invasion, and Jerusalem alone is left standing. Pray for the remnant that is left."

2. (6-7) Isaiah's words of assurance to King Hezekiah.

And Isaiah said to them, "Thus shall you say to your master, 'Thus says the LORD: "Do not be afraid of the words which you have heard, with which the servants of the king of Assyria have blasphemed Me. Surely I will send a spirit upon him, and he shall hear a rumor and return to his own land; and I will cause him to fall by the sword in his own land."'"

a. Thus says the LORD: Isaiah was aware he spoke as a prophet of the LORD. Without hesitation, he speaks as if he were speaking for the LORD God of heaven. We can be sure Isaiah did not take this lightly. The fate of the nation, and his entire credibility as a prophet, was riding on what he said.

i. Isaiah, speaking for the LORD, is about to make a bold prediction. His prophecy will be entirely "provable." It will either happen or it will not happen; Isaiah will be known as a true prophet or a false prophet shortly.

b. Do not be afraid of the words which you have heard: Perhaps we can sense the most gentle rebuke in these words from the LORD. "Hezekiah, it is good for you to seek Me so passionately. But the words of Rabshakeh are only words. Do not be afraid of them."

c. With which the servants of the king of Assyria have blasphemed Me: How these words must have cheered Hezekiah! Before, he had hoped it may be that the LORD your God will hear the words of the Rabshakeh . . . to reproach the living God (Isaiah 37:4). Now, the LORD speaks through the prophet Isaiah, saying He has indeed heard these words! Now, God is taking it personally!

i. The servants of the king of Assyria: Servants is "a deliberately belittling expression, 'the king of Assyria's lads/flunkies'." (Motyer) "He calls Rabshakeh and the other officers of the army the slaves or servant boys - we could say the errand boys - of the king of Assyria." (Bultema)

d. Surely I will send a spirit upon him, and he shall hear a rumor and return to his own land; and I will cause him to fall by the sword in his own land: Here, the LORD God assures Hezekiah that He will indeed deal with Rabshakeh. He has heard his blasphemy, and will bring judgment against him.

i. Significantly, in this initial word from the prophet Isaiah, there is no mention of Jerusalem's deliverance or the defeat of the Assyrian army. God focuses this word against Rabshakeh personally.

3. (8-13) Rabshakeh's letter to Hezekiah.

Then the Rabshakeh returned, and found the king of Assyria warring against Libnah, for he heard that he had departed from Lachish. And the king heard concerning Tirhakah king of Ethiopia, "He has come out to make war with you." So when he heard it, he sent messengers to Hezekiah, saying, "Thus you shall speak to Hezekiah king of Judah, saying: 'Do not let your God in whom you trust deceive you, saying, "Jerusalem shall not be given into the hand of the king of Assyria." Look! You have heard what the kings of Assyria have done to all lands by utterly destroying them; and shall you be delivered? Have the gods of the nations delivered those whom my fathers have destroyed, Gozan and Haran and Rezeph, and the people of Eden who were in Telassar? Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivah?'"

a. So the Rabshakeh returned, and found the king of Assyria warring against Libnah: This must have seemed to Hezekiah to be the fulfillment of the LORD's promise through the prophet Isaiah. Rabshakeh left Jerusalem, and Hezekiah must have thought "Now he'll go back to his own land and be killed, just like the LORD promised. Good riddance! Thank You LORD!"

b. The king heard concerning Tirhakah king of Ethiopia, "He has come out to make war with you." While Rabhakeh is away, the Assyrians learn that Egyptian troops (under an Ethiopian king) are advancing from the south. This would be the Egyptian intervention Assyria feared, and that many in Judah trusted in. But as Isaiah prophesied, it would amount to nothing (Isaiah 20:1-6 and 30:1-7).

i. "Actually Tirhakah was only a prince at the time, but because he assumed the throne in 690 B.C., the title 'king' is used proleptically." (Wolf)

c. Do not let your God in whom you trust deceive you: Rabshakeh is not in Jerusalem, but that doesn't stop him from trying to build fear, discouragement, and despair in Hezekiah. He sends a letter to the king of Judah to attack him from afar!

d. Have the gods of the nations: If read with an eye of faith, these must have been trust-building words of Rabshakeh to Hezekiah. In counting the LORD God of Israel among the gods of the nations, Rabshakeh blasphemes the LORD and invites judgment.

