FOOTNOTES:
[1] Some time before the return of the Assyrians, Hezekiah had sought to deprecate the wrath of Sennacherib, of which terrible rumours had reached him from Lachish. For this end he had sent ambassadors, in the hope that they might possibly convince the great king that no treachery was intended, and save the country from a second invasion, or possibly even obtain favourable terms for Lachish itself. The embassy had found him at the city, which was soon after taken by storm, and delivered to the tender mercies of the soldiery. A slab from his palace at Nineveh, now in the British Museum, shows him in state “receiving plunder of the town of Lachish.” He sits on a throne before his tent, two arrows in one hand and his bow in the other, while prisoners are being brought before him, an officer, attended by a guard, stating the facts respecting them. Two eunuchs stand with feather flaps to wave over him for coolness, and to keep away the flies. Two horses, ready for his use, are behind, soldiers with tall lances attending them. The front rank of prisoners before him kneel to implore mercy, and behind them is a long file of their unfortunate companions. Some whose fate has already been decided have been led a short way off and killed; others may be spared as slaves. A chariot with two horses stands near—perhaps that of Sennacherib—and numerous fruit-trees over the whole slab show the fruitfulness of the country. A strong force of horse and foot on the right of the picture guards the king.—Giekie.
The Saint’s Attitude in the Time of Trouble.
xxxiii. 2. O Lord, be gracious unto us; we have waited for Thee: be Thou their arm every morning, our salvation also in the time of trouble.
Like its predecessor, this prophecy belongs to the time of distress and fear incident on the threatened Assyrian invasion. Dependence on Egypt had failed. So had Hezekiah’s present to the invader. He had accepted the present, but had still pressed on. The south of Judah was covered with his soldiers. Isaiah lifts up this prayer for his country. An example to Christians to interest themselves in the politics of their country, and to include them in their prayers. We have never known the terrible presence of an invader; but there is always occasion for appeal to the Divine Governor and Helper. It is no mark of spirituality of mind to exclude national affairs from thought, as belonging to a sphere that has nothing to do with God or with prayer.
The prophet’s eye saw, in the immediate future, the frustration of the invader’s plans. The God of Israel would interpose. The invasion was unjust; the negotiations had been conducted deceitfully by the enemy; ruin would fall on his head (ver. 1). But the certainty of deliverance was no reason for the relaxation of effort, or for abstinence from prayer. God’s promise is the encouragement and directory of prayer. Therefore he cries, “O Lord, be gracious unto us.” &c.
The prayer of the text is applicable to any time of trouble in the personal experience of any Christian. It is a time that may come to any one. It should enter into our calculations about the future, however exempt from it at present. It should be prepared for, as for old age, or death. We never know when it hangs over us, nor in what form. To all it comes occasionally; to some frequently; to some constantly; to some severely. Often from quarters whence least expected. Things and persons most precious to us are sometimes the occasion of bitterest grief. The common lot. We can only really prepare for it by the possession of resource which it cannot diminish. This is one of the points at which Christians have so largely the advantage over others. God is always with them, and always accessible.
Our text represents the saint’s attitude in “the time of trouble.” He cries to God and waits and waits as he cries.
I. He cries to God.
How precious to have a friend so interested in you that anything you say about your trouble will find an interested listener. It is a relief to speak to such a friend. Many of God’s people find this relief every day. Many a trouble can be told to none but Him who keeps every secret and sympathises with every distress (P. D. 462, 463).