Isaiah 37:3

Isa_37:3

This day is a day of trouble

Hezekiahs day of trouble

Ahaz the father and immediate predecessor of Hezekiah on the throne of Judah, engaged himself, and virtually his successors, to pay tribute to the kings of Assyria.

Such a state of vassalage Hezekiah no doubt rightly though hazardously declined to continue, and this is what is meant when it is said of him that he rebelled gains the king of Assyria and served him not (2Ki_18:7). Any such refusal on the part of Hezekiah to acknowledge the despotic king of Assyria as his lordparamount we may be sure would not be allowed to pass unchallenged, and hence Sennacheribs invasion of the kingdom of Judah in order to compel submission to what the king of Judah objected to and declined to do. This is what constituted Hezekiahs day of trouble. (W. Alnwick.)

Days of trouble

1. Hezekiah but represents what has been the general experience of man, for there has probably never lived a man on the face of the earth whose lot it has not been to have some days of trouble and annoyance.

2. If we cannot entertain a reasonable hope of any such thing as immunity from trouble, we can, however, endeavour to live and act so that our troubles may not be more than they need to be. It cannot be doubted that many bring much trouble on themselves, and subject themselves to many heart-aches and heart burns, which they ought never to have known, and probably would not have experienced had a different course of conduct been pursued, a course, perhaps, pointed out to them by those gifted with greater wisdom, prudence, and foresight than they themselves were possessed of, but which by their obstinacy of will and unjustifiable determination to take their own way, they were led to reject.

3. We are not, of course, to think that because many and great troubles fall to the-lot of a man, he has necessarily acted foolishly, acted in opposition to any law of God, either natural, religious, or spiritual. This was just the grievous mistake Jobs friends fell into.

4. It is only in heaven that trouble will be a thing unknown, and where all tears will for ever be wiped away.

5. We cannot but see the importance of being well prepared for days of trouble before we are made sensible of their presence with us. If we are wise enough to prepare ourselves for them their approach will be no surprise to us, and we shall be the better able to battle with them, and to turn that which is an evil in itself into a blessing, and so much help to us in our journey heavenward.

6. There can be no doubt that troubles are often sent by a wise and gracious providence for this very purpose.

7. It now only remains for me to make a few further remarks on how to deal with days of trouble when from being matters of prospect or future contingents, they have become translated into actual and stern facts. In dealing with such days we shall find much instruction and guidance afforded us by the example of Hezekiah in dealing with his day of trouble. As soon as Hezekiah became acquainted with the invasion of Sennacherib, he went into the house of the Lord, the sure resort of Gods people in the time of distress, there in prayer to lay both his trouble and its cause before God, and at the same time he sent Eliakim and Shebna unto the prophet Isaiah to desire that man of God to lift up his prayer in behalf of the remnant that was left. We are informed what was the blessed result of this union of prayer on the part of the king and the prophet. The day of trouble was removed, and the sun, which one day was shrouded in darkness, the next, shone forth bright and clear, every cloud being swept from the sky. The course taken by the king of Judah in his day of trouble and distress must commend itself to all who are found in similar circumstances by its marvellous success. It is a fact, in spite of the sneering scepticism of some people, that prayer is a really great power, and that as a means for the attainment of ends consistent with and approved by infinite wisdom and goodness, it will succeed when other means, such as men in their ignorance sometimes elect to employ as the best and fittest, utterly fail to reach the end aimed at. (W. Alnwick.)

Hours when prophets have influence

In the midst of his distress Hezekiah sent unto Isaiah the prophet the son of Amoz. So far Hezekiah was right. He might have gone himself directly by an act of faith to the living God, but he had regard to the constitution of Israel, and he availed himself of the ordinances and institutes appointed of Heaven. Hezekiah made through Eliakim a pathetic speech to Isaiah--This day is a day of trouble, and of rebuke, and of blasphemy. There are hours when prophets come to the enjoyment of their fullest influence. Isaiah had been despised and derided, but now his hour has come, and he stands up as the one hope of Judah. The question was, What can you, Isaiah, do to extract Israel from all the peril which now presses upon the people of God? In the sixth verse we see how nobly the attitude of Isaiah contrasts with the attitude of Hezekiah. Instead of the word of inspiration proceeding from the, king it issued from the prophet. (J. Parker, D. D.)

