Exegetical and Hermeneutical Commentary of Isaiah 37:30
And this [shall be] a sign unto thee, Ye shall eat [this] year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
30. The “sign” of this verse is of the same nature as that of Exo 3:12, and ch. Isa 7:14. It consists of a series of events, in themselves natural, which will attest the fact that all the circumstances of the deliverance had been foreordained by Jehovah, and foretold by His prophet.
such as groweth of itself ] Hebr. pha, the scanty crop produced by the shaken grains of the last harvest (Lev 25:5; Lev 25:11).
that which springeth of the same ] sh or in 2 Kings sh, a word which does not occur elsewhere. It is explained to mean “that which springs from the roots” of the corn. The import of the sign at all events is that for two years the regular operations of agriculture will be suspended. It is uncertain how long a period of Assyrian occupation is thus contemplated. The year runs from October to October; and this year must apparently mean the year after that in which the crops were destroyed by the invader; for in that year there could hardly be even pha to eat. We may suppose that the prophecy was spoken in the beginning of the year, i.e. in the autumn of 701, before the usual season of ploughing. The question then arises, How long would the Assyrians require to remain in the land in order to destroy the prospects of two successive harvests? Wetzstein states that at the present day, unless the ground has been several times broken up in the previous summer the seed will be lost in the ground. If therefore the Assyrian occupation lasted into the summer of 700, it would interfere with the necessary preparations for a crop in the following year, the year of the sh. But even this limited period can hardly be reconciled with the actual result as recorded in Isa 37:36. Probably therefore the sign does not fix the term of the Assyrian occupation, but refers to wider effects of the invasion, the depopulation of the country, the destruction of homesteads, &c., which rendered an immediate resumption of agricultural activity impossible.
Fuente: The Cambridge Bible for Schools and Colleges
30 32. A sign is given to Hezekiah of the fulfilment of the preceding prophecy. But beyond the brief period of hardship which must follow the invasion, the prophet announces the advent of a new age in which all his hopes for the future of Israel shall be realised.
Fuente: The Cambridge Bible for Schools and Colleges
And this shall be a sign unto thee – It is evident that the discourse here is turned from Sennacherib to Hezekiah. Such transitions, without distinctly indicating them, are common in Isaiah. God had in the previous verses, in the form of a direct personal address, foretold the defeat of Sennacherib, and thc confusion of his plans. He here turns and gives to Hezekiah the assurance that Jerusalem would be delivered. On the meaning of the word sign, see the note at Isa 7:14. Commentators have been much perplexed in the exposition of the passage before us, to know how that which was to occur one, two, or three years after the event, could be a sign of the fulfillment of the prophecy. Many have supposed that the year in which this was spoken was a Sabbatic year, in which the lands were not cultivated, but were suffered to lie still Lev. 35:2-7; and that the year following was the year of Jubilee, in which also the lands were to remain uncultivated. They suppose that the idea is, that the Jews might be assured that they would not experience the evils of famine which they had anticipated from the Assyrians, because the divine promise gave them assurance of supply in the Sabbatic year, and in the year of Jubilee, and that although their fields had been laid waste by the Assyrian, yet their needs would be supplied, until on the third year they would be permitted in quietness to cultivate their land, and that this would be to them a sign, or a token of the divine interposition. But to this there are two obvious objections:
1. There is not the slightest evidence that the year in which Sennacherib besieged Jerusalem was a Sabbatic year, or that the following year was the Jubilee. No mention is made of this in the history, nor is it possible to prove it from any part of the sacred narrative.
2. It is still difficult to see, even if it were so, how that which was to occur two or three years after the event, could be a sign to Hezekiah then of the truth of what Isaiah had predicted.
Rosenmuller suggests that the two years in which they are mentioned as sustained by the spontaneous productions of the earth were the two years in which Judea had been already ravaged by Sennacherib, and that the third year was the one in which the prophet was now speaking, and that the prediction means that in that very year they would be permitted to sow and reap. In the explanation of the passage, it is to be observed that the word sign is used in a variety of significations. It may be used as an indication of anything unseen Gen 1:14; or as a military ensign Num 2:2; or as a sign of something future, an omen Isa 8:18; or as a token, argument, proof Gen 17:2; Exo 31:13. It may be used as a sign or token of the truth of a prophecy; that is, when some minor event furnishes a proof that the whole prophecy would be fulfilled Exo 3:12; 1Sa 2:34; 1Sa 10:7, 1Sa 10:9. Or it may be used as a wonder, a prodigy, a miracle Deu 4:34; Deu 6:22.
