Isaiah 37:3 Ulasan

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.

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.

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. (p) a "fregit, confregit----matrix, vel os matricis, quod partu frangi videtur vel a frangentibus partus doloribus sic dictum", Gusset. Ebr. Comment. p. 324. "usque ad angustias uteri", Vatablus. So Ben Melech interprets it of "the womb".

(Chapter 37, Verse 1 and following) Then Eliakim son of Hilkiah, who was in charge of the palace, and Shebna the secretary and Joah son of Asaph the recorder went to Hezekiah with their clothes torn and told him what the field commander had said. When King Hezekiah heard this, he tore his clothes and put on sackcloth and went into the temple of the Lord. He sent Eliakim the palace administrator, Shebna the secretary and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz. They told him, 'This is what Hezekiah says: This day is a day of distress and rebuke and disgrace, as when children come to the moment of birth and there is no strength to deliver them.' If you want to know how the Lord your God heard the words of Rabsaces, whom the king of the Assyrians, his lord, sent to blaspheme the living God and to reproach the words that the Lord your God heard, lift up a prayer for the remainder that have been found. Then the servants of King Hezekiah came to Isaiah, and Isaiah said to them: 'Thus you shall say to your master: Thus says the Lord: Do not be afraid of the words that you have heard, with which the servants of the king of Assyria blasphemed me.' Behold, I will give to him the spirit, and he will hear the message, and he will return to his land, and I will make him fall by the sword in his land. Leaving aside the clear things, let us discuss only those in which the hidden meaning is present. They tear their clothes because they hear Rabshekah blaspheming. The king himself tears his own clothes because he believed it to be his and the people's sins that Rabshekah has come all the way to the gate of Jerusalem and has spoken such things against the Lord. Whereupon, the high priest, because he believed that he had blasphemed the Savior, tore his garments (Matt. XXVI); and Paul and Barnabas, when the people of Lystra wanted to worship them as gods, tore their garments (Acts XIV). Therefore, he wrapped himself in sackcloth for the royal worship, and as he walked from the palace to the temple, he sent Eliakim the high priest, and Shebna the scribe, and the elders of the priests to Isaiah the son of Amos the prophet. In this, the humility and prudence of the king are worth considering. He himself proceeded to the Temple; the leaders of the people and the elders of the priests, not dressed in priestly garments but covered in sackcloth, sent to Isaiah son of Amos, the prophet. Concerning him, it is read in the Book of Kings: He himself was covered with a mantle, and entered the house of the Lord, Eliakim the steward of the house, and Shebna the scribe, and the elders of the priests sent covered in sacks to Isaiah the prophet, son of Amos (2 Kings 19:1-2). Here, because Isaiah himself was writing the history about himself, he did not call himself a Prophet, but the son of a Prophet; there, because another person was writing the history, he writes about him as a Prophet. Indeed, we read this also concerning the Evangelist Matthew, that Matthew himself said that he was a tax collector (Matt. IX); but the other Evangelists remained silent about the name tax collector, and only mentioned his apostolic dignity; and that in the ranks of the Apostles, he is second in his own account and first in the others'. And they said to him: Thus says Hezekiah, not a king, not swollen with the name of empire: The day of tribulation, and the day of corruption, and the day of blasphemy: the day of our tribulation, the day of God's correction, the day of the enemies' blasphemy. And the likeness of a woman in labor and in distress, that she has come to labor and cannot give birth, nor can she say: We have conceived, O Lord, from fear of you, and we have grieved and given birth to the spirit of salvation. It follows: As how should the Lord your God hear the words of Rabsaces (Isaiah XXVI, 18, according to the LXX). For we do not dare to say O Lord, Lord of all, when such great wrath is upon us; but we say, your Lord. And we have this confidence of vengeance: because the living God is blasphemed by the worshipper of dead idols. And they reproached with the words, which the Lord your God heard: Therefore, lift up our lying prayer: not for all the people who have already perished, but for the remnants that are besieged. And when the servants of King Hezekiah came to Isaiah, the name of the Prophet was silent again, so that he would preserve the humility that had been started. And Isaiah anticipated them: for with the same spirit with which he knew the future, he had also heard the absent king: and he said what they should respond to their Lord, humbled in this trust of conscience. He said, 'Say to your master, who is your Lord; for my Lord says these things: Do not fear the words by which not you, but I am blasphemed. Nor do I say that I am going to do all the things that the king of the Assyrians wishes, lest it seem that I am boasting of my power; but that a spirit, not of God, but an adversary, is to be given to him. And upon hearing the message, let him return to his own land, and let him fall by the sword in it, so that both things which Hezekiah desired equally, he would hear: that he would be freed from the siege and danger, and that the angry and hostile king would die in his own land.' If someone asks why the book of Prophecies, which is written in the volumes of Kings and Chronicles, seems mixed, let them consider that the prophecy of history is linked, both concerning the liberation of the city and the destruction of Assyria, and concerning the return of the sun with ten and fifteen years elapsed, which is both prophecy and history.

