Chapter 37

     There are a few verses in this general area that the JST/IV
emends: 35:8, 36:5, 37:32, 37:36, 38:15-17.  None of them are
particularly earth shattering, but they are noteworthy nonetheless.

     This chapter continues the theme from the preceding one of the
face off between Hezekiah king of Judah and Sennacherib king of
Assyria.  The confrontation occurs at Jerusalem via servants of
each king.  As was mentioned in the comments on the previous
chapter, notice the contrast between Ahaz from chapter 7 and
Hezekiah in this chapter.  Where Ahaz spurns Isaiah and rejects his
council, Hezekiah sends for Isaiah's word and believes it.

v1-4  Ahaz abandons the arm of flesh diplomatic attempts at
protecting Jerusalem and resorts to the Lord.  He assumes a humble
posture by dressing in sackcloth and entering into the Temple (v.
1).  He then sends his servants to Isaiah (v. 2) to request that he
plead with the Lord (v. 4) to deliver them from their dire
circumstances (v. 3).  That Hezekiah would make such a request of
Isaiah would indicate humility on his part as well as his
understanding of the authority and intercessory role of a prophet
of the Lord.

v5-7  Isaiah informs Hezekiah's messengers that the Lord will
dispose of the king of Assyria as a result of the blasphemy he has
hurled against Him (the subject of chapter 14).  But, note that no
specific promise of protection is promised Jerusalem at this point,
only that the king of Assyria will be dealt with.

v8-12  With the king of Assyria being drawn away to another battle,
the Rabshakeh stationed at Jerusalem hurls further invective from
the king of Assyria (similar to that of the previous chapter) at
Hezekiah.  This is done to let him know that the siege at Jerusalem
will not be changed in any way even though the king has been drawn
to more distant battles.  Then v. 12-13 goes on to say that just as
the preceding kings of Assyria have sacked all of the nations
standing in their way, so will he.

v14-20  A renewed threat by Sennacherib sends Hezekiah into the
Temple to seek further protection from the Lord.  Hezekiah shows
the written account of Sennacherib's threat to the Lord as evidence
of his hostility (v. 14).  He acknowledges the Lord's exalted and
powerful position (v. 15-16, cp. Ezek. 1, 10 and Exod. 25:10-22 and
Ps. 18:7-15 for the "merkabah" or chariot-throne of the Lord). 
Verse 17 requests that the Lord turn His face or countenance upon
Jerusalem (a Hebraism for showing favor towards, which in itself is
a confession that they have been acting in a manner displeasing to
the Lord) and protect it from the blaspheming king of Assyria. 
Then Hezekiah states that while the king has destroyed the
idolatrous gods of other nations, they were unlike the Lord in that
He is a living a real God where the others were no-gods, and
subsequently requests the Lord to be their Deliverer (v. 18-20,
this theme is also heavily employed in ch. 40-47).

     The prophecy of Sennacherib's death appearing in v. 5-7 does
not include a prophecy that indicates that Jerusalem will be
protected.  Verses 12-13 may also serve to allude to the situation
where even if Sennacherib is killed his successor will still
support the siege on Jerusalem just as Sennacherib has followed in
his predecessors footsteps.  Thus, Hezekiah is eager to obtain a
promise from the Lord to protect Jerusalem.

     Also note that Hezekiah is not appealing to the Lord on
account of the people's righteousness, rather he is pointing out
the king of Assyria's wickedness.  Compare Deut. 9:3-5.

v21-29 recounts the Lord's pronouncement against the king of
Assyria in response to Hezekiah's plea.  Here, the Lord cites the
king of Assyria's sin as that of blasphemy and not of destroying an
innocent people.

v22  Hezekiah gets his wish in that the Lord pronounces a specific
judgement concerning Jerusalem.  That she is "Fair Maiden Zion"
shows that the Lord is kindly disposed towards her.  Her mocking of
the king of Assyria shows that her trust in the Lord is well-
founded and that his boasts of conquering her are to be proved
wrong.

v24-25 presents a quote from the king of Assyria that captures one
of his egomaniacal tirades praising himself.  Theme is derivative
of ch. 14.  On the v. 24 ref. to the "highest mountain", cp. 2:2. 
And, for the various trees, cp. 2:13 and 14:8.  For the v. 25
statement of drying up Egypt's streams with his feet, it probably
means he has ground all of Egypt's wealth and power and prosperity
underfoot as Egypt's political and economic power largely stemmed
from the Nile delta.

v26-27 invokes the Lev. 26 covenant curse where the Lord indicates
that when His people disobey Him they will be punished by invasion. 
But, the king of Assyria failed to realize that he was a tool in
the Lord's hand, compare 10:15.  On v. 27 cp. 40:6.

v28-29  As the king of Assyria has railed against the Lord who set
him up, the Lord will now take him down.  For the v. 29 ref. to the
hook and bit, cp. comments on 30:28.  That the king of assyria is
referred to as a norse with a bit in his mouth or an ox with a ring
through his nose is obviously indicative of the relationship
between him and the Lord.

v30-35 presents a more specific prophecy concerning the protection
Jerusalem will receive from the Lord rather than the somewhat
ambiguous statement in v. 22.  The Lord informs Hezekiah that by
the third harvest things in Jerusalem will be back to normal (v.30,
also cp. 16:13, 20:3, 21:16 for additional "3 years" refs.).  The
survivors of Judah at Jerusalem will return to a prosperous
condition (v. 31).  The Lord's zeal for the sanctity of His own
Name (i.e. by destroying those who profane it) and His people will
be the reason for the protection afforded Jerusalem (v. 32).  The
Lord goes on further to unequivocally state that the king of
Assyria will not only not attack Jerusalem, but not so much as an
arrow will be fired against it (v. 33).  Rather, the king will be
dragged back to his own land by the Lord since He brought him there
in the first place in fulfillment of the Lev. 26 covenant curse (v.
34).  The Lord then again states that it is for the sanctity of His
own Name and for the covenant with David that the city is being
spared, and not for any other reason (v. 35).

v31 could easily have spiritual application where the "root below"
is mortal Judah and the "boughs above" being post-mortal Judah in
paradise.  Given the punishment on the land of Judah in general
under Sennacherib's invasion, it is safe to assume that the
afflictions brought about repentance in some cases (at least in
Hezekiah anyway).

v35  As is the case with v. 32 as well, the Lord wants the people
at Jerusalem to know that they are not being spared because of
their righteousness or worthiness.  He wants them to know very
plainly that they are not worthy of that.

v36  In response to Hezekiah's plea, the Lord brings a swift
punishment against the Assyrian troops threatening Jerusalem by
sending a destroying angel among them.

v37-38  As a result of the sudden loss of forces, Sennacherib calls
a general retreat to Nineveh, the capitol of Assyria.  Upon
returning to Assyria, some point later, the king is slain by his
own sons.  I cannot help but think that Isaiah intended some king
of ironic pun in that Sennacherib died while worshipping a dead
god.