37 So Sennacherib king of Assyria departed, and went and
Deen adopted by Rosenmiiller, Doederlin, Michaelis, Hensler, and many others. But there are two objections to this supposition. One is, that it does not well accord with the description of the prophet (chs. xxix. 6, xxx. 30); and the other, and more material one is, that the plague does not accomplish its work so suddenly. This was done in a single night; whereas, though the plague appears suddenly, and has been known to destroy whole armies, yet there is no recorded instance in which it has been so destructive in a few hours as in this case. It may be added, also, that the plague does not often leave an army in the manner described here. One hundred and eighty-five thousand were suddenly slain. The survivors, if there were any, as we have reason to suppose (ver. 37); fled, and returned to Nineveh. There is no mention made o( any who lingered, and who remained sick among the slain. Nor is there any apprehension mentioned, as having existed among the Jews, of going into the camp, and stripping the dead, and bearing the spoils of the army into the city. Had the army been destroyed by the plague, such is the fear of the contagion in countries where it prevails, that nothing would have induced them to endanger the city by the possibility of introducing the dreaded disease. The account leads us to suppose that the inhabitants of Jerusalem immediately sallied forth and stripped the dead, and bore the spoils of the army into the city. See Notes ch. xxxiii. 4, 24. On the whole, therefore, the most probable supposition seems to be, that, if any secondary causes were employed, it was the agency of a violent tempest — a tempest of mingled hail and me, which suddenly descended upon the mighty army. Whatever was the agent, however, it was the hand of God that directed it. It was a mo3t fearful exhibition of his power and justice; and it furnishes a most awful threatening to proud and haughty blasphemers and revilers, and a strong ground of assurance to the right- returned, and dwelt at Ninoveh.
eous that God will defend them in time* of peril.
It may be added, that Herodotus has given an account whicn was undoubtedly derived from some rumour of the entire destruction of the Assyrian army. He says (B. ii. ch. 141) that when Sennacherib was in Egypt and en-gaged in the siege of Pelusium, an Egyptian priest prayed to God, and God heard his prayer, and sent a judgment upon him. " For," says he, " a multitude of mice gnawed to pieces in one night both the bows and the rest of the armour of the Assyrians, /ind that it was on that account that the king, when he had no bows left, drew off his army from Pelusium." This is probably a corruption of the history which we have here. At all events, the account in Herodotus does not conflict with the main statement of Isaiah, but is rather a confirmation of that statement, that the army of Sennacherib met with sudden discomfiture. IT And when they arose. At the time of rising in the morning; when the surviving part of the army arose, or when the Jews arose, and looked toward the camp of the Assyrians.
37. So Sennacherib departed. Probably with some portion of his army and retinue with him, for it is by no means probable that the whole army had been destroyed. In 2 Chron. xxxii. 21, it is said that the angel " cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria." His army was thus entirely disabled, and the loss of so large a part of it, and the consternation produced by their sudden destruction, would of course lead him to abandon the siege. IT Went and returned. Went from before Jerusalem and returned to his own land. IT And dwelt at Nineveh. How long he dwelt there is not certainly known. Berosus, the Chaldean, says it was " a little while." See Jos. Ant. B. x. ch. i. § 5. Nineveh was on the Tigris, and was the capital of Assyria. For an account oi
38 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote
its site, and its present situation, see " the American Biblical Repository " for Jan. 1837, pp. 139-159.
38. As he was worshipping. Perhaps this time was selected because he might be then attended with fewer guards, or because they were able to surprise him without the possibility of his summoning his attendants to his rescue. IT In the house. In the temple. V Of Nisroch his god. The god whom he particularly adored. Gesenius supposes that the word Nisroch denotes an eagle, or a great eagle. The eagle was regarded as a sacred bird in the Persian religion, and was the symbol of Ormuzd. This god or idol had been probably introduced into Nineveh from Persia. Among the ancient Arabs the eagle occurs as an idol. Josephus calls the idol Araskes; the author of the book of Tobit calls it Dagon. Vitringa supposes that it was the Assyrian Bel, and was worshipped under the figure of Mars, the god of war. More probably it was the figure of the eagle, though it might have been regarded as the god of war. V That Adrammelech and Sharezer his sons smote him with the sword. What was the cause of this rebellion and parricide is unknown. These two sons subsequently became, in Armenia, the heads of two celebrated families there, the Arzerunii, and the Genunii. See Josephus Ant. B. x., ch. i., § 5, Note. % And they escaped. This would lead us to suppose that it was some private matter which led them to commit the parricide, and that they did not do it with the expectation of succeeding to the crown, f Into the land of Armenia. Heb. as in the margin, Ararat. The Chaldee renders this, " the land of t'snj? Kardoo" — that is, Kardianum,
"him with the sword; and thev escaped into the land of 'Armenia: and Esarhaddon his son reigned in his stead.
or, the mountains of the Kurds. The modern Koordistan includes a considerable part of the ancient Assyria and Media, together with a large portion of Armenia. This expression is generally substituted for Ararat by the Syriac, Chaldee, and Arabic translators, when they do not retain the original word Ararat. It is a region among the mountains of Ararat or Armenia. The Syriac renders it in the same way i^o9f£9 of Kurdoxja — the Kurds. The
LXX render it, " into Armenia." Jerome says that " Ararat was a champaign region in Armenia, through which the Araxes flowed, and was of considerable fertility." Ararat was a region or province in Armenia, near the middle of the country between the Araxes and the lakes Van and Oroomiah. It is still called by the Armenians Ararat. On one of the mountains in this region the ark of Noah rested. Gen. viii. 4. The name Ararat belongs properly to the region of country, and not to any particular mountain. For an account of this region, see Sir R. K. Porter's Travels, vol. i. p. 178 seq.; Smith and Dwight's Researches in Armenia, vol. ii. p. 73, seq., and Morier's Second Journey, p. 312. For a very interesting account of the situation of Ararat, including a description of an ascent to the summi of the mountain which bears that name, see the Biblical Repository for April; 1836, pp. 390-416. " The origin of the name Armenia is unknown. The Armenians call themselves after their fabulous progenitor Haig, and derive the name Armen from the son of Haig, Armenag. They are probably a tribe of the ancient Assyrians; their language and history speak alike in favour of it. Their traditions say ilso that Haig came from Babylon."
This chapter contains the record of an important transaction which occurred in the time of I.aiah juul in wh.ch he was deeply interested— the dangerous sickness, and the remarkab'8 recovery of Hezekiah. It is introduced here, doubtless, because the account was drawn up by Isaiah (s*t Analysis of ch. xxxvi.); and because it records his agency at an important crisis of the history. A record of the same transaction, evidently from the same hand, occurs in 2 Kings xx. 1—11. But lha account differs more than the records in the two previous chapters. It is abridged in Isaiah by omitting what is recorded in Kings in ver. 4, and in the close of ver. 6. it is transport i in the statement which occurs in regard to the application cf the " lump of figs;" and it 13 tma/ged by the introduction of the record which Hezekiah made of his sickness and recovery, vs. 9—20.
The contents of the chapter are (l,) the statement of the dangerous sickness of Hezekiah, and th6 messaga of God to him by the prophet, ver. 1; (2,) the prayer which Hezekiah offered lor his recovery, vsr. 3; (3,) the assurance which God gave to him by the prophet that his days should ho!eng;hened out fifteen years, and tht; sign given to confirm it by the retrocession of the shadow on the sun-dial of Ahaz, vs. 5 — 8; (4,) the record which Hezekiah made in gratitude to God lor h-s recovery, vs. 9 — 20; and (5,) the statement of the maimer in wh'ch his recovery was effected, vs. 21, 22.
1 In cthose days was Hezekiah sick unto death. And Isaiah the prophet, the son of Amoz, came unto him, and said unto him,
1. In those days. That is, his sickness commenced about the period in which the army of Sennacherib was destroyed. It has been made a question whether the sickness of Hezekiah was before or after the invasion of Sennacherib. The most natural interpretation certainly is, that it occurred after that invasion, and probably at no distant period. The only objection to this view is the statement in ver. G, that God would deliver him out of the hand of the king of Assyria, which has been understood by many as implying that he was then threatened with the invasion. But this may mean simply that he would be perpetually and finally delivered from his hand; that he would be secure in that independence from a foreign yoke which he had long sought (2 Kings xviii. 7); and that the Assyrian should not be able again to bring the Jews into subjection. See Notes ch. xxxvii. 30, 31. Comp. Note on ver. 6. Jerome supposes that it was brought upon him lest his heart shouM be elated with ihe signal triumph, and in order that, in. his circumstances, he might be kept humble. Josephus says that the sicfcnes3 occurred soon after the destruction of the army of Sennacherib. Ant. B. x. ch. ii. § 1. Prideaux places his sickless before the invasion ot the Assy-
Thus saith the Lord,2 Set thine house in order: for thou shalt die, and not live.
