There is a connection made between God’s Word and His action. This is compounded by the second of the poetic doublets “I have purposed, I will also do it” which corresponds to “I have spoken, truly I will also bring it to pass.” Thus, there is no right action without the Word of God. Introduction:
In the previous chapters the prophet has explained what Israel should expect from Cyrus. He now speaks of what is to come upon Babylon at the hands of Cyrus and his Persian armies. Chapters 46 through 48 are a trilogy of prophecies referring to Babylon. While this chapter focuses mainly on the fall of the Babylonian deities, the powerless idols of gold and silver, contrasting these worthless gods to the omnipotent and omnipresent God of Israel; it concludes with an admonishment to Israel’s stubborn hearted exiles, reminding them that God is near to them and will establish salvation for them in the land of Israel, on Mount Zion: making the redeemed of Israel His glory, adornment, and beauty. Isa 46:1 Beil (A chief Babylonian deity, from Ba’al, husband, master, lord: Phon. Beelsamin Lord of heaven) kara bowed down, Nevo (Babylonian deity presiding over learning of letters, nevo like navi meaning prophet) koreis cowered, their idols became la’chaiyah to the animals (to the living) and cattle, a heavy load carried about; to the weary, masa a tribute lifted up (a load, a lifting, an utterance, oracle, burden). “Bel is bowed down, Nebo is cut down. Their images are in the likeness of serpents and beasts. The burdens of your idols shall be heavy upon those who carry them; because they be exhausted.” -Targum Yonatan Ben Uziel (2nd Century CE/AD) Beil is thought by some to be a contraction of the Hebrew Ba’al, whom the Phoenicians, called Beel and Beelsamin, meaning “Lord of heaven”. In this case Beil is both a generic term for a god like the Hebrew El, and when used as a proper noun refers to the chief deity of Babylon Marduk. In Babylonian theology Marduk appears as creator, similar to the Greek god Zeus, but not like the God of Israel HaShem. Others consider Beil to be named for the renowned king Belus of the Babylonians, who was deified after his death. Beil’s idol is, probably Bel Merodach, whose temple stood on the banks of the Euphrates in Babylon, the construction of which is described by the ancient historian Herodotus. Nevo is another of the Babylonian deities. In Babylonian mythology he is the son of the supreme God Marduk and is considered the spokesman of the gods. This is consistent with the fact that Nevo and the Hebrew navi (prophet) appear to share the same root. Nevo was also the supreme god of Nineveh and was supposed to be the god of wisdom and learning and is similar to the gods Mercury and Apollo. Some consider Nevo to be synonymous with Beltis, just as Beil is considered synonymous with Belus. Thus, the deity Beil is sometimes symbolised by the sun and Beltis the moon, the former being masculine and the latter feminine. The primary deities of the Babylonians are made subject to Cyrus. They bow down and cower, unable to resist him. Beil and Nevo, once carried on the shoulders of their worshippers, are now to be pulled down and carried away on the backs of beasts of burden. Thus they become nothing more than spoils of war, powerless gods unable to save. They are offered up as tribute to Cyrus, who in turn is directed by HaShem for His purposes. Isa 46:2 Karesu They cower, chareu bowing down in unison, unable to deliver masa a tribute lifted up (a load, a lifting, an utterance, oracle, burden), and have walked nafsham (from nephesh: soul) their souls into captivity. “They are cut off, yea, they are altogether cut to pieces, and they were not able to deliver them that carried them; and their worshippers are gone into captivity.” -Targum Yonatan Ben Uziel (2nd Century CE/AD) This may be applied to both the idols and the people. Both bow in unison, unable to deliver themselves. The idols are walked into captivity on the backs of the beasts of burden and the people walk themselves into captivity under the supervision of the Persian armies. Figuratively speaking the people of Babylon who have chosen to worship false gods and place their trust in them, have essentially brought about their own demise. Thus, they “have walked their souls into captivity”, both physical and spiritual bondage are the result of their sin. Those who had taken Israel captive have now become captives. The gods of Babylon, once carried by worshippers in annual festive parades of enthronement are now broken and carried into captivity on the backs of pack animals. O how the mighty have fallen. Isa 46:3 Shim’u eilaiy Listen, hear, pay attention to me, beiyt Yaakov house of Jacob (follower), vechol she’eriyt and all the remnant of the beiyt Yisrael house of Israel (overcome in God), who are carried miniy veten from the belly, who are ha’nesuiym lifted miniy