{"id":906,"date":"2018-01-30T12:53:17","date_gmt":"2018-01-30T11:53:17","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=906"},"modified":"2018-01-30T12:57:40","modified_gmt":"2018-01-30T11:57:40","slug":"commentary-on-isaiah-7","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/commentary-on-isaiah-7\/","title":{"rendered":"Commentary on Isaiah"},"content":{"rendered":"

Dr. D.L. Cooper Commentary On Isaiah
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Biblical Research Monthly-October, 1944
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THE BOOK OF WOES
\nChapters 28-35<\/p>\n

V. FIFTH WOE–33:1-24<\/p>\n

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IN OUR STUDY of the „Book of Woes“ we have investigated the pronouncements made against Samaria and Jerusalem. Only six verses were devoted to Samaria. The rest of the oracles in this section were addressed to Jerusalem. Why such seemingly disproportionate treatment? one may ask. The answer is that with increased light and advantages come added responsibilities. At the time of Isaiah’s speaking the contents of this „Book of Woes“ Samaria was on the verge of disappearing from history. On the other hand, Jerusalem has stood and will continue to stand. Great have been the changes which that city has experienced. Great will be its changes in the Tribulation; but glorious will be the transformation at the time of the return of our Lord–as we have seen repeatedly in our study of the Book of Isaiah.<\/p>\n

But in our present study we are to examine Section V which presents the fifth woe, directed against Assyria the world power of Isaiah’s day and sections VI and VII, presenting what one might term the „aftermath“ and the „epilogue“ of the „Book of Woes.“ The „aftermath“ deals with Edom, a typical nation of the world in its attitude toward Israel; the „epilogue“ presents one of the beautiful pictures of the Old Testament, giving us another glimpse of the wonderful conditions which will prevail throughout the world during the reign of our Lord.<\/p>\n

The Oracle Concerning Assyria<\/center><\/p>\n

„Woe to thee that destroyest, and thou wast not destroyed; and dealest treacherously, and they dealt not treacherously with thee! When thou hast ceased to destroy, thou shall be destroyed; and when thou hast made an end of dealing treacherously, they shall deal treacherously with thee“ (33:1).<\/p>\n

As a man sows so shall he reap. This is an unchangeable law. Assyria dealt treacherously with Israel. She „double crossed“ Hezekiah in a most shameful manner, ignoring the treaty of peace which she had made with the King of Judah and for which Israel paid a tremendous price. God is a moral Being. He is omnipotent, omniscient, and omnipresent. He is therefore capable of dealing out justice and righteousness to everyone. According to the verse given above everyone has to deal with God, whether he recognizes the fact or not. What is true of the individual also holds good with nations, which are as the small dust of the balances (Isa. 40:15).<\/p>\n

God uses individuals and nations for the accomplishment of His purposes. If anyone is upright, honorable, and true, the Lord will deal with him upon that basis; if, on the other hand, he is unrighteous and unjust, taking advantage of others simply because it is within his power, the Almighty will deal with him accordingly. The principle is set forth in II Timothy 2:20,21 as well as in other places in the Scriptures. God uses men and nations to accomplish His plans and purposes. Someone had to perform the dastardly act of betraying the Son of God. The Lord therefore chose a man who by his life and actions had fitted himself for such a dreadful crime. Judah had to be punished for her sins and had to be dealt with in a most ruthless and merciless manner by a strong, intolerant power. Sennacherib and his government qualified for doing such a task. The Lord therefore used him; though as far as he was concerned, he was unaware of being thus employed. (See Isaiah 10:5-7.) When, however, God had finished with him, He destroyed him (Isa. 10:12). Thus verse 1 of chapter 33 is a compressed, concentrated resume of the prediction found in Isaiah, chapter 10.<\/p>\n

When the Lord revealed to the Prophet Isaiah the fact that Assyria would thus deal with Israel, he prayed that the Lord would be gracious to her, as is seen in verse 2 of our chapter, and become her Deliverer.<\/p>\n

In a most dramatic manner, according to verse 3, God answered the prayer. „At the noise of the tumult the peoples are fled; at the lifting up of thyself the nations are scattered.“<\/p>\n

As we have seen, in verse 1 Assyria alone is mentioned; but in verse 3 the peoples of the earth are to be seen and Israel is delivered. The following verses, as one will see by reading them, set forth the fact that at the time here seen Israel will be enjoying the wonderful blessings of her Golden Era. In view of all these facts we discover here another instance of the „law of double reference.“ The picture of God’s dealing with treacherous Assyria is blended with the one in which God overthrows all of her enemies, the nations of the world. This event will occur at the end of the Tribulation and at the appearance of the Lord Jesus Christ to take the reins of government into His own omnipotent hands.<\/p>\n