4. (14-20) Hezekiah's prayer.

And Hezekiah received the letter from the hand of the messengers, and read it; and Hezekiah went up to the house of the LORD, and spread it before the LORD. Then Hezekiah prayed to the LORD, saying: "O LORD of hosts, God of Israel, the One who dwells between the cherubim, You are God, You alone, of all the kingdoms of the earth. You have made heaven and earth. Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see; and hear all the words of Sennacherib, which he has sent to reproach the living God. Truly, LORD, the kings of Assyria have laid waste all the nations and their lands, and have cast their gods into the fire; for they were not gods, but the work of men's hands; wood and stone. Therefore they have destroyed them. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that You are the LORD, You alone."

a. Hezekiah went up to the house of the LORD, and spread it before the LORD: Hezekiah did exactly what any child of God should do with such a letter. He took it to the house of the LORD (to the outer courts, not the holy place), and he spread it out before the LORD. In this, Hezekiah boldly and effectively fulfilled the later command of 1 Peter 5:7: casting all your care upon Him, for He cares for you.

i. To be in the ministry means you will receive nasty letters. What should one do with them? Often, the best thing to do is to simply throw them away, especially if they are anonymous. But if they are to be read and kept, they should be spread . . . before the LORD. "LORD, show me what there is in this letter that I need to hear. Show me what I need to disregard. Help me to see beyond this person's sinful manner or tone and see if You have something in this for me."

ii. One old preacher received a letter with no sender or return address on the envelope. When he opened it, he saw a single piece of paper with only one word: "Fool!" He took it to the pulpit the next Sunday, and said: "I received an unusual letter this week. Never before have I received a letter where the writer signed his name, but forgot to write anything else!"

b. O LORD of hosts: This title for our God essentially means, "LORD of armies." Hezekiah was in a crisis that was primarily military in nature, so it made sense for him to address the LORD first according to the aspect of God's nature that was most needful for him. "LORD of armies, send some troops to help us!"

c. God of Israel: This title for God reminded Hezekiah - and the LORD also, in our human way of understanding - that the LORD God was the covenant God of Israel, and that He should not forsake His people.

d. The One who dwells between the cherubim: Here, Hezekiah sees the great majesty of God. Surely, the One who dwells between the cherubim would never allow Rabshakeh's blasphemies to go unpunished.

e. You are God, You alone: God is a simple title for our LORD, but perhaps the most powerful. If He is God, then what can He not do? If He is God, then what is beyond His control? Hezekiah realizes the most fundamental fact of all theology: God is God, and we are not! God is God, and Rabshakeh or the Assyrians are not!

f. You who made heaven and earth: In recognizing the LORD God as Creator, Hezekiah sees that the LORD has all power and all rights over every created thing. We can almost feel Hezekiah's faith rising as he prays this!

g. Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see: Hezekiah knew very well that the LORD did in fact hear and see the blasphemies of Rabshakeh. This is a poetic way of asking God to act upon what He has seen and heard, assuming that if God has seen such things, He will certainly act!

h. All the words of Sennacherib, who has sent to reproach the living God: In his prayer, King Hezekiah draws the contrast between the living God and the false gods of the nations the Assyrians have already conquered. Those false gods were not gods, but the work of men's hands - wood and stone, so they were not able to save them from the Assyrians. But Hezekiah prays confidently that the living God will save them, that all the kingdoms of the earth may know that You are the LORD, You alone.