from the racham womb (deep love, compassion, mercy): “Listen and receive my words household of followers, and all the remaining household of those who overcome in God, who are carried from conception and lifted up from the womb of mercy.” -Authors remez paraphrase In counter-distinction to the idols od Babylon who are carried away as dismantled spoil, Jacob has, is, and will always be carried in God’s womb from conception to adulthood and beyond. Israel is to be lifted up from the womb of Mercy Himself. While the captive Jews watch the chaos of captivity unfold, they are reminded by God that He has never left them and will never forsake them. He has carried Israel and will birth a new day of rejoicing and freedom for those who remain. Moses possess the rhetorical question to God: “Have I conceived all this people? have I begotten them, that You should say to me, ‘Carry them in your bosom, as a nursing father bears the suckling child, unto the land which You swore to their fathers?’” -Numbers 11:13 Moses is acknowledging that Israel is begotten of God, Who has carried Jacob in His bosom and nursed the nation as a suckling child, carrying her to the land He promised to her forefathers. Isa 46:4 Ve’ad And as far as your old age Ani Hu I am He; and as far as your grey hairs will Ani esbol I will carry (drag along, bear up) you: I have asiytiy fashioned, formed, accomplished you, and I will lift up; va’ani and I, even I will esbol carry (drag along, bear up), va’amaleit and will deliver you. Unlike the people of Babylon, Israel will never be abandoned by her God. As long as they live God will carry them, reminding the people of Israel through His prophets by the Word of His King Messiah, that HaShem has formed and accomplished the Jewish people and will lift them up out of distress and captivity. God Himself will carry Israel and deliver her. Note that the people of Babylon fashioned their own gods and received no help in the day of their distress but HaShem formed His people, whom He will never fail to help, delivering them time and again perpetually in this world and through the King Messiah, redeeming them for life everlasting in the Olam Haba (World to Come). Isa 46:5 To whom will you liken Me, and make Me equal, and compare Me, that we may be alike? Once again the refrain which is so familiar in these chapters of Isaiah, affirms the immutable reality, that HaShem is God alone, there is no other. Isa 46:6 They pour zahav gold out of the bag, ve’khesef and weigh silver in the balance, and hire tzoreif a goldsmith; and he makes it into a god: they fall down, yes, they prostrate themselves. Once again the foolishness of idolatry is exposed for the illogical self-abuse that it truly is. Israel herself had once allowed her gold to be collected and made into an idolatrous image (Exodus 32:2). Here it is the rich among the ruling class of the Babylonians that are pictured pouring out the excess of their gold and weighing out the excess of their silver. Thus the idols become symbols of excess and pride. The worshipper is in effect, bowing before his own achievements’, worshipping his own abilities. Isa 46:7 They lift him upon the shoulder, they carry him, and set him in his place, and he stands; he will never move from his place: indeed, one shall cry to him, yet he cannot answer, nor save him out of his trouble. In many ways this is a prequel to the former verses which describe the idols being destroyed and carried away on beasts of burden. Verse 7 thus explains the festive parades of Babylon which featured the idols carried on the shoulders of their worshippers. Once the idol is placed in its temple it is unable to move itself because it is an inanimate object crafted by human beings. This in stark contrast to the God of Israel Who is alive and active, participating in His creation and working out His good purposes for the redemption and renewal of the created order. Where the idols of Babylon are deaf to the petitions of their worshippers and unable to save, HaShem is always listening to and engaging with those who seek Him, and is all powerful and therefore, always able to save. Isa 46:8 Remember this, and show (prove) yourselves men: bring it again al upon leiv the core being (heart, mind), you fosheliym rebellious (transgressors). “Remember this, and be ye strong; and bear it in mind, rebels!” -Targum Yonatan Ben Uziel (2nd Century CE/AD) “Fortify yourselves against all temptations to idolatry, and against all the arguments and persuasions of idolaters…” – Yarchi Israel is warned to remember that idols are worthless and unable to save but that God is always ready to receive and save the repentant. Therefore, “Prove yourselves, be intentional in reminding your core being, you rebellious.” Isa 46:9 Remember the former things mei’olam from the ancient world: for I am El God, and there is none else; I am Elohiym God, ve’efes and there