Isaiah 37:1-38

Isaiah 37:1-38

Isaiah 37:1-38

1. And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.

1. Factum est autem ut, hoc audito, rex Ezechias scinderet vestimenta sua, et sacco opertus veniret in domum Iehovae.

2. And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.

2. Simul misit Eliacim praefectum palatii; et Sobnam cancellarium, et seniores sacerdotes, saccis opertos, ad Isaiam filium Amoz, prophetam.

3. And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.

3. Qui dixerunt illi: Sic dicit Ezechias: Dies angustiae et increpationis et blasphemiae dies hic, quia filii venerunt ad partum, neque est vis pariendi.

4. It may be the LORD thy God will 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 lift up thy prayer for the remnant that is left.

4. Si forte audiet Iehova Deus tuus verba Rapsacae, quem misit rex Assur dominns ejus, ad maledicendum Deo viventi, et arguendum ver. bis, quae audivit Iehova Deus tuus. Tu ergo levabis orationem pro reitquiis quae adhuc extant.

5. So the servants of king Hezekiah came to Isaiah.

5. Venerunt servi regis Ezechiae ad Isaiam.

6. And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.

6. Et dixit illis Isaias: Sic dicetis domino vestro: Sic dicit Iehova, Ne timeas a verbis quae audiisti quae mihi exprobrarunt servi regis Asstir.

7. Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.

7. Ecce apponam illi ventum; audiet enim rumorem, et revertetur in terrain suam; et faciam ut cadat gladio in terra sua.

8. So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

8. Reversus autem Rapsaces invenit regem Assur oppugnantem Lobnam. Audivit enim profectum a Lachis.

9. And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,

9. Audiens autem a Thirhaka rege Æthiopiae, egressus est, ut pugnet contra to; ex quo audivit, misit nuntios ad Ezechiam, dicens:

10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.

10. Sic dicetis Ezechiae regi Iuda: Non to decipiat Deus tuus, in quo tu confidis, dicens: Non tradetur Ierusalem in manum regis Assur.

11. Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?

11. Ecce tu audiisti quae fecerunt reges Assur universis terris, quomodo vastaverunt eas; et tu liberaberis?

12. Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?

12. An liberaverunt dii gentium, quos perdiderunt patres mei, Gozam, et Harum, Rezeph, et filios Edom, qui fuerunt in Bithlassar?

13. Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?

13. Ubi rex Amath, rex Arpad, rex civitatis Sepharvaiim, Hena et Ira?

14. 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.

14. Accepit Ezechias literas e manu nuntiorum, et legit eas, et ascendit in domurn Iehovae, et expandit eas coram Iehova.

15. And Hezekiah prayed unto the LORD, saying,

15. Tum oravit Ezechias ad Deum, dicens:

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.

16. Iehova exercituum, Deus Israel, qui habitas inter cherubin: tu ipse Deus solus super omnia regna terrae; tu fecisti ccelos et terrain.

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.

17. Inclina Iehova aurem tuam, et audi; aperi Iehova oculos tuos et vide; et audi cuneta verba Sennacherib, qui misit ad exprobrandum Deo vivo.

18. Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,

18. Sane Iehova, perdiderunt reges Assur cunctas terras terrain, inquam, eorum,

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.

19. Posueruntque deos earum in ignem, quoniam non sunt dii, sed opus manuno hominis, lignum, et lapis; ideo perdiderunt cos.

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.

20. Et nunc Iehova Dens noster, serra nos e mann ejus; ut cognoscant omnia regna terrae quod tu Iehova es solus.

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:

21. Tunc misit Isaias filius Amoz ad Ezechiam, dicens: Sic dicit Iehova Deus Israel; Quoniam me precatus es de Sennacherib rege Assur;

22. This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.

22. Hoc est verbum quod loquutus est Iehova de eo: Sprevit to, subsannavit to, virgo filia Sion; movit post to caput filia Ierusaleto.

