V.4 Hezekiah was presented with the agonising choice: resistance or surrender. This time his answer was to seek the help of God. At last he had learned the lesson of faith. With clothes rent and sackcloth covering he and his counsellors prostrated themselves in grief. Isaiah then delevered the answer to the prayer. (V.6-7) The first part of the answer was soon fulfilled. The army contingent withdrew from Jerusalem to find that Sennacherib had other troubles to deal with. We now see that Hezekiah is now fully committed to trust in God. (V19)

V.1 Hezekiah had already been promised deliverance from the Assyrians before this incident (Isa 38:6).  We shall read tomorrow about his illness and subsequent promises which occurred before Sennacherib came against Jerusalem.

19:4  Hezekiah spoke of God as the ‘living God’ as did David when he went against Goliath 1Sam 17:26,31 . Both men realised that they were fighting an enemy much bigger than themselves but both men also realised that they had a different kind of God to their enemies. Their God was alive.

All men and women of faith can approach Yahweh directly in prayer.  Contrast two incidents where a prophet was approached to speak to Yahweh on behalf of others.

Johanan and the army officers asked Jeremiah to pray for them for guidance (Jer 42:1-3).  They made no effort to pray to Yahweh directly. Jeremiah did pray for them, but they refused to believe Yahweh's answer as true (Jer 43:2).  Subsequently, they suffered the penalty of their disbelief and wrong actions (Jer 42:20-22). 

Now consider Hezekiah who asked Isaiah to pray to Yahweh (v.4).  He received words of encouragement from Isaiah, but then he prayed to Yahweh himself (vs.15-19).  Yahweh heard and accepted Hezekiah's prayer and the problem was solved (v.20). 

We should be encouraged by knowing that we have the same direct access to Yahweh, in prayer, as Hezekiah, and need no-one to speak on our behalf (although we recognize Jesus' role as mediator allowing this to happen).

19:4  Hezekiah’s response ‘it may be …’ is not a lack of faith. Rather it is the mind of the man who says, in effect, ‘God willing.’ He was neither faithless nor presumptuous. He was happy to leave things in God’s hand to do as He saw best.

19:8 When the Assyrians returned from besieging Jerusalem there must have been those there who rejoiced thinking that the problem was now resolved and they could carry on as they had previously been doing. However the Assyrian did return. A little like the later event when Jerusalem was compassed with armies – the Romans – who retreated for a while and then returned to complete the destruction of Jerusalem.

19:15-16The way in which Hezekiah prayed to God is echoed in the way in which Peter and John speak – Acts 4:24-29 – about the way in which the Jewish leaders sought to oppose their preaching.

Vs.1,2 The rending (tearing) of clothes was an overt sign of horror and disgust at blasphemy against Yahweh.  The wearing of sackcloth was intended to show anguish and piety in the face of Yahweh.

Outward expressions might underscore genuine emotions, or they might be a false public display of godliness.  The scribes and Pharisees were guilty of this.  Conversely, we should be discreet and true in our approach to Yahweh (Matt 6:5,6).  Let us remember that Yahweh sees the inner man: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts (1Chron 28:9) (KJV).

V.7 The rumor was that Tirhakah king of Ethiopia had invaded Assyria (v.9).

Vs.7,35 Some commentators (e.g. Clarke, Jamieson et al) contend that the blast (KJV) was a simoon, the hot, dry southerly wind that occurs in the region.  This stifling wind has been known to suffocate many a caravan, man and beast.

This simoon, ordered by Yahweh, could have suffocated the 185,000 contingent of Assyrian troops during the night.

V.37 Sennacherib was assassinated in 681 BC and his son Esarhaddon ascended to the throne in 680 BC.

19:7 ‘I will cause him to hear a rumour’ shows that God can work and achieve His objectives in a very quiet and unobtrusive way.

2Kin 19:4,29-36 - Hezekiah is considered by some a type of Christ; a remnant will survive to enjoy a godly, peaceful and prosperous reign of the king perhaps echos Christ's millenial reign (Psa 72:1-20;Isa 2:2-4).

2Kin 19:19 - similar to being delivered from Gog in the last days (Eze 38:17-23;Isa 2:2-4).

2Kin 19:35-37 - Hezekiah is considered by some a type of Christ; the destruction of Sennacherib perhaps echos the coming overthrow of Gog (Eze 38:17-23).

Vs.4,5 Ezekiel witnessed the mark of salvation on those who were true to Yahweh.  Yahweh has often marked out people for various reasons:

-Cain was marked for his preservation (Gen 4:15)

-The door frames of the Hebrews were marked with blood for their salvation (Exo 12:22,23)

-The one marked for death cannot be redeemed (Lev 27:29)

-The perfect man is marked for peace (Psa 37:37)

-Those causing divisions are marked for avoidance (Rom 16:17)

-Those who have willingly followed the apostasy are marked for destruction (Rev 14:9-11). 

As individuals, it is important to think about what mark we bear.  Are we marked for salvation or destruction?

In vision Ezekiel saw a killing of everyone who supported the evils done in Jerusalem. Only those who had received the mark (which showed their hatred of these evil things), were saved (Eze 9:4). Are there any beside the prophet who are not killed, (see Eze 9:8)?

9:4  Those who ‘sighed and cried’ were typical of those that Isaiah spoke of – Isa 61:2. They lamented what was happening in Jerusalem, even though they could not change the hearts of others. Likewise ourselves. We are not expected to change the world order by political or any other means. However we are to lament the sorry state of the world and anticipate it’s repair at the return of Jesus Christ.

Vs.3,7 The glory of Yahweh rested between the cherubim over the mercy seat in the inner sanctuary (Exo 25:20-22).  But now, as the temple was about to be defiled the glory of Yahweh could no longer rest there but moved to the threshold of the temple (Eze 10:4).