rians. Connex. vol. i. p. 137. IT Was sick. What was the exact nature of this sickness is not certainly known. In ver. 21 it is said that it was " a boil," and probably it was a pestilential boil. The pestilence or plague is attended with an eruption or boil. " No one," says Jahn, " ever recovered from the pestilence unless the boil of the pestilence came out upon him, and even then he could not always be cured." Archaol. § 190. The pestilence was, and is still, rapid in its progress. It terminates the life of those who are affected with it almost immediately, and at the farthest within three or four days. Hence we see one ground of the alarm of Hezekiah. Another cause of his anxiety was, that he had at this time no children, and consequently he had reason to apprehend that his kingdom would be thrown into contention by conflicting strifes for the crown. IT Unto death. Ready to die; with a sickness which in the ordinary course would terminate his life. 1T Set thine house in order. Ileb, ' Give command ("^) to thy house,' i. e. to thy family. If you have any directions to give in regard to the succession to the crown, or in regard to domestis and private arrangements, let it be done soon. Hezekiah was yet in middle life-
He came to the throne when he was *wenty-five years old (2 Kings xviii. 2), and he had now reigned about fourteen years. It is possible that he had as yet made no arrangements in regard to the succession, and as this was very important to the peace of the nation, Isaiah was sent to him to apprize him of the Necessity of leaving the affairs of his kingdom so that there should not be anarchy when he should die. The direction, also, may be understood in a more general sense as denoting that he was to make whatever arrangements might be necessary as preparatory to his death. We see here (1) the boldness and fidelity of a man of God. Isaiah was not afraid to go in and freely tell even a monarch that he must die. The subsequent part of the narrative would lead us to suppose that until this announcement Hezekiah did not regard himself as in immediate danger. It is evident here, that the physician of Hetekiah had not informed him of it — perhaps from the apprehension that his disease would be aggravated by the agitation of his mind on the subject. The duty was, therefore, left, as it is often, to a minister of religion — a duty which even many ministers are slow to perform, and which many physicians are reluctant to have performed. (2.) No danger is to be apprehended commonly from announcing to those who are sick their true condition. Friends and relatives are often reluctant to do it, for fear of agitating and alarming them. Physicians often prohibit them from knowing their true condition, under the apprehension that their disease may be aggravated. Yet here was a case in which pre-eminently there might be danger from announcing the danger of death. The disease was deeply seated. It was making rapid progress. It was usually incurable. Nay, there was here a moral certainty that the monarch would die. And this was a case, therefore, which particularly demanded, it would seem, that the patient should be kept quiet, and free from alarms. But God regarded it as of great importance that he should know his true condition, fct<i the r-rophet was directed to go to him and faithfu.ly to state it, Physi* cians and friends often err in this. There is no species of cruelty greater than to suffer a friend to lie on a dying bed under a delusion. There is no sin more aggravated than that of designedly deceiving a dying man, and flattering him with the hope of recovery when there is a moral certainty that he wiL' not, and cannot recover. And there ia evidently no danger to be apprehended from communicating to the sick their true condition. It should be done tenderly, and with affection; but it should be done faithfully. I have had many opportunities of witnessing the effect of apprizing the sick of their situation, and of the moral certainty that they must die. And I cannot now recall an instance in which the announcement has had any unhappy effect on the disease. Often, on the contrary, the effect is to calm the mind, and to lead the dying to look up to God, and peacefully to repose on him. And the effect of that is always salutary. Nothing is more favourable for a recovery than a peaceful, calm, heavenly submission to God; and the repose and quiet which physicians so much desire their patientg to possess, is often best obtained by securing confidence in God, and a calm resignation to his will. (3.) Everyman with the prospect of death before him should set his house in order. Death is an event which demands preparation — ■ a preparation which should not be deferred to the dying moment. In view of it, whether it comes sooner or later, our peace should be made with God and our worldly affairs so arranged that wa can leave them without distraction, and without regret. IT For thou shaU die and not live. Thy disease is incurable. It is a mortal, fatal disease. The Hebrew is, ' for thou art dead ' (^"?); that is, you are a dead man. A similar expression occurs in Gen. xx. 3, in the address which God made to Abimelech: " Behold thou art a dead man on account of the woman which thou hast taken." We have a similar phrase in our language, when a man is wounded, and when he says ' I am a dead man.
2 Then Hezekiah turned his j have walked before thee in truth, face toward the wall, and prayed and with a perfect heart, and
This is all that we are required to understand here, that according to the usual course of the disease, he must die. It is evident that Isaiah was not acquainted himself with the secret intention of God; nor did he know that Hezekiah would humble himself, and plead with God; nor that God would by a miracle lengthen out his life.
2. Then Hezekiah turned his face toward the wall. The wall of the room in which he was lying. He was probably lying on a couch next the wall of his room. Eastern houses usually have such couches or ottomans running along on the sides of the room on which they recline, and on which they lie when they are sick. Hezekiah probably turned his face to the wall in order that his emotion and his tears might not be seen by the bystanders, or in order that he might compose himself the better for devotion. His prayer he wished, doubtless, to be as secret as possible. The Chaldee renders this, " turned his face to the wall of the house of the sanctuary;" that is, of the temple, so that it might appear that he prayed toward the temple. Thus Daniel when in Babylon is said to have prayed with his windows opened towards Jerusalem. Dan. vi. 10. The Mohammedans pray every where with their faces turned toward Mecca. But there is no evidence in the Hebrew text that Hezekiah prayed in that manner. The simple idea is, that he turned over on his couch toward the wall of his room, doubtless, for the greater privacy, and to hide his deep emotion.
3. And said, Remember now, 0 Lord, 7" beseech thee. The object which Hezekiah desired was evidently that his life might be spared, and that he might not be sudd«nly cut off. He, therefore, makes mention of the former course of his life, not vith ostentation, or rs a
have done that which is good in thy sight: and Hezekiah wepl 4 sore.
ground of his acceptance or justification, but as a reason why his life should not be cut off. He had not lived as many of the kings of Israel had done. He had not been a patron of idolatry. He had promoted an extensive and thorough reformation among the people. He had exerted his influence as a kir.g in the service of Jehovah, and it was his pur • pose still to do it; and he, therefore prayed that his life might be spared i i order that he might carry forward an I perfect his plans for the reformation ci the people, and for the establishment of the worship of Jehovah. IT How 1 have walked. How I have lived. Life, in the Scriptures, is often represented as a journey, and a life of piety is represented as walking with God. See Gen. v. 24, vi. 9. 1 Kings ix. 4, xi. 33. IT In truth. In the defence and maintenance of the truth, or in sincerity. IT And with a perfect heart. With a heart sound, sincere, entire in thy service. This had been his leading aim j his main, grand purpose. He had not pursued his own ends, but his whole official royal influence had been on the side of religion. This refers to his public character rather than to his private feelings. For though, as a man, he might be deeply conscious of imperfection; yet as a king, his influence had been wholly on the side of religion, and he had not declined from the wiys of God. IT And have done that which is good. This accords entirely with the account which is given of him in 2 Kings xviii. 3-5. IT And Hezekiah wept sore. Marg. as in the Heb. " with great weeping." Josephus (Ant. B. x. ch. ii. § 1) says, that the reason why Hezekiah was so much affected was that he was then childless, and saw that he was about to leave the government wiihout a successor. Others suppose that it was because his death would be constr:3d
4 T^ien came the word of the Lord *.o Isaiah, saying,
5 (Jo and say to Hezekiah, Thu<? saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears:
by his enemies as a judgment of God for his stripping the temple of its ornaments. 2 Kings xviii. 16. It is possible that §e\cral things may have been combined in producing the depth of his grief. In his song, or in the record which he made to express his praise to God for his recovery, the main reason of hia fciief which he suggested was, the fact that he was in danger of being cut off in the midst of his days; that the blessings of a long life were likely to be denied him. See vs. 10, 11, 12. We have here an instance in which even a good man may be surprised, alarmed, distressed, at the sudden announcement that he must die. The fear of death is natural; and even those who are truly picas are sometimes alarmed when it cones.
4. Then came the word of the Lord. In the parallel place in 2 Kings xx. 4, it is said, "And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came unto him." That is, the message of God came to Isaiah before he had left Hezekiah; or as soon as he had offered his prayer. This circumstance is omitted by Isaiah on the revision of his narrative which we have before us. But mere is no contradiction. In this place it is implied that the message came to him soon, or immediately.
5. The God of David thy father. David is mentioned here, probably, because Hezekiah had a strong resemblance to him (2 Kings xviii. 3), and because a long and happy reign had been granted to David; and also because the promise had been made to David that there should not fail a man to sit on his throne. See Note ch. xxxvii. 35. As Hezekiah resembled David, God promised that his reign should be lengthened out; and as he perhaps was then without a son and successor, God promised him a longer
6 And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.
life with the prospect that he might have an heir who should succeed him on the throne. IT Behold, I will add unto thy days fifteen years. This is perhaps the only instance in which any man has been told exactly how long he would live. Why God specified the t me, cannot now be known. It was, however, a full answer to the prayer of Hezekiah, and the promise is a full demonstration that God is the hearer of prayer, and that he can answer it at once. — We learn here, that it is right for a friend of God to pray for life. In times of sickness, and even when there are indications of a fatal disease, it is not improper to pray that the disease may be removed, and the life prolonged. If the desire be to do good; to advance the kingdom of God; to benefit others; or to perfect some plan of benevolence which is begun, it is not improper to pray that God would prolong the life. Who can tell but that he often thus spares useful lives when worn down with toil, and when the frame is apparently sinking to the grave, in answer to prayers 1 He does not indeed work miracles as he did in the case of Hez ekiah, but he may direct to remedies which had not before occurred; or he may himself give a sudden and unlooked for turn to the disease, and restore the sufferer again to health.
6. And I will deliver thee and this city. The purport of this promise is, that he and the city should be finally and entirely delivered from all danger of invasion from the Assyrians. It might be apprehended that Sennacherib would collect a large army, and return; or that his succeessor would prosecute the war which he had commenced. But the assurance here is given to Hezekiah that he had nothing more to fear from the Assyrians. See Notes ch. xxxvii. 35, xxxi. 4, 5. In the parallel place in 2 Kings xx. 6 it is added, " I will defend this city fof
7 And this shall he a sign unto thee from the Lord, that
the Lokd will do this thing that he hath spoken;
8 Behold, I will bring again the shadow of the degrees, which
mine own sake, and for my servant David's sake." In the parallel passage also in 2 Kings xx. 7, 8, there is inserted the statement which occurs in Isaiah at the end of the chapter, vs. 21, 22. It is evident that those two verses more appropriately come in here. Lowth conjectures that the abridger of the history omitted those verses, and when he had transcribed the song of Hezekiah, he saw that they were necessary to complete the narrative, and placed them at the end of the chapter with proper marks to have them inserted in the right place, which marks were overlooked by transcribers. It is, however, immaterial -where the statement is made; and it is now impossible to tell in what manner the transposition occurred.
7. And this shall be a sign unto thee. That is, a sign, or proof that God would do what he had promised, and that Hezekiah would recover and be permitted to go again to the temple of the Lord, ver. 22. 2 Kings xx. 8. On the meaning of the word " sign " see Notes ch. vii. 11, 14. Comp. Note ch. xxxvii. 30. The promise was, that he Bhould be permitted to go to the temple in three days. 2 Kings xx. 5.