In the case before us, it seems to mean that, in the events predicted here, Hezekiah would have a token or argument that the land was completely freed from the invasion of Sennacherib. Though a considerable part of his army would be destroyed; though the monarch himself would be compelled to flee, yet Hezekiah would not from that fact alone have the assurance that he would not rally his forces, and return to invade the land. There would be every inducement arising from disappointment and the rage of defeat for him to do it. To compose the mind of Hezekiah in regard to this, this assurance was given, that the land would be quiet, and that the fact that it would remain quiet during the remainder of that year, and to the third year would be a sign, or demonstration that the Assyrian army was entirely withdrawn, and that all danger of an invasion was at an end. The sign, therefore, does not refer so much to the past, as to the security and future prosperity which would be consequent thereon.
It would be an evidence to them that the nation would be safe, and would be favored with a high degree of prosperity (see Isa 37:31-32). It is possible that this invasion took place when it was too late to sow for that year, and that the land was so ravaged that it could not that year be cultivated. The harvests and the vincyards had been destroyed; and they would be dependent on that which the earth had spontaneously produced in those parts which had been untilled. As it was now too late to sow the land, they would be dependent in the following year on the same scanty supply. In the third year, however, they might cultivate their fields securely, and the former fertility would be restored.
Such as groweth of itself – The Hebrew word here ( saphyach), denotes grain produced from the kernels of the former year, without new seed, and without cultivation. This, it is evident, would be a scanty supply; but we are to remember that the land had been ravaged by the army of the Assyrian.
That which springeth of the same – The word used here ( shachiys), in the parallel passage in 2Ki 19:29 ( sachiysh), denotes that which grows of itself the third year after sowing. This production of the third year would be of course more scanty and less valuable than in the preceding year, and there can be no doubt that the Jews would be subjected to a considerable extent to the evils of want. Still, as the land would be quiet; as the people would be permitted to live in peace; it would be a sign to them that the Assyrian was finally and entirely withdrawn, and that they might return in the third year to the cultivation of their land with the assurance that this much-dreaded invasion was not again to be feared.
And in the third year – Then you may resume your agricultural operations with the assurance that you shall be undisturbed. Your two years of quiet shall have been a full demonstration to you that the Assyrian shall not return, and you may resume your employments with the assurance that all the evils of the invasion, and all apprehension of danger, are at an end.
Fuente: Albert Barnes’ Notes on the Bible
30. Addressed to Hezekiah.
signa token which,when fulfilled, would assure him of the truth of the whole prophecyas to the enemy’s overthrow. The two years, in which they weresustained by the spontaneous growth of the earth, were the two inwhich Judea had been already ravaged by Sennacherib (Isa32:10). Thus translate: “Ye did eat (the first year)such as groweth of itself, and in the second year that . . . but inthis third year sow ye,” c., for in this year the land shallbe delivered from the foe. The fact that Sennacherib moved his campaway immediately after shows that the first two years refer tothe past, not to the future [ROSENMULLER].Others, referring the first two years to the future, get over thedifficulty of Sennacherib’s speedy departure, by supposingthat year to have been the sabbatical year, and the second year thejubilee no indication of this appears in the context.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this shall be a sign unto thee,…. Not to Sennacherib, but to Hezekiah; for here the Lord turns himself from the former, and directs his speech to the latter, in order to comfort him under the dreadful apprehensions he had of the Assyrian monarch, and his army; assuring him of deliverance; giving him a sign or token of it, and which was a wonder, as the word sometimes signifies, and was no less marvellous than the deliverance itself:
ye shall eat this year such as groweth of itself: and the second year that which springeth of the same: and in the third year sow ye, and reap and plant vineyards, and eat the fruit thereof: all which was very wonderful; for whereas, either through the invasion of the land, and the siege of the city, they could not till their land as they had used to do, or what was upon it was destroyed or eaten up by the Assyrian army; and yet, through the wonderful providence of God, the earth of its own accord yielded that very year a sufficiency for them; and though the second year was, as it is thought, a sabbatical year, when the land had rest, and by the law was not to be tilled, yet it also produced of itself what was sufficient for their support; and then the third year being entirely free from the enemy, and all fears of his return, they go about their business as formerly, to sowing and reaping corn, and planting vineyards, and enjoying the fruit of their labours; all which falling out according to this prediction, must greatly confirm the mind of Hezekiah, and make him easy as to any future attempt upon him he might fear. The Vulgate Latin version renders the second clause, “ye shall eat apples the second year”; and so Symmachus, but without foundation.