In verse 4 is a prediction that the spoils of war left by the defeated nations of the world in the final conflict will be gathered by the victorious Israelites. Following this forecast is the prediction in verse 5 that Jehovah is exalted and is dwelling on high; and He has filled Zion with justice and righteousness. We must notice the expression, „dwelleth on high.“ This phrase does not necessarily refer to heaven where the throne of God is; for, in verse 16 of this same chapter, we see a prediction that the faithful remnant of Israel will be dwelling on high during the Tribulation. But an examination of the context, as we shall see, reveals the fact that this expression simply indicates in this context the remnant’s being protected by the power of God–being exalted by His mighty arm to a position high above the nations of the world so that they cannot touch her. Moreover, since the clause, „for he dwelleth on high,“ is parallel to the following one, „he hath filled Zion with justice and righteousness,“ it is clear that the verse is referring to Jehovah’s being exalted in the city of Jerusalem and reigning there over the nations. Jerusalem will be located, as we see, on a very high mountain (Ezek. 40:1-4). At that time, according to 33:6, there will be stability, abundance of salvation, wisdom, knowledge, and the worship of God. This prediction therefore is a forecast of the glorious condition which will obtain when Messiah returns to Zion and assumes His regal powers.<\/p>\n

IN THE following paragraph, verses 7-12, the prophet again returns to the theme with which he began the discourse; namely, the treacherous manner in which Sennacherib, king of Assyria, had dealt with Hezekiah and the Jews. Read the historical account in II Kings 18:13-37. When Sennacherib was besieging Lachish, he demanded of Hezekiah a terrible indemnity in order not to fight against him. Hezekiah impoverished the nation, depleted the Temple treasury, and sent the money demanded. No sooner had he received the money, then he sent his commander-in-chief with a large force to Jerusalem in order to besiege it. By the time the ambassadors who had taken the tribute money were returning to Jerusalem, the Assyrian army was standing without the gates of Jerusalem demanding complete capitulation. Thus Hezekiah’s ambassadors of peace, according to verse 7, were standing without the city weeping–because their mission had failed. In the following verses, 8-12, is a very vivid description of the condition of the country after it had been overrun by the Assyrian army. One gathers from this description that it was in the fall when the leaves of the trees were falling and the picture of dismay greeted the eyes of everyone.<\/p>\n

The Lord seeing the treacherous manner in which Sennacherib had dealt with Hezekiah declared that He would arise, lift Himself up, be exalted. He therefore asserted that He would deal summarily with such double-dealers. A reading of verses 11 and 12, however, shows that the vision had enlarged to a world outlook when God deals with the peoples of the earth who become „as the burnings of lime, as thorns cut down, that are burned in the fire.“ Thus again there is a blending of the situation of Isaiah’s day with that which will obtain in the end-time when God deals with the nations of the earth.<\/p>\n

IN VERSES 13-16 we have a vivid description of the two classes into which Jewry will be divided at this future time. The sinners, the apostates in Israel, will be brought to their wit’s end and will be unable to understand the situation. They will realize that it is too late for them and that they cannot continue to live under the mighty sledge-hammer blows of the judgments of the Almighty.<\/p>\n

On the other hand, there is a beautiful picture of the faithful remnant of Israel that is living up to the light it has. We see that these will be endeavoring to live upright, honorable lives. To them the Lord makes the promise that He will supply everything which they need–protection from the enemy, water and food–as He did for Israel in her wilderness wanderings at the time of the Exodus. There are other references to the special protection which God will extend to the faithful remnant of the nation during the Tribulation.<\/p>\n

IN THE paragraph consisting of verses 17-24 appears one of the most beautiful pictures of the millennial Jerusalem and the reign of our Lord to be found anywhere in the Scriptures. The King will be there in His beauty–in Jerusalem. The land will not be rough and rugged as it is now. On the contrary, the topography of the country will be changed. Men shall „behold a land that reacheth afar.“ The vision of Balaam (Number, chapter 24) will be fulfilled. The mountains will be thrown down, the valleys filled, and the Holy Land will look like a valley that reaches afar and will be enjoying Edenic conditions.<\/p>\n

At that time the faithful remnant that survives the Tribulation and enters the great Millennial Era will muse upon the experiences of that time of trouble saying, „Where is he that counted, where is he that weighed the tribute?<\/i> where is he that counted the towers? In answer to this meditation the Lord declares that they will never again see such a fierce people, cruel and ruthless.<\/p>\n

