Exegetical and Hermeneutical Commentary of Isaiah 37:20
Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.
20. Therefore let Jehovah shew, in this crisis of religion, that He alone possesses true Godhead.
that thou art the Lord, even thou only ] Lit. “that thou art Jehovah alone,” cf. Deu 6:4. But the easier, and perhaps the original, reading is given by 2 Kings “that thou Jehovah art God alone” (see Isa 37:16).
Fuente: The Cambridge Bible for Schools and Colleges
That all the kingdoms of the earth may know – Since he has been able to subdue all others; and since Judea alone, the land under the protection of Yahweh, would be saved, all the nations would know that it could not be by the power of an idol. The desire of Hezckiah, therefore, was not primarily that of his own personal safely or the safety of his kingdom. It was that Yahweh might vindicate his great and holy name from reproach, and that the world might know that he was the only true God. A supreme regard to the glory of God influenced this pious monarch in his prayers, and we have here a beautiful model of the object which we should have in view when we come before God. It is not primarily that we may be saved; it is not, as the leading motive, that our friends or that the world may be saved; it is that the name of God may be honored. This motive of prayer is one that is with great frequency presented in the Bible (compare Isa 42:8; Isa 43:10, Isa 43:13, Isa 43:25; Deu 32:39; Psa 46:10; Psa 83:18; Neh 9:6; Dan 9:18-19).
Perhaps there could have been furnished no more striking proof that Yahweh was the true God, than would be by the defeat of Sennacherib. No other nation had been able to resist the Assyrian arms. The great power of that empire was now concentrated in the single army of Sennacherib. He was coming with great confidence of success. He was approaching the city devoted to Yahweh – the city where the temple was, and the city and people that were everywhere understood to be under his protection. The affairs of the world had arrived at a crisis; and the time had come wheu the great Yahweh could strike a blow which would be felt on all nations, and carry the terror of his name, and the report of his power throughout the earth. Perhaps this was one of the main motives of the destruction of that mighty army. God intended that his power should be felt, and that monarchs and people that arrayed themselves against him, and blasphemed him, should have a striking demonstration that be was God, and that none of the devices of his enemies could succeed.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. Save us – “Save us, we beseech thee”] The supplicating particle, na, is supplied here from eighteen MSS., three ancient, of Dr. Kennicott, and ten of De Rossi, and from the other copy; 2Kg 19:19.
That thou art the Lord, even thou only – “That thou JEHOVAH art the only God.”] The word Elohim, “God,” is lost here in the Hebrew text, but preserved in the other copy; 2Kg 19:19. The Syriac and Septuagint seem here to have had in their copies Elohim, instead of Yehovah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
20. The strongest argument toplead before God in prayer, the honor of God (Exo 32:12-14;Psa 83:18; Dan 9:18;Dan 9:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now therefore, O Lord our God, save us from his hand,…. The hand of the king of Assyria. The Lord had promised that he would and Hezekiah believed he would; but he knew that for this he would be inquired of by him, and he pleads covenant interest, in him, and entreats for salvation upon that account, as well as for the reason following:
that all the kingdoms of the earth may know that thou art the Lord, even thou only; by doing that which other gods could not do; they could not save the nations that worshipped them from the hand of the Assyrians; if therefore the God of Israel saved his people from them, this would be a proof to all the world that he is God and there is none besides him.
Fuente: John Gill’s Exposition of the Entire Bible
20. And now, O Jehovah our God. At the conclusion of his prayer, the pious king now rises above that fear with which he had struggled; for the aids by which he had hitherto fortified himself undoubtedly encouraged him boldly to add this short clause. Although God does not always deliver his people from temporal evils, yet as he had promised that he would be the protector of the city, Hezekiah could firmly believe that all the efforts of that wicked tyrant, which were directed to the destruction of that city, would be fruitless.
May know that thou alone art Jehovah. When he pleads it as an argument with God that the deliverance of the city will be an occasion of promoting his glory, we conclude that nothing is more desirable than to make his name glorious in every possible way; and this is even the chief design of our salvation, from which we are not at liberty to depart, if we desire that God should be gracious to us. Hence we conelude that those men are unworthy of his assistance, who, satisfied with their own salvation, disregard or forget the reason why God chooses to preserve them. Not only do they dishonor God by this ingratitude, but they likewise inflict grievous injury on themselves, by separating those things which God had joined; for in saving his people he glorifies his name, which must be, as we have already said, our highest consolation. Besides, Hezekiah does not only desire that the God of Israel shall hold a certain rank, but that all idols shall be abolished, and that he shall reign alone; for at that time many idolaters would have allowed him to be worshipped along with others, but, since he does not admit companions, every deity framed by the hand of man must be destroyed, that He may hold the undivided sovereignty.
Fuente: Calvin’s Complete Commentary
A CHRISTIAN PRAYER
Isa. 37:20. Now, therefore, O Lord our God, save us, &c.
The conclusion of Hezekiahs prayer. Sennacherib had accomplished the conquest of several countries, notwithstanding the protection of their gods. He declared that the God whom Hezekiah trusted would also be unable to deliver him. What could the king do better than spread the letter before the Lord, cry for help, and make the reproach of the Almightys power the principal plea? Gods honour was at stake. If Jerusalem was saved, it would be a demonstration of Gods exclusive divinity to all the nations around. The result was that the angel of the Lord destroyed the Assyrian camp, so that Sennacherib returned to Nineveh. It is one of the most remarkable answers to prayer.
