Isaiah · Chapter 39

Verse 1. At that time Merodach-baladan] This name is variously written in the MSS. Berodach, Medorach, Medarech, and Medurach. “And ambassadors”] The Septuagint add here kai presbeiv; that is, ומלאכים umalachim, and ambassadors; which word seems to be necessary to the sense, though omitted in the Hebrew text both here and in the other copy, 2 Kings 20:12. For the subsequent narration refers to them all along, “these men, whence came they?” &c.; plainly supposing them to have been personally mentioned before. See Houbigant.

Verse 1. At that time Merodach-baladan — Merodach was the name of an idol worshipped by the Babylonians, and Bel, another; and these two idols, with the addition, Adan, or Adon, which signifies lord, it appears, gave name to this king. In 2 Kings 20:12, where we have the same history, and where see the notes, he is called Berodach, by the change of one letter, not unusual in proper names in the Hebrew language. Whether he was an Assyrian, a Mede, or Babylonian, is not easy to determine, nor is it worth while to inquire. But this is certain, that about this time there were wars between the Assyrians and Babylonians, the issue whereof was, that the latter subdued the former.

Verse 1. Merodach-Baladan. He is called Berodach in 2 Kings 20:12; and being the son of Baladan, he joined his father’s name to his own. Merodach is the name of an idol, and Baladan the name of a country. Bel or Baal was also an idol. Isaiah 46:1. Daniel 5:1. Adan is found in 2 Kings 25:8, being the latter part of a general’s name. This prince is supposed to have been tributary to the Assyrians, and to have taken advantage of the destruction of their army, and of the death of Sennacherib, to shake off the yoke. Baladan his father was Belesis, governor of Babylon, who on successfully revolting against Nineveh, ascended the throne under the title of Nabonassar.

1. At that time — Soon after the recovery of Hezekiah; for Merodach-baladan, governor or king of Babylon, had heard that Hezekiah had been sick and was now recovered. Much difficulty exists as to the time of this message. The most natural meaning of the biblical account of the time, is, that it was a short time after the complete rout of Sennacherib’s army. The invasion of Sennacherib was in the fourteenth year of King Hezekiah’s reign. Isaiah 36:1. The expression, “at that time,” therefore, as the Scriptural account runs, means probably but a few years after the destruction of the Assyrian army, and but a few years before the end of Hezekiah’s reign, which was about 698 B.C., a sufficient time at least for the replenishment of his treasures, (2 Chronicles 32:23,) with which he had before purchased peace of Sennacherib in his first invasion. 2 Kings 18:15, 16. This view of chronology is, according to Josephus and Jerome, and the fragments of Berosus in Eusebius’s Chronicle, so far as that chronicle relates to the case of Merodach-baladan. The name of Merodach-baladan is located by both the Assyrian Inscriptions and the Canon of Ptolemy between 721 and 709 B.C.; and Polyhistor gives him a short reign as king of Babylon, in 702 B.C. (See Dictionary of the Bible.) These authorities all concur with the biblical indefinite date at that time, and make the period of Hezekiah’s sickness to come easily after the Assyrian army had departed. Rawlinson’s dates (Monarchies, vol. ii) are against this by many years, but the conclusion results from insufficient determinations in respect to the history as yet furnished in the Inscriptions.

Ver. 2. The house of his precious things. The treasury where the regalia was kept; the crown, the trophies, gifts, and works of art. And the spices, botanic gardens.

The precious ointment, imported, as is likely, from India. The house of his armour. This was a very splendid arsenal, for after the destruction of the Assyrians, their armour was added to all that king Uzziah had prepared. Nations rising from the simplicity of pastoral habits, to the splendour of empire, must have assortable establishments. But the king is severely censured, because he rendered not again to the Lord for this salvation and national glory, by public acts of mercy and of gratitude. 2 Chronicles 32:25. He greatly fell away from the spirit of religion, which might be a cause of Manasseh’s early depravity and apostasy. Be careful, ye rich, not to ruin your children.

2. Showed them the house of his precious things — Hezekiah was flattered by an embassy from so great a distance as Babylon: he showed them all he had of treasure, armour, spicery, beaten oil, and all the wealth he had collected at Jerusalem. He had prospered greatly since his sickness, perhaps he had greatly enriched himself from the valuable plunder left in the sudden retreat of the Assyrian army. From numerous resources, at any rate, he was again rich and powerful, and possibly he looked to an alliance with Babylon against the great power which had so annoyed him. THREATENING OF THE BABYLONIAN CAPTIVITY OCCASIONED BY HEZEKIAH, verses 3-8.

3, 4. Then came Isaiah — Who was an ethical terror to ill-doing monarchs and their false flatterers. What said these men — The answer elicited did not satisfy the faithful prophet, who saw through the guise of the king’s flattered, perhaps wily, heart. Good as Hezekiah was, prosperity had elated and beguiled him. On the questions being pressed, however, he candidly told all, and submitted meekly to whatever should follow.

