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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 36:11–22.
We may hence learn these lessons: - 1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand (Isa 36:11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his servants, they petitioned for it: Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us, "Make an agreement with us and come out to us, submit to our dominion and come into our interests, and you shall eat every one of his own vine," they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore, when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to answer a fool according to his folly. Hezekiah's command was, "Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot." They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 19 and following) Where is the God of Hamath and Arpad? Where is the God of Sepharvaim? Have they delivered Samaria from my hand? Who among all the gods of these lands has delivered their land from my hand, that the Lord should deliver Jerusalem from my hand? But they were silent and did not answer him a word. For the king had commanded, 'Do not answer him.' This shows that all these gods have served Samaria, and that is why it has been captured. But, he said, if we easily overcame ten tribes with such great gods presiding over them, how much more easily will we conquer you, or rather Jerusalem alone, with one God as our ruler? And all the people remained silent and did not answer him anything. For they had received a command from the king not to answer him. Truly, Ezechias is just, doing everything faithfully and with wisdom. Therefore, he had ordered them not to answer the Assyrian blasphemer, so as not to provoke him to greater blasphemies. Where it is written: Do not kindle the coals of a sinner (Ecclesiastes 8:13); and in the psalm we read: When the sinner rose up against me, I was silent and humbled myself, and I kept silent about the good things (Psalm 38:23); and again: Set, O Lord, a guard at my mouth, and a fortified gate at my lips: do not incline my heart to the words of evil (Psalm 140:3).
All of the people remained silent and no one said anything to him, because they had accepted the instruction of the king not to respond to him. For because Hezekiah was a truly righteous man, acting in complete fidelity and with all counsel, he had asked that no response be made to the blaspheming Assyrian, lest it provoke him to even greater blasphemy. Hence it is written: “Do not ignite the coals of a sinner.” We also read in the Psalms: “When the sinner stood against me, I was mute and I was humbled and I was silent concerning the good.” And again, “Place a guard at my mouth, Lord, and a fortified door over my lips; do not incline my heart toward evil words.”
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Summary
Isaiah 36:21 captures a pivotal moment during the Assyrian siege of Jerusalem, where King Hezekiah's strategic command for silence in the face of the Rabshakeh's taunts is met with immediate and disciplined obedience by the people. This verse underscores the profound wisdom of a leader who understood that engaging in a war of words with a blasphemous enemy would only serve to demoralize his people and distract from the true source of their hope and deliverance, which lay in God alone. It highlights the power of a faith-filled, disciplined silence as a strategic response to provocation.
Context
Literary Context
This verse is situated within the narrative of Sennacherib's invasion of Judah, specifically following the audacious and blasphemous speech of the Rabshakeh, the Assyrian field commander. In the preceding verses, from Isaiah 36:13-20, the Rabshakeh publicly mocks Judah's trust in Yahweh, compares Him to the defeated gods of other nations, and attempts to sow disunity and fear among the people by speaking in Hebrew. Hezekiah's officials, Eliakim, Shebna, and Joah, had already requested him to speak Aramaic to avoid alarming the people, as noted in Isaiah 36:11, but the Rabshakeh defiantly continued in Hebrew. The silence commanded in this verse is the immediate response to this verbal assault, setting the stage for Hezekiah's subsequent actions of mourning, prayer, and seeking prophetic counsel from Isaiah in the following chapter, Isaiah 37.
Historical & Cultural Context
The events of Isaiah 36-39 (also paralleled in 2 Kings 18-20 and 2 Chronicles 32) recount Sennacherib's campaign against Judah around 701 BC. Assyria was the dominant superpower of the ancient Near East, known for its brutal military tactics and psychological warfare. The Rabshakeh's speech was a calculated act of intimidation, designed to break the morale of the besieged city by undermining their faith in God and their king. Speaking in Hebrew to the people on the wall was a deliberate tactic to bypass Hezekiah's officials and directly appeal to the common citizens, urging them to surrender. In such a high-stakes confrontation, a verbal response was expected, making Hezekiah's command for silence a remarkably counter-cultural and strategic move, demonstrating both his authority and his trust in a different kind of warfare.