Then again, in verse 20, the prophet called his auditors‘ attention to the beauty of the city of Jerusalem of that day and compared it to a tent whose cords and whose stakes can never be removed. It will be the royal palace of Jehovah himself, who will be there in majesty. It will be a place of broad rivers and streams in which no battleship or man-of-war will ever sail. From Zechariah, chapter 14, we learn that there will go forth a stream from Jerusalem and that it will divide, part going toward the western sea and part toward the eastern. There will be ships upon those waters but no warships, the reason being „For Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king; he will save us.“ The reign of King Messiah in the literal city of Jerusalem in Palestine is asserted in the most beautiful manner in Zephaniah 3:14-17.<\/p>\n

In Isaiah 33:23 the present Jerusalem is represented by a ship whose tacklings are loosed. The mast is insecure and the ship cannot be sailed. In other words, the city is represented as a disabled ship left to the mercy of the storm. But it will not be that way when Jehovah in the person of the Lord Jesus Christ returns to Zion. At that time „the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.“ All will be glory, joy, and happiness at that time.
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Dr. D.L. Cooper Commentary On Isaiah
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Biblical Research Monthly-November 1944
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THE BOOK OF WOES
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Chapters 28-35<\/p>\n

Aftermath<\/i>
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VI. WORLD JUDGMENT (34:1-17)<\/p>\n

Epilogue<\/i>
\nVII. WORLD BLESSING–MILLENNIUM (35:1-10)
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With the conclusion of chapter 33 we have completed the study of the five WOES pronounced at that time by the prophet. This section of the Book of Isaiah properly concludes with an „aftermath“–a description of God’s judgments of the world which is set forth in Isaiah, chapter 34; and an „epilogue“–a description of the Millennial Age, found in chapter 35.<\/p>\n


\nVI. WORLD JUDGMENT (34:1-17)<\/p>\n

Judgment of the Nations and the Curse of Edom<\/center><\/p>\n

From verse 1 of chapter 34 we see that the prophet had the nations of earth in mind. Before God moves He calls the attention of the nations to what He intends to do. He warns them of this impending action. That this is a world situation here described is evident from verse 2: „For Jehovah hath indignation against all the nations, and wrath against all their host.“ Following this statement are these words: „He hath utterly destroyed them, he hath delivered them to the slaughter.“ The marginal reading is, „he hath devoted them to destruction …“ The marginal reading is preferable because it fits into the facts of the context. God is giving the warning before the judgments fall. Hence He states the decision to which He has come: namely, that He has in His plan devoted them to destruction. He will therefore carry out His threat.<\/p>\n

From verse 3 we see that the slain of Jehovah will be everywhere throughout the world. Bodies decaying and decomposing and giving forth disagreeable odors. A similar prediction is found in Jeremiah 25:32-34. Isaiah, in verse, 4, foretold the dissolution of the heavenly bodies during this time when God punishes the nations of earth–in the Tribulation Period. He therefore declared, „And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll; and all their host shall fade away, as the leaf fadeth from off the vine, and as a fading leaf<\/i> from the fig tree.“ This language is to be taken at its face value because there is nothing in the context to indicate a departure from the literal meaning. This theme the Apostle Peter discussed in the third chapter of II Peter. An examination of its context shows that the apostle was speaking of the events of the day of Jehovah. At that time, according to his prediction, the heavenly bodies will be dissolved and pass away with a great noise and the earth will burn with intense fire. There will be volcanic eruptions here and there on the earth. The smoldering fires that are deposited in the earth will burst forth into mighty conflagrations. Since Peter gave that description in reply to the mockers who question the second Coming of Christ, it is evident that he was talking about the Tribulation and what will occur at that time. All the facts of the context point in that direction. It is, however, unfortunate that many Bible commentators have overlooked the time element of both the Isaiah passage and the one in II Peter and have applied them to the events connected with the conclusion of the Millennium.<\/p>\n

Returning to Isaiah, chapter 34, let us note the prediction of verses 5 and 6:<\/p>\n

„For my sword hath drunk its fill in heaven: behold, it shall come down upon Edom, and upon the people of my curse, to judgment. 6 The sword of Jehovah is filled with blood, it is made fat with fatness, with the blood of lambs and goats, with the fat of the kidneys of rams; for Jehovah hath a sacrifice in Bozrah, and a great slaughter in the land of Edom.“<\/p>\n

