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. read more
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... read more
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... read more
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 :-). read more
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- :). read more
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. read more
The Rabshakeh’s challenge 36:1-37:7This section demonstrates Hezekiah’s commitment to God, but the next one (Isaiah 37:8-35) shows an even stronger commitment by the king to commit his own fate and the fate of his people to God. The present section stresses Assyrian pride and its result: divine judgment (cf. Isaiah 10:15-19). Isaiah did not record Hezekiah’s attempt to buy off Sennacherib (2 Kings 18:13-16), probably because he wanted to focus on the Judean king’s good example of trusting God. read more
Then the king sent some of his highest officials and some of the leading priests, who were also in mourning, to visit Isaiah. Notice that Hezekiah did not summon Isaiah into his presence. This reflects the respect that the king felt for the prophet (cf. 2 Kings 6:12). read more
The leaders of Judah, speaking for their king, acknowledged that he had come to the end of his rope. The Assyrian invasion of Judah had been like labor pains for the king, but now the crisis had peaked and there was no human strength left to expel the enemy. Hezekiah confessed that he deserved the adversity that had overtaken him, which had signaled an end of hope and resulted in great embarrassment. Yet he did not appeal for divine help on the basis of his own needs but because of the Lord’s... read more
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Coffman Commentaries on the Bible - Isaiah 37:5
"So the servants of Hezekiah came to Isaiah. And Isaiah said unto them. Thus shall ye say to your master. Thus saith Jehovah, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. Behold, I will put a spirit in him, and he shall hear tidings, and shall return unto his own land; and I will cause him to fall by the sword in his own land."Isaiah did not need to be solicited for prayer on behalf of Jerusalem; he had already been praying... read more