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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 37:8–20.
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 taken the work into his own hands, he quietly left the matter with him. So Rabshakeh returned to the king his master for fresh instructions. 2. Those that delight in war shall have enough of it. Sennacherib, without provocation given to him or warning given by him, went forth to war against Judah; and now with as little ceremony the king of Ethiopia goes forth to war against him, Isa 37:9. Those that are quarrelsome may expect to be quarrelled with; and God sometimes checks the rage of his enemies by giving it a powerful diversion. 3. It is bad to talk proudly and profanely, but it is worse to write so, for this argues more deliberation and design, and what is written spreads further, lasts longer, and does the more mischief. Atheism and irreligion, written, will certainly be reckoned for another day. 4. Great successes often harden sinners' hearts in their sinful ways and make them the more daring. Because the kings of Assyria have destroyed all lands (though, in fact, they were but a few that fell within their reach), therefore they doubt not but to destroy God's land; because the gods of the nations were unable to help they conclude the God of Israel is so; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore they doubt not but to destroy God's land; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore the religious reforming king of Judah must needs be so too. Thus is this proud man ripened for ruin by the sunshine of prosperity. 5. Liberty of access to the throne of grace, and liberty of speech there, are the unspeakable privilege of the Lord's people at all times, especially in times of distress and danger. Hezekiah took Sennacherib's letter, and spread it before the Lord, not designing to make any complaints against him but those grounded upon his own handwriting. Let the thing speak itself; here it is in black and white: Open thy eyes, O Lord! and see. God allows his praying people to be humbly free with him, to utter all their words, as Jephthah did, before him, to spread the letter, whether of a friend or an enemy, before him, and leave the contents, the concern of it, with him. 6. The great and fundamental principles of our religion, applied by faith and improved in prayer, will be of sovereign use to us in our particular exigencies and distresses, whatever they are; to them therefore we must have recourse, and abide by them; so Hezekiah did here. He encouraged himself with this, that the God of Israel is the Lord of hosts, of all hosts, of the hosts of Israel, to animate him, of the hosts of their enemies, to dispirit and restrain them, - that he is God alone, and there is none that can stand in competition with him, - that he is the God of all the kingdoms of the earth, and disposes of them all as he pleases; for he made heaven and earth, and therefore both can do any thing and does every thing. 7. When we are afraid of men that are great destroyers we may with humble boldness appeal to God as the great Saviour. They have indeed destroyed the nations, who had thrown themselves out of the protection of the true God by worshipping false gods, but the Lord, the God alone, is our God, our King, our lawgiver, and he will save us, who is the Saviour of those that believe. 8. We have enough to take hold of, in our wrestling with God by prayer, if we can but plead that his glory is interested in our case, that his name will be profaned if we are run down and glorified if we are relieved. Thence therefore will our most prevailing pleas be drawn: "Do it for thy glory's sake."
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
The Rabshakeh, according to the will of the Lord, abandoned his blockade of Jerusalem and directed himself to his master, whom he knew to be heading to fight Libnah, having either deserted or captured Lachish. Sennacherib himself, hearing that Tirhakah the king of Ethiopia was waging war against him, went out to confront him but nonetheless also sent a messenger with letters to Hezekiah to frighten those men who had not yet begun. And just as he had said to the people, “Do not let Hezekiah seduce you,” so now he speaks the same blasphemy to the king, saying, “Do not let God deceive you.” He made an example of the elders: because the gods of other lands were unable to deliver them from his hands, neither will Jerusalem be liberated. But in enumerating the other nations, he includes Hena and Ivvah, whom the Septuagint confused by saying Anavegava, using the Hebrew language to place the conjunction vaw between the two nations Hena and Ivvah, that it might appear to the ignorant to be one nation or city.