A dangerous crisis

The children are come to the birth, &c. Obviously a proverbial expression for a crisis which becomes dangerous through lack of strength to meet it (Isa_66:9; Hos_13:13). (Prof. J. Skinner, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

We are in as great sorrow as a woman that travaileth of child, and cannot be delivered.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

rebuke--that is, the Lord's rebuke for His people's sins (Psa 149:7; Hos 5:9).

blasphemy--blasphemous railing of Rab-shakeh.

the children, &c.--a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare Hos 13:13).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(3) The children are come to the birth.—The bold language of the text stands where we should use an adjective of which we half forget the meaning. Things had come to such a pass that all plans and counsels were literally abortive. (Comp. Isa_26:17-18, and Hos_13:13 for a like simile.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. a day of trouble, and of rebuke, and of blasphemy] Rather, of distress and chastisement and rejection. The word for “blasphemy” (Neh_9:18; Neh_9:26; Eze_35:12) is differently pointed from that here used, which occurs only here and in 2Ki_19:3. The sense “rejection” suits the context better; the king speaks of the “distress” as a Divine dispensation.

the children are come to the birth …] Obviously a proverbial expression for a crisis which becomes dangerous through lack of strength to meet it (cf. ch. Isa_66:9; Hos_13:13).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they said unto him,.... The messengers to the prophet:

thus saith Hezekiah; this is the message he has sent us with; this is what he would have us lay before thee, and has given us in charge to say unto thee:

this day is a day of trouble, and of rebuke, and of blasphemy; it was a "day of trouble" to Hezekiah and his people, because it was a "day of rebuke", in which God rebuked them for their sins; or of "reproach and reviling", as the Targum and Septuagint, in which the Assyrians reviled and reproached both God and them; and especially because it was a "day of blasphemy" against God:

for the children are come to the birth, and there is not strength to bring forth; which is to be understood not of the reformation within themselves, happily begun and carried on, but now hindered from being brought to perfection, by the Assyrian army being so near them; nor of their attempt to cast off the Assyrian yoke, which was thought to be just upon finishing, but now despaired of, unless divine assistance be given; nor of their inability to punish the blasphemy that so much affected them; but of the deplorable condition they were now in. Hezekiah compares himself and his people to a woman in travail, that has been some time in it, and the child is fallen down to the place of the breaking forth of children, as the word (p) used signifies, but unable to make its way, and she having neither strength to bear it, nor to bring it forth, nature being quite exhausted, and strength gone, through the many pains and throes endured: and just so it was even with him and his people, they were in the utmost pain and distress; they could not help themselves, nor could he help them; and therefore must perish, unless they had immediate assistance and relief. Jarchi interprets the children of the children of Israel, the children of God.

(p) a "fregit, confregit----matrix, vel os matricis, quod partu frangi videtur vel a frangentibus partus doloribus sic dictum", Gusset. Ebr. Comment. p. 324. "usque ad angustias uteri", Vatablus. So Ben Melech interprets it of "the womb".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This is a day of rebuke - This may refer either to the reproaches of Rabsbakeh, or more probably to the fact that Hezekiah regarded the Lord as rebuking his people for their sins. The word which is used here (תוכחח tôkēchâh), means more properly chastisement or punishment Psa 149:7; Hos 5:9.

And of blasphemy - Margin, ‘Provocation.’ The word used here (נאצה ne'âtsâh), means properly reproach or contumely; and the sense is, that God and his cause had been vilified by Rabshakeh, and it was proper to appeal to him to vindicate the honor of his own name Isa 37:4.

