Exegetical and Hermeneutical Commentary of Isaiah 37:3
And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and [there is] not strength to bring forth.
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).
Fuente: The Cambridge Bible for Schools and Colleges
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 ( tokechah), means more properly chastisement or punishment Psa 149:7; Hos 5:9.
And of blasphemy – Margin, Provocation. The word used here ( ne‘atsah), 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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
3. rebukethat is, the Lord’srebuke for His people’s sins (Psa 149:7;Hos 5:9).
blasphemyblasphemousrailing of Rab-shakeh.
the children, &c.aproverbial expression for, We are in the most extreme danger and haveno power to avert it (compare Ho13:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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”.
Fuente: John Gill’s Exposition of the Entire Bible
(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.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 37:3. For the children are come to the birth This was a proverbial expression, used to convey ideas of the greatest calamity and almost inevitable danger. Procopius thus explains the words: “We are in pain to hear such blasphemous expressions, but are unable to punish those who have made use of them.” Vitringa says the meaning is, “Matters are now in the utmost distress; so that, unless some extraordinary remedy or help be brought, there is an end of the public and domestic safety.” The idea is taken from a woman in child-birth, so greatly weakened by her pains, that without some extraordinary assistance there can be no hope of her delivery. See Hos 13:13.
Fuente: Commentary on the Holy Bible by Thomas Coke
blasphemy = reproach. Note the reference to this in Hezekiah’s “Song of Degrees”.
Fuente: Companion Bible Notes, Appendices and Graphics
his day, Isa 25:8, Isa 33:2, 2Ki 19:3, 2Ch 15:4, Psa 50:15, Psa 91:15, Psa 116:3, Psa 116:4, Jer 30:7, Hos 5:15, Hos 6:1, Rev 3:19
blasphemy: or, provocation, Psa 95:8
for the: Isa 26:17, Isa 26:18, Isa 66:9, Hos 13:13
Reciprocal: 2Ch 20:3 – feared Psa 44:16 – For the Psa 120:1 – my distress Isa 22:5 – a day Isa 25:4 – when Isa 28:19 – and it Isa 29:2 – I will Isa 30:17 – till ye Amo 5:13 – an evil Oba 1:14 – in the day Nah 1:7 – in the Mar 13:8 – sorrows
Fuente: The Treasury of Scripture Knowledge
37:3 And they said to him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the {c} birth, and [there is] not strength to bring forth.
(c) We are in as great sorrow as a woman in labour who cannot be delivered.
Fuente: Geneva Bible Notes
The leaders of Judah, speaking for their king, acknowledged that he had come to the end of his rope. The Assyrian invasion of Judah had been like labor pains for the king, but now the crisis had peaked and there was no human strength left to expel the enemy. Hezekiah confessed that he deserved the adversity that had overtaken him, which had signaled an end of hope and resulted in great embarrassment. Yet he did not appeal for divine help on the basis of his own needs but because of the Lord’s honor and the needs of His people (cf. 1Sa 17:26; 1Sa 17:36). The king appealed for Isaiah’s prayers on behalf of the remnant, the remaining Judahites who had not already been devoured by the Assyrians.
"This kind of admission of helplessness is frequently a necessity before divine help can be received. So long as we believe that we only need some assistance, we are still treating ourselves as lords of the situation, and that latent pride cuts us off from all that God would give us." [Note: Oswalt, p. 645.]
The saying "God is my copilot" may reflect a similar attitude.