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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 37:1–7.
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 he frightens him to the Lord. The wind, instead of forcing the traveller's coat from him, makes him wrap it the closer about him. The more Rabshakeh reproaches God the more Hezekiah studies to honour him, by rending his clothes for the dishonour done to him and attending in his sanctuary to know his mind. 2. That it well becomes great men to desire the prayers of good men and good ministers. Hezekiah sent messengers, and honourable ones, those of the first rank, to Isaiah, to desire his prayers, remembering how much his prophecies of late had plainly looked towards the events of the present day, in dependence upon which, it is probable, he doubted not but that the issue would be comfortable, yet he would have it to be so in answer to prayer: This is a day of trouble, therefore let it be a day of prayer. 3. When we are most at a plunge we should be most earnest in prayer: Now that the children are brought to the birth, but there is not strength to bring forth, now let prayer come, and help at a dead lift. When pains are most strong let prayers be most lively; and, when we meet with the greatest difficulties, then is a time to stir up not ourselves only, but others also, to take hold on God. Prayer is the midwife of mercy, that helps to bring it forth. 4. It is an encouragement to pray though we have but some hopes of mercy (Isa 37:4): It may be the Lord thy God will hear; who knows but he will return and repent? The it may be of the prospect of the haven of blessings should quicken us with double diligence to ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it concerns us to lift up a prayer for that remnant, Isa 37:4. The prayer that reaches heaven must be lifted up by a strong faith, earnest desires, and a direct intention to the glory of God, all which should be quickened when we come to the last stake. 6. Those that have made God their enemy we have no reason to be afraid of, for they are marked for ruin; and, though they may hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not Hezekiah be afraid of him, Isa 37:6. He has made God a party to the cause by his invectives, and therefore judgment will certainly be given against him. God will certainly plead his own cause. 7. Sinners' fears are but prefaces to their falls. He shall hear the rumour of the slaughter of his army, which shall oblige him to retire to his own land, and there he shall be slain, Isa 37:7. The terrors that pursue him shall bring him at last to the king of terrors, Job 18:11, Job 18:14. The curses that come upon sinners shall overtake them.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Let us examine those remaining matters whose meaning remains hidden. They tore their garments because they heard the Rabshakeh speaking blasphemy. The king also tore his clothing because he believed that it was due to his sins and the sins of the people that the Rabshakeh came to the gate of Jerusalem and spoke such things against the Lord. Hence, the high priest, because he believed the Savior to have been blasphemed, also cut his garments. Paul and Barnabas, moreover, when the Lycaonians offered to them the worship of God, cut their clothes.
(Chapter 37, Verse 1 and following) Then Eliakim son of Hilkiah, who was in charge of the palace, and Shebna the secretary and Joah son of Asaph the recorder went to Hezekiah with their clothes torn and told him what the field commander had said. When King Hezekiah heard this, he tore his clothes and put on sackcloth and went into the temple of the Lord. He sent Eliakim the palace administrator, Shebna the secretary and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz. They told him, 'This is what Hezekiah says: This day is a day of distress and rebuke and disgrace, as when children come to the moment of birth and there is no strength to deliver them.' If you want to know how the Lord your God heard the words of Rabsaces, whom the king of the Assyrians, his lord, sent to blaspheme the living God and to reproach the words that the Lord your God heard, lift up a prayer for the remainder that have been found. Then the servants of King Hezekiah came to Isaiah, and Isaiah said to them: 'Thus you shall say to your master: Thus says the Lord: Do not be afraid of the words that you have heard, with which the servants of the king of Assyria blasphemed me.' Behold, I will give to him the spirit, and he will hear the message, and he will return to his land, and I will make him fall by the sword in his land. Leaving aside the clear things, let us discuss only those in which the hidden meaning is present. They tear their clothes because they hear Rabshekah blaspheming. The king himself tears his own clothes because he believed it to be his and the people's sins that Rabshekah has come all the way to the gate of Jerusalem and has spoken such things against the Lord. Whereupon, the high priest, because he believed that he had blasphemed the Savior, tore his garments (Matt. XXVI); and Paul and Barnabas, when the people of Lystra wanted to worship them as gods, tore