Fuente: John Gill’s Exposition of the Entire Bible
The prophet now turns to Hezekiah. “And let this be a sign to thee, Men eat this year what is self-sown; and in the second year what springs from the roots ( shac , K. sachsh ); and in the third year they sow and reap and plant vineyards, and eat ( chethib ) their fruit.” According to Thenius, hasshanah (this year) signifies the first year after Sennacherib’s invasions, hasshanah hasshenth (the second year) the current year in which the words were uttered by Hezekiah, hasshanah hassh e lshith (the third year) the year that was coming in which the land would be cleared of the enemy. But understood in this way, the whole would have been no sign, but simply a prophecy that the condition of things during the two years was to come to an end in the third. It would only be a “sign” if the second year was also still in the future. By hasshanah , therefore, we are to understand what the expression itself requires (cf., Isa 29:1; Isa 32:10), namely the current year, in which the people had been hindered from cultivating their fields by the Assyrian who was then in the land, and therefore had been thrown back upon the saphach , i.e., the after growth ( , lxx, the self-sown), or crop which had sprung up from the fallen grains of the previous harvest (from saphach , adjicere , see at Hab 2:15; or, according to others, effundere ). It was autumn at the time when Isaiah gave this sign (Isa 33:9), and the current civil year was reckoned from one autumnal equinox to the other, as, for example, in Exo 23:16, where the feast of tabernacles or harvest festival is said to fall at the close of the year; so that if the fourteenth year of Hezekiah was the year 714, the current year would extend from Tishri 714 to Tishri 713. But if in the next year also, 713-712, there was no sowing and reaping, but the people were to eat shachis , i.e., that which grew of itself ( , A q., Theod.), and that very sparingly, not from the grains shed at the previous harvest, but from the roots of the wheat, we need not assume that this year, 713-712, happened to be a sabbatical year, in which the law required all agricultural pursuits to be suspended.
(Note: There certainly is no necessity for a sabbatical year followed by a year of jubilee, to enable us to explain the “sign,” as Hofmann supposes.)
It is very improbable in itself that the prophet should have included a circumstance connected with the calendar in his “sign;” and, moreover, according to the existing chronological data, the year 715 had been a sabbatical year (see Hitzig). It is rather presupposed, either that the land would be too thoroughly devastated and desolate for the fields to be cultivated and sown (Keil); or, as we can hardly imagine such an impossibility as this, if we picture to ourselves the existing situation and the kind of agriculture common in Palestine, that the Assyrian would carry out his expedition to Egypt in this particular year (713-12), and returning through Judah, would again prevent the sowing of the corn (Hitzig, Knobel). But in the third year, that is to say the year 712-11, freedom and peace would prevail again, and there would be nothing more to hinder the cultivation of the fields or vineyards. If this should be the course of events during the three years, it would be a sign to king Hezekiah that the fate of the Assyrian would be no other than that predicated. The year 712-11 would be the peremptory limit appointed him, and the year of deliverance.