With the sword men fought in the days of Isaiah. It is the symbol of war. According to this prediction the sword of the Lord at the time here foreseen will have drunk its fill in heaven; then it comes down to earth to execute judgment upon Edom. To what does this refer? When one remembers that Isaiah was speaking about the Tribulation and when one examines the Book of Revelation, chapters 6-19, which deal with the Tribulation, one comes to the conclusion that Isaiah in our present passage was talking about the war which will be in heaven–Michael and his angels fighting against the devil and his forces–and which conflict is mentioned in Revelation 12:7-12. This event occurs in the middle of the Tribulation. After Satan and his hosts are driven from the battlements of heaven, they come to the earth and engage in feverish activity, knowing that their time is very short. But the sword of Jehovah, who wins the victory in heaven, also comes down to the earth and wins a signal victory here against these mighty powers of darkness, as well as against the inveterate enemies of God in the form of men.<\/p>\n

The sword of God especially comes to Bozrah as we see in verse 6. This was one of the leading cities of Edom. When the Lord Jesus returns in flaming fire at the conclusion of the Tribulation, He will first appear in Bozrah. Isaiah, in chapter 63, verses 1-6, gives us this information. Habakkuk likewise in the third chapter of his prophecy sees the Messiah after He has struck His terrific blow in the land of Edom.<\/p>\n

In verse 6 the prophet spoke of the slaughter of the population of Edom as if they were animals that are sacrificed. „The sword of Jehovah is filled with blood, it is made fat with fatness, with the blood of lambs and goats, with the fat of the kidneys of rams; for Jehovah hath a sacrifice in Bozrah, and a great slaughter in the land of Edom.“ In the next verse (7), continuing his thought on this point, the prophet spoke of certain ones as wild oxen and bulls, that likewise are slaughtered at this future time.<\/p>\n

That this prediction will be fulfilled is guaranteed by the fact that God has „a day of vengeance, a year of recompense for the cause of Zion“ (vs. 8). An examination of the history of Edom in its relation to Israel shows that the Edomites, though they were blood-kin of Israel, were inveterate enemies, committing every crime against them possible. He who touches Israel touches the apple of God’s eye. No weapon that is formed against Israel shall prosper. The day of recompense will surely come. God exhausts all means at His disposal to bring wicked men and nations to repentance. When He has exhausted all His means of restoring them, there is but one thing which He can do; namely, to bring judgment upon such incorrigible ones. In this category the Edomites are found. Therefore the Tribulation is called „a day of vengeance, a year of recompense for the cause of Zion.“<\/p>\n

In verses 9 and 10 of this chapter the prophet gives one of the most graphic and lurid pictures of the condition of the land that one can find anywhere. The streams instead of being filled with water will be „turned into pitch,“ and the very dust of the land will be turned „into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever; from generation to generation it shall lie waste; none shall pass through it for ever and ever.“<\/p>\n

Instead of there being men, as formerly, throughout the land, „the pelican and porcupine shall possess it; and the owl and the raven shall dwell therein.“ It will be a kind of zoological garden in which the wild, vicious beasts that now roam the earth because of the curse upon them will be kept on exhibition. Why this will be, I cannot say. But such is the plain declaration of the Word of God, which I accept and believe with all of my heart. At some time we shall know the reason why God thus reduces the land of Edom to such a condition and why He will allow all of these vicious animals to be in that land. Of course they will never be permitted to leave that country and wander out upon the rest of the earth which, with the exception of that land and possibly Babylon, will be delivered from the curse at the second coming of our Lord.<\/p>\n

In verse 16 is the following exhortation: „Seek ye out of the book of Jehovah, and read: no one of these shall be missing, none shall want her mate; for my mouth, it hath commanded, and his Spirit, it hath gathered them.“ The Scriptures constitute the Book of Jehovah. In it He has given us His revelation concerning things that are to come. Scattered throughout its pages are the names of many of the animals that now exist. Every animal thus appearing in the Book of Jehovah will be in that zoological garden with its mate. The guarantee that this condition will exist is the fact that God has commanded it and His Spirit will bring them together. Jehovah has cast the lot for this unique land and this zoological garden. It will certainly be there in fulfillment of the plan and purpose of God. According to verse 17 it will continue throughout the Millennial Age–from generation to generation. Whether or not the people from various parts of the earth will visit this portion of the world–the land of Edom–we cannot say. It is quite likely that they will. I might illustrate this by calling attention to the fact that there were certain reservations on the battlefields of France which were set apart and which were left exactly as they were the day the Armistice was signed in 1918. These became national parks, memorials of that mighty conflict. It may be that God sets apart the land of Edom which will be in the terrible condition mentioned in verses 8-10 and in which will be gathered the ferocious animals mentioned in this passage and also referred to in other portions of the Word in order to make the land a kind of museum, illustrating the terrible consequences of the curse which fell upon the earth when man sinned. I am simply throwing this thought out as a possible explanation; but since the Scriptures are silent on this point, we shall do well likewise to remain silent.<\/p>\n