(Verse 8 and following) But when Rabshakeh returned, he found the king of Assyria fighting against Libnah, for he had heard that the king had left Lachish. And he heard that Tirhakah, the king of Ethiopia, had come out to fight against him. When he heard this, he sent messengers to Hezekiah saying: 'Thus you shall speak to Hezekiah, king of Judah, saying: Do not let your God deceive you, in whom you trust, saying: Jerusalem will not be given into the hand of the king of Assyria.' Behold, you have heard about all that the kings of Assyria have done to all the lands they have devastated, and can you be delivered? Have the gods of the nations delivered those whom my fathers have destroyed: Gozan, Haran, Rezeph, and the sons of Eden who were in Telassar? Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, or of Hena, or of Ivvah? These words were written in the Book of Kings and Chronicles, that the commander Rabshekah had left the siege of Jerusalem according to the will of the Lord, and went to his master, who he had learned was besieging Lachish, having either abandoned or captured it, to attack Libnah. He also, upon hearing that Tarachamregem, the king of the Ethiopians, was preparing to make war against him, went out to meet him, and yet sent messengers to Hezekiah and letters, in order to frighten those whom he had not yet conquered by force. And just as he had said to the people, 'Do not let Hezekiah deceive you' (2 Kings 18:29), he speaks the same blasphemy to the king, saying, 'Do not let your God deceive you' (2 Kings 19:10). And he gives examples from the past, how their gods were unable to deliver other lands from their hands, and therefore Jerusalem will not be able to be delivered either. In his enumeration of the other nations, Ana () and Ava () are mentioned, which the Seventy mixed, saying, anavegava, and they called it a conjunction, that is, vau, between the two nations Ana and Ava, in the Hebrew language, so that to those unaware it seems one nation or city. We pass over what is clear, so that we may dwell on uncertainties. Herodotus relates that Sennacherib, the king of the Assyrians, fought against the Egyptians and besieged Pelusium. And when the mounds for capturing the city had been built, Taracham, the king of the Ethiopians, came to their aid, and in one night, near Jerusalem, 185,000 of the Assyrian army perished from plague. This is reported by Herodotus and most fully by Berosus, a writer of Chaldean history, whose credibility must be sought from his own books.
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Summary
Isaiah 37:10 captures a pivotal moment during the Assyrian siege of Jerusalem, where King Sennacherib of Assyria delivers a psychologically manipulative and blasphemous message to King Hezekiah of Judah. This communication, conveyed through his envoys, is designed to shatter Hezekiah's faith and trust in Yahweh by asserting that Judah's God, unlike the impotent deities of other conquered nations, would be utterly incapable of delivering Jerusalem from the overwhelming might of the Assyrian army. It represents a direct and audacious challenge to the sovereignty, power, and faithfulness of the Lord, setting the stage for a dramatic divine intervention that would vindicate God's name and His people's trust.
Context
Literary Context
Isaiah 37:10 is strategically placed within the historical narrative detailing Sennacherib's invasion of Judah and his siege of Jerusalem, primarily recounted in Isaiah chapters 36-39. This specific verse forms part of Sennacherib's second, more direct and personal communication to Hezekiah, following an initial public verbal challenge delivered by his field commander, Rabshakeh, as detailed in Isaiah 36:4-20. While Rabshakeh's earlier taunts were designed to demoralize the general populace, Sennacherib's letter, delivered in this chapter, is a targeted spiritual assault on Hezekiah's personal faith, aiming to break his resolve and trust in God before a full military assault. The narrative immediately following this verse describes Hezekiah's exemplary response of profound humility and fervent prayer, laying the blasphemous letter before the Lord in the temple, which then precipitates God's miraculous and decisive intervention.
Historical & Cultural Context
The late 8th century BCE was an era dominated by the Neo-Assyrian Empire, an unparalleled military and political force renowned for its brutal conquest strategies, systematic forced deportations, and sophisticated psychological warfare. By 701 BCE, Sennacherib had already solidified his control over the region, having conquered the northern kingdom of Israel (Samaria fell in 722 BCE) and swept through Judah, capturing many fortified cities, as corroborated by both biblical accounts like 2 Kings 18:13 and extrabiblical Assyrian annals. Jerusalem remained the last significant stronghold. Assyrian imperial propaganda frequently involved belittling the gods of conquered nations, asserting the absolute supremacy of their own deities (primarily Ashur) and the invincibility of their empire. This message to Hezekiah was a calculated maneuver to demoralize the Judean king, exploiting the common ancient Near Eastern belief that a nation's god was only as powerful as its people's ability to defend themselves. Sennacherib's boastful tone and direct challenge to Yahweh were characteristic of Assyrian imperial rhetoric, meticulously crafted to induce fear, sow despair, and compel surrender without further costly bloodshed.