B. Isaiah brings the LORD's answer to King Hezekiah's prayer, and a word to Rabshakeh.

1. (21) The power of Hezekiah's prayer.

Then Isaiah the son of Amoz sent to Hezekiah, saying, "Thus says the LORD God of Israel, 'Because you have prayed to Me against Sennacherib king of Assyria,'"

a. Because you have prayed to Me: The glorious answer which fills the rest of the chapter came because Hezekiah prayed. What if he would not have prayed? Then we are to think that no answer would have come, and Jerusalem would have been conquered. Hezekiah's prayer really mattered. How many blessings, how many victories, how many souls saved for Jesus' glory, lie unclaimed in heaven until the LORD can say, because you have prayed to Me?

2. (22-35) The LORD's word to Rabshakeh.

This is the word which the LORD has spoken concerning him: "The virgin, the daughter of Zion, has despised you, laughed you to scorn; the daughter of Jerusalem has shaken her head behind your back! Whom have you reproached and blasphemed? Against whom have you raised your voice, and lifted up your eyes on high? Against the Holy One of Israel. By your servants you have reproached the Lord, and said, 'By the multitude of my chariots I have come up to the height of the mountains, to the limits of Lebanon; I will cut down its tall cedars and its choice cypress trees; I will enter its farthest height, to its fruitful forest. I have dug and drunk water, and with the soles of my feet I have dried up all the brooks of defense.' Did you not hear long ago how I made it, from ancient times that I formed it? Now I have brought it to pass, that you should be for crushing fortified cities into heaps of ruins. Therefore their inhabitants had little power; they were dismayed and confounded; they were as the grass of the field and the green herb, as the grass on the housetops and grain blighted before it is grown. But I know your dwelling place, your going out and your coming in, and your rage against Me. Because your rage against Me and your tumult have come up to My ears, therefore I will put My hook in your nose and My bridle in your lips, and I will turn you back by the way which you came. This shall be a sign to you: You shall eat this year such as grows of itself, and the second year what springs from the same; also in the third year sow and reap, plant vineyards and eat the fruit of them. And the remnant who have escaped of the house of Judah shall again take root downward, and bear fruit upward. For out of Jerusalem shall go a remnant, and those who escape from Mount Zion. The zeal of the LORD of hosts will do this." Therefore thus says the LORD concerning the king of Assyria: "He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor build a siege mound against it. By the way that he came, by the same shall he return; and he shall not come into this city," says the LORD. "For I will defend this city, to save it For My own sake and for My servant David's sake."

a. The virgin, the daughter of Zion, has despised you, laughed you to scorn: The idea is that the Assyrians have come to ravish the daughter of Zion, the city of Jerusalem. But God won't allow it. "Jerusalem is represented as a young girl rebuffing with contempt the unwelcome advances of a churl." (Grogan)

i. "Virgin is used here in the sense of being untouched by the marauder. The Assyrian came intent on rape but his victim remains unharmed because you have prayed." (Motyer)

b. Whom have you reproached and blasphemed? Against whom have you raised your voice, and lifted up your eyes on high? Against the Holy One of Israel: The LORD, speaking through Isaiah, simply says to Rabshakeh, "Do you know whom you are dealing with?" Rabshakeh obviously did not know.

i. Curiously, this prophecy may have never reached the ears of Rabshakeh. After all, Isaiah didn't exactly have free access to him. But perhaps before his terrible end, God found a way to get this prophecy to him. Or, perhaps God had it for this blasphemer as a special message in hell. At the very least, this prophecy would have been hugely encouraging to Hezekiah and all of Judah, even if Rabshakeh never heard it on this earth.

c. By the multitude of my chariots, I have come up to the height of the mountains: Here, the LORD describes the great pride the Assyrians had in their own conquests. But they forgot that the LORD was really in charge (Now I have brought it to pass, that you should be crushing fortified cites into heaps of ruins. Therefore the inhabitants had little power). Even if the Assyrians didn't know it, they owed their success to the LORD!

