Exegetical and Hermeneutical Commentary of Isaiah 37:4
It may be the LORD thy God will hear the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that is left.
4. It may be ] Or “Peradventure.” The one hope is that Jehovah will take notice of the dishonour done to His name by the threats and blasphemies of the Assyrian king. the Lord thy God ] See ch. Isa 7:13. The prophet stands nearer to God than other men. Jehovah is the living God, as opposed to the dead idols to whose level the boast of the Assyrian had degraded Him. (Cf. 1Sa 17:26 ; 1Sa 17:36.)
wherefore lift up ] Or perhaps “and that thou wilt lift up,” still dependent on “It may be.” The efficacy of intercessory prayer is taught and assumed throughout the Old Testament: see Gen 18:23 ff.; Exo 32:31 ff.; 1Sa 12:19; Amo 7:2; Amo 7:5; Jer 14:11; Jer 15:1, &c.
the remnant that is left ] Cf. Isa 37:32. The idea is Isaiah’s; but the word is not that used elsewhere by the prophet himself.
Fuente: The Cambridge Bible for Schools and Colleges
It may be the Lord thy God – The God whom thou dost serve, and in whose name and by whose authority thou dost exercise the prophetic office.
Will hear the words – Will come forth and vindicate himself in regard to the language of reproach and blasphemy which has been used. See a similar use of the word hear in Exo 2:24; Exo 3:7.
To reproach the living God – The revilings of Rabsbakeh were really directed against the true God. The reproach of the living God consisted in comparing him to idols, and saying that be was no more able to deleted Jerusalem than the idol-gods had been able to defend their lands (see the note at Isa 36:18). The phrase the living God is often applied to Yahweh in contradistinction from idols, which were mere blocks of wood or stone.
For the remnant that is left – For those who survive; or probably for those parts of the land, including Jerusalem, that have not fallen into the hands of the Assyrian. Sennacherib had taken many towns, but there were many also that had not yet been subdued by him.
Fuente: Albert Barnes’ Notes on the Bible
Isa 37:4
Lift up thy prayer for the remnant that is left
Efficacious prayer
I.
THE PERSON WHO WAS TO ENGAGE IN THE WORK OF INTERCESSION Was one of great eminence in the Church and commonwealth, a great and good man, a prophet of the Lord, and one who was indulged with peculiar nearness to Him. Persons of eminent piety will not be contented with ordinary applications to the throne of grace; they will seek till they find, and wrestle till they prevail. This was a day of trouble, as Hezekiah calls it; and therefore, it ought to be a day of prayer. Intercession is the duty of all saints. But herein ministers should take the lead. They are the Churchs watchmen, and Gods remembrancers. Zedekiah, who at one time cast Jeremiah the prophet into a dungeon, at another time desired an interest in his supplications, and sent messengers to him, saying, Pray now unto the Lord our God for us. And God often spares the wicked for the sake of the righteous, and in answer to their requests, even as the intercession of Abraham was accepted for the inhabitants of Sodom.
II. THOSE FOR WHOM THE PROPHET WAS REQUESTED TO PRAY were the remnant that was left; a certain number known unto God, and who remained after the rest were scattered or destroyed. This should teach us, that though in our prayers we should be forgetful of none, yet we are to be particularly mindful of our fellow-Christians, especially when in a state of adversity. It becomes us also to be attentive to public and national calamities, as well as to those which are personal and private, and to spread them before the Lord in prayer and supplication.
III. There is something observable as to THE MANNER IN WHICH THE PROPHETS INTERCESSION IS REQUESTED. Lift up thy prayer. This expressive form of speech may teach us to remember–
1. That the glorious object of prayer is infinitely exalted.
2. The low and mean condition of the worshipper.
3. The secrecy of prayer, according to our Lords direction, When thou prayest, enter into thy closet, &c. Lifting up a prayer may denote the same thing as David expresses by the lifting up of the soul to God, in mental and silent ejaculation.