As Jerusalem's destruction continued, the glory of Yahweh moved again, this time to the east gate (Eze 10:18,19); and finally it moved to the Mount of Olives (Eze 11:22,23). 

It will again rest in the inner sanctuary of the new temple in Jerusalem when Christ returns (Eze 43:2-5).  We are told: For we are the temple of the living God  (2Cor 2:16).  But, as we have seen, Yahweh's glory cannot dwell in a place of corruption. How is our status?

9:1-2 The men with destroying weapons had been seen by Jeremiah the prophet – Jer 22:7

9:8 So in some way Ezekiel can engage in conversation with God in this vision and his concern is for the ‘remnant’ thinking that the whole city was going to be wiped out. So even though he had seen the man marking the faithful he had this concern. So the fury he saw in the vision must have been terrible.

9:1 One might have thought that those who had ‘charge over the city’ were faithful priests but no. They were Israel’s enemies. God had set them in this position of authority to execute His judgements. However doubtless those ‘elders’ in the city thought that they were the ones ‘in charge’

V.2 The number six is the number of man because man was created on the sixth day (Gen 1:27,31). Therefore, six men is a phrase which indicates the (human) invasion of the Babylonians. 

Being clothed with linen was indicative of the high priest (Lev 16:4); but also of divine angels (e.g. Dan 12:6,7; Rev 15:6).  And so, one of the invading avengers stood by the bronze altar on which burnt offerings were made, to receive his divine commission to mark the righteous populace.

Vs.5,6,10 Yahweh does not have to deal with any Human Rights Tribunals. In His eyes, you are either considered righteous or not – there are no extenuating circumstances given to anyone.  Those who are not true are His enemies.  And, Yahweh will destroy His enemies (Nah 1:2).

9:3 We see the departure of the glory of God is a reversal of what Ezekiel saw in chapter 1. We know what it signifies – the final destruction of Jerusalem – however when Ezekiel saw this it must have filled him with great sorrow and foreboding.

Jesus uses the phrase "the son of man is able to forgive sins". Why did he do this? It would seem logical that the "son of God" would be able to forgive sins, because he was the offspring of the one being who could already do it. In using the title "son of man", Jesus seems to be leading us away from this conclusion.

There are other people who were called the "son of man". In Psalm 8v4 it refers to Jesus. In Ezekiel 2v1 it refers to Ezekiel, and is then used of him, by God, throughout the book. In Daniel 8v17 it refers to Daniel, and in 7v13 we have "one like the son of man coming in the clouds of heaven". The rest of the occurrences of the title, however, are used of mankind in general. Interestingly also, the reference to Jesus refers to him whilst still mortal "thou hast made him a little lower than the angels".

So what does all this mean? Well, the point seems to be that Jesus, while he was still like you and me in every way, was able to forgive sins! This brings up many questions: Was this part of the gift of the spirit "without measure"? Was every healing also an act of forgiveness? Was this gift also to the apostles and believers who were given the Holy spirit? Was it only Jesus, the son of God, who could do this, or would it be likewise for those who were "in Christ" after his resurrection, who were now called "sons of God" through him? Was the forgiveness temporary, or eternal?

V.32 - The Pharisees lacked humility and thought they were righteous and spiritually healthy. Jesus knew their thoughts.

V.35 - Christ is the bridegroom and until he returns we will fast for spiritual food.

Though Christ fulfilled the law and the prophets, there was an incompatibility between the old teachings of the Pharisees possibly symbolized by the old garment and the new teachings of Christ possibly symbolized by the new garment  v.36.

V.37-39 - The old wine skins are perhaps the people who were only open to the old ways of thinking and animal sacrifices (old wine). The new wine skins are perhaps the people open to the new teachings of Christ and his sacrifice (new wine). Those who were ingrained in the old way of thinking couldn't accept Christ.

V.2 By all accounts, the family fish business of Peter and Andrew, and their partners James and John, was a profitable one.  It afforded them a comfortable living. 

Had Jesus asked them to leave a struggling business, it would not have had the same impact as leaving a successful one. 

Jesus showed them that greater success through his miracle (Luke 5:5-7).  Of course, He was indicating the spiritual success which lay ahead for them (Matt 4:19).

5:21 The Pharisees were correct in thinking that only God could forgive sins. Isa 43:25 However they should have recognised that Jesus was standing in the place of God – as His representative.

5:26 Why did the people say ‘we have seen strange things today’? They had seen Jesus heal people before. The reason, it seems, is that the overt forgiveness of sins was the unusual feature seen on this day.

5:32    In our preaching we should remember the attitude of the scribes and Pharisees- it is all too easy to be prejudiced in our preaching.

5:11 This total commitment – ‘forsook all’ – comes up again – Matt 19:27 – when specifically Peter draws Jesus’ attention to this fact

Vs.9,11 The fishing industry in the time of Christ was a profitable one.  Fish was not only supplied to the Jewish markets but to the Romans also.  Peter and Andrew lived (in a house) in Bethsaida (John 1:44).  Their partners, James and John had hired servants (Mark 1:20).  And so, they all must have made a comfortable living.  Thus, it was all the more remarkable that they up and left the business to follow Jesus.  This after, probably, their best catch ever.

5:16 It seems that Jesus’ need to pray was a direct consequence of the crowds coming as a consequence of his healing of the leper. What was Jesus praying for? Well of course we do not know. However the temptations he had experienced in the wilderness were only gone temporarily – Luke 4:13 – he is now in a position again when he could have taken ‘all the kingdoms of the world’. Maybe that is why he had to pray.