Fuente: Keil & Delitzsch Commentary on the Old Testament
30. And this shall be a sign to thee. He now directs his discourse to Hezekiah and the whole nation; for he did not address Sennacherib as if he expected him to listen, but in order that, by contemptuously mocking at the absent tyrant, he might more powerfully stimulate the minds of believers to stronger confidence. If he had simply said, “Take courage, Hezekiah; though Sennacherib is insolent, yet in due time I will restrain him;” that discourse would have been less impressive, than when he addresses the tyrant, and, by thundering against him, encourages believers to despise his presumption. (67) Accordingly, the speech directed to the tyrant is now followed by a seasonable address to Hezekiah and the nation, and a promise of deliverance to them; not only that he will rescue them from the jaws of a savage beast, but also that Hezekiah shall enjoy a peaceful reign, and that the rest of the people shall have everything necessary for leading a prosperous and happy life. Thus he enlarges on the benefit derived from the deliverance in such a manner as to shew that he intends, not in one way only, but in a variety of ways, to promote the interests of his people; for not only does he once and instantaneously rescue them from dangers, but largely and bountifully bestows his kindness upon them, so that the fruit is seen long afterwards.
But there is an apparent impropriety in putting as “a sign” an event which occurred later than the deliverance itself; for if he intended to encourage the besieged to entertain favorable hopes, he ought to have made some exhibition beforehand, instead of relating what he would do afterwards. (68) I reply, there are two kinds of signs. Some go before the event, and lead us to it as by the hand; while others follow for the purpose of confirming the event, that it may be more strongly impressed upon our minds, and may never be effaced from our remembrance. For instance, when the Lord brought back his people out of Egypt, he gave many signs to Moses beforehand; but he also appointed another that should be after the deliverance,
“
You shall sacrifice to me three days afterwards.” (Exo 3:12.)
The design was, that they should not forget so great a blessing, but should give thanks to God after having received this additional favor. It is a sign of this nature which Isaiah here describes; and certainly it tends greatly to confirm our faith, to place before our eyes the uninterrupted course of God’s favours towards us, that we may consider how various they are.
When the enemy had been repelled, there was danger from famine, which most commonly comes after war; for the wasting and pillaging of the fields must have been followed by great scarcity of provisions. Amidst so great scarcity as seemed likely to ensue, the Lord promises that there will be no lack of food, and holds out this as a very evident sign of deliverance, in order to convince them the more that he will be the author of the deliverance, or, at least, to fix it more deeply on their hearts. This was indeed incredible, and exceeded all expectation and belief; but it was necessary that the faith of Hezekiah and of the people should be excited in such a manner that, after having heard of so great kindness, they might be more ready to hope well, and next, that the event might shew that those illustrious works of God could not be ascribed to chance.
The meaning therefore is, “After having driven out the enemy, God will restrain him so that he cannot bring fresh troops, and thou shalt peacefully possess thy country; he will also supply thee with food and nourishment, so that thou shalt be in want of nothing.” But because, as usually happens, they had consumed a large portion of the crop, and destroyed a part. of it, and because they who were besieged or fugitives had it not in their power to attend to agricultural labors, he promises that they shall have food without sowing till they sow on the third year.
(67) “ A ne tenir conte des menaces d’iceluy.” “To pay no attention to his threatenings.”
(68) “ Il devoit (ce semble) monstrer la vertu de bonne heure, et non pas declarer ce qu’il feroit apres le siege leve.” “He ought (one would think) to have shewn his power at an early period, and not to have declared what he would do after the siege had been raised.”
Fuente: Calvin’s Complete Commentary
(30) And this shall be a sign unto thee.The prophet now turns to Hezekiah, and offers, as was his wont (Isa. 7:11; Isa. 38:8), a sign within the horizon of the nearer future as the pledge of the fulfilment of a prediction which had a wider range. It was then autumn, probably near the equinox, which was the beginning of a new year. The Assyrian invasion had stopped all tillage in the previous spring, and the people had to rely upon the spontaneous products of the fields. In the year that was about to open they would be still compelled to draw from the same source, but in twelve months time the land would be clear of the invaders, and agriculture would resume its normal course, and the fulfilment of this prediction within the appointed limit of time would guarantee that of the wider promise that follows.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. The turn of discourse is now to Hezekiah. The main point in it is of a sign.
Ye Hezekiah and the remnant of the people that shall be left.