is none, (zero) like Me, Israel is also instructed to remember the former deliverances of God, her freedom from bondage in Egypt, her deliverance from enemies all around her, the mighty signs and miracles of God seen by her Patriarchs and Matriarchs and passed on from generation to generation. She must remember that her God is God alone and place her trust in Him regardless of her circumstances. Isa 46:10 Magid Making known the achariyt end me’reioshiyt from the beginning, umikedem and from ancient times the things that are not yet done, saying, “Atzatiy My purpose (counsel) will stand, and all that delights Me I will do:” Israel should remember that God has made known the end from the beginning by speaking her deliverance into time and space through the words of His prophets. She can be assured that His purposes will be made complete and His will shall be done on earth as it is in the heavens. Isa 46:11 Calling mimizrach from the east a ayit a bird of prey, mei’eretz from a land merchak far off, a man chatzatov his purpose (advice, counsel) will be atzatiy My purpose (advice, counsel): truly, I have spoken, truly I will also bring it to pass; what yatzartiy I have purposed, I will also do it. The bird from the east is Cyrus, whose purpose is guided by God. There is a connection made between God’s Word and His action. This is compounded by the second of the poetic doublets “I have purposed, I will also do it” which corresponds to “I have spoken, truly I will also bring it to pass.” Thus, there is no right action without the Word of God. Isa 46:12 Shimu Listen, hear, pay attention to Me, abiyrei you mighty leiv hearted (core being), that are far mitzedakah from righteousness: This is spoken to the prideful among the people of Israel. The phrase “mighty heart” denotes pride, hence “far from righteousness”. Isa 46:13 I bring near tzidkatiy My righteousness; it will not be far off, u’teshuatiy and my salvation will not delay: ve’natatiy and I will give, (place, set, bestow, grant, assign, designate, yield the produce of) teshuah salvation (deliverance) be’Tziyon in Zion (parched land) for Yisrael (Israel) tifartiy My glory, splendour, beauty. “My righteousness is nigh, it is not far off, and my salvation shall not tarry: and I will place salvation in Zion, and my glory in Israel.” -Targum Yonatan Ben Uziel (2nd Century CE/AD) This verse is prophetic of both Israel’s freedom from captivity in Babylon and her freedom from sin through Messiah Yeshua. The temple was to be re-established in Jerusalem following the Babylonian exile and the Messiah Yeshua’s substitutionary sacrifice would also establish salvation in Zion. All this “for Israel” who God calls “My glory”. Israel is predestined to reflect the glory of God through His Messiah Yeshua. © 2018 Yaakov Brown God does not threaten, a threat is vulnerable to dissolution, God’s words are not: Mercy does not threaten, He warns. Cf. 2 Kings 20:12-19; 2 Chronicles 32:24-31
Isa 39:1 At that time Merodach-bal-adan (Merodak, Marduk: “your rebellion”, a chief deity of Babylon. Bal, Bel, “lord”, a chief deity of Babylon. Adan, adon, “lord”), the son of Bal-adan (Bal, Bel, “lord”, a chief deity of Babylon. Adan, adon, “lord”), king of Bavel (Confusion, Babylon), sent letters and minchah an offering to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy): for he had heard that he had been sick, ve’chezak and was strengthened, had become strong. To paraphrase: “Rebellion the lord of confusion, son of self-deification, king of confusion, sent letters and an offering to My strength is Mercy, for rebellion had heard that My strength is Mercy had been sick and had now become strong, powerful, self-assured.” “At that time”: The chronology of these events falls sometime between 710 and 703 BCE. Isaiah 38:1 tells us that the events recorded there occurred in the fourteenth year of Hezekiah’s reign (715-686 BCE), however, as was the case with several Judean kings, the length of their reign is sometimes confused by the fact that they spent time as co-regents to their fathers: as is the case with Hezekiah. Merodach-Baladan ruled the Aramean tribe Bit Yakim whose territory included the mouth of the Euphrates river. In 721 BCE he captured Babylon (Bavel) and reigned as king until 710 BCE, when he was defeated and driven out by Sargon II. Following Sargon’s death Merodach-Baladan returned to Babylon and reigned there for an additional nine months (704-703 BCE). There is some debate concerning which of Merodach-Baladan’s two reigns these events refer to, however, it seems most likely that with reference to Hezekiah’s reign the best correlation can be made with Merodach-Baladan’s first reign (721-710 BCE). It is probable that Merodach-Baladan was seeking an alliance with Hezekiah in order to gain allies in an attempt to topple the Assyrians. We note that spiritually speaking Merodach-Baladan represents the