(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. Isaiah 26:17-18, and Hosea 13:13 for a like simile.)

Verse 3. - A day... of rebuke; rather, of reproof, or punishment (comp. Psalm 149:7 and Hosea 5:9). That God should have allowed such an insulting embassy to come and go in safety was a mode of reproving his people, and to some extent punishing them for their sins. Even Hezekiah himself deserved reproof for having so long placed his reliance upon Egypt (Isaiah 20:5, 6; Isaiah 30:1-4; Isaiah 36:6, 9), though now apparently he had turned to Jehovah, and relied on him only (Isaiah 36:7, 15). Blasphemy. So Delitzsch. Mr. Cheyne suggests "contumely," and Dr. Kay "contempt." But the meaning "blasphemy," which Mr. Cheyne confesses to "suit the context," is required in all the other passages where (substantially) the same word occurs (Nehemiah 9:18, 26; Ezekiel 35:12). Hezekiah calls the day one "of blasphemy," on account of Rabshakeh's impious utterances (Isaiah 36:15, 18, 20). The children are come to the birth, etc. This was a proverbial phrase for a time of extreme difficulty (see Hosea 13:13), and is not to be pressed as embodying at all a close analogy. Judah was in sore trouble, and was expecting deliverance. It seemed now as if she would not have strength to go through the crisis, but would perish through weakness.

37:1-38 This chapter is the same as 2Ki 19And 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".