\nVII. WORLD BLESSING-MILLENNIUM (35:1-10)<\/p>\n

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It is fitting that the Book of Woes should end with a vivid picture of the glorious millennial reign of our Lord. In 35:1,2 we have a marvelous description of the transformation which will take place in the desert. Personally I have been out on the Arabian Desert and have traveled through the desolate country in Moab and Edom. I have also passed through the desert which separates Palestine from Egypt. Likewise I have been out on the great Sahara Desert. Of course I have crossed the great western deserts in America. Whenever I see these great wastelands, as a rule I think of this marvelous prediction which is found in Isaiah 35:1,2:<\/p>\n

„The wilderness and the dry land shall be glad; and the desert shall rejoice, and blossom as the rose. 2 It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of Jehovah, the excellency of our God.“<\/p>\n

This passage means exactly what it says, namely, that there will be a transformation that will come upon the desert. In the prophet’s speaking of this great change, he does use some figures of speech. But anyone can recognize that which is literal and that which is figurative. When due consideration is paid to the figures used and when they are properly interpreted, one sees that Edenic conditions are here promised for deserts and wastelands of this earth. The desolations that are observable upon the earth are due to the curse which fell upon the world when Adam sinned. When the Lord Jesus returns He will of course lift the curse and Edenic conditions will be restored, in fulfillment of this and many other predictions.<\/p>\n

Isaiah urged his contemporaries to strengthen those who were weak in faith and doubting: „Strengthen ye the weak hands, and confirm the feeble knees.“ That he was not talking about infirmities of the flesh but rather that of a hesitating and doubting mind is seen from the following statement: „Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with<\/i> vengeance, with<\/i> the recompense of God; he will come and save you.“<\/p>\n

Before the Old Testament saints the prophets held up constantly the glorious visible coming of Jehovah to earth, to set up His reign of righteousness. They were therefore urged to wait patiently for His appearance. King David said that he would have fainted if he had not been buoyed up by the hope of seeing Jehovah in the land of the living (Psa. 27:13,14). In Psalm 37 the writer urged his readers to wait for Jehovah’s appearance.<\/p>\n

The appearance of the Lord mentioned in Isaiah 35:4 is His second coming. The proof of this position is seen in the fact that the coming referred to is with vengeance and with the recompense of God. When the Lord came the first time, He was the very embodiment of grace, mercy, and truth. When He returns, He will come with vengeance and will reward His servants and will recompense the evildoers according to their ways. It is therefore clear that the coming to which Isaiah in our passage refers is none other than the second coming of Jesus, who will come and save the faithful remnant.<\/p>\n

In this connection let us remember that there are passages in the Word which speak only of the first coming. The facts of each context in such cases indicate this interpretation. There are others that refer only to the second coming, such as this one. There are still other prophecies which speak of the entire redemptive career of King Messiah, consisting of the two comings and the Christian Dispensation separating those two events. (For a full discussion of this point, see my volume, The World’s Greatest Library Graphically Illustrated.<\/a>)
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\nAccording to Isaiah 35:5,6 the infirmities which now characterize man will pass away. The „eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing.“ This is but another echo of the predictions which forecast the lifting of the curse and the restoration of primitive Edenic conditions to man.<\/p>\n

In the latter part of verse 6 and in verse 7 appear references to the changes that will take place in the physical realm. In the wilderness there will burst forth refreshing waters and streams. The same thing will be true in those places that are now desert wastes. There will be no swampy, untillable land, but it will all be productive.<\/p>\n

There will be a great highway for the redeemed to return to Zion. This is mentioned in verse 8. „And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for the redeemed:<\/i> the wayfaring men, yea fools, shall not err therein.“<\/i> No ravenous beast shall be seen there. In Isaiah, chapter 19, there is likewise a prediction that there will be a great highway running from Assyria through Palestine down into Egypt in order that there may be rapid and convenient transportation between the three nations which God at that time will call His special people–Israel, Egypt, and Assyria. When the passage in 35:8 is compared with the one in Isaiah, chapter 19, it becomes apparent that probably the prophet in these two places was speaking of the same highway.<\/p>\n