8. Behold, I will bring again the shade w. The shadow, or shade which is made by the interception of the rays of the sun bj '.he gnomon on the dial. The phrase " bring again " (Heb. ^^ means to cause to return (Hiph from -IVa to return); that is, I will cause to retrograde, or bring back. LXX, ' I will turn back,' cTpi^u. Few subjects have perplexed commentators more than this account of the sun-dial of Ahaz. The only other place where a, sun-dial is mentioned in the Scriptures is in the parallel place in 2 Kings xx. 9, 10, where the account is somewhat more full, and the nature of the miracle more fully
is gone down in the sun-dial 'of Ahaz, ten degrees backward. So the sun returned ten decrees, by which degrees it was gona down.
represented: " This sign shalt thou have of the Lord, that the Lord will do the thing which he hath spoken: — Shall the shadow go forward ten degrees, or go back ten degrees 1 And Hezekiah answered, It is a light thing for the shadow to go down ten degrees; nay, but let the shadow return backward ten degrees." That is, it would be in the usual direction which the shadow takes, for it to go down, and there would rx< less that would be decisive in the miracle. He therefore asked that it might be moved backward from its common direction, and then there could be no doubt that it was from God. 2 Kings xx. 11: " And Isaiah the prophet cried unto Jehovah, and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz." ff The shadow of the degrees. Tha* is, the shadow made on the degrees; en indicated by the degrees on the dial But there has been much difficulty in regard to the meaning of the word degrees. The Hebrew word l"1-??^ from f!S9 to ascend, to go up, means properly an ascent; a going up from a lower to a higher region; then a step by which one ascends, applied to the steps on a stair-case, &c. 1 Kings x. 19. Ezek. xl. 26, 31, 34. Hence it may be applied to the ascending or descending figures or marks on a dial designating the ascent or descent of the sun; or the ascent or descent of the shadow going up or down by steps or hours marked on its face. The wosd is applied to a dial nowhere else but here. Joscphus understands this as referring to the steps in the house, or palace of Ahaz. '.' Ho desired that he would make the shadow of the sun which he had already made to go down ten steps in his house, to return again to the same p^ace and to make it as it was before j" by which he evidently regarded Hezekiah as requesting that the shadow which had gone down on the steps of the palace should return to its place ten steps backward. It is possible that the time of day may have been indicated by the shadow of the sun on the steps of the palace, and that this may have constituted what was called the s>un-dial of Ahaz; but the more probable interpretation is that which regards the dial as a distinct and separate contrivance. The LXX render it by the word steps, yet understanding it as Josephus does, dvafia6noi$ tov oXkov tov irarpog gov — the steps of the house of thy father. IT Which is gone down on the sun-dial of Ahaz: Marg. " degrees by, or with the sun." Heb. literally, ' which has descended on the steps, or degrees of Ahaz by, or with the sun,' OBtt?3; that is, by means of the sun, or caused by the progress of the sun. The shadow had gone down on the dial by the regular course of the sun. — Ahaz was the father of Hezekiah; and it is evident from this, that the dial had been introduced by him, and had been used by him to measure time. There is no mention of any instrument for Keeping time in the Bible before this, nor is it possible, perhaps, to determine the origin or character of this invention, or to know where Ahaz obtained it. Perhaps all that can be known on the subject has been collected by Calmet, to whose article [Dial] in his Dictionary, and to the Fragments of Taylor appended to his Dictionary (Fragments ii. cii.) the reader may be referred for a more full statement on this subject than is consistent with the design of these Notes. The mention of the Dial does not occur before the time of Ahaz, who lived B. C. 726; nor is it certainly known that even after his time the Jew3 generally divided their time by hours. The word hour (xalpiKSi) occurs first in Tobit; and it has been supposed that the invention of dials came from beyond the Euphrates. Herod. Lib. ii. c. 109. But others suppose that it came from the Phenicians, and that the first traces of it are discoverable in what Homer says.Odyss. xv. 402) of "an island called Syria 1/ing above Ortygia, where the revolutions of the sun are observed." The Phenicians are supposed tc have inhabited this island of Syria, ana it is, therefore, presumed that they left there this monument of their skill in astronomy. About three hundred years after Homer, Pherecydes set up a sun-dial in the same island to distinguish the hours. The Greeks confess that Anax inlander, who lived B. C. 547, under the reign of Cyrus, first divided time by hours, and introduced sun-dials among them. This was during the time of the captivity at Babylon. Anaximander travelled into Chaldea, and it is not improbale that he brought the dial from Babylon. The Chaldeans were early distinguished for their attention to astronomy, and it is probable that it was in Babylon that the sun-dial, and the division of the day into hours, was first used, and that the knowledge of that was conveyed in some way from Chaldea to Ahaz. — Interpreters have differed greatly in regard to the form of the sundial used by Ahaz, and by the ancientr generally. Cyril of Alexandria and Jerome believed it was a stair-case so disposed that the sun showed the hour3 on it by the shadow. This, as we have seen, was the opinion of Josephus; and this opinion has been followed by many others. Others suppose it was an obelisk or pillar in the middle of a smooth pavement on which the hours were engraved, or on which lines were drawn which would indicate the hours. Grotius, in accordance with the opinion ot Rabbi Elias Chomer, describes it thus " It was a concave hemisphere, in the midst of which was a globe, the shadow of which fell upon several lines'engraved on the concavity of the hemisphere these lines they say were eight-and twenty in number." This descriptioo accords nearly with the kind of dia^ which the Greeks called scapha, a boat or hemisphere, the invention of which the Greeks ascribed to a Chaldean named Berosus. Vitruv. Lib. ix. cap. 9. See the plate in Taylor's Calmet, " Sundial of Ahaz" (fig. 1 and 2). Berosua was a priest of Belus in Babylon, and lived indeed perhaps three hundred vears after Ahaz; but trnre is no ne cessity of supposing that he was the inventor of the dial. It is sufficient to suppose that he was repuu d to be the first who introduced it into Greece. He went from Babylon to Greece, where he taught astronomy first at Cos, and then at Athens, where one of his dials is still shown. Herodotus expressly says (lib. i. c. 109), "the pole, the gnomon, and the division of tne day into twelve parts, the Greeks received from the Babylonians." This sun-dial was portable; it did not require to be constructed for a particular spot to which it should be subsequently confined; and therefore one ready-made might have been brought from Babylon to Ahaz. That he had commerce with these countries appears by his alliance with Tiglathpileser. 2 Kings xvi. 7, 8. And that Ahaz was a man who was desirous of availing himself of foreign inventions and introducing them into his capital, appears evident from his desire to have an altar constructed in Jerusalem, similar to the one which he had seen in Damascus. 2 Kings xvi. 10. The dial is now a well-known instrument, the principle of which is, that the hours are marked on its face by a shadow cast from the sun by a gnomon. Inoraerto the understanding of this miracle, it is not necessary to be acquainted with the form of the ancient dial. It will be understood by a reference to any dial, and would have been substantially the same whatever was the form of the instrument. The essential idea is, that the shadow of the gnomon which thus indicated a certain degree or hour of the day, was made to go back ten degrees or places. It may conduce, however, to the illustration of this subject to have before the eye a representation of the usual form of the ancient dial, and 1 therefore annex three forms of diab which have been discovered. " The engraving represents, 1, a concave dial of white marble, found at Civita, in the year 17G2; 2, another concave dial, found at mount Tusculum, near Rome, in 1726; 3, a compound dial, preserved in the Elgin collection in the British Museum. It was found at Athens, supposed to have been used in marking the hours on one of the crossways of the city. The first two are considered to resemble, if indeed they be not identical with the famous dial of Ahaz."
Bin] 1 Concave dial of white marble, found at Civita, in 1T62. 2. Ditto, found at mount Tueeuil a near Rome, in 17^6. 3. Compound dial, preserved in the Klein collection, British Museum
9 The writing of Hczckiah king of Judah, when he had been
In regard to this miracle, it seems mly necessary to observe that all that.s indispensable to be believed is, that the shadow on the dial was made suddenly to recede from any cause. It is «viJent that this may have been accomplished in several ways. It may have t>eer. by arresting the motion of the panh in its revolutions, and causing it to retiograde on its axis to the extent indicated by the return of the shadow, or it may have been by a miraculous bending, or inclining of the rays of the sun. As there is no evidence that the event was observed elsewhere; and as it is not necessary to suppose that the earth was arrested in its motion, and that the whole frame of the universe was adjusted to this change in the movement of the earth, it is most probable that it was an inclination of the rays of the sun; or a miraculous causing of the shadow itself to recede. This is the whole statement of the sacred writer, and this is all that is necessary to be supposed. What Hezekiah desired was a miracle; a sign that he should recover. That was granted The retrocession of the shadow in this sudden manner was not a natural event. It could be caused only by God; and this was all that was needed. A simple exertion of divine power on the rays of the sun which rested on the dial, deflecting those rays, would accomplish the whole result. It may be added that it is not recorded, nor is it necessary to an understanding of the subject to suppose, that the bending of the rays was permanent, or that so much time was lost. The miracle was instantaneous, and was satisfactory to Hezekiah, though the rays of the sun casting the shadow may have again been soon returned to their regular position, and the shadow restored to the place in which it would have been had it not been interrupted. No infidel, therefore, can object to this statement, unless he can prove that this could not oe done by Him who made the sun, and who is Himself the fountain of power. \F By which degrees it was gone down.
Ey the sarn* steps, or degrees on which the shadow had descended. So the LXX express it; " so the sun reascended the ten steps by which the shadow had gone down." It was the shadow on the dial which had gone down. The sun was ascending, and the consequence was, of course, that the shadow on a vertical dial would descend. The " sun" here means, evidently, the sun as it appeared; the rays, or the shining of the sun. A return of the shadow was effected such as would be produced by the recession of the sun itself.
9. The writing of Hezekiah. This is the title to the following hymn — a record which Hezekiah made to celebrate the goodness of God in restoring him to health. The writing itself is poetry, as is indicated by the parallelism, and by the general structure. It is in many respects quite obscure; an obscurity perhaps arising from the brevity and conciseness which are apparent in the whole piece. It is remarkable that this song or hymn is not found in the parallel passage in the Book of Kings. The reason why it was omitted there, and inserted here, is unknown. It is possible that it was drawn up for Hezekiah by Isaiah, and that it is inserted here as a part of his composition, though adopted by Hezekiah, and declared to be his, that is, as expressing the gratitude of his heart on his recovery from his disease. It was common to compose an ode or hymn of praise on occasion of deliverance from calamity, or any remarkable interposition of God. See Notes ch. xii. 1, xxv. 1, xxvi. 1. Many of the Psalms of David were composed on such occasions, and were expressive of gratitude to God for deliverance from impending calamity. The hymn or song is composed of two parts. In the first part (vs. 10-14) Hezekiah describes his feelings and his fears when he was suffering, and especially the apprehension of his mind at the prospect ot death; and the second part (vs. 15-20) expresses praise to God for his good ness.