their garments (Acts XIV). Therefore, he wrapped himself in sackcloth for the royal worship, and as he walked from the palace to the temple, he sent Eliakim the high priest, and Shebna the scribe, and the elders of the priests to Isaiah the son of Amos the prophet. In this, the humility and prudence of the king are worth considering. He himself proceeded to the Temple; the leaders of the people and the elders of the priests, not dressed in priestly garments but covered in sackcloth, sent to Isaiah son of Amos, the prophet. Concerning him, it is read in the Book of Kings: He himself was covered with a mantle, and entered the house of the Lord, Eliakim the steward of the house, and Shebna the scribe, and the elders of the priests sent covered in sacks to Isaiah the prophet, son of Amos (2 Kings 19:1-2). Here, because Isaiah himself was writing the history about himself, he did not call himself a Prophet, but the son of a Prophet; there, because another person was writing the history, he writes about him as a Prophet. Indeed, we read this also concerning the Evangelist Matthew, that Matthew himself said that he was a tax collector (Matt. IX); but the other Evangelists remained silent about the name tax collector, and only mentioned his apostolic dignity; and that in the ranks of the Apostles, he is second in his own account and first in the others'. And they said to him: Thus says Hezekiah, not a king, not swollen with the name of empire: The day of tribulation, and the day of corruption, and the day of blasphemy: the day of our tribulation, the day of God's correction, the day of the enemies' blasphemy. And the likeness of a woman in labor and in distress, that she has come to labor and cannot give birth, nor can she say: We have conceived, O Lord, from fear of you, and we have grieved and given birth to the spirit of salvation. It follows: As how should the Lord your God hear the words of Rabsaces (Isaiah XXVI, 18, according to the LXX). For we do not dare to say O Lord, Lord of all, when such great wrath is upon us; but we say, your Lord. And we have this confidence of vengeance: because the living God is blasphemed by the worshipper of dead idols. And they reproached with the words, which the Lord your God heard: Therefore, lift up our lying prayer: not for all the people who have already perished, but for the remnants that are besieged. And when the servants of King Hezekiah came to Isaiah, the name of the Prophet was silent again, so that he would preserve the humility that had been started. And Isaiah anticipated them: for with the same spirit with which he knew the future, he had also heard the absent king: and he said what they should respond to their Lord, humbled in this trust of conscience. He said, 'Say to your master, who is your Lord; for my Lord says these things: Do not fear the words by which not you, but I am blasphemed. Nor do I say that I am going to do all the things that the king of the Assyrians wishes, lest it seem that I am boasting of my power; but that a spirit, not of God, but an adversary, is to be given to him. And upon hearing the message, let him return to his own land, and let him fall by the sword in it, so that both things which Hezekiah desired equally, he would hear: that he would be freed from the siege and danger, and that the angry and hostile king would die in his own land.' If someone asks why the book of Prophecies, which is written in the volumes of Kings and Chronicles, seems mixed, let them consider that the prophecy of history is linked, both concerning the liberation of the city and the destruction of Assyria, and concerning the return of the sun with ten and fifteen years elapsed, which is both prophecy and history.
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Summary
Isaiah 37:1 records King Hezekiah's immediate and profound response to the existential threat posed by the Assyrian Empire under Sennacherib. Upon hearing the blasphemous and intimidating messages from the Assyrian Rabshakeh, Hezekiah, in a public display of deep distress, humility, and spiritual dependence, tore his royal garments, clothed himself in sackcloth, and proceeded directly to the Temple, the house of the LORD, to seek divine intervention. This pivotal moment underscores his unwavering faith and decisive, God-centered leadership in a time of national crisis.
Context
Literary Context
This verse serves as the immediate and dramatic response to the preceding chapter, Isaiah 36. In that chapter, the Assyrian Rabshakeh delivered a scathing and blasphemous address to the people of Jerusalem, mocking their God and urging surrender, having already conquered many fortified cities of Judah. The narrative in Isaiah 36 meticulously sets the stage by detailing the overwhelming military might of Assyria and the psychological warfare employed against Jerusalem, culminating in a direct challenge to the sovereignty of Yahweh. Hezekiah's actions in Isaiah 37:1 are thus not a standalone event but a direct, faith-filled counter-response to the human and spiritual assault launched by Sennacherib, initiating a crucial turn from human despair to divine reliance and demonstrating the king's posture of humility before God.