This highway has by some commentators been understood to be a prediction of the gospel and its conditions of salvation. Thus we are told that the gospel is so very plain and clear that the „wayfaring men, yea fools, shall not err therein.“<\/i> I admit that the gospel plan of salvation is very clear and anyone, even with subnormal intelligence, can comprehend it and can accept the Lord Jesus Christ and enjoy His salvation. About this proposition there can be no question. But when Isaiah 35:8 and the highway mentioned there are studied in the light of the facts of Isaiah 19 and parallel statements, one sees that Isaiah was not speaking of the gospel at all but was talking of a literal highway that will connect Assyria and Egypt in the Millennial Age. This position becomes more abundantly apparent when we recognize that in verses 5-10 of this chapter the prophet was speaking of things out beyond the second coming of our Lord. Thus one does violence to the Scriptures, when one interprets this passage as a reference to the gospel.<\/p>\n

On this great international highway of the Millennial Age the redeemed people of Jehovah „shall return, and come with singing unto Zion,“ praising God; then „everlasting joy shall be upon their heads: they shall obtain gladness and joy,“ which will be the order of the day, „and sorrow and sighing shall flee away.“ Great will be the blessings which await the faithful remnant of Israel–together with all the saved of this age!
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HISTORICAL PORTION OF THE PROPHECY
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Chapters 36-39<\/p>\n

I. SENNACHERIB’S CHALLENGE TO THE ALMIGHTY (36:1–37:38)<\/center><\/p>\n

ISAIAH, CHAPTERS 36-39, constitute the historical portion of this book. In chapter 10 and in the „Book of Woes“ (chaps. 28-35), especially chapters 28-32, Isaiah had foretold the Assyrian invasion of both Israel and Judah. The oracle contained in chapter 10, as we have already learned, was uttered in the days of King Ahaz, but the oracles of the „Book of Woes“ were spoken in the first years of the reign of King Hezekiah. These predictions were fulfilled in the fourteenth year of Hezekiah’s reign as we learn in 36:1: „Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib, king of Assyria, came up against all the fortified cities of Judah, and took them.“<\/p>\n

God sees the end from the beginning and has told His servants the things that must come to pass, especially the important matters–those things upon which history hinges.<\/p>\n

There is quite a discussion among students of history as to what year was the fourteenth of Hezekiah. Some scholars date this fatal year as 711 B.C. of the Ussher chronology. Others designate it as 705 B.C. of the same chronology. Still others place it in 701 B.C. of the same system. The discrepancies among these students are traceable to the faulty system of the Ussher chronology and the incorrect identification of certain events. But the correct date in Bible chronology is the year 3414 A.H. (Anno Hominis–<\/i>in the year of man; the chronology which starts its reckoning with the creation of Adam and traces it through the centuries to the crucifixion).<\/p>\n

In order for one to appreciate fully the situation reflected in these chapters, one must read the account found in II Kings 18:13-18. (This historical section of II Kings appears as chapters 18:13–20:21. The prayer of Hezekiah recorded in Isaiah, chapter 38, however, is missing from the Kings account. One would do well to read this history in both the Book of Isaiah and in II Kings.) From II Kings, chapter 18, we see that after Sennacherib had overrun the land of Judah and had reduced its fortified cities to ruins, Hezekiah robbed the Temple of its gold and the king’s treasury in order to raise tribute money to pay to Sennacherib as an indemnity of war and as a guaranty that he would leave the country and establish peace. While he was still warring against Lachish, which is southwest of Jerusalem, he received the tribute money. Notwithstanding that fact he flagrantly violated his pledged word and sent an army under the Rabshakeh up to Jerusalem to demand the abject surrender of Hezekiah and the capital city.<\/p>\n

At the time of the Rabshakeh’s arrival he stood at the conduit of the upper pool which was in the highway of the fuller’s field. There has been some discussion as to what is referred to by the „upper pool.“ Some think that it is on the western outskirts of Jerusalem, but the preponderance of events supports the conclusion that it was the Virgin Fountain which is in the Valley of Kidron east of the Temple area or a little south of east. This pool is called the Virgin Fountain, the waters of which flow through the tunnel chiseled by Hezekiah in anticipation of this siege. This tunnel runs through Ophel, the hill just south of the Temple area. It is 1,752 feet long and conveys the water from the Virgin Fountain to the Pool of Siloam. From there it flows down through the Valley of Hinnom on its way to the Dead Sea.<\/p>\n

\nThe Interview Between the Rabshakeh and His Company
\nand the Jewish committee.<\/p>\n

Hezekiah sent a committee of the leading Jews out to talk with the Rabshakeh (Isa. 36:3). This they did in order to report to Hezekiah the message from Sennacherib.<\/p>\n