10 I said, Ain the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.
10. / said. Probably the words " I said " do not imply that he said or spoke this openly, or audibly; but this was the language of his heart, or the substance of his reflections. IT In the cutting off of my days. There has been considerable diversity of interpretation in regard to this phrase. Vitringa renders n, as our translators have done. Rosenmuller renders it, " in the meridian of my days." The LXX, £jhr&> wpsi t£>v bucp&v ftov, * in the height oT my days,' where they evidently read h£*lH instead of ^ISTI by the change of a single letter. Aquila, and the Greek interpreters generally, rendered it " in the silence of my days." The word here used in
Hebrew ("^l) denotes properly stillness, quiet, rest; and Gesenius renders it •* in the quiet of my days." According to him the idea is, • now when I might have rest; when I am delivered from my foes; when I am in the midst of my life, of my reign, and of my plans of usefulness, I must die.' The sense is, doubtless, that he was about to be cut off in middle-life, and when he had every prospect of usefulness, and of happiness in his reign, f / shall go to the gates of the grave. Heb. ' gates of sheol.' On the meaning of the word sheol, and the Hebrew idea of the descent to it through gates, see Notes on chs. v. 14, xiv. 9. The idea is, that he must go down to the regions of the dead, and dwell with departed shades. See Note on ver. 11. H The residue of my years. Those which I had hoped to enjoy; of which I had a reasonable prospect in the ordinary course of events, ^t is evident that Hezekiah had looked forward to a long life, and to a prosperous and peaceful reign. This was the means which God adopted to show him the impropriety of his desire, and to turn nim more entirely to his service, and to i preparation for death. —Sickness often
111 said, I shall not see the Lord, even the Lord, in Athe land of the living: I shall behold man no more with the inhabitants of the world.
" Lord" is not Jehovah but S^ FF Jah, Jah. On the meaning of it, see Note ch. xii. 2. Comp. Note ch. vii. 14. The repetition of the name here denotea emphasis or intensity of feeling— the deep desire which he had to see Jehovah in the land of the living, and the intense sorrow of his heart at the idea of being cut o-fffrom that privilege. The idea here is, that Hezekiah felt that he would not be spared to enjoy the tokens of divine favour on earth; to reap the fruits of the surprising and remarkable deliverance from the army of Sennacherib; and to observe its happy results in the augmenting prosperity of the people, and in the complete success of his plans of reformation. H" / shall behold man no more. I shall see the living no more; I shall die, and go among the dead. He regarded it as a privilege to live, and to enjoy the society of his friends and fellow worshippers in the temple — a privilege from which he felt that he was about to be cut off. TT With the inhabitants of the world. Or rather " amongst the inhabitants of the land of stillness;" that is, of the land of shades, sheol. He would not there see man as he saw him on earth, living and active, but would be a shade in the land of shades; himself still, in a world of stillness. * I shall be associated with them there, and of course be cut off from the privileges of the society of living men.' The Hebrew word rendered world, ^.r!) is from ^ri to cease, to leave off, to desist; to become languid, flaccid, pendulous. It then conveys the Idea of leaving off, of resting, of being still. Job iii. 17, xiv. 6. Judges v. 6. I&a^ii. 22. Hence the idea of frailty Ps. xxxix. 5; and hence the word here denotei
12 Mine age is d«parted, and day even to night wilt thou mak€ is removed from me as a shep- j an end of me. herd's tent: I have cut off like a 13 I reckoned till morning, weaver my life; he will cut me j that, as a lion, so will he break off 8with pining sickness: from all my bones: from day even to
probably the place of rest, the region of the dead, and is synonymous with the land of silence, such as the grave and the region of the dead are in contradistinction from the hurry and bustle of this world. Our translation seems to have been made as if the word was *?T\ life, life -time; hence the world. Ps. xlix. 2, xvii. 14. The Vulgate renders it, " habitatorcm quietis." The LXX simply, " I shall behold man no more."
12. Mine age. The word "it* which is here used, means properly the revolving period or circle of human life. The parallelism seems to demand, however, that it should be used in the sense of dwelling or habitation, so as to correspond with the " shepherd's tent." Accordingly, Lowth and Noyes render it habitation. So also do Gesenius and Rosenmuller. The Arabic word has this signification; and the Hebrew verb
^W also means to dwell, to remain, as in the Chaldee. Here the word means a dwelling, or habitation; that is, a tent, as the habitations of the Orientals were mostly tents. IF Is departed. 5>'&3. The idea here is, that his dwelling was to be transferred from one place to another as when a tent or encampment was broken up; that is, he was about to cease to dwell on the earth, and to dwell in the land of silence, or among the dead. IT From me as a shepherd's tent. As suddenly as the tent of a shepherd is taken down, folded up, and transferred to another place. There is doubtless the idea here that he would continue to exist, but in another place, as the shepherd would pitch his tent or dwell in another place. He was to be cut off from the earth, but he expected to dwell among the dead. The whole passage conveys the idea that he expected to fiMiell in another state — as the shepherd 'I wells in another place whea he strikes his tent, and it is removed. IT I have cut off like a weaver my life. This is another image designed to express substantially the same idea. The sense is, as a weaver takes his web from the loom by cutting the warp, or the threads which bind it to the beam, and thu3 loosens it and takes it away, so his life was to be cut off. When it is said " I cut off," ^r^Sp, the idea is, doubtless,
I am cut 'off; or my life is cut off. Hezekiah here speaks of himself as the agent, because he might have felt that his sins and unworthiness were the cause. Life is often spoken of as a web that is woven, because an advance is constantly made in filling up the web, and because it is soon finished and is then cut off. IT He will cut me off. God was about to cut me off. IT With pining sickness. Marg. " From the thrum." Lowth, " from the loom." The word •"&*? means properly, something hanging down or pendulous; any thing pliant, or slender. Hence it denotes hair or locks. Cant. vii. G. Here it seems to denote the threads or thrums which tied the web to the weave r'a beam. The image here denotes the cutting off of life as the weaver cuts his web out cf the loom, or as he cuts off thrums. The word never mean3 sickness. IT From day even to night. That is, in the space of a single day, or between morning and night — as a weaver with a short web accomplishes it in a single day. The disease of Hezekiah was doubtless the pestilence; and the idea is, that God would cut him off speedily, as it were in a single day. *F Wilt thou make an end of me. Ileb. Wilt thou perfect or finish me; that is, v/ilt thou take my life.
13. I reckoned. There has been considerable variety in interpreting this expression. The LXX render it, " I v, r*
night wilt thou make an end of me.
given up in the morning as to a lion. The Vulgate renders it, " I hoped until morning;" and in his commentary, Jerome says it means, that as Job in his trouble and anguish (ch. vii. 4) sustained himself at night expecting the day, and in the daytime waiting for the night, expecting a change for the better, eo Hezekiah waited during the night expecting relief in the morning. He knew, says he, that the violence of a burning fever would very soon subside, and he thus composed himself, and calmly waited. So Vitringa renders it, " I composed my mind until the morning." Others suppose that the word here used, ^^^J j means, ' I made myself like a lion,' that is, in roaring. But the more probable and generally adopted interpretation is, * I looked to God, hoping that the disease would soon subside, but as a lion he crushed my bones. The disease increased in violence, and became past endurance. Then I chattered like a swallow, and mourned like a dove, over the certainty that I must die.' — Our translators by inserting the word " that" have greatly marred the sense, as if he had reckoned or calculated through the night that God would break his bones, or increase the violence of the disease, whereas the reverse was true. He hoped and expected that it would be otherwise, and with that view he composed his mind. 1T As a lion so will he break all my hones. This should be in the past tense. 1 He [God] did crush all my bones.' The connection roquires this construction. The idea is, that as a lion crushes the bones of his prey, producing great pain and sudden death, so it was with God in producing great pain and the prospect of sudden death. T From day even to night, &c. Note ver. 12. Between morning and night. That is, his pain =?o resembled the crushing of all the bones of an animal by the lion, that he could no' hope to survive the da v.
14. Like a crane. The word used here (O'lO) denotes usually a horse. The Rabbins render it here a crane. Gesenius translates it a swallow; and in his Lexicon interprets the word which is translated a swallow ("1*52?) to mean circling, making gyrations; and the whole phrase," as the circling swallow." The Syriac renders this," as the chattering swallow." The Vulgate, " as the young of the swallow." The LXX simply " as the swallow." That two birds are intended here, or that some fowl is denoteu by the word "I'lMJ is manifest from Jer. viii. 7, where it is mentioned as distinct from the WO— the crane— ITO! &1D1. Or the meaning of the words Bochart may be consulted. Hieroz. Lib. i. T. ii. ]». 602. It is probable that the swallow and the crane are intended. The swallow is well known, and is remarkable for its twittering. The crane is also a well known bird with long limbs made to go in the wrater. Its noise may be expressive of grief. IF So did I chatter. Peep, or twitter. See Note on ch. viii. 19. The idea here, is doubtless that of pain that was expressed in sounds resembling that made by birds — a broken; unmeaning, unintelligible sighing; ot quick breathing, and moaning. IT / did mourn as a dove. The dove from its plaintive sound is an emblem of grief. It is so used inch. lix. 11. The idea is that of the lonely or solitary dove that is lamenting or mourning for its companion.
" Just as the lonely dove laments its mate."
IT Mine eyes fail. The word here used (^"l) means properly to hang down, io swing Lke the branches of the willow; then to be languid, feeble, weak. Applied to the eye, it means that it languishes and becomes weak. IT With looking upward. To God, for relief and comfort. He had looked so lon£, and so intensely toward heaven /or aid. that his eyes became weak, acr1 feeble.
15 What shall I say? ho hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.
IT O Lord, I am oppressed. This was his language in his affliction. He was Bo oppressed and borne down that he cried to God for relief. IT Undertake for me. Marg. ease me. The word (^*j5) more properly means, to become surety for hiin. See it explained in the Note on ch. xxxvi. 8. Here it means, be surety for my life; give assurance that I shall be restored; take rne under thy protection. See Ps. cxix. 122: '* Be surety for thy servant for good."
