(4) Lift up thy prayer for the remnant . . .--Isaiah's characteristic words (Isaiah 1:9; Isaiah 10:21) had impressed itself on the king's mind. Now that town after town of Judah had fallen into Sennacherib's hands (forty-six, according to his inscriptions--Records of the Past, i. 38), those who were gathered within the walls of Jerusalem were as a mere remnant of the people.

Verse 4. - It may be the Lord... will hear; i.e. "will notice," or "will punish." If Isaiah laid the matter before God, and prayed earnestly, it was possible that God would intervene to save Judah, and punish the blapshemous words uttered. The living God. In opposition to the dead idols of the heathen, which had neither life, nor breath, nor perception (see Psalm 115:4-8; Psalm 135:15-18). The remnant that is left. It is usual to explain this of Judah generally, which still survived, although Israel had been carried away captive. But perhaps the contrast is rather between the numerous Judaean captives who had been taken and conveyed to Assyria by Sennacherib when he took the "fenced cities" (Isaiah 36:1), and the portion of the nation which still remained in the land. Sennacherib says, in his annals, that he took "forty-six" cities, and carried captive to Assyria above two hundred thousand persons ('Records of the Past,' vol. 1. p. 38).

37:1-38 This chapter is the same as 2Ki 19It may be the Lord thy God will hear the words of Rabshakeh,.... He had heard them; but the sense is, that it might be that he would take notice of them, and resent them in a public manner, and punish for them; and this is said, not as doubting and questioning whether he would or not, but as hoping and encouraging himself that he would: and it may be observed, that Hezekiah does not call the Lord "my God", or "our God", because he and his people were under the chastening hand of God for their sins, and were undeserving of such a relation; but "thy God", whose prophet he was, whom he served, and to whom he was dear, and with whom he had an interest; and therefore it might be hoped his prayer to him would be heard and accepted, and that through his interposition God would be prevailed upon to take notice of the railing speech of Rabshakeh:

whom the king of Assyria his master hath sent to reproach the living God; who has life in and of himself, and is the fountain, author, and giver of life to all others; him he reproached by setting him on a level with the lifeless idols of the Gentiles:

and will reprove the words which the Lord thy God hath heard; reprove him for his words, take vengeance upon him, or punish him for the blasphemous words spoken by him against the Lord and in his hearing: to this sense is the Targum; and so the Syriac and Arabic versions:

wherefore lift up thy prayer for the remnant that is left; lift up thy voice, thy hands, and thine heart, in prayer to God in heaven; pray earnestly and fervently for those that are left; the two tribes of Judah and Benjamin, the other ten having been carried captive some time ago; or the inhabitants of Jerusalem particularly, the defenced cities of Judah having been already taken by the Assyrian king. The fewness of the number that remained seems to be made use of as an argument for prayer in their favour. In times of distress, men should not only pray for themselves, but get others to pray for them, and especially men of eminence in religion, who have nearness of access to God, and interest in him.