seat of satanic power in the east. Both names convey rebellion and the presumption of deity, specifically Merodack (Marduk [2 Kings account] and Bel, two of the chief deities of Babylon. Additionally, he is king of Confusion (Bavel: Babylon), born of the land which had been the sight of the tower of Bavel (Babel), a symbol of humanity’s rebellion against God. “He sent letters and an offering to Hezekiah”: Many English translations render the Hebrew “minchah” as “gifts”, which, while technically correct in the sense that an offering can sometimes be considered a gift of free will, is not specific enough in this context. The literal meaning is “offering”, a specific type of gift or substitutionary sacrifice, one offered to God or gods. In this case Merodach-Baladan is attempting to gain Hezekiah’s support and therefore, sends an offering to the God of Hezekiah, HaShem. Based on the context we can deduce that the letters are probably acknowledging Hezekiah’s famed healing and the Divine deliverance of Israel from her enemies (Assyria). All this in an attempt to flatter the Judean king and garner his favour in support of Merodach-Baladan’s political plans. “he had been sick, and was strengthened, had become strong.”: We note that the Hebrew text does not say “he had been sick and had recovered” as some English versions mistranslate, but “he had been sick and was strengthened, mad strong.” This is more than a testament to Hezekiah’s healing, it is an affirmation of the strengthening of his position and power, and subsequently that of Judah. It also infers pride, which is affirmed by the 2 Chronicles account. Isa 39:2 Vaiyismach And joyful toward them was Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), and showed them the house of treasure, the silver, and the gold, and the spices, and ha-shemen the oil ha-tov which is good, precious, and all the house of kelav his utensils, arms, and all that was found in his storehouse: there was nothing in his house, nor in all his dominion, that Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) did not show them. It is important to understand verses 2-8 in correlation with the 2 Chronicles account of this portion of Hezekiah’s reign. Cf. 2 Chronicles 20:24-31 24 “In those days Hezekiah became ill and was at the point of death. He prayed to HaShem, Who answered him and gave him a miraculous sign. 25 But Hezekiah’s heart was proud and he did not respond to the kindness shown him; therefore HaShem’s wrath was on him and on Judah and Jerusalem. 26 Then Hezekiah repented of the pride of his heart, as did the people of Jerusalem; therefore Hashem’s wrath did not come on them during the days of Hezekiah. 27 Hezekiah had very great wealth and honour, and he made treasuries for his silver and gold and for his precious stones, spices, shields and all kinds of valuables.28 He also made buildings to store the harvest of grain, new wine and olive oil; and he made stalls for various kinds of cattle, and pens for the flocks. 29 He built villages and acquired great numbers of flocks and herds, for God had given him very great riches. 30 It was Hezekiah who blocked the upper outlet of the Gihon spring and channelled the water down to the west side of the City of David. He succeeded in everything he undertook. 31 But when envoys were sent by the rulers of Babylon to ask him about the miraculous sign that had occurred in the land, God proved him, that he might know all that was in his heart.” From both a political and spiritual perspective Hezekiah’s actions seem strange at best, and at worst prideful. He did not merely show, but rather showed off all that was under his rule, including, as Yarchi suggests, “The book of the Torah”, and “the oil that was good” which probably alludes to the sacred oil of anointing reserved for the priesthood (Ex. 30:30-32). This is illuminated further by the 2 Chronicles account, which clearly indicates that Hezekiah had become prideful following his healing and the deliverance of Judah from the Assyrians. Thus, when we read that Hezekiah joyfully received the envoys of Babylon and showed them all the armaments, utensils and riches of Judah (A foolish act that made the nation vulnerable to a greater governmental power of the region), he was in fact acting out of pride rather than in the humility he had formerly acquired through illness. Added to this is the possibility that the Hebrew “kelav” refers to utensils used in Temple worship rather than to weapons. Therefore, in showing these utensils to the envoys of Babylon he would have been guilty of defiling the sanctity of their use in accordance with the priestly service. All this was done in a contrary fashion to his former actions of devotion and repentance. Many of us find ourselves in a similar position when having been delivered from sickness and adversity by the hand of God, we become confident in our health and