i. How humbling this must have been for the Assyrians! All along, they thought it was because of their mighty power they had accomplished so much. Here, God makes it plain that it was His power that did it.

d. But God has their number (I know your dwelling place, your going out and your coming in). And because Assyria went too far in blaspheming the One who made all their success possible, therefore I will put My hook in your nose . . . and I will turn you back by the way which you came. This was an especially dramatic statement, because this is exactly how the Assryians would cruelly march those whom they forced to relocate out of their conquered lands. They would line up the captives, and drive a large fishhook through the lip or the nose of each captive, string them all together and march them. God says, "I'm going to do the same thing to you!"

e. You shall eat this year such as grows of itself: "The invasion prevented sowing in 702 B.C., but when the threat lifted in 701 they would find sufficient growth to preserve life; in 701 the withdrawing Assyrians still inhibited agriculture, yet in 700 there would still be enough through 'chance growth'. Thus the Lord would confirm retrospectively that it was his hand that dispersed the threat." (Motyer)

f. For out of Jerusalem shall go a remnant: As much as the Assyrians would like to crush Jerusalem and Judah, they will not be able to. God will preserve His remnant.

g. He shall not come into this city, nor shoot an arrow there . . . for I will defend this city, to save it for My own sake and for My servant David's sake: God plainly and clearly draws a line. Although the Assyrian military machine is poised to lay siege to Jerusalem, and ultimately crush them, they won't. The king of Assyria will not come into this city, because God is defending it.

i. Why does God defend the city? For My own sake. God will defend His own glory. Often, we unnecessarily think that we must defend the glory of the LORD. But that isn't really the case. God is more than able to defend His own glory.

ii. Why does God defend the city? For My servant David's sake. King David had died almost 300 years before this, but God still honored His promise to David (2 Samuel 7:10-17). God would defend Jerusalem, not for the city's sake at all - Jerusalem deserved judgment! But He does it for His own sake, and for the sake of David. In the same way, God the Father defends and blesses us, not for our own sake - we often deserve His judgment! But He often does it for His own sake, and for the sake of Jesus Christ our Lord.

3. (36) God strikes down the mighty army of Assyria.

Then the angel of the LORD went out, and killed in the camp of the Assyrians one hundred and eighty-five thousand; and when people arose early in the morning, there were the corpses; all dead.

a. The angel of the LORD went out: Simply and powerfully, God destroys this mighty nation in one night. 185,000 die at the hand of the angel of the LORD. Against all odds, and against every expectation except the expectation of faith, the Assyrian army was turned back without having even shot an arrow into Jerusalem. The unstoppable was stopped, the undefeated was defeated!

i. The prophet Hosea made this same prediction: Yet I will have mercy on the house of Judah, will save them by the LORD their God, and will not save them by bow, nor by sword or battle, by horses or horsemen. (Hosea 1:7)

ii. "Herodotus, the Greek historian, recorded that one night Sennacherib's army camp was infested with mice (or rats) that destroyed the arrows and shield-thongs of the soldiers. He probably got this tradition from Egyptian sources, and it could well be a somewhat garbled version of the event recorded here." (Grogan)

b. This was not "hard" for God to do. Far "harder" for the LORD was getting the heart and minds of His people in the right place. Once they were there, it was nothing for God to dispatch one angel to do this.

4. (37-38) The end of Sennacherib, king of Assyria.