15. What shall I say? This language seems to denote surprise and gratitude at unexpected deliverance. It is the language of a heart that is overflowing, and that wants words to express its deep emotions. In the previous verse he had described his pain, anguish, and despair. In this he records the sudden and surprising deliverance which God had granted; which was so great that no words could express his sense of it. Nothing could be more natural than this language; nothing would more appropriately express the feelings of a man who had been suddenly restored to health from dangerous sickness, and brought from the borders of the grave. IT He hath both spoken unto me. That is, he has promised. So the word is often used. Deut. xxvi. 17. Jer. iii. 19. He had made the promise by the instrumentality of Isaiah, ver. 5, 6. The promise related to his recovery, to the length of his days, and to his entire deliverance from the hands of the Assyrians. H And himself hath done it. He himself has restored me according to his promise, when no one else could have done it. IT / shall go Moftly. Lowth renders this, in accordance with the Vulgate, " Will I reflect." Cut the Hebrew will not bear this construction. The word here used («T^) occurs in but one other place in the Bible. Fs. xlii. 4: "I went with them
16 O Lord, by these things men mlive, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live.
t( the house of God;" i. e. I went with tl em in a sacred procession to the house of God; I went with a solemn, calm, slow pace. The idea here is, * I will go humbly, submissively all my life; I will walk in a serious manner, remembering that I am travelling to the grave; I will avoid pride, pomp, and display; I will suffer the remembrance of my sickness and of God's mercy to produce a calm, serious, thoughtful demeanor all my life.' This is the proper effect of sickness on a pious mind, and it is its usual effect. And probably one design of God was to keep Hezekiah from the ostentatious parade usually attendant on his lofty station; from being elated with his deliverance from the Assyrian; from improper celebrations of that deliverance by revelry and pomp; and to keep him in remembrance, that though he was a monarch yet he was a mortal man, and that he held his life at the disposal of God. IT In the bitterness of my soul. I will remember the deep distress, the bitter sorrows of my sickness, and my surprising recovery; and will allow the remembrance of that to diffuse seriousness and gratitude over all my life.
16. 0 Lord, by these things men live. The design of this and the following verses is evidently to set forth the goodness of God, and to celebrate his praise for what he had done. The phrase " these things," refers evidently to the promises of God and their fulfilment; and the idea is, that men are sustained in the land of the living only by such gracious interpositions as he had experienced. It was not because mea had any power of preserving their pwn lives, but because God interposed in time of trouble, and restored to health when there was no human prospect that they could recover. IT And in all these things. In these promises, and in the divine interposition. V Is the life of my spirit.
17 Behold, 8for peace I had great bitterness; but thou hast sin love to my soul delivered it from the pit °of corruption: for thou hast cast all my sins behind thy back.
18 For the grave 'cannot praise thee; death cannot cele-
9 loved my soul from the pit.
I am alive in virtue only of these things. V So wilt thou recover me. Or so hast t.hou recovered me; that is, thou hast restored me to health.
17. Behold, for peace. That is, instead of the health, happiness, and prosperity which I had enjoyed, and which I hope still to enjoy. IT / had great bitterness. Heb. " Bitterness to me, bitterness f an emphatic expression denoting intense sorrow. IT But thou hast in love to my soul. Marg. " loved my soul from the pit." The word which occurs here (frp^tt) denotes properly to join, or fasten together; then to be attached to any one; to be united tenderly; to embrace. Here it means that God had loved him, and had thus delivered his soul from death. IT Delivered it from the pit of corruption. The word rendered corruption, "^S, denotes consumption, destruction, perdition. It may be applied to the grave, or to the deep and dark abode of departed spirits; and the phrase here is evidently synonymous with sheol, or hades. The grave, or the place for the dead is often represented as a pit — deep and dark — to which the living descend. Job ami. 16, xxxiii. 18, 24, 28,30. Ps. xxviii. 1, xxx. 3, lv. 23, lxix. 15, lxxxviii. 4. Comp. Note Isa. xiv. 15, 19. IT For thou hast cast all my sins behind thy back. Thou hast forgiven them; hast ceased to punish me on account of them. This shows that Hezekiah, in accordance with the sentiment every where felt and expressed in the Bible, regarded his suffering as the fruit of sin.
18. For the grave cannot praise thee. The Hebrew word here is sheol. It is jjut by metonymy here for those who Me in the grave, that is, for the dead.
brate thee: they that go down into the pit cannot hope for thy truth.
19 The living, the living, he shall praise thee, as J do this day: the father rto the children shall make known thy truth.
20 The Lord was ready to
The word praise here refers evidently to the public and solemn celebration of the goodness of God. It is clear, 1 think, that Hezekiah had a belief in a future state, or that he expected to dwell with " the inhabitants of the land of silence " (ver. 11) when he died. But he did not regard that state as one adapted tc the celebration of the public praises of God. It was a land of darkness; an abode of silence and stillness; a place where there was no temple, and no public praise such as he had been accustomed to. A similar sentiment is expressed by David in Ps. vi. 5:
For ia death there is no remembrance of thee: In the grave who shall give thee thanks?
In regard to the Jewish conceptions ot the state of the dead see Notes on ch.
xiv. 15, 19. IT Cannot hope for thy truth. They are shut out from all the means by which thy truth is brought to the mind, and the offers of salvation are presented. Their probation is at an end; their privileges are closed; their destiny is sealed up. The idea is, it is a privilege to live because this is a world where the offers of salvation are made, and where those who are conscious of guilt may hope in the mercy of God.
19. The living, the living. An emphatic or intensive form of expression, as in vs. 11, 17. Nothing would express his idea but a repetition of the word, as if the heart was full of it. IT The father to the cliildren. On« generation of the living to another. The father shall have so deep a sense of the goodness of God that he shall desire to make it known to his children and to perpetuate the memory of it in the earth.
save me: therefore we will sing my songs to the stringed instruments, all the days of our life in the house of the Lord.
21 For Isaiah had said, Let them take a lump of figs, and lay
did not hesuate or delay. IT Therefore ice will sing my songs. That is, my family and nation. The song of Hezekiah was designed evidently not as a mere record, but to be used in celebrating the praises of God, and probably in a public manner in the temple. The restoration of the monarch was a fit occasion for public rejoicing; ar.d it is probable thai this ode was composed to be used by the company of singers that were employed constantly in the temple. tf To the stringed instruments. We will set it to music, and will use it publicly. See Notes on ch. v. 12.
21. For Isaiah had satd. In the parallel place in Kings the statement in these two verses is introduced before the account of the miracle on the sun-dial, and before the account of his recovery. 2 Kings xx. 7, 8. The order in which it is introduced, however, is not material. IT Let them take a lump of figs.
The word here used — ^l'^? — denotes a round cake of dried figs pressed together in a mass. 1 Sam. xxv. 18. Figs were thus pressed together for preservation, and for convenience of conveyance. IT And lay it for a plaster. The word here used, F^B, denotes properly to rub, bruise, crush by rubbing; then to rub in, to anoint, to soften. Here it means they were to take dried figs and lay them softened on the ulcer. T On it for a plaster upon me boil, and he shall recover.
22 Hezekiah also had said, What is the sign that I shall also go up to the house aof the Lord I
a burning sore or an inflamed ulcer. Ex. ix. 9, 11. Lev. xiii. 18-20. The verb in Arabic means to be hot, inflamed; to ulcerate. The noun is used to denote a species of black leprosy, in Egypt called Elephantiasis, distinguished by the black scales with which the skin is covered, and by the swelling of the legs. Here it probably denotes a pestilential boil; an eruption, or inflamed ulceration produced by the plague, that threatened immediate death. Jerome says that the plaster of figs was medicinal, and adapted to reduce the inflammation and restore health. There is no improbability in the supposition; noi does any thing in the narrative prohibit us from supposing that natural means might have been used to restore him. The miracle consisted in the arrest of the shade on the sun-dial, and in the announcement of Isaiah that he would recover. Thut figs when dried were used in the Materia Medica of the ancients is asserted by both Pliny and Celsus. See Pliny, Nat. Hist, xxiii. 7, Celsus, v. 2, quoted by Lowth.
22. Hezekiah also had said. What evidence or proof have I that I shall be restored, and permitted to go to the temple. The miracle on the sun-dial was wrought in answer to this request, and as a demonstration that he should yet be permitted to visit the temple of God. See Note on ver. 7.
Thi« short cnaptor completes the historical part of Isaiah. The same record occurs with eoriM ■light changes in 2 Kings xx. 12—21. Comp. the Introduction to ch. x.\xvi. The chapter is composed if tha following parts. (1.) The statement that the knuj of Uabylon sent an embassage to Hezekuii to congratulate him on his recovery, ver. 1. This embassage contemplated also an it qairy ij£o tha Iruth of the report in regard to the miracle on the sundial. 2 Chron. xxxii. 31. U.) Hezekiah shewed Ihem all his treasures in an ostentatious and improper manner, ver. 2. This was permitted in ordef that he mijiht be tried, and miqht know all that was in hia own heart, and not be lilted up with pnde. and with the conviction of his own righteousness. 2 Chron. xxxii. 31. (3.) Isaiah is sent with a message to Hezekiah to inquire what he had done, and who those ambassadors were, vs. 4, 5. (4.) He is directed to deliver the solemn message of God that Jerusalem should be taken, and that aL Its inhabitants and til its treasures should be carried to Babylon— the place whence those ambassaiors came, vs. 5— 7. (5.) Hezekiah expresses submission to the just sentence and purpose of God, tod jrratitude that it should not occur in his days, ver. 8.