Historical & Cultural Context
The late 8th century BCE was a period of immense geopolitical upheaval in the Ancient Near East, dominated by the Neo-Assyrian Empire. Sennacherib, one of Assyria's most formidable kings, had launched a devastating campaign against Judah in 701 BCE, besieging Jerusalem after conquering numerous other Judean cities. The act of "renting clothes" and "covering oneself with sackcloth" was a deeply ingrained cultural practice across the Ancient Near East, signifying extreme grief, shock, mourning, repentance, and profound humility before God or man. Kings, as much as commoners, engaged in these public displays, often to express solidarity with their suffering people or to demonstrate their complete dependence on a higher power. Hezekiah's choice to go "into the house of the LORD" (the Temple in Jerusalem) was not merely a personal act but a public, theological statement, aligning himself and his kingdom with the covenant God of Israel in their sacred space, a place where God's presence was invoked and His intervention sought.
Key Themes
Isaiah 37:1 powerfully contributes to several overarching themes within the book of Isaiah and beyond. It highlights the theme of Divine Sovereignty and Deliverance, demonstrating that even in the face of overwhelming human power (Assyria), ultimate reliance must be placed on God, who alone can deliver. Hezekiah's response embodies Faith in Crisis, showcasing a leader who, instead of capitulating to fear or human strategy, turns immediately to spiritual means, modeling a profound trust in Yahweh's ability to intervene, as seen in the subsequent miraculous deliverance described in Isaiah 37:36. Furthermore, the verse underscores the theme of Righteous Leadership, portraying Hezekiah as a king who leads his people in humility and prayer, setting an example of seeking God's face in national distress, a stark contrast to many of his predecessors who relied on alliances or military strength rather than divine counsel, as seen in the warnings throughout Isaiah 30.
Exposition and Analysis
Key Word Analysis
This word implies more than just auditory perception; it carries the connotation of intelligent hearing, understanding, and often, the implication of attention or obedience. In this context, Hezekiah "heard" not just the words of the Rabshakeh, but he grasped the full weight of the threat, the blasphemy against God, and the dire implications for Judah. His subsequent actions are a direct, intelligent, and obedient response to the gravity of what he heard, demonstrating a king who truly perceived the spiritual dimension of the crisis.
A primitive root meaning "to rend," literally or figuratively. This action was a powerful, visible expression of extreme distress, grief, or indignation in ancient Israelite culture. It was not a casual tearing but a deliberate, often violent, ripping of garments, signifying a profound emotional or spiritual upheaval, a tearing of the heart in response to overwhelming sorrow or shock. For a king, this public act conveyed the profound nature of the crisis and his personal anguish, demonstrating that the threat had pierced even the royal dignity.
This refers to a coarse, rough fabric, typically made of goat's hair, worn as a garment of mourning, fasting, or repentance. It symbolized humility, self-abasement, and a turning away from worldly comforts. By covering himself with sackcloth, Hezekiah publicly aligned himself with the posture of one in deep lament, seeking divine mercy and acknowledging the severity of the situation before God, signifying a complete surrender of human pride and reliance.
Verse Breakdown
"And it came to pass, when king Hezekiah heard [it],"
This opening phrase establishes the immediate cause and effect. The "it" refers to the terrifying and blasphemous message delivered by the Assyrian Rabshakeh in Isaiah 36. Hezekiah, as king, bears the weight of this threat, and his hearing is not passive but an intelligent reception of a message that demands a profound response, indicating his full comprehension of the dire circumstances.
"that he rent his clothes,"
This is the first visible manifestation of Hezekiah's distress. The tearing of clothes was a customary and deeply symbolic act in the ancient Near East, signifying intense grief, shock, or horror. For a king, this public act conveyed the profound nature of the crisis and his personal anguish, demonstrating that the threat had pierced even the royal dignity and composure. It was a raw, public display of utter despondency and a breaking of conventional decorum.
"and covered himself with sackcloth,"
Following the tearing of clothes, Hezekiah dons sackcloth. This further intensifies the display of humility and mourning. Sackcloth was a coarse, uncomfortable fabric, worn as a sign of repentance, lament, or deep supplication. It symbolized a stripping away of worldly comfort and a focus on spiritual matters, indicating Hezekiah's posture of humility and dependence on God rather than human strength, signifying a complete abandonment of self-reliance.
"and went into the house of the LORD."
This final clause reveals the ultimate direction of Hezekiah's response. Instead of resorting to military strategy or political maneuvering first, he turns immediately to the Temple in Jerusalem, the sacred space where God's presence was believed to dwell. This action signifies his profound faith and his conviction that the solution to this humanly impossible situation lay in seeking divine intervention and counsel from Yahweh, demonstrating a king who understood the true source of power and deliverance.