So Sennacherib king of Assyria departed and went away, returned home, and remained at Nineveh. Now it came to pass, as he was worshiping in the house of Nisroch his god, that his sons Adrammelech and Sharezer struck him down with the sword; and they escaped into the land of Ararat. Then Esarhaddon his son reigned in his place.

a. He departed and went away: Exactly as God said He would. But he left still full of pride. After this retreat from Judah, Sennacherib commissioned record, which is preserved in the spectacular Annals of Sennacherib (the Taylor Prisim), which can be seen in the British Museum. It shows how full of pride Sennacherib's heart still was, even if he could not even claim he conquered Jerusalem!

i. "I attacked Hezekiah of Judah who had not subjected himself to me, and took forty-six fortresses, forts and small cities. I carried away captive 200,150 people, big and small, both male and female, a multitude of horses, young bulls, asses, camels, and oxen. Hezekiah himself I locked up in Jerusalem like a bird in its cage. I put up banks against the city. I separated his cities whose inhabitants I had taken prisoners from his realm and gave them to Mitiniti, king of Ashdod, Padi, king of Ekron, and Zilbel, king of Gaza and thus diminished his country. And I added another tax to the one imposed on him earlier." (Cited in Bultema)

ii. "The Biblical account concludes with the much debated statement that the Assyrian army was struck down in some way during the night with considerable loss of life, following which the siege was called off . . . The Assyrian Annals tacitly agree with the Biblical version by making no claim that Jerusalem was taken, only describing tribute from Hezekiah." (T.C. Mitchell, The Bible in the British Museum)

b. Now it came to pass: Between Isaiah 37:37 and Isaiah 37:38, 20 years pass. Perhaps Sennacherib thought he had escaped the judgment of God, but he hadn't. He met the bitter end of death at the end of swords held by his own sons.

i. An old Jewish legend - and nothing more than a legend - says how it was that Sennacherib's sons came to kill him. Sennacherib was troubled at how God seemed to bless the Jews so much, and tried to find out why. Someone told him it was because Abraham had loved God so much that he was willing to sacrifice his son unto the LORD. Sennacherib thought he would be even more favored by God, and decided to kill two of his sons in sacrifice to the LORD, becoming even more blessed than Abraham and his descendants. But his two sons learned of the plan, and killed him before he could kill them, thus fulfilling the word of the LORD!

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 36 (Chapter Introduction)

Overview

Isa 36:1, Sennacherib invades Judah; Isa 36:2, Rabshakeh, sent by Sennacherib, by blasphemous persuasions solicits the people to revolt; Isa 36:22, His words are told to Hezekiah.

TSK: Isaiah 37 (Chapter Introduction)

Overview

Isa 37:1, Hezekiah mourning, sends to Isaiah to pray for them; Isa 37:6, Isaiah comforts them; Isa 37:8, Sennacherib, going to encounter Tirhakah, sends a blasphemous letter to Hezekiah; Isa 37:14, Hezekiah’s prayer; Isa 37:21, Isaiah’s prophecy of the pride and destruction of Sennacherib, and the good of Zion; Isa 37:36, An angel slays the Assyrians; Isa 37:37, Sennacherib is slain at Nineveh by his own sons.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 36 (Chapter Introduction)

CHAPTER 36

Sennacherib invadeth Judah, Isa 36:1 . He sendeth Rabshakeh, who by his blasphemous persuasions tempteth Hezekiah to despair, and the people to revolt, Isa 36:2-22 .

Poole: Isaiah 37 (Chapter Introduction)

CHAPTER 37

Hezekiah mourneth, and sendeth to Isaiah to pray for them, Isa 37:1-5 . He comforteth them, Isa 37:6,7 . Sennacherib, called away against the king of the Ethiopians, sendeth a blasphemous letter to Hezekiah, Isa 37:8-13 . His prayer, Isa 37:14-20 . Isaiah’ s prophecy, Isa 37:21-35 . An angel slayeth the Assyrians, Isa 37:36 . Sennacherib is slain at Nineveh by his own sons, Isa 37:37,38 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 36 (Chapter Introduction)

See 2 Kings 18:17-37, and the commentary thereon.