4. The importunity and ardour of prayer. In lifting up our prayer to God, our affections should rise high, though our voice may be low and feeble.
5. The spirituality and heavenly-mindedness of the person engaged.
6. Boldness and confidence, accompanied with the hope of being heard and answered.
7. The proper end of prayer, which is not to draw the Divine Being near to us, but ourselves to Him. (B. Beddome, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
4. heartake cognizance of(2Sa 16:12).
reprovewill punish himfor the words, &c. (Ps 50:21).
remnantthe two tribesof the kingdom of Judah, Israel being already captive. Isaiah isentreated to act as intercessor with God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
It may be the Lord thy God will hear the words of Rabshakeh,…. He had heard them; but the sense is, that it might be that he would take notice of them, and resent them in a public manner, and punish for them; and this is said, not as doubting and questioning whether he would or not, but as hoping and encouraging himself that he would: and it may be observed, that Hezekiah does not call the Lord “my God”, or “our God”, because he and his people were under the chastening hand of God for their sins, and were undeserving of such a relation; but “thy God”, whose prophet he was, whom he served, and to whom he was dear, and with whom he had an interest; and therefore it might be hoped his prayer to him would be heard and accepted, and that through his interposition God would be prevailed upon to take notice of the railing speech of Rabshakeh:
whom the king of Assyria his master hath sent to reproach the living God; who has life in and of himself, and is the fountain, author, and giver of life to all others; him he reproached by setting him on a level with the lifeless idols of the Gentiles:
and will reprove the words which the Lord thy God hath heard; reprove him for his words, take vengeance upon him, or punish him for the blasphemous words spoken by him against the Lord and in his hearing: to this sense is the Targum; and so the Syriac and Arabic versions:
wherefore lift up thy prayer for the remnant that is left; lift up thy voice, thy hands, and thine heart, in prayer to God in heaven; pray earnestly and fervently for those that are left; the two tribes of Judah and Benjamin, the other ten having been carried captive some time ago; or the inhabitants of Jerusalem particularly, the defenced cities of Judah having been already taken by the Assyrian king. The fewness of the number that remained seems to be made use of as an argument for prayer in their favour. In times of distress, men should not only pray for themselves, but get others to pray for them, and especially men of eminence in religion, who have nearness of access to God, and interest in him.
Fuente: John Gill’s Exposition of the Entire Bible
4. If perhaps Jehovah thy God will hear. Hezekiah appears to doubt whether, or not the Lord is willing to hear him; for the particle אולי (ulai) is translated perhaps, and this is the meaning which it frequently bears in Scripture. But it ought to be observed that believers, even though they know with certainty that the Lord will assist them, yet, in consequence of being perplexed by the difficulty of the case, often speak in this manner. Hezekiah had reasons for hesitating, if we look at the matter itself; but when he turns his eyes to the word, he is made certain as to the will of God, so that he ceases to tremble. But as it is impossible that the flesh should not retard believers by making them walk in a halting and staggering manner, (46) they sometimes accommodate their language to the present appearances of things.
It may also be observed, in other passages of Scripture, that the saints, even while speaking of what was certain, spoke in this manner; for Peter, in exhorting Simon, says,
“
If perhaps this thought of thy heart may be forgiven thee.” (Act 8:22.)
He does not advise Simon to tremble and hesitate in prayer; for stroh a supplication would have been vain; but he points out the heinousness of the offense; that he may strike his mind more forcibly, and may at length constrain him to rouse himself that he may approach God with true repentance. This word perhaps, therefore, does not imply doubt, but is equivalent to an expression which we commonly use, if it be possible, when we venture to hope and promise to ourselves something. And Hezekiah did not speak as if God were deaf to the words of the ungodly, or as if anything escaped his notice; but because it was a fixed principle in his heart that “God is near to all that truly call upon him,” (Psa 145:18,) he determines to strive against despondency, and arms himself by prayer; and because he does not expect to gain the conquest without difficulty, he says, If perhaps. (47) Besides, he mentions two kinds of hearing, which in some measure removes the difficulty.