23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.

23. Quem probris affecisti? et quem contumeliose aggressus es? Super quem exaltasti vocem tuam, et in sublime extulisti oculos tuos? nempe, super sanctum Israelis.

24. By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir-trees thereof: and I will enter into the height of his border, and the forest of his Carmel.

24. In manu servorum tuorum exprobrasti Domino ac dixisti: Ego in multitudine curruum meorum ascendam in excelsa montium, ad latera Libani, succidam summa cedrorum ejus, electas ejus abietes; tum veniam ad summum extremitatis, sed sylvam ejus campestrem, (vel, planitiei ejus.)

25. I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.

25. Fodiam, et bibam aquas; exsiccabo planta pedum meorum cunctos lacus obsidionis.

26. Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps.

26. Annon audiisti quod a longinquo tempore fecerim eam; a diebus antiquis formaverim ipsam? Nunc vero adducerem earn, ut sit in desolationem, in acervos ruinarum, quemadmodum urbes munitas.

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 corn blasted before it be grown up.

27. Nam incolae earurn manu fuerunt mutilati, territi et confusi sunt; facti sunt tanquam gramen agri, olus viride, herba tectorum, quae ante maturitatem exarescit.

28. But I know thy abode, and thy going out, and thy coming in, and thy rage against me.

28. Sessionem tuam, exitum tuum, et introitum tuam novi, et iracundiam tuam contra me.

29. Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

29. Quoniam iratus es contra me; ideo tumultus tuns ascendit in auras mens. Itaque ponam hamum (vel, circulum) meum in narem tuam, et framum meum in labia tua; et reducam to per viam ubi venisti.

30. And this shall be a sign unto thee, 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.

30. Hoc autem erit tibi signum: Comedes hoc anno quae sponte nascuntur, secundo etiam sponte provenientia, in tertio vero anno seminabiris et metetis, et plantabitis vineas, et comedetis fructum earurn.

31. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:

31. Et adjiciet quod servatum erit e domo Iuda, quodque residuum erit, radicem jacere deorsum, et fructum proferre seorsum.

32. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.

32. Nam e Ierusalem egredientur reliquiae, et quod serratum erit e monte Zion. Zelus Iehovae exercituum hoc faciet.

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.

33. Propterea sic dicit Iehova de rage Assur: non ingredietur urbem hanc, neque projiciet illuc sagittam, et non occupabit eam clypeo munitus, neque fundet contra earn ballstam.

34. By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.

34. Per viam qua venit revertetur, neque ingredietur urbem hanc dicit Iehova.

35. For I will defend this city to save it for mine own sake, and for my servant David’s sake.

35. Et protector ero super hanc urbem, ut servem eam, propter me et propter David servum meum.

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.

36. Et egressus angelus Iehovae percussit in castris Assyriorum centum octaginta quinque millia; et cum mane surrectum esset, ecce omnes cadavera mortuorum.

37. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.

37. Tum profectus abiit, et reversus est Sennacherib rex Assur, et habitavit in Nineve.

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.

38. Et accidit quum adoraret in templo Nisroch deum suum (vel, dei sui,) Adrammelech et Sarrezer filii ejus percusscrunt eum gladio, fugeruntque in terram Armeniae, et regnavit Essaradon filius ejus pro eo.

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.” —
(Psalm 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.

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.” (Deuteronomy 18:15; Malachi 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. (Romans 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.

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, they sometimes accommodate their language to the present appearances of things.

Note 46. “Tellement qu’ils ne marchent qu’en trainant les jambes ou a clochepied,” “So that they walk only by dragging their limbs or limping.”

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.”
(Acts 8:22.)

He does not advise Simon to tremble and hesitate in prayer; for such 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,” (Psalm 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. Besides, he mentions two kinds of hearing, which in some measure removes the difficulty.

Note 47. “Paraventure, ou possible.” “Perhaps, or possible.”

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,” (Hebrews 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.