The Assyrian commander-in-chief instructed the Jewish committee to take a message to Hezekiah which began with these words: „Thus saith the great king, the king of Assyria.“ The kings of Assyria were very much conceited and put themselves upon a high pedestal. This king had been victorious over the smaller states in the west and his egotism had become so very much inflated that he considered himself above, not only the kings of the smaller nations, but also above their gods. He therefore asked of Hezekiah this question: „What confidence is this wherein thou trustest?“ Then he asserted that the counsel and the strength for the war upon which Hezekiah was depending was simply vain words. Following this remark he asked the further question: „Now on whom dost thou trust, that thou hast rebelled against me?“ Evidently Sennacherib had heard that the pro-Egyptian party in Jerusalem had appealed to the Egyptians for help and were expecting assistance from that quarter. Thus the Assyrian king belittled the strength and power of Egypt, saying that it was but a bruised reed upon which Hezekiah was attempting to lean for support. This statement by the Rabshakeh was correct because the arm of flesh is indeed vain, for anyone.<\/p>\n

He declared that, if they were trusting in Jehovah their God, they could not depend upon Him because Hezekiah had taken away His altars throughout Judea and had demanded that the people come to Jerusalem to worship. This is a reference to the great reforms which Hezekiah instituted when he came to the throne. The king of Assyria, with his commander-in-chief, thought that there were many different gods which were worshiped in various places in Judah and that, when Hezekiah destroyed all the altars except the one in Jerusalem, he had incurred the displeasure of all these gods. Of course in this supposition he was absolutely wrong.<\/p>\n

By these cunningly worded statements Sennacherib hoped to destroy the morale of Hezekiah and his supporters. The last argument which was advanced was that Hezekiah did not have sufficient soldiers to ride upon two thousand horses. He offered to give them two thousand horses if they could produce that many cavalrymen. Of course the horse and his rider was a very formidable method and means of warfare in those ancient times. Sennacherib’s conclusion was that, if Hezekiah did not have the two thousand cavalrymen, he was very foolish in not submitting to him but in trusting in Egypt.<\/p>\n

Moreover, he asserted that he, the great king of Assyria, had come against Hezekiah by order of Jehovah who had told him to go up against Jerusalem. We know from comparing other scriptures with this one that God was overruling and that He was bringing Sennacherib against His people in order to chasten them. Nevertheless, Sennacherib did not receive a revelation from God to the effect that he was to go against Jerusalem.<\/p>\n

The Jewish committee stood quietly and listened to the speech which was made by the Rabshakeh. Then they requested him to speak to them in the Syrian language (that is, the Aramaic) because they understood it. They did not want him to speak in the Hebrew language lest it would intimidate the people who were upon the walls of Jerusalem and who were observing what was going on and listening to what was being said. In reply to the committee the Rabshakeh said that he had come to bring a message, not to Hezekiah and the officials of the kingdom of Judah, but rather to the people of the city, upon whom the terrible weight of the struggle would fall (vs. 12).<\/p>\n

Then Rabshakeh cried with a loud voice and called upon the people upon the city walls to listen to what the great king of Assyria had to say. His first argument was that they should not let Hezekiah deceive them, for he would be unable to deliver them in the time of battle. Moreover, he warned them not to put their trust in Jehovah, for, he declared, the Lord will not deliver the city out of the hand of the great king of Assyria. Then he called upon the people to make peace with him and to come out and surrender to him. The inducement which he offered them was that they would have plenty of food to eat and water to drink until he would come and take them away to a land which was like their own, „a land of grain and new wine, a land of bread and vineyards.“ Of course this promise was the same old political bait, which conquerors and dictators always hold out to the great masses of the people, in order that they might get into power. Many of the old Roman emperors gained the imperial purple because they catered to the masses and promised a modern Utopia to them if they would support them in their efforts to gain the throne. It is needless to say that such politicians are never able to fulfill their promises. Campaign speeches, in so very many instances, are not worth the paper upon which they are written. We do praise God, however, that there are some real statesmen who analyze the situation which confronts a people and who honestly and conscientiously do endeavor to fulfill the pledges which they make to the people. For such we praise the Lord.<\/p>\n

Finally, the Rabshakeh concluded his speech by urging the people not to trust in Jehovah. In this connection he asserted that none of the gods of the various nations which had been conquered by Sennacherib had been able to deliver those lands out of the hands of the great Assyrian king.<\/p>\n

