Isaiah 39:8 Kommentaari

The story of this chapter likewise we had before, Kg2 20:12, etc. It is here repeated, not only as a very memorable and improvable passage, but because it concludes with a prophecy of the captivity in Babylon; and as the former part of the prophecy of this book frequently referred to Sennacherib's invasion and the defeat of that, to which therefore the history of that was very fitly subjoined, so the latter part of this book speaks much of the Jews' captivity in Babylon and their deliverance out of that, to which therefore the first prediction of it, with the occasion thereof, is very fitly prefixed. We have here, I. The pride and folly of Hezekiah, in showing his treasures to the king of Babylon's ambassadors that were sent to congratulate him on his recovery (Isa 39:1, Isa 39:2). II. Isaiah's examination of him concerning it, in God's name, and his confession of it (Isa 39:3, Isa 39:4). III. The sentence passed upon him for it, that all his treasures should, in process of time, be carried to Babylon (Isa 39:5-7). IV. Hezekiah's penitent and patient submission to this sentence (Isa 39:8).

INTRODUCTION TO ISAIAH 39 This chapter gives an account of Hezekiah's fall into sin after his recovery, and the correction he had for it. The king of Babylon sent messengers to him to congratulate him upon his recovery, Isa 39:1. Hezekiah received them with great joy, and in the pride of his heart showed them all his treasures, Isa 39:2. Isaiah the prophet examined him about it, which he readily owned, Isa 39:3 upon which the Babylonish captivity is foretold, when all his riches and his children too should be carried into that land, Isa 39:5, to which sentence he quietly and patiently submitted, Isa 39:8.

Then said Hezekiah to Isaiah, good is the word of the Lord which thou hast spoken,.... Hezekiah was at once convinced of his sin, acknowledged it and repented of it, and owned that the sentence pronounced was but just and right; and that there was a mixture of mercy and goodness in it, in that time was given, and it was not immediately executed: he said moreover, for there shall be peace and truth in my days; or a confirmed peace, lasting prosperity, peace in the state, and truth in the church, plenty of temporal mercies, and the truth of doctrine and worship, which he understood by the prophet would continue in his days, and for which he was thankful; not that he was unconcerned about posterity, but inasmuch as it must be, what was foretold, and which he could not object to as unjust, he looked upon it as a mercy to him that there was a delay of it to future times; or it may be considered as a wish, "O that there were peace" (g), &c. (g) , Sept.; so the V. L. Syriac and Arabic versions; "O si fieret pax", Forerius; "precor ut sit pax", Vatablus; which is preferred by Noldius Ebr. Cocord. Part. p. 407. No. 1153. Next: Isaiah Chapter 40

Be quiet, you who exalt yourself. Do not think you are better than you are! For if your wealth has caused your heart to be proud, it still is not more abundant than that of Hezekiah. He went in and boasted of his wealth before the Babylonians, yet it was all carried away to Babylon. And, if you glory in your children, they shall be led away from you to the beast, as the children of King Hezekiah were led away, and became eunuchs in the palace of the King of Babylon.

(Verse 8) And Hezekiah said to Isaiah: Good is the word of the Lord which he has spoken. And he said: Let there be only peace and truth in my days. So Hezekiah said: It is a good word of the Lord that he has spoken. In this, he is criticized by the Hebrews for not imitating the goodness of Moses, who said to the Lord: Either forgive them this crime, or if you do not, then erase me from your book which you have written (Exodus 32:32). And so the Apostle Paul wishes to be accursed from Christ for his brethren who are Israelites (Rom. IX); and therefore, Hezekiah was not approved by God in His words who spoke in the following: 'Console, console my people,' says your God, so that by whom He had not prayed, they may be consoled by the mercy of the Lord.

Isaiah offered this thought by the word of God: “Hear the word of the Lord of hosts: ‘A time will come when all this that is in your house, not you, but the goods acquired through the labor of your fathers, will be taken to Babylon, and some of your children will be made eunuchs in its royal court.’ ” From this the Hebrews want Daniel, Ananiah, Mishael, Hazariah (each of them belonging to the royal line, who were without doubt in the service of King Nebuchadnezzar) to be made eunuchs. This is why Hezekiah said, “The word of the Lord which was spoken is good,” a statement for which he is reproached by the Hebrews, who ask why he should not have imitated the goodness of Moses, who said to the Lord: “Either forgive them for this crime or, if you will not, then remove me from the book which you have written.” Thus also the apostle Paul wished to be anathema to Christ for his brethren who belong to Israel. Hezekiah, therefore, who subsequently said: “Comfort, comfort my people, says your God,” is not reproved by this address from God for not interceding that the people be consoled by the Lord’s mercy.