1 At cthat time Merodach- Kladan, the son of Baladan king }f Babylon, sent letters and a
1. At that time. That is, soon after his recovery; or after he had amassed great wealth, and was surrounded with the evidences of prosperity. 2 Chron. xxxii. 27-31. TT Merodach-baladan, the son of Baladan king of Babylon. In the parallel place in 2 Kings xx. 12, this name is written Berodach-baladan, by a change of a single letter. Probably the name was written and pronounced both ways. Merodach was an idol of the Babylonians, Jer. 1. 2. " Babylon is taken, Bel is confounded, Merodach is confounded." This idol,, according to Gesenius, was probably the planet Mars, or Mars the god of war. To this god, as well as to Saturn, the ancient Semitic nations offered human sacrifices. See Gesenius's Lex. and Coram, in loco. The word Baladan is also a compound word, and means Bel is his lord. The name of this idol, Merodach, was often incorporated into the proper names of kings, and of others. Thus we have the names Evil-Merodach, Messi-Mordachus, Sisimordachus, Mardocentes, Sec. In regard to the statement of Isaiah in this verse, no small degree of difficulty has been felt by commentators, and it is not until quite recently that the difficulty has been removed, and it has been done in a manner to furnish an additional and most striking demonstration of the entire and minute accuracy of the sacred narrative. The diificuly arose from Bever.il circumstances. (1.) This king of Babylon is nowhere else mentioned in sacred history. (2.) The kingdom of Assyria was yet flourishing, and Ba- 'on was one of its dependencies. Arf only nine years before, Salmanas-
present to Hezekiah: for he had heard that he had been sick, and was recovered.
sar the Assyrian monarch is said to have transported the inhabitants of Babylon to other parts (2 Kings xvii. 24\ and Manasseh, not many years after, was carried captive to Babylon by the king of Assyria. 2 Chron. xxxiii. 11. These instances incontestably prove that at the time of Hezekiah, Babylon was dependent on the Assyrian kings. Who, then, it is asked, was this Merodach-baladan king of Babylon ] If he was governor of that city, how could he send an embassy of congratulation to the Jewish sovereign, then at war with his liege lord? The canon of Ptolemy gives U3 no king of this name, nor does his chronology appear reconcilable with sacred history.
" In this darkness and doubt," says Dr. Wiseman, " we must have continued, and the apparent contradiction of this text to other passages would have remained inexplicable, had not the progress of modern Oriental study brought to light a document of the most venerable antiquity. This is nothing less than a fragment of Berosus, preserved in the chronicle of Eusebius. This interesting fragment informs us, that after Sennacherib's brother had governed Babylon, as Assyrian viceroy, Acises unjustly possessed himself of the supreme command. After thirty days he was murdered by Merodach-baladan, who usurped the sovereignty for six months, when he was in turn killed, and waa succeeded by Elibus. But after three years, Sennacherib collected an army, gave the usurper battle, conquered, and took him prisoner. Having once more reduced Babylon to his obedience, he left his son Ascordan, the Esarhad*
2 And Hezckiah was glad of ihem, and shewed them the house of his 8precious things, the silver, and the gold, and the spices, and the precious ointment, and all the
The only objection to this statement, or to the entire consistency of this fragment with the Scripture narrative is, that Isaiah relates the murder of Sennacherib, and the succession of Esarhaddon before Merodach-baladan's embassy to Jerusalem. But to this Gesenius has well replied, that this arrangement is followed by the prophet in order to conclude the history of the Assyrian monarch, which has no further connection with the subject, so as not to return to it again.
By this order, also, the prophecy of his murder is more closely connected with the history of its fulfilment. Isa. xxxvii. 7; comp. ver. 38. And this solution, which supposes some interval to have elapsed between Sennacherib's return to Nineveh, and his death, is rendered probable by the words of the text itself " He went and returned, and dxoelt in Nineveh; and it came to pass," &.c. Isa. xxxvii. 37, 38.
Thus we have it certainly explained how there was a king, or rather a usurper in Babylon at the time when it was really a provincial city of the Assyrian empire. Nothing was more probable than that Merodach-baladan, having Beized the throne, should endeavour to unite himself in league and amity with the enemies of his master, against whom he had revolted. Hezekiah, who, no less than himself, had thrown off the Assyrian yoke, and was in powerful alliance with the king of Egypt, would be his first resource. No embassy, on the other hand, could be more welcome to the Jewish monarch who had the common enemy in his neighbourhood, and •vho would be glad to see a division hiade in his favour by a rebellion ill the very heart of that enemy's kingdom. Hence arose that excessive attention
house of his 6armour, and all that was found in his treasures: them was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
which he paid to the envoys of th<? usurper, and which so offended Isaiah, or rather God, who, as a consequence, threatened the Babylonian captivity. See Dr. Wiseman's Lectures on Science and Revealed Religion, pp. 369-371. Ed. And. 1837. IT Sent letters. The LXX add, " and ambassadors," kal zpcif /?£<?. IT And a present. It was customary among the Orientals, as it is now, to send a valuable present when one prince sent an embassage for any purpose to another. It is stated in 2 Chron. xxxii. 31, that one object of their coming was to make inquiry '* of the wonder that was done in the land;" that is, of the miracle in regard to the retrocession of the shadow on the sun-dial of Ahaz. It is well known that, from the earliest periods, the Babylonians and Chaldeans were distinguished for their attention to astronomy. Indeed, as a science, astronomy was first cultivated on the plains of Chaldea; and there the knowledge of that science was scarcely surpassed by any of the ancient nations. The report which they had heard of this miracle would, therefore, be to them a matter of deep interest as an astronomical fact, and they came to make inquiry into the exact truth of the report.
2. And Hezekiah teas glad of them. Possibly he regarded himself as flattered by an embassage from so great a distance, and so celebrated a place as Babylon. It is certain that he erred in some way in regard to the manner in which he received them, and especially in the ostentatious display which he made of his treasures. 2 Chron. xxxii. 31. IT And showed them the house oj his precious things. The LXX render this, "the house of Nechotha," ve^0at retaining the Hebrew word. The margin renders it, " spicery." The Hebrew word, iiribJ, properly means, according to Gesenius, a contusion, a breaking ta
3 Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came
pieces; hence aromatic powder, or spices reduced to powder, and then any kind of aromatics. Hence the word here ma)-1 mean ' the house of his spices,' as \quila, Symm., and the Vulgate translate it; or a treasury, a storehouse, as the Chaldee and the Syriac here render it. It was undoubtedly a treasure or storehouse; but it may have taken its name from the fact, that it was mainly employed as a place in which to keep spices, unguents, and the various kinds of aromatics which were used either in public worship, or for the purposes of luxury. IT The silver and the gold. Possibly Hezekiah may have obtained no small quantity of silver and gold from what was left in the camp of the Assyrians. It is certain that after he was delivered from danger he was signally prospered, and became one of the most weaithy and magnificent monarchs of the east. 2 Chron. xxxii. 27, 28: *•' And Hezekiah had exceeding much riches and honour; and he made himself treasuries for silver and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels; storehouses also for the increase of corn, and wine, and oil; and stalls for all manner of beasts, and cotes for flocks." A considerable part of this wealth arose from presents which were made to him, and from gifts which were made for the service of the temple. 2 Chron. xxxii. 23. IT And the precious ointment. Used for anointing kings and priests. Or more probably the ointment here referred to was that which was in more common use, to anoint the body after bathing, or when they were to appear in public. IT And all the house of his armour. Marg. vessels, or instruments, or jeicels. The word itensil, or vessel; any trapping, instrument, or tool; and any implement of * ur, weapon, or arms. Probably il here they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon.
refers to the latter, and denotes shields, swords, spears, such as were used in war, and such as Hezekiah had prepared for defence. The phrase is equivalent to our word arsenal. Comp. 2 Chron. xxxii. 27. Solomon had an extensive arsenal of this description (1 Kings x. 16, 17), and it is probable that these were regarded as a part of the necessary defence of the kingdom. V Nor in all his dominion. Every thing that contributed to the defence, the wealth, or the magnificence of his kingdom he showed to them. The purpose for which Hezekiah thus showed them all that he had, was evidently display. In 2 Chron. xxxii. 25, it is stated that " Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up;" and in ver. 31, it is said, that in regard to this transaction, " God left him, to try him, that he might know all that was in his heart." The result showed how much God hates pride, and how certainly he will punish all forms of ostentation.
3. Then came Isaiah. Isaiah was accustomed to declare the will of God most freely to monarchs. See ch. vii. IT What said these men? What proposition have they made? What is the design of their coming? — It is implied in the question that there had been some improper communication from them. To this question Hezekiah returned no answer. IT And from whence came they. It wls doubtless known in Jerusalem that ambassadors had come, but it would not be likely to be known from what country they had come. 1T From afar country. Probably this was said in order to pailiate and excuse his conduct, by intimating to the prophet that it was proper to show respectful attention to foreigners, and that he had done nothing more than was demanded by the laws of hospitality and kindness.
4 Then said he, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen; there is nothing among my treasures that I have not shewed rhem.
5 Then said Isaiah to Heze-
4. What have they seen. It is probable that the fact that Hezekiah had showed them the treasures of his kingdom was known in Jerusalem. Such a f>ct would be likely to attract attention, and to produce inquiry among the people into the cause. IT All that is in mine house. Here was the confessions of a frank, an honest, and a pious man. There was no concealment; no disguise. Hezekiah knew that he was dealing with a man of God — a man too to whom he had been under great obligations. He knew that Isaiah had come commissioned by God, and that it would be in vain to attempt to conceal any thing. Nor does he seem to have wished to make any concealment. If he was conscious that what he had done had been improper he was willing to confess it; and at any rate he was willing that the exact truth should be known. Had Hezekiah been like Ahaz,he might have spurned Isaiah from his presence as presenting improper inquiries But Hezekiah was accustomed to regard with respect the messengers of God, and he was therefore willing to submit his whole conduct to the divine adjudication and reproof. Piety makes a man willing that all that he has done should be known. It saves him from double-dealing and subterfuges, and a disposition to make vain excuses; and it inclines him to fear God, to respect his ambassadors, and to listen to the voice of eternal truth.
5. Hear the word of the Lord of hosts. Hear what the Mighty God that rules in heaven says of this. This is an instance of great fidelity on the part of the prophet. He felt himself sent from God in a solemn manner to rebuke sin in a monarch, and a pious monarch. It
6 Behold, the days Fcome, tha* all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried ho Babylon: nothing shall be left, saith the Lord.
is an instance that strikingly resembles the boldness and faithfulness of Nathan when he went to David and said, " Thou art the man." 2 Sam. xii. 7.
6. Behold, the days come. The captivity of the Jews hi Babylon commenced about one hundred and twenty years after this prediction. Comp. Jer. xx. 5. IT That all that is in thine house. That is, all the treasures that are in the treasure-house,ver. 2. TF And that which thy fathers have laid up in store. In 2 Kings xviii. 15, 16, we are told that Hezekiah, in order to meet the demands of the king of Assyria, had cut off even the ornaments of the temple, and taken all the treasures which were in" the king's house." It is possible, however, that there might have been other treasures which had been accumulated by the kings' before him which he had not touched. IT Nothing shall be left. This was literally fulfilled. See 2 Chron. xxxvi. 18. It is remarkable, says Vitringa, that this i3 the first intimation that the Jews would be carried to Babylon — the first designation of the place where they would be so long punished and oppressed. Micah (iv. 10), a contemporary of Isaiah, declares the same thing, but probably this was not before the declaration here made by Isaiah. Moses had declared repeatedly, that, if they were a rebellious people, they should be removed from their own to a foreign land; but he had not designated the country. Lev. xxvi. 33, 34. Deut. xxviii. G4-67, xxx. 3 Ahijah.in the time of Jerobam (1 Kings xiv. 15), had predicted that they should be carried " beyond the river," i. e. the Euphrates; and Amos (v. 27) had said that God would carry them " into captivity beyond Damascus." But all these predictions were now conoentiated on
T And of thy sons that shall issue from thee, which thou shalt oeget, shall they take away; and "they shall be eunuchs in the palace of the king of Babylon.