MHCC: Isaiah 37 (Chapter Introduction)

This chapter is the same as 2 Kings 19.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 36 (Chapter Introduction)

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 18 and 19, and here, and an abridgment of it likewise, 2 Chr. 32. 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 (Isa 36:1). II. The conference he desired to have with Hezekiah, and the managers on both sides (Isa 36:2, Isa 36:3). III. Rabshakeh's railing blasphemous speech, with which he designed to frighten Hezekiah into a submission, and persuade him to surrender at discretion (Isa 36:4-10). IV. His appeal to the people, and his attempt to persuade them to desert Hezekiah, and so force him to surrender (Isa 36:11-20). V. The report of this made to Hezekiah by his agents (Isa 36:21, Isa 36:22).

Matthew Henry: Isaiah 37 (Chapter Introduction)

In this chapter we have a further repetition of the story which we had before in the book of Kings concerning Sennacherib. In the foregoing chapter we had him conquering and threatening to conquer. In this chapter we have him falling, and at last fallen, in answer to prayer, and in fulfillment of many of the prophecies which we have met with in the foregoing chapters. Here we have, I. Hezekiah's pious reception of Rabshakeh's impious discourse (Isa 37:1). II. The gracious message he sent to Isaiah to desire his prayers (Isa 37:2-5). III. The encouraging answer which Isaiah sent to him from God, assuring him that God would plead his cause against the king of Assyria (Isa 37:6, Isa 37:7). IV. An abusive letter which the king of Assyria sent to Hezekiah, to the same purport with Rabshakeh's speech (Isa 37:8-13). V. Hezekiah's humble prayer to God upon the receipt of this letter (Isa 37:14-20). VI. The further full answer which God sent him by Isaiah, promising him that his affairs should shortly take a happy turn, that the storm should blow over and every thing should appear bright and serene (v. 21-35). VII. The immediate accomplishment of this prophecy in the ruin of his army (v. 36) and the murder of himself (v. 37, 38). All this was largely opened, 2 Kings 19.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 36 (Chapter Introduction)

INTRODUCTION TO ISAIAH 36

In this chapter we have an account of the king Assyria's invasion of Judea, and of the railing speech of Rabshakeh his general, to discourage the ministers and subjects of the king of Judah. The time and success of the invasion are observed in Isa 36:1 the messenger the former king sent to the latter, and from whence, and with whom, he conferred, Isa 36:2, the speech of the messenger, which consists of two parts; the first part is directed to the ministers of Hezekiah, showing the vain confidence of their prince in his counsels and strength for war, in the king of Egypt, and in his chariots and horsemen, and even in the Lord himself, pretending that he came by his orders to destroy the land, Isa 36:4. The other part is directed to the common people on the wall, he refusing to speak in the Syrian language, as desired, Isa 36:11, dissuading them from hearkening to Hezekiah to their own deception; persuading them to come into an agreement with him for their own safety and good; observing to them that none of the gods of the nations could deliver them out of his master's hands, and therefore it was in vain for them to expect deliverance from the Lord their God, Isa 36:13, to which neither ministers nor people returned any answer; but the former went with their clothes rent to Hezekiah, and reported what had been said, Isa 36:21.

Gill: Isaiah 37 (Chapter Introduction)

INTRODUCTION TO ISAIAH 37

In this chapter are contained Hezekiah's message to Isaiah, desiring his prayer for him and his people, in this time of sore distress, Isa 37:1, the comforting and encouraging answer returned by the prophet to him, Isa 37:6, the king of Assyria's letter to Hezekiah, to terrify him into a surrender of the city of Jerusalem to him, Isa 37:8 which Hezekiah spread before the Lord, and prayed unto him for deliverance, Isa 37:14, upon which he received a gracious answer by the hand of the prophet, promising safety and deliverance to him, and destruction to the king of Assyria, of which a sign was given, Isa 37:21 and the chapter is closed with the slaughter of the Assyrian army by an angel, the flight of the king, and his death by the hands of his sons, Isa 37:36.