For the children are come ... - The meaning of this figure is plain. There was the highest danger, and need of aid. It was as in childbirth in which the pains had been protracted, the strength exhausted, and where there was most imminent danger in regard to the mother and the child. So Hezekiah said there was the most imminent danger in the city of Jerusalem. They had made all possible preparations for defense. And now, in the most critical time, they felt their energies exhausted, their strength insufficient for their defense, and they needed the interposition of God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A day... of rebuke; rather, of reproof, or punishment. (comp. Psa_149:7 and Hos_5:9) That God should have allowed such an insulting embassy to come and go in safety was a mode of reproving his people, and to some extent punishing them for their sins. Even Hezekiah himself deserved reproof for having so long placed his reliance upon Egypt, (Isa_20:5, 6 30:1-4 36:6, 9) though now apparently he had turned to Jehovah, and relied on him only. (Isa_36:7, Isa_36:15) Blasphemy. So Delitzsch. Mr. Cheyne suggests "contumely," and Dr. Kay "contempt.

But the meaning "blasphemy," which Mr. Cheyne confesses to "suit the context," is required in all the other passages where (substantially) the same word occurs. (Neh_9:18, 26 Eze_35:12) Hezekiah calls the day one "of blasphemy," on account of Rabshakeh"s impious utterances. (Isa_36:15, Isa_36:18, Isa_36:20) The children are come to the birth, etc. This was a proverbial phrase for a time of extreme difficulty, (see Hos_13:13) and is not to be pressed as embodying at all a close analogy. Judah was in sore trouble, and was expecting deliverance. It seemed now as if she would not have strength to go through the crisis, but would perish through weakness.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

“And they said unto him, Thus saith Hezekiah, A day of anguish and rebuke and contempt (is) this day, for the children are come to the birth (or to the place of birth), and there is not strength to bring forth.” As the execution of a command is often left to be inferred from the command itself (Isa 7:3; Isa 8:1, etc.) so here the details of the command are to be gathered from the record of its execution. The common version ‘trouble’, seems too weak for the occasion and for the figure in the other clause. It denotes, not external danger merely, but the complicated distress, both of a temporal and spiritual nature, in which Hezekiah was involved by the threats and blasphemies of the Assyrian. Rebuke signifies the divine rebuke or chastisement, as in Psa 73:14; Psa 149:7. It is characteristic of the Scriptures and the ancient saints to represent even the malignity of human enemies as a rebuke from God. The very same phrase (day of rebuke) is used in the same sense by Hosea (Hos 5:9). The metaphor in the last clause expresses, in the most affecting manner, the ideas of extreme pain, imminent danger, critical emergency, utter weakness, and entire dependence on the aid of others. (Compare the similar expressions of Isa 26:18).

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

They said to him

"The men sent by Hezekiah said to Isaiah"

like when a child is ready to be born, but the mother has no strength to give birth to her child

This comparison is made to emphasizes that they are in a time of extreme difficulty. AT: "It is as terrible as the day when a child is ready to be born, but the mother has no strength to give birth to her child" (See: Simile)

It may be Yahweh your God will hear the words

Hezekiah is indirectly suggesting that if the people pray Yahweh may listen and act upon what the chief commander had said. The full meaning of this statement can be made clear. AT: "Maybe if you pray to Yahweh your God will hear the message" (See: Assumed Knowledge and Implicit Information)

the chief commander

See how you translated this phrase in Isaiah 36:2.

his master

This phrase means that the king is the chief commander's master.

will rebuke the words which Yahweh your God has heard

Here the phrase "the words which Yahweh your God has heard" refers to what the king of Assyria had said. The full meaning of this statement can be made clear. AT: "Yahweh your God will rebuke the king of Assyria for what he has said" (See: Assumed Knowledge and Implicit Information)

lift up your prayer

Praying to Yahweh is described this way to emphasize that Yahweh is in heaven. A prayer is spoken of as if they were objects that could be lifted high into the sky. AT: "pray" (See: Metaphor)

for the remnant that is still here

This refers to the people who are left in Jerusalem. AT: "for the few of us that are still here" (See: Metonymy)

translationWords

Hezekiah

rebuke

Yahweh

God

word

king

Assyria

pray

remnant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

proof (Aprobement in O.F.) The enemies show evidence to praise themselves with their success, saying, “Our hand has overpowered (lit., has become high), and there is no God (like our God).”

for the children have come The children of Israel, children of the Holy One, blessed be He.

as far as the birthstool and there is no strength to give birth It is a time of distress analogous to a woman sitting on the birthstool, and the fetus has no strength to come out.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.