Babylon; and it was for the first time distinctly announced by Isaiah that that was to be the land where they were to Buffer so long and so painful a captivity.
7. And of thy sons. Thy posterity. See Note Matt. i. 1. V Which shall issue from thee. Of the royal family. The captivity at Babylon occurred more than a hundred years after this, and of course those who were carried there were somewhat remote descendants of Hezekiah. IT And they shall be '•unuchs. The word here used, S*,l3'HO sdrislm, denotes properly and strictly eunuchs, or such persons as were accustomed to attend on the harems of Oriental monarchs. Est. ii. 3, 14, 15. These persons were also employed often in various offices of the court (Est. i. 10, 12, 15), and hence the word often means a minister of court, a court-officer, though not literally an eunuch. Gen. xxxvii. 6, xxxix. 1. It is not easy, however, to tell when the word is to be understood literally, and when not. The Targura understands it of those who should be nurtured, or become great in the kingdom of Babylon. That the Jews were advanced to seme offices of trust and uower in Babylon, is evident from the case of Daniel, i. 2-7. It is by no means improbable, also, that the king of Babylon would have a pride in having among the attendants at his court, or even over the harem, the descendants of the once magnificent monarchs of the Jews.
8. Good is the word of the Lord. The sense cf this is, ' I acquiesce in this; I perceive that it is right; I see in it evidence of benevolence and goodness." The grounds of his acquiescence eeern to have been, (.1,) the fact that he saw tha t it was just. He felt that lie h ad Binned, and that lie had made an improper display of Jv.s treasures, and de-
8 Then said Hezekiah to Isaiah, "Good is the word of the Loud which thou hast spoken; he said moreover, For there shall be peace and truth in my days.
served to be punished. (2.) He felt that the sentence was mild and merciful. It was less than he deserved, and less than he had reason to expect. (3.) It waa merciful to him, and to his kingdom at that time. God was not coming forth to cut him off, or to involve him in any more calamity. (4.) His own reign and life were to be full of mercy still. He had abundant cause of gratitude, therefore, that God wa3 dealing with him in so much kindness. It cannot be shown that Hezekiah was regardless of his posterity, or unconcerned at the calamity which would come upon them. All that the passage fairly implies is, that he saw that it was right; and that it waa proof of great mercy in God that the punishment was deferred, and was not, as in the case of David (2 Sam. 13, 14, seq), to be inflicted in his own time. The nature of the crime of Hezekiah is more fully stated in the parallel passage in the Book of Chronicles xxxii. 25, 26, 30,31. IT For there shall be peace. My kingdom shall not be disturbed during my reign with a foreign invasion. 1T And truth. The truth of God shall be maintained; his worship shall be kept up; his name shall be honoured. 1T In my days. During my reign. He inferred this because Isaiah had said (ver. 7) that his posterity would be carried to Babylon. He was assured, therefore, that these calamities would not come in his own time. We may learn from this, (1.) That we should submit to God when he punishes us. If we have right feelings we shall always see that we deserve all that we are called to suffer. (2.) In the midst of severest judgments we may find so77ie evidence of mercy. There are some considerations on which the mind may fix that will console it with the evidence of the compassion of God, and that will net only make it submissive, but fill it witit gratitude. (3.) We should accustom | mercies spared to us, as well as at those ourselves to such views of the divine | which are taken away; and we should dealings, and should desire to find in hold to the belief, as an unwavering them the evidence of goodness and principle from which we are never to mercy, and not the evidence of wrath! depart, that God is good, supremely and severity. It is of infinite importance that we should cherish right views of God; and should believe that he is holy, good, and merciful. To do this, we should, feel that we deserve all that we suf- and wholly good. Then our minds will have peace. Then with Hezekiab we may say, " Good is the word of Jehovah." Then with the suffering Redeemer of the world we n.ay always fer; we should look at what we might I say, " Not my will, but thij e be done have endured; we should look at the ' Luke xx;". 42.
It is admitted, on all hands, that the second part of Isaiah, comprising the prophecies which commence at the fortieth chapter, anu which continue to the end of the book, is to be regarded as the most sublime, and to us the most important part of the Old Testament. In the previous portions of his prophecies, there was much that was local and temporary. Indeed ail, or nearly all, that occurs from ch. i. to ch. xxxix. had direct and immediate reference to the times in which the prophet lived, or was suggested by the events which occurred in those times. Not unfrequently, indeed, there were prophecies respecting the Messiah's coming (chs. ii. iv. vii. ix. xi. xxxv.), but the primary reference was to events that were then occurring, or which were soon to occur, and which were local in their character. And though the mind of the prophet is carried forward by the laws of prophetic suggestion (see Introduction § 7. III. (3), and he describes the times of the Messiah, yet the immediate and primary reference of those prophecies is to Judea, or to the kingdoms and countries in the vicinity of Judea, with which the Jews were in various ways connected.
In this portion of the prophecy, however, there is little that is local and temporary. It is occupied with a prophetic statement of events which were tc occur long after the time of the prophet; and which would be of interest not only to the Jewish nation, but to the whole human family. It is a beautiful and glowing description of occurrences in which men of the present and of all subsequent times, will have as deep an interest as they who have lived at any former period. In deed it is not improbable that as the world advances in age. the interest in this portion of Isaiah will increase: and that as the gospel is earned around the globe, the beauty and accuracy of these descriptions will be more clearly seen and highly appreciated; and that nations will yet derive their highest consolations, and see the clearest proof of the inspiration of the sacred volume, from the entire correspondence between this portion of Isaiah and the events which are yet to gladden the world. There is no portion of the Old Testament where there in co grapnic and clear a description of the times of the Messiah. None of the other prophets linger so long, and with such apparent delight, on the promised coming of the Prince of Peace; on his character and work; on the nature of his instructions, and the manner of his reception; on the trials of his life, and the painful circumstances of hia death; on the dignity of his nature, and on his lowly and humble character; on the prevalence of his religion, and on its transforming and happy effects; on the consolations which he would furnish, and on the fact that his religion woum bear light and joy around the world. Lovvth supposes that this prophecy was uttered in the latter part of the reign of Hezekiah. A more probable supposition is that of Hengstenberg, that it was uttered in the times of Manasseh. I have endeavoured to show (Intro. § 2) that Isaiah lived some time during the reign of Manasseh. According to this supposition, there was prooably an interval of some twelve or fourteen years between the close of the predictions in the first part, and those which occupy this portion of the book. Manasseh was a cruel prince; and his reign was cruel. See Intro. § 3. It was a time of the prevalence of idolatry and sin. In this state of things, it is probable that. Isaiah, who was then of great age, withdrew almost entirely from the public functions of the prophetic work, and sought personal consolation, and endeavoured to furnish comfort for the pious portion of the nation, in the contemplation of the future. In this period, I suppose, this portion of the prophecy was conceived and penned. Isaiah, in the close of the previous part of the prophecies (ch. xxxix. 7), had distinctly announced that the nation would be carried to Babylon. He saw that the crimes of the monarch and of the nation were such as would certainly hasten this result. He had retired from the public functions of the prophetic office, and given himself up to the contemplation of happier and purer times. He, therefore, devoted himself to the task of furnishing consolation for the pious portion of the nation, and especially of recording prophetic descriptions which would comfort the Jews when they should be held in long captivity in Babylon. We have seen (Notes on ch. xiii. and xiv.) that Isaiah had before this laid the foundation for these consolations by the assurance that Babylon and its mighty power would be entirely destroyed, and, of course, that the Jewish people could not be held always in bondage there. In this part of the prophecy (chs. xl. — Ixvi.) his object is to give more full and specific consolations. He therefore places himself, in vision (see Intro. § 7, I. (4) in the midst of the future scenes which he describes, and states distinctly and fully the grounds of consolation. These topics of consolation would arise from two sources — both of which he presents at great length and with great beauty. The first is, that the nation wouid be delivered from its long and painful captivity. This was the primary thing to be done, and this was needful in order to furnish to them consolation. He places himself in that future time. He sees his own nation borne to a distant land, according to his own predictions; seea them sighing in their hard bondage; and sees the city and the temple where they once worshipped the God of their lathers laid in ruins, and all their pleasant things laid waste (ch. Ixiv. 11), and the people dispirited and sad in their long and painful captivity. He predicts tha close of that captivity, and speaks of it as present to his view. He consoles the people by the assurance that it was coming to an end; names the monarch — Cyrus — by whom their oppressors were to be punished, and by whom they were to be restored to their own land; and describes in the most beautiful and glowing imagery their certain return. The second source of consolation is that which relates to the coming of a far more important deliverer than Cyrus, and to afar more 'important redemption than that from the captivity at Babylon. By the laws of prophetic suggestion, and in accordance with the usual manner of Isaiah, his mind is carried forward to much more momentous events. The descriptions of the prophet insensibly change from the immediate subject under contemplation to the far more important events connected with the coming and work of the Messiah. This was the common rule by which the mind of Isaiah acted; and it is no wonder, therefore, that an event so strikingly resembling the deliverance of man from the bondage of sin by the Messiah as was the deliverance from the captivity of Babylon, should have been suggested by that, and that his thoughts should pass rapidly from one to the other, and the one be forgotten in the other. The eye of the prophet, therefore, glances rapidly from the object more immediately in view in the future, to the object more remote; and he regards the return from the Babylonish captivity as introductory to a far more important deliverance. In the contemplation of that more distant event, therefore, he becomes wholly absorbed; and from this he derives his main topics of consolation. He sees the author of redemption in various scenes — now as a sufferer, humble, poor, and persecuted; and now the more distant glories of the Messiah's kingdom rise to view. He sees him raised up from the dead; his empire extend and spread among the Gentiles; kings and princes from all lands coming to lay their offerings at his feet; the distant tribes of men come bending before him, and his religion of peace and joy diffusing its blessings around the world. In the contemplation of these future glories, he desires to furnish coneolation for his afflicted countrymen in Babylon, and at the same time 0 demonstration of the truth of the oracles of God, and of the certain prevalence of the true religion, which should impart happiness and peace in all future times.