3, 4. Then came Isaiah — Who was an ethical terror to ill-doing monarchs and their false flatterers. What said these men — The answer elicited did not satisfy the faithful prophet, who saw through the guise of the king’s flattered, perhaps wily, heart. Good as Hezekiah was, prosperity had elated and beguiled him. On the questions being pressed, however, he candidly told all, and submitted meekly to whatever should follow.

5, 6. Hear the word of the Lord — The prophet’s soul was surcharged now with a coming of explicit, definite affliction upon his own people. The king’s imprudence was, for the first time, the occasion of such an utterance. Babylon now rises to his view as the next great engulfing power against the nation. Behold, the days come — Days of captivity. In one hundred and twenty years they did come. All that is in thine house — Which Hezekiah had himself gathered since he was plundered by Sennacherib. And that which thy fathers have laid up in store — Possibly of this Sennacherib got nothing. Was it not in keeping with the prudence of this people to preserve in most secret store, large wealth never to be touched but in extreme emergencies? Shall be carried to Babylon — But preserved, as a fact of history, (Ezra 1:7,) to be used again in the restored temple at restored Jerusalem. The divine principle, a remnant shall be saved, extended to all that pertained to the symbols of the spiritual life of that people. Nothing shall be left — The old national life was to expire utterly, to be resurrected in the spiritual remnant.

Verse 6. To Babylon] hlbb babelah, so two MSS., (one ancient;) rightly, without doubt as the other copy (2 Kings 20:17) has it. This prediction was fulfilled about one hundred and fifty years after it was spoken: see Daniel 1:2, 3-7. What a proof of Divine omniscience!

5, 6. Hear the word of the Lord — The prophet’s soul was surcharged now with a coming of explicit, definite affliction upon his own people. The king’s imprudence was, for the first time, the occasion of such an utterance. Babylon now rises to his view as the next great engulfing power against the nation. Behold, the days come — Days of captivity. In one hundred and twenty years they did come. All that is in thine house — Which Hezekiah had himself gathered since he was plundered by Sennacherib. And that which thy fathers have laid up in store — Possibly of this Sennacherib got nothing. Was it not in keeping with the prudence of this people to preserve in most secret store, large wealth never to be touched but in extreme emergencies? Shall be carried to Babylon — But preserved, as a fact of history, (Ezra 1:7,) to be used again in the restored temple at restored Jerusalem. The divine principle, a remnant shall be saved, extended to all that pertained to the symbols of the spiritual life of that people. Nothing shall be left — The old national life was to expire utterly, to be resurrected in the spiritual remnant.

Ver. 7. Thy sons—shall be eunuchs. The word is compounded of eunh, chamber, and ecw, to have the charge of the chambers, containing the dresses and riches of the matrons and the virgins. For the most part, those men were cruelly castrated. Isaiah foresaw these humiliations seven generations before the event; he foresaw also that Babylon, now throwing off the yoke of Nineveh, would succeed, and be the ruin of the Jews. These complicated objects of distant vision all came true; and by consequence, this most illustrious man must have been divinely inspired.

7. Of thy sons — Descendants. The king was childless till three years after his recovery, when Manasseh was born. “He wept sore,” (chapter 38:7,) most probably because he was childless. God gave him a son, but what a son he proved! Shall be eunuchs — Household vassals of oriental royalty: a retribution for the sins, not of Hezekiah, most probably, but of Manasseh and later descendants.

Verse 8. Then said Hezekiah] The nature of Hezekiah’s crime, and his humiliation on the message of God to him by the prophet, is more expressly declared by the author of the book of the Chronicles: “But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up; therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah. And Hezekiah prospered in all his works. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart.” 2 Chronicles 32:25, 26, 30, 31. There shall be peace and truth in my days.] I rather think these words should be understood as an humble inquiry of the king, addressed to the prophet. “Shall there be prosperity, שלום shalom, and truth in MY days?— Shall I escape the evil which thou predictest?” Understood otherwise, they manifest a pitiful unconcern both for his own family and for the nation. “So I be well, I care not how it may go with others.” This is the view I have taken of the passage in 2 Kings 21:19. Let the reader judge whether this, or the former, should be preferred. See Clarke’s concluding notes on “2 Kings 20:20”.

ISAIAH

Verse 8. Hezekiah said, Good is the word of the Lord — Convinced of his error, and perceiving that he had justly provoked the divine indignation, he submits to, and acquiesces in, God’s decree, acknowledging the justice of it, and humbling himself for the pride of his heart, as is said 2 Chronicles 22:26. For there shall be peace and truth in my days — He thought it a great favour, that God would delay that punishment, which he might justly have inflicted presently, and that he would prolong the tranquillity of his kingdom for some time. See note on 2 Kings 20:19.

8. Good is the word of the Lord — Noble submission! Hezekiah was the purest and best royal character since King David, and he had his reward, for his own days were ended in peace.

This chapter is an appropriate historic close, preparatory to the dying song of the great, but now old, prophet of the glorious Messianic times in the far future.