Literary Devices
Isaiah 37:1 employs several powerful Literary Devices. Symbolism is prominent through Hezekiah's actions: the tearing of clothes symbolizes profound grief, shock, and a breaking of human composure, while the donning of sackcloth symbolizes humility, repentance, and a posture of supplication before God. These are not merely actions but visual metaphors for a heart overwhelmed by crisis yet turning in faith. The narrative also uses Juxtaposition by placing Hezekiah's spiritual response immediately after the Rabshakeh's arrogant and blasphemous taunts in the previous chapter. This contrast highlights the spiritual nature of the conflict and the king's reliance on divine power over human might, emphasizing the stark difference between human hubris and godly humility. Furthermore, the verse demonstrates Foreshadowing, as Hezekiah's immediate turning to the Temple anticipates the miraculous divine intervention that will follow, setting the expectation for God's powerful response to his humble plea and signaling the shift from human despair to divine hope.
Theological and Thematic Connections
Isaiah 37:1 profoundly illustrates the theological principle that in times of overwhelming crisis, true leadership and spiritual wisdom lie not in immediate human strategizing but in humble, desperate turning to God. Hezekiah's actions reflect a deep understanding of Yahweh's sovereignty and the covenant relationship, acknowledging that only divine power could overcome the Assyrian threat. This verse serves as a timeless paradigm for seeking God first when faced with seemingly insurmountable obstacles, emphasizing that genuine humility and faith precede divine deliverance, demonstrating a king who understood that his ultimate authority and hope resided in the Lord.
Reflection and Application
Hezekiah's response in Isaiah 37:1 offers a powerful and enduring model for believers navigating personal or collective crises today. When confronted with overwhelming challenges, whether they be financial hardship, health crises, relational brokenness, or societal upheaval, our initial and most crucial step should mirror Hezekiah's: a humble, immediate turning to God. This involves acknowledging our limitations, shedding any pretense of self-sufficiency (symbolized by the torn clothes and sackcloth), and entering into God's presence (going to the "house of the LORD," which for us can be a dedicated time of prayer, worship, or seeking counsel in the community of faith). This act is not a passive surrender to fate, but an active declaration of dependence on the Almighty, trusting that His power and wisdom transcend all human capabilities and circumstances. It reminds us that our greatest strength is found in our weakness, when we cast our burdens upon the Lord, recognizing that true power resides not in our own abilities but in His unfailing might and grace.
Questions for Reflection
FAQ
Was Hezekiah's reaction a sign of weakness or fear?
While Hezekiah's actions certainly expressed deep distress and a sense of being overwhelmed by the Assyrian threat, they were not a sign of weakness or capitulation to fear in the human sense. Instead, they were a profound demonstration of spiritual strength and faith. In ancient Near Eastern culture, tearing clothes and wearing sackcloth were common expressions of mourning, repentance, and humility. For a king, this public display was a powerful acknowledgment of the gravity of the situation and, more importantly, a declaration of complete dependence on God. His immediate turn to the Temple (the "house of the LORD") shows that his distress led him not to despair, but to seek divine intervention, which ultimately resulted in God's miraculous deliverance of Jerusalem as recorded in Isaiah 37:36. This response exemplifies a leader who understood that true strength lies in reliance on the Almighty.
Christ-Centered Fulfillment
Hezekiah's humble turning to the "house of the LORD" in a moment of national existential crisis foreshadows the ultimate and perfect turning to God found in Jesus Christ. While Hezekiah, an earthly king, sought deliverance in the physical Temple, Christ Himself is the true and eternal Temple, the dwelling place of God among humanity. In His earthly ministry, Jesus demonstrated perfect obedience and reliance on the Father, especially in the face of His own overwhelming suffering and the ultimate crisis of sin. Just as Hezekiah bore the burden of his people and interceded for them, Jesus bore the sins of the world and offered Himself as the perfect sacrifice, becoming our great High Priest who ever lives to make intercession for us (Hebrews 7:25). Our "going into the house of the LORD" today is not to a physical building, but to the very presence of God made accessible through Christ's finished work on the cross (Hebrews 10:19-22). Hezekiah's faith-filled response points us to the One in whom all our trust is perfectly placed, the Lamb of God who takes away the sin of the world, our ultimate Deliverer and Intercessor, who invites us to cast all our anxieties upon Him (1 Peter 5:7).