The character of the period when this portion of the prophecy was delivered, and the circumstances under which it was uttered, as well as the object which the prophet had in view, may account for some remarkable features in it which cannot fail to strike the attentive reader. (1.) The name of the prophet does not occur. It may have been designed that the consolation should be furnished rather by the nature of the truth, than by the name or authority of the man. When addressing monarchs, and when denouncing the vices and crimes of tho age his name is mentioned (comp. chs. vii. and xxxviii.); the authority under which he acted is stated; and he utters his warnings ill the name of Jehovah. Here he presents simple truth, in a case where it is to be presumed that his prophetic authority and character were already sufficiently established. (2.) There is less of fire and impetuosity; less of severity and abruptness of manner, in this than in the former prophecies. Isaiah was now an old man, and his style.
anc maimer of thinking and ofutttrance would be natural!} mellowed by age. His object, also, was not leproof so much as consolation; it was not, as formerly, to denounce judgment, but to speak of comfort. It was not to rebuke kings and nobles for their crimes, and to rouse the nation to a sense of its danger; it was to mitigate the woes of those in bondage, and to furnish topics of support to those who were groaning in captivity far from the temple of their God, and from the sepulchres of their fathers. The language of the second part is more gentle and (lowing; more tender and mild. There is exquisite beauty and finish, and occasionally there are bursts of the highest sublimity; but there is not the compression of thought, and the struggling as it were for utterance, which there often is in the former part. There, the prophetic impulse is like waters pent up between projecting rocks and hills, it struggles and bursts forth impetuously and irresistibly; in this portion of the prophecy it is like the placid stream — the full-flowing, majestic river — calm, pure, deep, and sublime. There are, indeed, characteristics of the same style, and of the same author, but it is in different circumstances, and with a different object in view. Homer in the Odyssey has been compared to the sun when setting with full orb but with diminished brightness; in the Iliad to the sun in his meridian. Isaiah in this part of his prophecies resembles the sun shining with steady and pure effulgence without a cloud; in the former part he resembles the sun when it bursts through clouda in the darkened heavens — the light struggling through the openings in the sky, and amidst the thunders that roil and echo along the hills and vales. (3.) The portion which follows (chs. xl. — lxvi.) is a single prophecy, apparently uttered at one time, and having one great design. The former part consists of a number of independent and separate predictions, some of them very brief, and having no immediate connection with each other. Here all is connected, and the same design is kept steadily and constantly in view. His beautiful descriptions roll on, to use one of his own images, '; like a river," or the " waves of the sea." (4.) Almost every thing which occurs in the prophecy relates to that which was to be fulfilled long after the time of Isaiah. Occasionally there is a slight allusion to the prevalence of idolatry in his own time, but there is no express mention of the events which were then occurring. He does not mention his own circumstances; he does not allude to the name of the monarch who lived when he wrote. He seems to have forgotten the present, and to live and act in the scenes of the distant future. He, therefore, speaks as if he were among the exiled Jews in Babylon when their long captivity was about to come to an end; he exhorts, rebukes, administers comforts, as if they were present and as if he were directly addressing them. He speaks of the life, sufferings, and death of the Messiah also, as events which he saw, and seeks personal consolation and support amidst the prevailing- crimes and calamities of his own times, in the contemplation of future scenes. It will be seen, from what has been said, and from the examination of the prophecy itself, that it possesses a decidedly evangelical character. Indeed this is so clear and apparent that many have maintained that the primary reference is to the Messiah, and that ii had no relation to the return from the captirity at Babylon. Such wa* the opinion of (he learned Vitringa. Even Grotius, ofwhomithai been said that while Cocceius foun.. ' Christ every where, he founa him nowhere," admits that the prophecy has an obvious reference to the Messiah. His words are, Cum autem omnia Dei beneficia umbram in se contineant eoruin quae Christus praestitit, turn praecipue ista omnia quae deinceps ab Esaia praenunciabuntur, verbis saepissime a Deo sic directis, ut simplicius limpidiusque in res Christi, qitam in Was. quas primo signijicare Esaias voluit, convenirent. Indeed, it is impossible to read this portion of the prophecy without believing that.t had reference to the Messiah, and that it was designed to furnish consolation from the contemplation of his glorious reign. That there was a primary reference to the return from the captivity at Babylon, I shall endeavour to show as we advance in the interpretation of the prophecy. But it will also be seen that though the. prophet begins with that, he ends usually with a contemplation of the Redeemer; that these events seem to have lain so near each other in the beautiful field of prophetic vision, that the one naturally suggested the other; and that the description passes from the former object to the latter, so that the contemplation of the person and work of the Messiah and of the triumphs of his gospel become the absorbing theme of Irs glow ing language. See the Introduction, § 7.
I. The subject of the whole prophecy (chs. xl.— Ixvi.) is introduced in vs. I, 2. The general design is, to comfort the afflicted and oppressed people of God. They are contemplated as in Babylon, and as near the close of the exile. Jerusalem is regarded as in ruins (comp. chs. xliv. 26 — 28, li. 3,!:i. 9, lviii. 12); the land is waste and desolate (lxiii. 18); the city and the temple are destroyed, Ixiv. iO, 11. Their captivity is about to end and the people about to be restored to their own land, chs. xliv. 28, lviii. 12, lx. 10, lxv. 9. In this situation, the prophet is directed to address words of consolation to the oppressed and long-captive Jews, and to assure them that their calamities are about to close. Jerusalem—now in ruins— was to be assured that the end of her desolation was near, for that?ji ample punishment had been taken for all her sins.
II. The prophet next represents the deliverance under an image taken from the march of earthly kings, vs. 3— 8. The voice of a herald is heard in the wilderness making proclamation, that every obstacle should be remo 'ed that JEHOVAH might return to Zion conducting his people. As he had conducted them from th j land of Egypt, so he was about to conduct them from Babylon, and to appear again in Jerusalem and in the temple. Between Babylon and Jerusalem there was an immense tract of country which was a pathless desert. Through this land the people would naturally be conducted, and the voice of the herald is heard demanding that a highway should be made— in the manner of a herald who preceded an army, and who required valleys to be filled, and roads to be constructed, over which the monarch and his army might pass with ease and safety. It is to be observed that the main thing here is not that the people should return, and a way bo made for them, but that JEHOVAH was about to return to Jerusalem, and that the pathway should be made for him. lie was to be their leader and guide, and this was the principal source of comfort in their return. In this, the Holy Spirit, who directed and inspired the prophet, purposely suggests ianguage that would be applicable to a far more important event, when the herald of the Messiah should announce his coming. The main thing which the voice was to cry is represented in vs. 6—8. That was, that JEHOVAH was faithful to his promises, and that his predictions would be certainly fulfilled. Every thins; else would fadeaway— the grass would wither, the flower would fail, and lhe people would die— but the word of JEHOVAH would be unfading, and this would be manifest alike in the release of the people from Babylon, and in the coming of the Messiah
III. The messenger that brought these {dad tidings to Jerusalem, is exhorted to announce the happj news to the remaining cities of J udah— to go to an eminence — to lift up the voice— and to proclaim that their God had come, ver. 9.
IV. In vs. 10, 11, the assurance is given that he would come " with a strong hand '—almighty and ible to save; he would come as a tender and gentle shepherd, regarding especially the weaK and feeble of his people— language alike applicable to God who should conduct the,'ipople from exile to lieir own land, and to the Messiah;— though more strikingly, and completely fulfilled in the latter.
V. The mention of the omnipotence of JEHOVAH, who was aboul to foocuct his i»eopIe to theit <wn land, leads the prophet into a most sublime description of his power, majesty, and glory, the ob.<5ct of which seems to be to induce them to put entire confidence in him, vs. 12—17. God measures the waters in the hollow of his hand; he metes out the heavens with a span; he measures the rhirt of the earth;and weighs the mountains, ver. 12. None has counselled, or can counsel him;— his understanding is superior to that ofall creatures, vs. 13, 14, The nations before him are as a drop *jf a bucket, and as the smnll dust of the balance, and as nothing, vs. 15, 17. All the vast forest" of _,ebanon, and all the beasts that, roam there, would not be sufficient to constitute a burnt offering lhat should be a proper expression of his majesty and glory, ver. 16.
VI. Kiom this statement of the majesty and glory of God, the prophet shows the absurdity of attempting to form an image or likeness of God, and the certainty that all who trusted in idols should be destroyed as the stubble i3 swept away by the whirlwind, vs. 18—25.
VII. It f!Wlo\vs also, if God is so great and glorious, that the people should put confidence in him. vs. 26—31. They should believe that he was able to save them; they should wait on him who alone could renew their strength, vs. 26—3!. The entire scope and design of the chapter, therefore, is, tc induce them to put their reliance in God, who was about to come to vindicate his people, and who wouldassuredly accomplish all his predictions and promises. The argument is a most beautiful one; and the language is unsurpassed in sublimity.
1. Comfort ye, comfort ye my people. This is the exordium, or the general subject of this and the following chapters. The commencement is abrupt, as often happens in Isaiah and the other prophets. The scene where this vision is laid is in Babylon; the time near the close of the captivity. The topic, or main subject of the consolation, is stated in the following verse — that that captivity was about to end, and that brighter and happier days were to succeed their calamities and their exile. The exhortation to " comfort" the people is to be understood as a command of God to those in Babylon whose office or duty it would be to address them — that is, to the ministers of religion, or to the prophets. The Targum of Jonathan thus renders it: " Ye prophets, prophecy consolations concerning my people." The LXX render it, " Comfort ye, comfort ye my people, saith God. O priests, Bpeak to the heart of Jerusalem, comfort her." The design of Isaiah is, doubtless, to furnish that which should be to them a source of consolation when amidst the deep distress of their long captivity; to furnish an assurance that the captivity was about to end, and that brighter and happier times were to ensue. The exhortation or command is repeated, to give intensity or emphasis to it, in the usual manner in Hebrew, where emphaeis is denoted by the repetition of a word. The word rendered comfort (from ErT3 ndhkdm) meang properly to