Ye shall eat such as groweth The Assyrian depredations have prevented agriculture the last year. All that can be hoped for in the next year is from the spontaneous but scanty harvest derived from grain casually dropped in the previous season. The year following, or third year, the land will be altogether delivered from fear to cultivate to the fullest extent. The invaders will be clean gone, and the ever-to-be-preserved remnant will be here. Another view, possessing considerable weight, is, that this was the year previous to a jubilee, and consequently a sabbatic year. By law the land was to rest, no ploughing or sowing being allowed, consequently no reaping. The same law regulated also the next, or jubilee year. It may not, therefore, have been because of the ravages of the Assyrians, past or present, that the people were to eat, these two years, of such as should grow “of itself.” A somewhat curious calculation, confirmatory of the above suggestion, is given by the Speaker’s Commentary, as follows:
“That the year 710 was sabbatical may be seen, 1) By reckoning backward from data supplied by Josephus, who makes the years B.C. 164, 136, 38, to be sabbatical. Now if we add 78+7 (or 546) to 164, we get 710. 2) By reckoning onward from the date of the first occupation of the land, B.C. 1444. For fifteen periods of 7+7 years amount to 735; and B.C. 710 is the 735th year from B.C. 1444. It follows, therefore, that the next year, B.C. 709, was a jubilee year.
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh’s Assurance of Deliverance to Jerusalem ( Isa 37:30-35 ).
At this point Isaiah turns his thoughts back to what Hezekiah really wants to know. What is about to happen to Jerusalem?
Isa 37:30
‘And this shall be the sign to you, you will eat this year what grows of itself, and in the second year what springs from that, and in the third year, sow, and reap, and plant vineyards, and eat their fruit.’
The sign that what he has described will come on Sennacherib is given by a promise of what is to occur in the future (compare Isa 7:14-15). While for the next year or so they will have to survive on crops that grow of themselves, they have Yahweh’s promise that by ‘the third year’ they will once again be eating cultivated crops and grapes. (Even if we take it literally this is not exactly three years. Part of the first year had gone so that the period was less than three years). But the sign is found in the promise. The fact that Yahweh could promise crops within three years was a satisfactory sign that His words could be depended on.
The words reveal the practicalities of the situation. What is gathered by the population once the Assyrians have left, ‘what grows of itself’ (compare Lev 25:5; Lev 25:11) will be sparse. It would be required for survival. For no sowing had taken place since their arrival, and the Assyrians will have made use of much that was there. By the second year enough would grow to enable some to be set aside for sowing. Thus the fuller harvest awaited the third year. The vines would take a little longer to bring under control, but would be sufficient to produce some sort of crop within the period, for some vines would have survived the ordeal. It would be a case of restoring them to fruitfulness. He may also have had in mind that the Assyrian withdrawal would take time.
This incidentally demonstrates that the Assyrian army were still encircling Jerusalem. Had they not been, some sowing would have taken place. People were used to taking advantage of lulls in the fighting in war-torn countries, but here there had been no lull.
Isa 37:31-32
‘And the remnant who are escaped of the house of Judah will again take root downwards and bear fruit upwards, for out of Jerusalem will go forth a remnant, and out of Mount Zion they who will escape. The zeal of Yahweh of hosts will perform this.’
Then the remnant who remain will flourish. The mention of Mount Zion stresses that this will be Yahweh’s deliverance. It is reminding us that it was because Mount Zion was His earthly dwellingplace, and was in Jerusalem, that Jerusalem will be delivered. Through His power they will have escaped destruction, and will be able to rebuild their shattered lives. We must remember that Jerusalem would not only have its own population but would be packed full with refugees. They will again be able to take root (find security) and bear fruit (enjoy blessing and prosperity).
This is the closest that Isaiah comes to equating Mount Zion with Jerusalem, but its distinction must be maintained. It is not without significance that ‘escaping’ is linked with Mount Zion. They escaped because He was protecting them. The deliverance was Yahweh’s, the result of His zeal on behalf of His people.
The remnant here are not the godly remnant of Isa 10:21 but the remnant of Isa 1:9, they are survivors, like the one tenth in Isa 6:13 a rather than the holy seed of Isa 6:13 b. They are, however, a reminder that God is preserving the nation with a view to what He will produce from it in the future.