If perhaps Jehovah, thy God shall hear the words which Jehovah thy God hath heard. At first sight there is some apparent contradiction in these words; but the manner of speaking is highly appropriate, because Hezekiah was assuredly and beyond all controversy convinced that nothing is hidden from God; only he argues with himself on this point, whether or not, God determines to call in question the blasphemy of this filthy dog; because frequently he delays and conceals vengeance for a time, and thus seems to shut his eyes and overlook it. In short, taking for granted that
“
all things are open and manifest to God,” (Heb 4:13,)
he only asks with earnestness whether or not God actually shews that he is so highly offended by the blasphemies of Rabshakeh that he determines not to allow them to remain unpunished. In a word, he wishes God to hear effectually, that is, by restoring those things which were scattered and confused, and shewing himself to be a judge; for then do we know that he actually sees and observes all things. In this manner Hezekiah asks, “Hath not the Lord heard the blasphemies of Rabshakeh, to take vengeance on them, and to shew that he hath a regard to the glory of his name?”
Jehovah thy God. By calling him “the God of Isaiah,” Hezekiah does not mean that there is only one man who worships God, nor does he exclude himself from the number of the godly; but because prayers flowed from doctrine, the pious king wished to speak in commendation of the ministry of the Prophet, and to testify that he was a true servant of God. That relation is somewhat more extensive; for all believers call on God, and, on the other hand, God reckons them among his people; but God is reckoned in a peculiar manner to be the God of Isaiah and Paul, because they have a special calling. In a word, these words expressly contain praise and commendation of Isaiah’s calling.
Thou wilt therefore lift up a prayer. This is the second reason why Hezekiah sent messengers to Isaiah; namely, that he also would pray along with others. Hence we learn that it is the duty of a prophet, not only to comfort the afflicted by the word of the Lord, but also to offer his prayers for their salvation. Let not pastors and ministers of the word, therefore, think that they have fully discharged their duty, when they have exhorted and taught, if they do not also add prayer. This indeed is what all ought to do; but Hezekiah sent to Isaiah in a particular manner, because he ought to lead the way to others by his example. Besides, “to lift up a prayer” is nothing else than “to pray,” but the mode of expression deserves attention; for it shews how our feelings ought to be regulated when we pray. Scripture everywhere enjoins us to “lift up our hearts to heaven,” (Lam 3:41😉 for otherwise we would have no fear of God. Moreover, our stupidity is so great that we are immediately seized by gross imaginations of God; so that if he did not bid us look to heaven, we would choose rather to seek him at our feet. “To lift up a prayer,” therefore, is to pray in such a manner that our hearts may not grovel on the earth, or think anything earthly or gross about God, but may ascribe to him what is suitable to his majesty, and that our warm and earnest affections may take a lofty flight. In this sense it is said in the Psalm,
“
Let my prayer come up before thee as incense, and as the evening sacrifice.” (Psa 141:2.)
For the remnant that is still left. When he desires that prayer should be offered “for the remnant of the people that was left,” this circumstance was fitted powerfully to move the Lord; not that he is moved after the manner of men, but he acts towards us in this manner, and accommodates himself to our weakness. Thus when our affairs are brought to such an extremity that we are not far from destruction, we ought to spread our misery before God, that our minds may receive some consolation; for God declares that he hath regard to “the poor and afflicted.” (Psa 22:24.) And the nearer we appear to be to destruction, so much the more warmly and earnestly ought we to implore that he would render assistance to us, as we see here that Hezekiah did when matters were desperate.
(46) “ Tellement qu’ils ne marchent qu’en trainant les jambes ou a clochepied,” “So that they walk only by dragging their limbs or limping.”
