Isaiah

Isaiah 37

38 verses · Major Prophets · Old Testament

1When king Hezekiah heard it, he tore his clothes, covered himself with sackcloth, and went into Yahweh’s house. 2He sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz. 3They said to him, “Hezekiah says, ‘Today is a day of trouble, and of rebuke, and of rejection; for the children have come to the birth, and there is no strength to give birth. 4It may be Yahweh your God will hear the words of Rabshakeh, whom the king of Assyria his master has sent to defy the living God, and will rebuke the words which Yahweh your God has heard. Therefore lift up your prayer for the remnant that is left.’ ”

5So the servants of king Hezekiah came to Isaiah.

6Isaiah said to them, “Tell your master, ‘Yahweh says, “Don’t be afraid of the words that you have heard, with which the servants of the king of Assyria have blasphemed me. 7Behold, I will put a spirit in him and he will hear news, and will return to his own land. I will cause him to fall by the sword in his own land.” ’ ”

8So Rabshakeh returned, and found the king of Assyria warring against Libnah, for he had heard that he was departed from Lachish. 9He heard news concerning Tirhakah king of Ethiopia, “He has come out to fight against you.” When he heard it, he sent messengers to Hezekiah, saying, 10“Thus you shall speak to Hezekiah king of Judah, saying, ‘Don’t let your God in whom you trust deceive you, saying, “Jerusalem won’t be given into the hand of the king of Assyria.” 11Behold, you have heard what the kings of Assyria have done to all lands, by destroying them utterly. Shall you be delivered? 12Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, Haran, Rezeph, and the children of Eden who were in Telassar? 13Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?’ ”

14Hezekiah received the letter from the hand of the messengers and read it. Then Hezekiah went up to Yahweh’s house, and spread it before Yahweh. 15Hezekiah prayed to Yahweh, saying, 16“Yahweh of Armies, the God of Israel, who is enthroned among the cherubim, you are the God, even you alone, of all the kingdoms of the earth. You have made heaven and earth. 17Turn your ear, Yahweh, and hear. Open your eyes, Yahweh, and behold. Hear all of the words of Sennacherib, who has sent to defy the living God. 18Truly, Yahweh, the kings of Assyria have destroyed all the countries and their land, 19and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them. 20Now therefore, Yahweh our God, save us from his hand, that all the kingdoms of the earth may know that you are Yahweh, even you only.”

21Then Isaiah the son of Amoz sent to Hezekiah, saying, “Yahweh, the God of Israel says, ‘Because you have prayed to me against Sennacherib king of Assyria, 22this is the word which Yahweh has spoken concerning him. The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you. 23Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel. 24By your servants, you have defied the Lord, and have said, “With the multitude of my chariots I have come up to the height of the mountains, to the innermost parts of Lebanon. I will cut down its tall cedars and its choice cypress trees. I will enter into its farthest height, the forest of its fruitful field. 25I have dug and drunk water, and with the sole of my feet I will dry up all the rivers of Egypt.”

26“ ‘Have you not heard how I have done it long ago, and formed it in ancient times? Now I have brought it to pass, that it should be yours to destroy fortified cities, turning them into ruinous heaps. 27Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like a field before its crop has grown. 28But I know your sitting down, your going out, your coming in, and your raging against me. 29Because of your raging against me, and because your arrogance has come up into my ears, therefore I will put my hook in your nose and my bridle in your lips, and I will turn you back by the way by which you came.

30“ ‘This shall be the sign to you. You will eat this year that which grows of itself, and in the second year that which springs from it; and in the third year sow and reap and plant vineyards, and eat their fruit. 31The remnant that is escaped of the house of Judah will again take root downward, and bear fruit upward. 32For out of Jerusalem a remnant will go out, and survivors will escape from Mount Zion. The zeal of Yahweh of Armies will perform this.’

33“Therefore Yahweh says concerning the king of Assyria, ‘He will not come to this city, nor shoot an arrow there, neither will he come before it with shield, nor cast up a mound against it. 34He will return the way that he came, and he won’t come to this city,’ says Yahweh. 35‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ”

36Then Yahweh’s angel went out and struck one hundred and eighty-five thousand men in the camp of the Assyrians. When men arose early in the morning, behold, these were all dead bodies. 37So Sennacherib king of Assyria departed, went away, returned to Nineveh, and stayed there. 38As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer his sons struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.


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What others are saying

4 commentators · 88 notes on this chapter

Matthew HenryEnglish Puritan / Nonconformist · 1708–17143

Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.

Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.

v. 1–7

We may observe here, 1. That the best way to baffle the malicious designs of our enemies against us is to be driven by them to God and to our duty and so to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from the Lord, but it proves that…

v. 8–20

We may observe here, 1. That, if God give us inward satisfaction in his promise, this may confirm us in our silently bearing reproaches. God answered Hezekiah, but it does not appear that he, after deliberation, sent any answer to Rabshakeh; but, God having…

v. 21–38

We may here observe, 1. That those who receive messages of terror from men with patience, and send messages of faith to God by prayer, may expect messages of grace and peace from God for their comfort, even when they are most cast down. Isaiah sent a long…

John GillParticular Baptist / High Calvinist · 1746–176338

The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.

Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.

v. 1

And it came to pass, when King Hezekiah heard it,.... The report that his ministers made to him of the blasphemies and threatenings of Rabshakeh, the general of the Assyrian army: that he rent his clothes, and covered himself with sackcloth; the one because…

v. 2

And he sent Eliakim, who was over the household, and Shebna the scribe,.... Two of the commissioners sent to Rabshakeh, and who heard his insolence and blasphemy, and were capable of giving a full account of it, to Isaiah the prophet: and the elders of the…

v. 3

And 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…

Keil & DelitzschGerman Lutheran, conservative-critical · 1861–187513

The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.

Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.

v. 5–7

Isaiah's reply. "And the servants of king Hizkiyahu came to Isaiah. And Isaiah said to them (אליהם, K. להם), Speak thus to your lord, Thus saith Jehovah, Be not afraid of the words which thou hast heard, with which the servants of the king of Asshur have…

v. 8–9

Rabshakeh, who is mentioned alone in both texts as the leading person engaged, returns to Sennacherib, who is induced to make a second attempt to obtain possession of Jerusalem, as a position of great strength and decisive importance. "Rabshakeh thereupon…

v. 10–13

The message. "Thus shall ye say to Hizkiyahu king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem will not be given into the hand of the king of Asshur. Behold, thou hast surely heard what (K. that which) the kings of…

Jamieson, Fausset & BrownScottish Presbyterian / Reformed · 187134

The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.

Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.

v. 2

unto Isaiah--implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare Kg2 22:12-14).

v. 3

rebuke--that is, the Lord's rebuke for His people's sins (Psa 149:7; Hos 5:9). blasphemy--blasphemous railing of Rab-shakeh. the children, &c.--a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare Hos 13:13).

v. 4–5

hear--take cognizance of (Sa2 16:12). reprove--will punish him for the words, &c. (Psa 50:21). remnant--the two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.

World English Bible — Public domain