Isa 37:33-34
‘Therefore thus says Yahweh concerning the king of Assyria, “He will not come to this city, nor shoot an arrow there, nor will he come before it with a shield, nor cast a mount against it. By the way that he came, by the same he will return, and he will not come to this city,” says Yahweh.’
The besieged city would expect that one day Sennacherib himself would come to supervise the final taking of the city. He would want to be in on the final action, and like kings often liked to do, he would want to fire a symbolic arrow there. But here Yahweh promises that he will not even approach it, never mind arriving and shooting a token arrow, and bearing a shield and supervising the building of a siege mount.
It was typical of even great men that they liked to be thought of as warriors, and to display themselves in armour and have at least a token part in the action so as to mention their presence there in their inscriptions. (Compare the heads of armed forces today who love to display row upon row of medals which mean little). But Sennacherib would not go through these false paces here. His departure to Assyria would be soon enough for this not to happen. He would return to Assyria by the route that he had taken, and it would not lead past Jerusalem.
Interestingly the reliefs in Sennacherib’s former palace illustrate this, for they did portray him as personally viewing the spoils from Lachish, a siege in which he did personally take part. So he did like to be personally connected with his triumphs, a fact which is brought out in these verses.
Alternatively this may be referring to the fact that Jerusalem is ring-fenced by the Assyrian army but not actually under attack, so that Yahweh is saying that that attack will never come.
Note again the fourfold description, “he will not come to this city, nor shoot an arrow there, nor will he come before it with a shield, nor cast a mount against it.’
Isa 37:35
“For I will defend this city to save it, for my own sake, and for the sake of David my servant.”
The defence of the city is not for its own sake but because of His past promises, and because of His future intentions. And especially because of His promises to the Davidic house. His future intentions include within them a crucial place for the line of David, as Isaiah has already made clear, especially in chapters 6-11, even though it will not apply to the current house of David. It is not without significance that David is here called ‘my servant’. This is preparing for Isaiah’s coming revelation concerning God’s Servant, and linking Him back to the coming David.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 37:30. And this shall be a sign unto thee The discourse is here directed to Hezekiah, whose faith in the event just predicted God is pleased to confirm by an additional sign; which sign, as it was not to happen till the event above predicted was fulfilled, was to be considered as a token, not only of God’s interposition in that event, but also of his peculiar favour and protection after Sennacherib was departed. In other passages of Scripture we have signs given in the same manner, particularly Exo 3:12. See also ch. Isa 7:14 of our prophet. At the time that Isaiah spoke this, nothing seemed more improbable than that the Jews, delivered from the Assyrians, should freely use and enjoy their land, and be supported from its spontaneous productions, as well in this as in the subsequent sabbatical year. Pilkington observes, that the word saphiiach rendered such things as grow of themselves, properly signifies, the “natural produce of the ground the first year it was cultivated;” and the word shachiis, rendered, that which springeth of the same, denotes, “the natural produce of the ground the second year;” which likewise was produced by the seed scattered in the preceding harvest.
Fuente: Commentary on the Holy Bible by Thomas Coke
NASB (UPDATED) TEXT: Isa 37:30-32
30Then this shall be the sign for you: you will eat this year what grows of itself, in the second year what springs from the same, and in the third year sow, reap, plant vineyards and eat their fruit. 31The surviving remnant of the house of Judah will again take root downward and bear fruit upward. 32For out of Jerusalem will go forth a remnant and out of Mount Zion survivors. The zeal of the LORD of hosts will perform this.’
Isa 37:30 this shall be the sign for you This is important because Hezekiah is the Messianic representative (i.e., Isa 7:14-16) as Ahaz was (i.e. Isa 8:8 c,10c). God will show him a sign (BDB 16) here and in Isa 38:7 (as He did Ahaz in Isa 7:14). This particular sign is related to a three-year promise of full restoration of the land of Judah. I think Isa 37:30-32 should be a separate paragraph, as should Isa 37:33-38.
Isa 37:30 has a series of IMPERATIVES as YHWH promises a three-year restoration (i.e., the covenant promises of Deuteronomy 27-28).