Key Themes
This verse serves as a potent focal point for several overarching themes within the book of Isaiah and the broader prophetic corpus. It vividly highlights the profound challenge to divine authority, as Sennacherib audaciously questions the power, faithfulness, and unique identity of Judah's God, implying that Yahweh is no different from the impotent gods of other vanquished nations (Isaiah 36:18-20). The passage also underscores the intense battle for faith, where King Hezekiah's trust in the Lord is directly assaulted. Sennacherib's words function as a spiritual weapon, meticulously designed to plant seeds of doubt and despair, cynically suggesting that God would "deceive" Hezekiah with false hope. Furthermore, it sets up a dramatic and essential contrast between human arrogance and divine sovereignty. Sennacherib, swollen with imperial pride, views Jerusalem's fall as an inevitable outcome dictated solely by his own military might, utterly disregarding God's ultimate control over history, nations, and human affairs. This stark contrast powerfully sets the stage for God to demonstrate His unparalleled power and unwavering faithfulness, affirming His unique identity as the true and living God who actively intervenes on behalf of His covenant people, as later revealed in the miraculous deliverance described in Isaiah 37:36-38.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "strengthened" and "Jah" (a shortened form of Yahweh), this name literally means "strengthened of Jah" or "Yahweh strengthens." This etymology is profoundly significant in the context of Sennacherib's message, which aims to weaken Hezekiah's resolve and faith. The king whose very name signifies divine strength is being told that his God will "deceive" him, creating a powerful spiritual irony that God will ultimately and dramatically resolve through His miraculous intervention.
A primitive root meaning "to lead astray," "to delude," or "to seduce." Sennacherib employs this term with cynical and blasphemous intent, implying that the God in whom Hezekiah trusts is not reliable but will mislead him with false promises of deliverance. This is a direct and insidious attack on God's character and truthfulness, suggesting that Hezekiah's hope is a mere illusion. The word highlights the psychological dimension of Sennacherib's warfare, aiming to sow deep doubt and despair in the heart of Judah's king.
A primitive word referring to the open hand, used both literally and extensively in a figurative sense to denote power, means, direction, control, or possession. In the phrase "given into the hand of the king of Assyria," "hand" signifies Sennacherib's complete dominion and control over Jerusalem, implying its inevitable capture and subjugation. It represents the transfer of power and authority, emphasizing the Assyrian king's perceived absolute might and the city's impending fate under his oppressive rule.
Verse Breakdown
"Thus shall ye speak to Hezekiah king of Judah, saying,"
This opening clause establishes the formal, authoritative, and deliberate nature of the communication. It is a direct message from Sennacherib, the supreme Assyrian monarch, delivered through his trusted envoys, specifically addressed to King Hezekiah. The formality underscores the gravity and calculated intent of the Assyrian king's words, designed to exert maximum psychological and spiritual pressure on Judah's leader, bypassing any intermediaries or public addresses.
"Let not thy God, in whom thou trustest, deceive thee, saying,"
This is the audacious and blasphemous core of Sennacherib's taunt. He directly challenges the very foundation of Hezekiah's faith in Yahweh, implying that God is either impotent to deliver or, worse, maliciously deceptive. The phrase "in whom thou trustest" pointedly highlights Hezekiah's well-known devotion and unwavering reliance on God, making the attack deeply personal and precise. To "deceive" suggests that God would offer false hope or lead Hezekiah astray into a futile resistance, thereby undermining the very foundation of his spiritual confidence and suggesting that his faith is misguided and ultimately worthless.
"Jerusalem shall not be given into the hand of the king of Assyria."
