Bible Commentaries
Isaiah 37

Introduction

CHAPTER 37

:-. CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER.

Verse 1

1. sackcloth—(See on :-).

house of the Lord—the sure resort of God's people in distress (Psalms 73:16; Psalms 73:17; Psalms 77:13).

Verse 2

2. unto Isaiah—implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare :-).

Verse 3

3. rebuke—that is, the Lord's rebuke for His people's sins (Psalms 149:7; Hosea 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 Hosea 5:9- :).

Verse 4

4. hear—take cognizance of (2 Samuel 16:12).

reprove—will punish him for the words, &c. (Psalms 50:21).

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

Verse 6

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

blasphemed me— (Isaiah 37:5- :).

Verse 7

7. blast—rather, "I will put a spirit (Isaiah 28:6; 1 Kings 22:23) into him," that is, so influence his judgment that when he hears the report (1 Kings 22:23- :, 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.

by the sword— (1 Kings 22:23- :).

Verse 8

8. returned—to the camp of his master.

Libnah—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 :-). Libnah was in Judea and given to the priests (1 Chronicles 6:54; 1 Chronicles 6:57).

Verse 9

9. Tirhakah—(See on :-; Isaiah 37:1). 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.

sent— Isaiah 37:1- : more fully expresses Sennacherib's eagerness by adding "again."

Verse 10

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

God . . . deceive—(Compare Numbers 23:19).

Verse 11

11. all lands— ( :-). He does not dare to enumerate Egypt in the list.

Verse 12

12. Gozan—in Mesopotamia, on the Chabour (2 Kings 17:6; 2 Kings 18:11). Gozan is the name of the district, Chabour of the river.

Haran—more to the west. Abraham removed to it from Ur (2 Kings 18:11- :); the Carroe of the Romans.

Rezeph—farther west, in Syria.

Eden—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 (2 Kings 18:11- :). "A garden in Eden."

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

Verse 13

13. Hena . . . Ivah—in Babylonia. From Ava colonists had been brought to Samaria ( :-).

Verse 14

14. spread—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 (2 Chronicles 20:3; 2 Chronicles 20:11-13).

Verse 16

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

cherubim—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 (Exodus 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 (Numbers 7:89; Psalms 18:10). (1) They are first mentioned (Psalms 18:10- :) "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" (Psalms 18:10- :). 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, Psalms 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 (Revelation 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 Ezekiel 1:5-25; Ezekiel 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.

thou alone—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.

Verse 17

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

Verse 18

18. have laid waste—conceding the truth of the Assyrian's allegation ( :-), but adding the reason, "For they were no gods."

Verse 19

19. cast . . . gods into . . . fire—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.

Verse 20

20. The strongest argument to plead before God in prayer, the honor of God (Exodus 32:12-14; Psalms 83:18; Daniel 9:18; Daniel 9:19).

Verse 21

21. Whereas thou hast prayed to me—that is, hast not relied on thy own strength but on Me (compare 2 Kings 19:20). "That which thou hast prayed to Me against Sennacherib, I have heard" (Psalms 65:2).

Verse 22

22. Transition to poetry: in parallelism.

virgin . . . daughter—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 :-; Isaiah 1:8). Zion and her inhabitants.

shaken . . . head—in scorn (Psalms 22:7; Psalms 109:25; Matthew 27:39). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (Isaiah 58:9; Ezekiel 25:6; Zephaniah 2:15).

Verse 23

23. Whom—not an idol.

Verse 24

24. said—virtually. Hast thou within thyself?

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

sides—rather, "recesses" [G. V. SMITH].

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

height of . . . border—In 2 Kings 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."

forest of . . . Carmel—rather, "its thickest forest." "Carmel" expresses thick luxuriance (see on 2 Kings 19:23- :; Isaiah 37:2).

Verse 25

25. digged, and drunk water—In 2 Kings 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.

rivers of . . . besieged places—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 Isaiah 19:4-6, referring to Egypt, "the river—brooks of defense—shall be dried up." HORSLEY, translates the Hebrew for "besieged places," "rocks."

Verse 26

26. Reply of God to Sennacherib.

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

Verse 27

27. Therefore—not because of thy power, but because I made them unable to withstand thee.

grass—which easily withers (Isaiah 40:6; Psalms 37:2).

on . . . housetops—which having little earth to nourish it fades soonest (Psalms 37:2- :).

corn blasted before it be grown up—SMITH translates, "The cornfield (frail and tender), before the corn is grown."

Verse 28

28. abode—rather, "sitting down" (Psalms 139:2). The expressions here describe a man's whole course of life (Deuteronomy 6:7; Deuteronomy 28:6; 1 Kings 3:7; Psalms 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 (Isaiah 37:4).

Verse 29

29. tumult—insolence.

hook in . . . nose—Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare Job 41:1; Job 41:2; Ezekiel 19:4; Ezekiel 29:4; Ezekiel 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.

Verse 30

30. Addressed to Hezekiah.

sign—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 ( :-). 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.

Verse 31

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

Verse 33

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

bank—a mound to defend the assailants in attacking the walls.

Verse 34

34. (See Isaiah 37:29; Isaiah 37:37; Isaiah 29:5-8).

Verse 35

35. I will defend—Notwithstanding Hezekiah's measures of defense ( :-), Jehovah was its true defender.

mine own sake—since Jehovah's name was blasphemed by Sennacherib ( :-).

David's sake—on account of His promise to David (Psalms 132:17; Psalms 132:18), and to Messiah, the heir of David's throne (Isaiah 9:7; Isaiah 11:1).

Verse 36

36. Some attribute the destruction to the agency of the plague (see on :-), which may have caused Hezekiah's sickness, narrated immediately after; but Isaiah 33:1; Isaiah 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 Isaiah 29:6; Isaiah 30:30, to have been a storm of hail, thunder, and lightning (compare Isaiah 30:30- :). 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 Isaiah 30:30- : 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 (Isaiah 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 Isaiah 37:33- :, with which Isaiah's words, "when they arose early in the morning," &c., are in undesigned coincidence.

they . . . they—"the Jews . . . the Assyrians."

Verse 37

37. dwelt at Nineveh—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 (Genesis 10:8-11; Genesis 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 Genesis 10:25- :; Genesis 10:25- :).

Verse 38

38. Nisroch—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 ( :-) answered to the sun or Baal, Belus, the title of office, "Lord." This explains "image of the grove" ( :-). The eagle was worshipper by the ancient Persians and Arabs.

Esar-haddon—In :- he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (2 Chronicles 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.