1. eat – BDB 37, KB 46, Qal INFINITIVE ABSOLUTE. This form is repeated in this verse (kethib), but the MT scholars suggested a change (Qere) to a Qal IMPERATIVE, which matches the other IMPERATIVES in the verse. The difference is very close.
a. , MT
b. , suggested change
2. sow – BDB 281, KB 282, Qal IMPERATIVE
3. reap – BDB 894, KB 1126, Qal IMPERATIVE
4. plant – BDB 642, KB 694, Qal IMPERATIVE
5. eat, Qere, see note at #1
Just one added thought, it is possible that this promised restoration is related to the Year of Jubilee, Lev 25:10, see James M. Freeman, Manners and Customs of the Bible, p. 96.
Isa 37:31 the surviving remnant See Special Topic: The Remnant, Three Senses .
The agricultural metaphors continue. Judah is described as
1. taking a strong root
2. bearing fruit
Isa 37:32 Those who survive Assyria’s attack will do so, not by their own plans or provisions, but by the zeal (cf. Isa 9:7; Isa 59:17) of the LORD of hosts! Ahaz planned, but Hezekiah trusted!
The zeal of the LORD This (BDB 888) refers to YHWH’s special love and care for His covenant people (a faithless wife of Hosea 1-3). YHWH acts passionately for His purposes in redemption (cf. Isa 63:15-19, which involves the children of Abraham, cf. Gen 12:1-3). The phrase has Messianic implications in Isa 9:7; Isa 59:17. Context determines whether (1) zealous or (2) jealous is the best translation. The term can have either a positive or negative connotation depending on the context. Here it is surely positive and redemptive!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
sign. See note on Isa 7:11.
Ye shall eat, &c. No seed would be sown on account of the (foretold) devastation wrought by the invasion. Hezekiah refers to this “sign” in his “Songs of the Degrees” (Psa 126:5, Psa 126:6; Psa 128:2).
groweth of itself. Reference to Pentateuch (Lev 25:5, Lev 25:11). Only here, 2Ki 19:29, and Job 14:19.
springeth of the same = shooteth up of itself, or from the roots. Hebrew. shahith, occurs only here.
sow ye. See note above.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 37:30-35
Isa 37:30-32
“And this shall be the sign unto thee: ye shall eat this year that which groweth of itself, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and out of mount Zion they shall escape. The zeal of Jehovah of hosts will perform this.”
Dummelow’s explanation of these verses is as follows:
“This year, the year of the invasion, since the harvest has been destroyed they must eat of the aftergrowth (the volunteer production). Since they have not been able to sow this year, next year they must also depend upon what grows of itself, but the year after, they will be able to sow and reap freely, for the land will be free from enemies.
“It is evident here that the person addressed has been changed from Sennacherib to Hezekiah. Such transitions without a clear indication of them are common in this prophecy.
Archer observed that this promise of the restoration of suburban Jerusalem was fulfilled during, “The 113-year interval that elapsed before Jerusalem fell to the Chaldeans.” “The blessing of God was upon them, and in a short time, Judah recovered her ancient vigor and was able to extend her dominion over nearly all of the old Israelite territory.
Despite this, however, there is a frightening and ominous note here in Isa 37:32 where “the remnant” is repeatedly mentioned. It is a warning that the punishment of Judah is yet destined to fall upon the city, that it will be sacked and devastated, and that “only a remnant” will be preserved. Historically, Judah paid little or no attention to this warning.
Isa 37:33-35
“Therefore thus saith Jehovah concerning the king of Assyria, he shall not come unto this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast up a mound against it. By the way that he came, by the same shall he return, and he shall not come unto this city, saith Jehovah. For I will defend this city to save it, for mine own sake, and for my servant David’s sake.”
This is a prophecy that, “Sennacherib, after meeting the Egyptians under Tirhakah at Eltekeh, would not return to renew the siege of Jerusalem, but would flee homeward by the shortest route possible. We believe that this prophecy was fulfilled exactly as indicated here. We are aware that some have tried to contradict this by inscriptions deciphered from ancient Assyria; but, as stated above, no Christian should allow Satan to contradict the word of God with any kind of inscription ordered by any unqualified son of the Devil such as Sennacherib.