This final clause articulates the specific "deception" Sennacherib attributes to Hezekiah's God. It is a direct and arrogant contradiction of any divine promise of protection that Hezekiah and the people of Jerusalem might be clinging to. By asserting with absolute certainty that Jerusalem will indeed be given into his hand, Sennacherib expresses his supreme confidence in his own military might and denies the possibility of any divine intervention, thereby attempting to crush any remaining hope of deliverance and compel immediate surrender.
Literary Devices
Isaiah 37:10 is rich in powerful literary devices, primarily serving to highlight the dramatic conflict between human arrogance and divine power. Irony profoundly pervades Sennacherib's message, as in his cynical attempt to "deceive" Hezekiah about God's faithfulness, he is himself profoundly and tragically deceived about God's true power, character, and ultimate intent. His words, meticulously designed to demoralize and break Hezekiah's spirit, ultimately provoke the king's fervent prayer and God's miraculous, decisive intervention. The strategic use of Psychological Warfare is overtly evident, as Sennacherib's message is not merely a military threat but a calculated and insidious assault on Hezekiah's faith and the morale of Jerusalem. By directly questioning God's ability and integrity, he aims to break the city's spiritual resolve and compel surrender without a costly battle. Furthermore, the message is a blatant and egregious act of Blasphemy, directly challenging the character, sovereignty, and uniqueness of Yahweh, arrogantly placing Him on par with the defeated and impotent gods of other nations. This sets up a profound and dramatic Contrast between Sennacherib's human hubris and God's ultimate, demonstrated sovereignty, a contrast that will be spectacularly revealed in the subsequent verses through divine action.
Theological and Thematic Connections
Isaiah 37:10 encapsulates a timeless theological struggle: the direct challenge to faith in the face of overwhelming worldly power and seemingly insurmountable odds. Sennacherib's message is a direct assault on the very nature of God—His faithfulness, His omnipotence, and His unwavering ability to deliver His people. It forces Hezekiah, and by extension, all believers across generations, to confront the fundamental question of whether God is truly sovereign and utterly trustworthy, even when circumstances appear dire and all human efforts seem utterly futile. The Assyrian king's taunt is not merely a military threat but a deeply spiritual one, meticulously designed to erode the very foundation of trust in Yahweh. This moment serves as a profound crucible for Hezekiah's faith, demonstrating that true, unshakeable trust in God is tested and refined not in times of comfort and ease, but precisely in the crucible of impossible situations, where human strength fails and divine intervention is the only viable hope.
Reflection and Application
Isaiah 37:10 offers profound and enduring lessons for contemporary believers navigating a complex and often challenging world. We, too, often face "Sennacheribs" in our lives—insidious voices of doubt, overwhelming despair, or the seemingly irresistible force of worldly power that seek to undermine our trust in God. These challenges might manifest as difficult circumstances, societal pressures, internal struggles with anxiety or fear, or even the cynical voices of those who mock faith, all telling us that God is either unable or unwilling to deliver, that our hope is a mere illusion, or that our situation is truly hopeless. Like Hezekiah, our primary and most potent response should be to take these challenges directly to the Lord. Instead of succumbing to fear, despair, or attempting to resolve things in our own strength, we are called to bring the "letters" of our anxieties, the taunts of the enemy, and the weight of our impossible situations before God in fervent prayer, laying them out before Him with complete transparency and humble dependence. This profound act of humble reliance acknowledges God's supreme sovereignty over all circumstances and His unwavering faithfulness to His promises. The narrative that immediately follows this verse powerfully reminds us that God is indeed faithful to those who trust in Him, even when the odds seem utterly insurmountable, and that His power far transcends any earthly authority, military might, or human limitation. It encourages us to maintain our unwavering trust in God's infallible word despite the taunts and threats of the world, knowing with certainty that His deliverance is sure for those who cling to Him.
Questions for Reflection
FAQ
Who was King Sennacherib of Assyria, and what was his significance?