well-being and find ourselves indulging a form of self-idolatry, strengthened by our temporary circumstance. This being in opposition to our former reliance on God and the strength that comes from right relationship in Him. It is important to understand the last clause of 2 Chronicles 20:31 properly: “God proved him, that he might know all that was in his heart.” The “him” does not refer to God but to Hezekiah, “God proved him”, thus, the subsequent masculine terms refer to the direct precedent, Hezekiah. In order to understand this text correctly we should read “God proved Hezekiah, that Hezekiah might know all that was in his (Hezekiah’s) heart”. Isa 39:3 Then came Yeshayahu (YHVH, he is salvation: Isaiah) the prophet unto king Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), and said to him, “What did these men say? and from where have they come to you?” And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) said, “They are come from a far country to me, from Bavel (Confusion, Babylon). Isaiah’s prompt attention to these events and the questions he asks are proof at very least of his suspicions. In fact, it is likely that Isaiah knew exactly what had taken place, either by prophetic insight or via news from the upper city. Therefore, Isaiah’s questions are intended to cause Hezekiah to reflect on what he had done, rather than being queries for information. In this context the fact that Isaiah had to come to Hezekiah after the fact indicates that Hezekiah had not sought the prophet’s counsel beforehand regarding the Babylonian envoys: something that he would have done had he been focused on the will of Hashem rather than on his own strength and prosperity. In the past Isaiah had always warned against relying on the strength of human allies rather than relying on the God of Israel. Hezekiah’s actions serve to expose his failure to continue in righteousness following his recovery from illness and the deliverance of Jerusalem and Judah. Hezekiah’s reluctant answer to Isaiah’s questions reveals a great deal. Hezekiah completely avoids answering the first question regarding what was said by the envoys of Babylon. Why? What was it that they had said? Most likely they had come to Hezekiah with a proposal of alliance from king Merodach-Baladan. Thus, Hezekiah was afraid to tell Isaiah what they had said because he knew that Isaiah, speaking the word of God, had warned against relying on human strength rather than on the God of Israel. The answer that Hezekiah did give was at best reluctant. He doesn’t name the country of the envoys origin outright, rather her buffers the name with the phrase “from a far country”, why? Because he knew that Babylon was both politically (historically) and spiritually (perpetually) opposed to the God of Israel and His chosen people. Were Hezekiah to have carefully considered the nature of his meeting with the envoys of Babylon he would have realised that he was literally entertaining the envoys of Confusion. This in direct opposition to the God of Israel Who is a God of Order. Isa 39:4 Then said he (Isaiah), “What have they seen in your house?” And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) answered, “They have seen all that is in my house: there is not a thing within my storehouse that I have not showed them. Once again Isaiah asks a question in order to encourage Hezekiah to acknowledge the foolishness of what he has done. “My house” while specifically representative of the palace and lineage of Hezekiah, is also a figurative way of referring to all that Hezekiah has been given dominion over. Thus, he has shown the envoys of Babylon all the riches, arms and resources of Israel including her Temple utensils, sacred oil and ritual practises. One hears the self-effacing incredulity in Hezekiah’s voice in the words “there is nothing within my storehouses that I have not shown them.” In other words “What have I done?” Isa 39:5 Then said Yeshayahu (YHVH, he is salvation: Isaiah) to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), “Shema, Hear, listen, receive, comprehend, understand devar-HaShem a word of the LORD (YHVH: Mercy) Tzevaot Who goes warring (of hosts): Isaiah instructs Hezekiah not only to hear but to listen, receive, comprehend and act accordingly, from a position of understanding. The Hebrew “Shema” embodies all these things. This challenge is imparted to Hezekiah in the Name of Mercy, Who goes warring. Hezekiah had called on these attributes of God during his time of sickness and vulnerability: now God is coming to Hezekiah in the manifestation of these same attributes. Hezekiah must decide whether he will stand before Mercy, Who goes to war, or in humility, repent and follow behind HaShem Elohiym, the Merciful Judge. Isa 39:6 Hineih Behold, now, pay attention, the days are coming, that all that is in your house, and that which your fathers have laid up in store until