(47) “ Paraventure, ou possible.” “Perhaps, or possible.”
Fuente: Calvin’s Complete Commentary
(4) Lift up thy prayer for the remnant . . .Isaiahs characteristic words (Isa. 1:9; Isa. 10:21) had impressed itself on the kings mind. Now that town after town of Judah had fallen into Sennacheribs hands (forty-six, according to his inscriptionsRecords of the Past, i. 38), those who were gathered within the walls of Jerusalem were as a mere remnant of the people.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. It may be Peradventure, possibly, perhaps.
The Lord thy God will hear Jehovah will not fail to inflict vengeance on the blasphemy poured on his name this day by Rabshakeh, in behalf of his master, Sennacherib. The king puts this timidly, as though he hardly dared to hope; yet he does, and opens the apodosis of the sentence with a wherefore, or therefore, lift up thy prayer, namely, to Heaven. The idea here is, not merely a mental prayer, but one of deep struggle, of importunity and strong utterance.
For the remnant that is left Namely, Jerusalem and its people. This city only had been prepared to resist invasion. All the villages round about were open to sack and overthrow.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 37:4. Sent to reproach the living God, &c. This strongly marks the distinction between the Almighty, considered as the tutelary God of his chosen people, and the tutelary deities of the Pagan nations: The latter were only lifeless idols; the former was endued with unceasing life, and the source of life to all creatures. Vitringa renders the next clause, And to affront with words: It is remarkable, that Hezekiah, in great modesty and humility, as if he was unworthy of his favour and regard, calls Jehovah, not his God, but thy God, the God of that Isaiah who was devoted to him, and peculiarly happy in his communion and favour. The last clause properly should be rendered, For the remnant which are found, “which actually exist at this time in their country.” See 2Ch 35:18 in the original.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rabshakeh = the Rabshakeh. See note on Isa 36:2.
lift up thy prayer. Note the reference to Hezekiah’s “Song of the Degrees”.
Fuente: Companion Bible Notes, Appendices and Graphics
It may: Jos 14:12, 1Sa 14:6, 2Sa 16:12, Amo 5:15
to reproach: Isa 37:23, Isa 37:24, Isa 36:20, Isa 51:7, Isa 51:8, 1Sa 17:26, 1Sa 17:36, 2Ki 19:4, 2Ki 19:22, 2Ki 19:23, 2Ch 32:15-19
and will: Isa 37:23, Psa 50:21
lift up: 1Sa 7:8, 1Sa 12:19, 1Sa 12:23, 2Ch 32:20, Psa 106:23, Joe 2:17, Jam 5:16
for the: Isa 1:9, Isa 8:7, Isa 8:8, Isa 10:5, Isa 10:6, Isa 10:22, 2Ki 17:18, 2Ki 18:9-16, 2Ch 28:19, Rom 9:27
left: Heb. found
Reciprocal: Num 11:2 – prayed Num 12:2 – And the 1Ki 8:38 – prayer 2Ki 2:12 – My father 2Ki 19:16 – which hath sent 1Ch 13:2 – left Psa 44:16 – For the Psa 120:1 – my distress Isa 10:20 – the remnant Isa 25:4 – when Isa 30:17 – till ye Isa 37:17 – hear Isa 46:3 – the remnant Jer 10:10 – the living Jer 26:19 – did he Jer 31:7 – remnant Jer 42:2 – and pray Lam 1:9 – for Dan 2:18 – they would Amo 7:2 – for Nah 1:7 – in the 2Co 1:11 – helping 1Th 1:9 – the living
Fuente: The Treasury of Scripture Knowledge
37:4 It may be the LORD thy God will {d} hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore {e} lift up [thy] prayer for the remnant that is left.
(d) That is, will declare by effect that he has heard it: for when God defers to punish, it seems to the flesh, that he knows not the sin, or hears not the cause.
(e) Declaring that the ministers office stands not only in comforting by the word, but also in praying for the people.