Commentari biblici

Isaiah 37:2. And he sent—unto Isaiah the prophet— It appears through the whole sacred history to have been the custom to consult prophets of remarkable authority in doubtful cases. The present example is parallel to that mentioned 2 Kings 22:13-14.

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Isaiah 37:3. For the children are come to the birth— This was a proverbial expression, used to convey ideas of the greatest calamity and almost inevitable danger. Procopius thus explains the words: "We are in pain to hear such blasphemous expressions, but are unable to punish those who have made use of them." Vitringa says the meaning is, "Matters are now in the utmost distress; so that, unless some extraordinary remedy or help be brought, there is an end of the public and domestic safety." The idea is taken from a woman in child-birth, so greatly weakened by her pains, that without some extraordinary assistance there can be no hope of her delivery. See Hosea 13:13.

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Isaiah 37:4. Sent to reproach the living God, &c.— This strongly marks the distinction between the Almighty, considered as the tutelary God of his chosen people, and the tutelary deities of the Pagan nations: The latter were only lifeless idols; the former was endued with unceasing life, and the source of life to all creatures. Vitringa renders the next clause, And to affront with words: It is remarkable, that Hezekiah, in great modesty and humility, as if he was unworthy of his favour and regard, calls Jehovah, not his God, but thy God, the God of that Isaiah who was devoted to him, and peculiarly happy in his communion and favour. The last clause properly should be rendered, For the remnant which are found, "which actually exist at this time in their country." See 2Ch 35:18 in the original.

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Isaiah 37:7. Behold, I will send a blast upon him— Behold, I will put a spirit [of fear] into him, when he shall hear, &c. Vitringa. See chap. Isa 31:8-9 whence it clearly follows, that the interpretation here given is right, and that the prophet here refers to the fears of Sennacherib upon the report of Tirhakah's invasion, and not a pestilential blast, as our version would lead one to think.

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Isaiah 37:8. Found the king of Assyria warring against Libnah— Libah was not far from Lachish, both being situated on the mountains of Judah. It is probable, that Sennacherib, finding himself unable to take the latter, had removed to Libnah, which he considered as a place not so well fortified; and so situated, that, by keeping a strong guard in the passes of the mountains, he should be able to carry on the siege, notwithstanding the approach of Tirhakah; who, most probably, was the same with the Sabaco of Herodotus. See Univ. Hist. vol. 4: p. 321. It is very difficult to determine the places mentioned in the subsequent verses. It is most likely that the king of Assyria thought by this message to have terrified Hezekiah and the people into compliance, which was now the more necessary for him, as the invasion of Tirhakah rendered it less proper for him to attempt so long and difficult a siege as that of Jerusalem was likely to prove.

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Isaiah 37:15. And Hezekiah prayed— The Pagans taught the knowledge of God, and the nature of their hero gods, only in their mysteries. The Hebrews were the only people whose object in their public and national worship, was the God of the universe. Josephus tells Apion, that the high and sublime knowledge which the Gentiles attained with difficulty in the rare and temporal celebration of their mysteries, was usually taught to the Jews at all times. "Can any government," says he, "be more holy than this, or any religion better adapted to the nature of the Deity? Where, in any place but this, are the whole people, by the special diligence of the priests, to whom the care of public instruction is committed, accurately taught the principles of true piety?—For those things which the Gentiles keep up for a few days only, that is, during those solemnities which they call mysteries and initiations, we, with vast delight, and a plenitude of knowledge which admits of no error, fully enjoy and perpetually contemplate through the whole course of our lives. If you ask the nature of those things which in our sacred rites are enjoined and forbidden, I answer, they are simple, and easily understood. The first instruction relates to the Deity; and teaches, that God contains all things, and is a being every way perfect, and the sole cause of all existence; the beginning, the middle, and the end of all things." This verse would be rather clearer, if we were to read, Thou, even thou alone, art the God of all the kingdoms, &c. Hezekiah here asserts the sole and universal dominion of the Lord God of Israel. See Isaiah 37:20. Psalms 96:5.Jeremiah 10:11; Jeremiah 10:11. Divine Legation, book 2: and Vitringa.

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Isaiah 37:18. Have laid waste all the nations, &c.— This is literally in the Hebrew, All the lands and their land; but our translation undoubtedly gives the proper sense. See 2 Kings 19:17.

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Isaiah 37:22. The virgin, the daughter of Zion, &c.— Well-formed cities and states, flourishing, free, and obedient to honest and legal rule, are every where in Scripture compared to virgins. By the daughter of Zion, and of Jerusalem, are meant the people, inhabitants of Zion and Jerusalem. The image is extremely fine, whereby the contempt of Sennacherib's threats is expressed.

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