Key Themes
The primary themes emerging from this verse and its immediate context include Divine Sovereignty and Trust, as Hezekiah's command implicitly acknowledges that God is the ultimate defender and responder, not human words. It highlights Wisdom in Leadership, demonstrating Hezekiah's discernment in preventing further demoralization and maintaining unity. The theme of Spiritual Warfare is also prominent, as the Rabshakeh's taunts are not merely political but also blasphemous, challenging the very God of Israel. The silence, therefore, becomes an act of spiritual resistance, allowing God to fight the battle. This passage also underscores the Power of Silence as a strategic and faithful response, contrasting sharply with the Rabshakeh's verbose and arrogant challenge, and foreshadowing God's powerful, decisive action in Isaiah 37:36.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to scratch," "to engrave," or "to plough," but also, by implication, "to be silent" or "to let alone." In this context, it denotes a deliberate, conscious act of silence, not merely an absence of noise. It implies a strategic withholding of speech, often in the face of provocation or in anticipation of divine action, reflecting a disciplined restraint rather than fear or inability to respond.
This versatile noun refers to "a word," "a matter," or "a thing." Here, it emphasizes the complete absence of any verbal reply. The people did not utter a single "word" in response, highlighting the totality of their obedience to the king's command. This "word" stands in stark contrast to the many words spoken by the Rabshakeh, underscoring the power of chosen silence over empty rhetoric.
This word refers to "a command," "an ordinance," or "a precept," whether human or divine. In this instance, it refers to a direct, authoritative order from King Hezekiah. The people's obedience to this "commandment" underscores Hezekiah's legitimate authority and their trust in his leadership, even in a seemingly passive instruction during a crisis.
Verse Breakdown
"But they held their peace, and answered him not a word"
This clause describes the immediate and unified response of the people and officials to the Rabshakeh's provocative speech. The phrase "held their peace" (from chârash) signifies a deliberate, disciplined silence, not a silence born of fear or ignorance, but a conscious act of restraint. They did not respond with any "word" (dâbâr), indicating a complete and total refusal to engage in verbal sparring or to be drawn into the enemy's psychological warfare. This demonstrates remarkable self-control and obedience in the face of extreme provocation and public humiliation.
"for the king's commandment was, saying, Answer him not."
This second clause provides the crucial reason for their silence: it was a direct, authoritative "commandment" (mitsvâh) from King Hezekiah. Hezekiah's instruction to "Answer him not" (using ʻânâh, H6030, meaning "to respond" or "to heed") reveals his strategic wisdom. He understood that any verbal engagement would only play into the enemy's hands, validating their taunts, potentially revealing vulnerabilities, or further demoralizing the populace. His command was a proactive measure to maintain composure, unity, and focus on God's impending intervention.
Literary Devices
The verse employs several powerful literary devices. Contrast is prominent, highlighting the stark difference between the Rabshakeh's loud, taunting, and blasphemous speech and the disciplined, unified silence of the people of Judah. This silence itself functions as a form of Resistance, denying the enemy the satisfaction of a reaction and frustrating their psychological warfare tactics. There is also an element of Dramatic Irony, as the Rabshakeh likely interpreted the silence as a sign of fear or defeat, while in reality, it was an act of strategic wisdom and profound trust in God's ultimate intervention. Furthermore, the verse serves as a subtle Foreshadowing, as this human silence precedes and anticipates the powerful, decisive action of God, who will indeed "answer" the Assyrians, not with words, but with a devastating blow (as seen in Isaiah 37:36).