this day, will be carried to Bavel (Confusion, Babylon): nothing will be left,” says HaShem (YHVH: Mercy, the LORD). To paraphrase: “Listen up, pay attention, the days are approaching when all that you have dominion over, including that which you received from your forebears, will be given over to confusion so that nothing remains: It is I, Mercy Himself, your God, Who says this to you.” Some foolishly perceive these words as a threat. God does not threaten, a threat is vulnerable to dissolution, God’s words are not: Mercy does not threaten, He warns. A lion named Mercy, HaShem is fierce and ever ready to act graciously: we must chose between being mauled by Mercy or protected by Him? It’s up to us to decide between pride and humility. Pride is the lie that deceives and destroys, humility is the truth that reveals the strength in weakness. This warning concerns the beit (household and lineage, past and future) of Hezekiah. Thus, it is the line of David and the tribe of Judah that is singled out for this particular exile. This prophecy is exceptional: Babylon was then struggling for independence against the might of the Assyrian Empire, and yet Isaiah, prophesying by God’s Spirit (The testimony of Yeshua is the Spirit of Prophecy [Rev. 19:10]) reveals that Babylon will be the heiress to the Assyrian Empire, and that it was not from Assyria, that Judah’s destruction would come, but from Babylon, who was yet to rise to a position of power over the known world. It is thought by some that based on the inferences made in Isaiah 38:19 and 39:7, and the fulfilment of them alluded to in Daniel 1:3, that Hezekiah had not yet produced children at the time of this prophecy. This is a reasonable conclusion given that 2 Kings 21:1 notes that Manasseh was 12 years old when he came to power as son and heir to Hezekiah. “the days are coming”: In fact, the days referred to came only a few reigns later during Jehoiakim's time. “all that is in your house, and that which your fathers have laid up in store until this day, will be carried to Bavel”: During Jehoiakim’s reign as king of Judah, his mother, servants, princes, and officials, were carried away captive by the king of Babylon, along with all the treasures of the king's house, and also all the treasures of the house of the Lord [The Temple] (2 Kings 24:12). “Nothing will be left”: The Jewish commentator Yarchi notes that this was a just punishment, measure for measure. All was shown to the Babylonian envoys through the sin of Hezekiah, thus, all would be taken away. By this we can determine the accuracy of Yarchi’s former allusion to the Torah being shown to the Babylonian envoys (See note on 39:6). This also supports the reading of “utensils” (kelav) in place of “armaments” (39:2): Those utensils being the sacred utensils of the Temple service. Isa 39:7 “Umibaneicha And of your sons, progeny that will issue from you, which you will bring forth, they will take away; and they will be sariysiym princes in the palace of the king of Bavel (Confusion, Babylon).” Manasseh, Hezekiah’s immediate son (ben) was taken to Babylon, but was subsequently released. The greater fulfilment of this prophetic word is found in Jeconiah and his children, and in others that were of the royal seed (b’naiyim: children, ancestors, progeny etc.). The Jewish sages and commentators apply this prophecy to Daniel, Hananiah, Mishael, and Azariah. The Hebrew sariysiym, a plural form of the root sar (prince), while it might be applied to a eunuch (as many translate), is better translated here as princes. There is no Scriptural evidence to suggest that Manasseh, Daniel, Hananiah, Mishael or Azariah were made eunuchs, and given the more common meaning of the Hebrew root, “princes” is the most logical choice. This is supported by both Ben Melekh and Kimchi, who understand sariysiym to mean princes. Isa 39:8 Then Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) said to Yeshayahu (YHVH, he is salvation: Isaiah), “Good is the devar-HaShem word of the (YHVH: Mercy) LORD which you have spoken.” He also said, “For there will be peace and truth in my days.” “Then Hezekiah repented of the pride of his heart, as did the people of Jerusalem; therefore the Lord’s wrath did not come on them during the days of Hezekiah.” -2 Chronicles 32:26 The 2 Chronicles account seems to indicate that Hezekiah repented from his prideful actions and puts the statement “Good is the word of HaShem” in a context of repentance and humble reflection. Thus, Hezekiah acknowledges his sin and understands the delay in the fulfilment of the prophetic word as an impartation of God’s mercy toward him and his generation. To assume arrogance in the response of Hezekiah, is to deny the clear evidence to the contrary within the text of the 2 Chronicles account. © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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