This is pre-eminently a Christian prayerthat all the kingdoms of the earth may know that the Lord is God alone. It is the end toward which all Christian desire and effort is directed. We will consider it in this view, and notice
I. THE CONSUMMATION WHICH IS DESIRED.
It is that all mankind may believe in the one true God. Most of the nations of ancient times believed in a multiplicity of divinities, as the inhabitants of India do now. But many of these peoples were devoted to some one god in particular, who was supposed to take their country under his protection. The gods were local. They did not exclude each other. In time of war the question, so far as the gods were concerned, was not which nation was protected by the true God, but which god was the strongest.
The spirit of Judaism was entirely antagonistic to this. The unity of God was its great doctrine. It was not missionary; it was a silent protest. So far as they were faithful to the teaching they had received, the belief of the Jewish people was, that while the Divine Being stood in special covenant relations to them, He was the exclusive Divine Being; that until the nations should become acquainted with Him they had no God at all.
Christianity occupies a similar position, only the position is extended. When it commenced its career, it made itself felt, not as a silent protest, but as an active aggressive agency which aimed at the overthrow of all idolatry. It assumed the position that all the religions of the earth are false, while it is the only religion for man. From that position it has not descended. To do so would be to efface itself, therefore it cannot accept the modern paganism. It cannot take its place as one of the many forms, perhaps the most enlightened, in which the religious sentiment is expressed. It cannot accept the courtesies of thoughtful men on these terms. It must be all or nothing. It is the channel through which the one God has revealed Himself as the redeeming God. The consummation desiderated by the Christian Church is that all the nations of the earth may be brought to the knowledge of Him as thus revealed.
II. THE REASON WHY IT IS DESIRED.
1. Because it is essential to the Divine honour. God is not regardless of His glory. He might have remained alone; but He chose to call into existence creatures able to contemplate His glory. Before them He has set His works. He wishes to live in their thoughts and affections, not merely as a distant object of awful contemplation, but as one enshrined in their hearts love. He desires to be so real to them as that they shall connect Him with all the events of history and all the experience of life. But this cannot be, if He is unknown or regarded as one of many. The honour of the sovereign cannot be divided; neither can the honour of God. It is something by itself. He is jealous of it. So are His people. They are anxious that He receive His proper honour from all the world.
2. Because it is necessary to religious worship. Some religious worship enters into the life of mankind everywhere. But it cannot be indifferent whether it shall be offered to the only Being capable of receiving it, or to nothing. The notion entertained of the object of worship regulates the nature of worship. Contrast heathen with Christian worship. An unknown God cannot be satisfactorily worshipped. The God of Christianity can be the object of a worship that is real so far as the worshipper is concerned, and acceptable to Him to whom it is presented.
3. Because it affects the experience of life. A mans thoughts respecting God must affect his life at every point. He may not believe in any. He may believe in many. He may believe in one. He will be influenced in relation to the duties, the trials, and the difficulties of life. Is not the ideal of possible excellence for humanity higher under the influence of the Christian than under any other form of belief or unbelief respecting God? In the inevitable sorrows of life, is it not a very different thing to be ignorant of God from what it is to know Him as one who sympathises with the sufferer, and whose hand will remove the suffering when it has accomplished its appointed work? The knowledge of God is the most practical of all knowledge. It moulds our life, character, experience, conduct, at every point.
4. Because it secures the salvation of the soul (Joh. 17:3). There must be an experimental acquaintance with Him. It is realised in the friendship with Him that comes through faith in Christ. It is an abiding spiritual life, gradually unfolding into eternal life.
III. THE MEANS BY WHICH IT WILL BE REALISED.
The prayer contemplates Divine action as evidence. Save us from His hand. According to the reasoning of the time this would be the proof. Reasoning from facts still the most satisfactory. Thus we may reason
1. From creation. The wisdom and power displayed are the wisdom and power of One.
2. From redemption. God has interposed for many. He has actually saved many. Every conversion strengthens this argument.
3. From the preservation of the living Church. In spite of persecution, infidelity, lapse of time.
We may therefore make it a plea for the bestowment of saving blessings, as Hezekiah did.
Do you believe in Him? Live as you believe. Think what would be the effect if all did so. Tell it to the heathen. Pray for them in praying for yourself.J. Rawlinson.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
save us. Some codices add “I (or, we) pray Thee”, Compare 2Ki 19:19.
Fuente: Companion Bible Notes, Appendices and Graphics
that all: Isa 42:8, Exo 9:15, Exo 9:16, Jos 7:8, Jos 7:9, 1Sa 17:45-47, 1Ki 8:43, 1Ki 18:36, 1Ki 18:37, Psa 46:10, Psa 59:13, Psa 67:1, Psa 67:2, Psa 83:17, Psa 83:18, Eze 36:23, Mal 1:11
even: Isa 37:16
Reciprocal: Jdg 16:24 – praised 1Ki 20:13 – and thou shalt Neh 9:6 – even thou Psa 7:6 – lift up Psa 8:2 – still Psa 17:6 – incline Psa 25:2 – let not Psa 50:1 – even Psa 57:5 – Be thou Psa 86:10 – God Isa 19:21 – Lord shall Isa 33:5 – The Lord Isa 33:13 – Hear Isa 37:32 – the zeal Isa 43:12 – my witnesses Isa 44:6 – beside Isa 45:6 – General Isa 64:2 – to make Eze 6:13 – when Eze 22:16 – thou shalt know Eze 25:5 – and ye Eze 28:22 – I will Eze 39:21 – I will set Dan 4:32 – until Joe 2:17 – Spare Mat 6:9 – Hallowed Rom 9:17 – that 1Co 8:4 – there is
Fuente: The Treasury of Scripture Knowledge
37:20 Now therefore, O LORD our God, save us from his hand, that {n} all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.
(n) He declares for what cause he prayed, that they might be glorified by it through all the world.