Isa 37:30-35 DELIVERANCE: One must not forget that Gods central purpose in the Assyrian downfall was the deliverance of His faithful remnant and the fulfillment of His redemptive plan in them. God uses the wicked schemes of wicked men as tools to work out His redemptive purpose. When Gods people became so wicked they needed chastening, He allowed the cruel Assyrians to bring them back to dependence upon Him. Now that Hezekiah has led the nation in a turning back to God, He will punish the arrogant boasting of the Assyrian (cf. Isa 10:5-34) as further evidence of His power to fulfill His redemptive program.
Isaiah is predicting a complete removal of the Assyrians from the land of Palestine-not just a temporary let-up of the siege of Jerusalem. The massiveness of the Assyrian army, its need to live off the land it occupied and its complete disregard for life or property would have brought unparalleled devastation to the agricultural and economic situation of Palestine! The Assyrians had conquered 46 cities of Judah and had ravaged the whole land except Jerusalem. He had been there for more than a year. But Isaiah predicts the Assyrian will be gone and as soon as can be expected, the people left in Judah will be reaping and harvesting their own crops again. There will be no miraculous, immediate restoration of the agricultural-economic prosperity. For the immediate year and the one following the people will suffer the effects of the Assyrian devastation of their land; that is, they will eat from crops produced by volunteer seed for the first two years. There would not be enough harvest for two years to provide seed for a full sowing. But the third year would see agriculture returned to its normal processes. That would signify to them God had delivered them from the Assyrian.
The remnant will be saved. God has always carried out His work with a left-over segment of mankind. The cosmic work of redemption has always been trusted to a minority. It will not be any different when God closes the historical, human part of this work. The New Testament indicates the way that leads to life is strait and narrow and few will find it. The majority will be found, at any time, on the broad way that leads to destruction. Great men like Isaiah and Hezekiah were able to persuade a few to trust God and make themselves available to Him that He might bring the Messiah into the world. The remnant of this faithful few can be traced throughout the Old Testament right up to Mary, the mother of Jesus.
The zeal (kineath, in Hebrew) of the Lord will accomplish this (see comments on Isa 9:7). The Lord is jealous for His own work and His own people. He is jealous for His own sovereignty, so He will not let the king of Assyria carry out his boast to ravage Jerusalem. In fact, God will not even permit the king of Assyria to come to the city. No siege mound will be built up surrounding Jerusalem by the Assyrians. God is going to save it to vindicate His own power and fulfill His promise to David (2Sa 7:12, etc.). This is quite a prediction by Isaiah in view of the fact that the Assyrians at that moment controlled all of Palestine except the immediate city of Jerusalem! But if God is for us, who can be against us?! (cf. Rom 8:28-39).
Fuente: Old and New Testaments Restoration Commentary
this shall: Isa 7:14, Isa 38:7, Exo 3:12, 1Ki 13:3-5, 2Ki 19:29, 2Ki 20:9
Ye shall: Isa 7:21-25, Lev 25:4, Lev 25:5, Lev 25:20-22
Reciprocal: Lev 25:22 – eighth Psa 107:37 – sow Isa 7:11 – a sign Isa 14:30 – the poor Act 12:7 – the angel
Fuente: The Treasury of Scripture Knowledge
37:30 And this [shall be] a {y} sign to thee, Ye shall eat [this] year such as groweth of itself; and the (z) second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit of them.
(y) God gives signs after two sorts: some go before the thing as the signs that Moses worked in Egypt, which were for the confirmation of their faith, and some go after the thing, as the sacrifice, which they were commanded to make three days after their departure: and these latter are to keep the blessings of God in our remembrance, of which sort this here is.
(z) He promises that for two years the ground would feed them of itself.
Fuente: Geneva Bible Notes
For two years normal agriculture would be impossible around Jerusalem, but God would cause the land to produce enough to sustain the inhabitants. Probably the two years of interruption resulted from Assyrian military activity in the region. Fruitfulness has always been God’s blessing on those who trust Him. Then the third year, planting and harvesting as usual would resume. It was particularly unusual that the Judahites would be able to plant vineyards and eat their fruit shortly after that because it often took several years for new grapevines to yield a crop.