“And they said to him, ‘Thus says Hezekiah,’ ” not “thus says the king,” not swelling pridefully with political power. “This is a day of tribulation, of punishment, and a day of blasphemy,” of our tribulation, of God’s punishment, of the enemies’ blasphemy. And he drew an analogy to a woman suffering the pains of childbirth—who has come to the point of delivery but is unable to give birth—to say, “We have conceived from fear of you, Lord, and we suffered, and we gave birth to the spirit of salvation.” Hezekiah continues: “Perhaps the Lord your God heard the words of the Rabshakeh.” We do not dare to call the Lord of all “our Lord,” whereby we would suffer such wrath, but we say “your Lord.” And we have confidence in [God’s] punishment because the living God is being blasphemed by the worship of idols of the dead. “And they will chastise with the words which the Lord your God heard. Lift up a prayer, therefore, not for all the people who have already perished, but for the remnant who are besieged.”

The messengers explain the tribulation—and it ought to be read thus: and they came (Isa 37:5), and they said to him—this day is a day of tribulation, which we suffer in outer persecutions, and of distress, as to sorrows of heart, of divine rebuke, and of blasphemy, of enemies; the children are come, that is, the concepts of counselors, and there is not strength to bring forth, to execute them; or: we suffer so like women in labor: that day is a day of wrath, a day of tribulation and distress (Zeph 1:15).

Zedekiah succeeds Coniah, the son of Jehoiakim, in the Jewish throne, and does that which is evil in the sight of the Lord, Jer 37:1, Jer 37:2. The king sends a message to Jeremiah, Jer 37:3-5. God suggests an answer; and foretells the return of the Chaldean army, who should most assuredly take and burn the city, Jer 37:6-10. Jeremiah, in attempting to leave this devoted city, and retire to his possession in the country, is seized as a deserter, and cast into a dungeon, Jer 37:11-15. The king, after a conference with him, abates the rigour of his confinement, Jer 37:16-21.

CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38) sackcloth--(See on Isa 20:2). house of the Lord--the sure resort of God's people in distress (Psa 73:16-17; Psa 77:13).

rebuke--that is, the Lord's rebuke for His people's sins (Psa 149:7; Hos 5:9). blasphemy--blasphemous railing of Rab-shakeh. the children, &c.--a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare Hos 13:13).

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, נקם, is used as in Hos 5:9; נאצה (from the kal נאץ) according to Isa 1:4; Isa 5:24; Isa 52:5, like נאצה (from the piel נאץ), 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. פּרץ, Gen 38:29) does not signify the actual birth (Luzzatto, punto di dover nascere), nor the delivering-stool (Targum), like mashbēr 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" (mashbēr 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" (lechârēph 'Elōhı̄m chai), sounds like a comparison of Rabshakeh to Goliath (Sa1 17:26, Sa1 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.