Notwithstanding the defiant speech designed to intimidate the Jewish committee and the many falsehoods which were incorporated in the statements of the Rabshakeh, the Jewish committee held its peace and would not reply to even one word. The reason for their silence was that they had been instructed beforehand by Hezekiah saying, „Answer him not.“ Thereupon the committee returned to the city and reported to Hezekiah what they had heard. They appeared before the king, having rent their clothes, which was an indication of their great, overwhelming sorrow and grief at the message which they had heard.<\/p>\n

The Situation in the Hands of Hezekiah and Isaiah<\/center><\/p>\n

When the committee reported to Hezekiah the words of the Rabshakeh, he likewise rent his clothes, covered himself with sackcloth, and went into the house of Jehovah. The king realized the situation which was confronting him and recognized the fact that only in God was there any hope. His going to the house of God to lay the matter before the Almighty reminds one of the way in which Jehoshaphat acted when his territory was invaded by an enormous army. The account of this crisis in Judah’s history is found in II Chronicles, chapter 20, and will well repay a careful study.<\/p>\n

No situation confronting a nation at any time is so very serious that it cannot be dealt with by Jehovah the God of hosts, who can be approached at any time and under all conditions by those who know and who trust Him. For instance, when David was driven out of his kingdom by the revolt of Absalom and the government was completely overthrown, his friends advised him to flee like a bird to the mountains. They could see nothing but wreck, ruin, and disaster for everyone, especially for the king. David’s faith rose to the occasion, and he declared in answer to their urgings, „Jehovah is in his holy temple; Jehovah, his throne is in heaven; his eyes behold, his eyelids try, the children of men.“ Civil governments may be overthrown, countries may be overrun, dictators may be hurling out challenges against God and blaspheming Him, but the Almighty still sits enthroned in power and majesty. Before Him all the nations are as a drop in a bucket, as the small dust of the balances. He is in His holy Temple and may be approached by His faithful children. He allows such crises to come into the lives of His people and of nations in order to try them and to purge out the wicked. This is the theme of Psalm 11 and it should be studied in connection with the action of Hezekiah on the occasion referred to in the passage which we are now studying.<\/p>\n

As Hezekiah waited before the Lord in earnest prayer, he realized that the only thing for him to do was to report the threat to Isaiah, the great statesman-prophet. This committee sent by Hezekiah to Isaiah said that the situation was grave and that there was no strength to bring forth (37:3). Then they declared: „It may be Jehovah thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to defy the living God, and will rebuke the words which Jehovah thy God hath heard.“<\/p>\n

Upon the arrival of the committee from Hezekiah, Isaiah had already received a message from the Lord and consequently instructed them to return to Hezekiah and say, „Thus saith Jehovah, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. 7 Behold, I will put a spirit in him, and he shall hear tidings, and shall return unto his own land; and I will cause him to fall by the sword in his own land“ (37:6,7).<\/p>\n

After the Rabshakeh had delivered his threatening message of defiance and blasphemy, he returned to his master, the king of Assyria, to Libnah because Sennacherib had in the meantime raised the siege of Lachish and had gone to Libnah. The reason for his sudden change of plans was that he had heard that Tirhakah, the king of Ethiopia, was coming against him. But he continued bluffing and sent a delegation of messengers to Hezekiah a second time with the following message:<\/p>\n

„10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. 11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered? 12 Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Eden that were in Telassar? 13 Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?“ (37:10-13).<\/p>\n

There was nothing new in the second speech of intimidation which was sent to Hezekiah. It seems, however, that this message was delivered by the second group of ambassadors in the form of a letter.<\/p>\n

When Hezekiah received this communication from the hands of the messengers, he read it and then went immediately to the house of Jehovah and spread it before the Lord. Hezekiah was a godly man who was endeavoring to do the will of the Almighty. It is a great thing, especially in times of crises, to have as the national leader a man who knows God and who knows how to trust Him and look to Him for deliverance. God is the one who tips the scales in every crisis. We have been told that God is on the side of the biggest gun. That statement is Satan’s lie. No king is delivered by a multitude of hosts. A horse is a vain thing for safety, declared the inspired writer in Psalm 33. The eyes of Jehovah are against the proud, insolent, haughty, godless ones, but, declared the sacred writer: „Behold, the eye of Jehovah is upon them that fear him, Upon them that hope in his lovingkindness.“<\/p>\n

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weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Dr. D.L. Cooper Commentary On Isaiah Biblical Research Monthly-October, 1944 THE BOOK OF WOES Chapters 28-35 V. FIFTH WOE–33:1-24 IN OUR STUDY of the „Book of Woes“ we have investigated the pronouncements made against Samaria and Jerusalem. Only six verses were devoted to Samaria. The rest of the oracles in this section were addressed to … <\/p>\n

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