Theological and Thematic Connections
Isaiah 36:21 powerfully illustrates the theological principle that true strength and wisdom often lie not in immediate human reaction, but in discerning silence and trust in divine sovereignty. Hezekiah's command to "Answer him not" was not an act of cowardice but a profound act of faith, recognizing that some battles are best left for God to fight. It underscores the truth that God is capable of defending His name and His people, and that human attempts to verbally defend Him against blasphemy can sometimes diminish the magnitude of His own power to respond. This moment of disciplined silence allows for a shift from human rhetoric to divine action, setting the stage for God's miraculous intervention on behalf of Jerusalem.
Reflection and Application
In a world saturated with noise, constant demands for immediate responses, and the pervasive culture of verbal sparring, Isaiah 36:21 offers a profound counter-cultural lesson: the strategic power of silence. This verse challenges us to consider when our words might be counterproductive, playing into the hands of those who seek to provoke or demoralize. Hezekiah's wisdom teaches us that sometimes, the most potent response to provocation, slander, or baseless accusations is not a verbal defense, but a disciplined quietude that trusts God to vindicate and act. This silence is not passive resignation but an active, faith-filled posture, allowing us to maintain inner peace, avoid unnecessary conflict, and create space for God's intervention. It calls us to cultivate discernment, asking whether our words would truly build up, or merely escalate a situation. When we choose silence rooted in trust, we emulate Hezekiah, placing our confidence not in our ability to argue, but in the Lord's power to defend His truth and His people.
Questions for Reflection
FAQ
Why did King Hezekiah command his people to remain silent in the face of the Rabshakeh's taunts?
King Hezekiah's command for silence was a profoundly strategic and faith-filled decision. Firstly, it was a tactic to prevent further demoralization of the people. The Rabshakeh was speaking in Hebrew to directly undermine their trust in Hezekiah and Yahweh, as seen in Isaiah 36:13-20. Any verbal engagement would have acknowledged the validity of the Rabshakeh's claims, potentially leading to fear, confusion, or even rebellion among the besieged populace. Secondly, Hezekiah understood that the Rabshakeh's goal was provocation and psychological warfare. By refusing to answer, Judah denied the Assyrians the satisfaction of a reaction and frustrated their attempts to control the narrative. Most importantly, Hezekiah's silence was an act of trust in God. He recognized that this was not merely a human conflict but a spiritual battle, and that God Himself would ultimately respond to the blasphemy against His name, as Hezekiah expresses in Isaiah 37:4. This strategic silence allowed Hezekiah to turn to prayer and seek divine counsel, rather than engaging in a futile war of words.
Christ-Centered Fulfillment
Isaiah 36:21, with its emphasis on strategic silence in the face of unjust accusation and blasphemy, finds profound Christ-centered fulfillment in the person and work of Jesus. Just as Hezekiah's people held their peace, trusting in a greater power, so too did Jesus remain largely silent before His accusers during His trial. When confronted by Pilate and the chief priests, Jesus "answered him not a word," as recounted in Matthew 27:12-14 and Mark 15:3-5, fulfilling prophetic words like Isaiah 53:7. His silence was not an admission of guilt, but a profound demonstration of His divine sovereignty and His willingness to submit to the Father's will for the sake of humanity's redemption. Unlike the Rabshakeh's taunts, which aimed to provoke a human response, the accusations against Jesus were met with a silence that spoke volumes, signifying His ultimate authority and the profound nature of His mission. The ultimate "answer" to the world's sin and the devil's accusations was not a debate, but the silent sacrifice of the Lamb of God, who takes away the sin of the world. Through His obedient silence and subsequent resurrection, Jesus secured a victory far greater than any verbal triumph, demonstrating that God's ultimate response to evil is not found in human arguments but in the decisive, redemptive act of His Son, as celebrated in Philippians 2:8-11. Thus, Hezekiah's command to "Answer him not" foreshadows the perfect, redemptive silence of Christ, through whom God Himself provided the ultimate answer to the taunts of sin and death.