Sennacherib was one of the most powerful and ruthless kings of the Neo-Assyrian Empire, reigning from 705 to 681 BCE. He is exceptionally well-documented in both biblical and extrabiblical historical records, including his own extensive annals (most notably the Sennacherib Prism). His historical significance lies primarily in his extensive military campaigns, particularly his devastating invasion of Judah in 701 BCE, which is vividly described in 2 Kings 18-19 and Isaiah 36-37. He famously besieged Jerusalem, though he ultimately failed to conquer it, a miraculous event unequivocally attributed to divine intervention. His reign marked a zenith in Assyrian power and influence, and his confrontation with Hezekiah is a pivotal moment in Old Testament history, serving as a powerful demonstration of God's sovereignty over even the most formidable earthly empires.
Why did Sennacherib send this specific message to Hezekiah, challenging his God?
Sennacherib's message was a meticulously calculated act of psychological warfare, a common and effective tactic employed by the Assyrians. Having already conquered many fortified cities in Judah and devastated the countryside, he aimed to demoralize King Hezekiah and the people of Jerusalem into surrendering without the need for a costly and protracted full-scale assault on the heavily fortified capital. By directly challenging Hezekiah's God, Yahweh, Sennacherib sought to undermine the very source of Judah's hope, resilience, and spiritual resolve. He arrogantly argued that Yahweh was no different from the gods of other nations that Assyria had easily conquered, implying that trust in Him was utterly futile and would only lead to "deception" and inevitable defeat. This strategic communication was designed to break the will of the besieged, making them believe that continued resistance was hopeless and that their God could not possibly save them, thereby facilitating a swift and bloodless victory for Assyria.
How did Hezekiah respond to Sennacherib's blasphemous message?
Hezekiah's response to Sennacherib's blasphemous message was a profound and exemplary act of faith and humility, setting a powerful precedent for all believers facing overwhelming opposition. Instead of despairing, seeking political alliances, or attempting military solutions in his own strength, he immediately went to the house of the Lord. He "spread" Sennacherib's letter before the Lord, symbolically laying the overwhelming threat and the blasphemous words directly at God's feet, as meticulously recorded in Isaiah 37:14. He then offered a fervent, humble, and deeply theological prayer, acknowledging God's supreme sovereignty over all nations and pleading for deliverance, not primarily for Judah's sake, but for the glory and vindication of God's holy name (see Isaiah 37:15-20). This act of desperate and unwavering trust in God, despite the seemingly impossible circumstances, led directly to a miraculous divine intervention, powerfully demonstrating God's faithfulness and omnipotence.
Christ-Centered Fulfillment
Isaiah 37:10, with its vivid depiction of a mighty earthly king challenging the living God, finds its ultimate and most profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Sennacherib's boastful claim of irresistible power and his insidious attempt to "deceive" Hezekiah about God's faithfulness powerfully foreshadow the ultimate spiritual warfare waged by the "prince of this world" (John 12:31) against God's people and His divine plan. Just as Sennacherib sought to capture Jerusalem and enslave its inhabitants, Satan, the ultimate adversary, relentlessly seeks to enslave humanity in sin and undermine faith in God's truth and promises. However, Christ stands as the true King, the ultimate "Hezekiah" whose very name means "Yahweh strengthens," embodying God's perfect power, unwavering faithfulness, and complete sovereignty. He faced the ultimate taunt and challenge on the cross, where it seemed that the powers of darkness had triumphed decisively over Him. Yet, it was precisely through His apparent defeat and death that He disarmed the spiritual rulers and authorities, triumphing over them by the cross (Colossians 2:15). The miraculous deliverance of Jerusalem from Sennacherib's "hand" points to Christ's far greater and eternal victory over sin, death, and the devil, delivering His people from the "hand" of spiritual bondage and eternal condemnation. Believers are called to place their unwavering trust in Him, the Lamb of God who takes away the sin of the world (John 1:29), knowing with absolute certainty that no earthly or spiritual power can ultimately deceive or snatch those who are securely in His hand (John 10:28). He is the true and eternal deliverer, establishing a kingdom that will never be given into the hand of any earthly king or spiritual foe, but will stand forever (Daniel 2:44).