Third, he sets out his acceptance of the punishment: and Ezechias said; good, just; peace, from the Assyrians; truth, of religion, above: Lord, you will give us peace (Isa 26:12).

This chapter gives an account of the siege and taking of Jerusalem; the flight, capture, and punishment of Zedekiah; the burning of the city; and the carrying away of the people, (a few of the meanest excepted), to Babylon, Jer 39:1-10; also of the release of Jeremiah, and the special orders of Nebuchadnezzar concerning him, Jer 39:11-14. The remaining verses relate to the subject of the preceding chapter; and contain promises of personal safety to Ebed-melech the Ethiopian amidst the public calamities, on account of his piety, and his humanity to the prophet, Jer 39:15-18.

Then said Hezekiah - The nature of Hezekiah's crime, and his humiliation on the message of God to him by the prophet, is more expressly declared by the author of the book of the Chronicles: "But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up; therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah. And Hezekiah prospered in all his works. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart." Ch2 32:25, Ch2 32:26, Ch2 32:30, Ch2 32:31. There shall be peace and truth in my days - I rather think these words should be understood as an humble inquiry of the king, addressed to the prophet. "Shall there be prosperity, שלום shalom, and truth in My days? - Shall I escape the evil which thou predictest?" Understood otherwise, they manifest a pitiful unconcern both for his own family and for the nation. "So I be well, I care not how it may go with others." This is the view I have taken of the passage in Kg2 21:19. Let the reader judge whether this, or the former, should be preferred. See the concluding notes on 2 Kings 20.

HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8) Merodach-baladan--For a hundred fifty years before the overthrow of Nineveh by Cyaxares the Mede, a succession of rulers, mostly viceroys of Assyria, ruled Babylon, from the time of Nabonassar, 747 B.C. That date is called "the Era of Nabonassar." Pul or Phallukha was then expelled, and a new dynasty set up at Nineveh, under Tiglath-pileser. Semiramis, Pul's wife, then retired to Babylon, with Nabonassar, her son, whose advent to the throne of Babylon, after the overthrow of the old line at Nineveh, marked a new era. Sometimes the viceroys of Babylon made themselves, for a time, independent of Assyria; thus Merodach-baladan at this time did so, encouraged by the Assyrian disaster in the Jewish campaign. He had done so before, and was defeated in the first year of Sennacherib's reign, as is recorded in cuneiform characters in that monarchs palace of Koyunjik. Nabopolassar was the first who established, permanently, his independence; his son, Nebuchadnezzar, raised Babylon to the position which Nineveh once occupied; but from the want of stone near the Lower Euphrates, the buildings of Babylon, formed of sun-dried brick, have not stood the wear of ages as Nineveh has. Merodach--an idol, the same as the god of war and planet Mars (Jer 50:2). Often kings took their names from their gods, as if peculiarly under their tutelage. So Belshazzar from Bel. Baladan--means "Bel is his lord." The chronicle of EUSEBIUS contains a fragment of BEROSUS, stating that Acises, an Assyrian viceroy, usurped the supreme command at Babylon. Merodach- (or Berodach-) baladan murdered him and succeeded to the throne. Sennacherib conquered Merodach-baladan and left Esar-haddon, his son, as governor of Babylon. Merodach-baladan would naturally court the alliance of Hezekiah, who, like himself, had thrown off the yoke of the Assyrian king, and who would be equally glad of the Babylonian alliance against Assyria; hence arose the excessive attention which he paid to the usurper. sick--An additional reason is given (Ch2 32:31). "The princes of Babylon sent to enquire of the wonder that was done in the land"; namely, the recession of the shadow on Ahaz' sundial; to the Chaldean astronomers, such a fact would be especially interesting, the dial having been invented at Babylon.

peace . . . in my days--The punishment was not, as in David's case (Sa2 24:13-15), sent in his time. True repentance acquiesces in all God's ways and finds cause of thanksgiving in any mitigation. The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (Isa 39:6) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part. Next: Isaiah Chapter 40