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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.
Against the blasphemies of King Sennacherib, Hezekiah’s customary armory failed. So he goes back to the temple and opens his letter before the Lord. Previously he was silent, for he did not dare to open his mouth in the temple for fear of the Lord, nor to pour out extemporaneous prayers to God. Now, however, because he has already heard Isaiah saying, “Do not be afraid of the words which you hear, with which the sons of the king of the Assyrians have blasphemed me,” and so on, he beseeches the Lord boldly and claims that the Lord alone is the living God, through whom we understand idols to be images of the dead.… That these idols weakened their makers is proven by many histories that record that the kings of Persia came to Greece, and subverted and ruined the temple of the Greeks. It also postulates vengeance, that through this opportunity all kingdoms would recognize that there is only one God, who is able to deliver his own from peril.
(Verses 14ff.) And Hezekiah took the letters from the hand of the messengers, and he read them, and he went up to the house of the Lord, and he spread them out before the Lord. And Hezekiah prayed before the Lord, saying: Lord, God of hosts, God of Israel, who resides above the cherubim, you are the only God of all the kingdoms of the earth. You have made heaven and earth. Incline your ear, Lord, and hear; open your eyes, Lord, and see. And hear all the words of Sennacherib, which he sent to blaspheme the living God. Truly, O Lord, the kings of Assyria have made the lands and regions of the desert; and they have given their gods to the fire: for they were not gods, but the work of the hands of men, wood and stones; and they have destroyed them. And now, O Lord our God, save us from his hand: and let all the kingdoms of the earth know that You alone are God. Against the blasphemies of King Sennacherib, Ezechias took up his arms. And he goes again to the Temple, and spreads his letters before the Lord. Before, he had remained silent, for he did not dare to open his mouth in the Temple, terrified by the fear of the Lord, nor to offer free prayers to God. But now, because he had already heard Isaiah saying, 'Do not be afraid of the words that you have heard, with which the boys of the king of Assyria blasphemed me,' and so on, he boldly prays to the Lord and asserts that God alone is the living one, whom we understand to be idols, the images of the dead. And he brings forth this point: Truly, O Lord, the kings of Assyria have deserted the lands and regions of their gods and have given their gods to the fire. For they were not gods, but the works of human hands, wood and stone. And they shattered them, as proven in many histories, which write that the kings of Persia came to Greece and destroyed and plundered the temples of the Greeks. And he demands revenge, so that by this occasion, all kingdoms might know that God alone is able to free his own from danger.
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Summary
Isaiah 37:15 marks a pivotal moment in the narrative of King Hezekiah and the kingdom of Judah, introducing Hezekiah's profound and immediate prayer to the LORD. This concise verse sets the stage for one of the Bible's most dramatic demonstrations of divine intervention, showcasing a righteous king's complete reliance on God in the face of an overwhelming and blasphemous Assyrian threat. It underscores the power of humble supplication and sets the trajectory for God's miraculous deliverance.
Context
Literary Context
Isaiah 37:15 is situated within the broader narrative of Sennacherib's invasion of Judah, detailed in Isaiah chapters 36-39. This specific verse follows a series of escalating events: the Assyrian Rabshakeh's taunts and blasphemous challenge to the God of Israel (Isaiah 36:18-20), Hezekiah's initial response of mourning and seeking divine counsel from the prophet Isaiah (Isaiah 37:1-5), and Isaiah's reassuring prophecy of God's impending intervention (Isaiah 37:6-7). Having received a second, more direct, and blasphemous message from Sennacherib (Isaiah 37:8-13), Hezekiah takes the letter to the temple and, as recorded in this verse, turns directly to the LORD in prayer, demonstrating his complete reliance on the Almighty in a seemingly hopeless situation that transcends human solutions. His prayer, which immediately follows this verse (Isaiah 37:16-20), is a powerful appeal to God's unique sovereignty.
Historical & Cultural Context
The events of Isaiah 37 unfold during the late 8th century BCE, specifically around 701 BCE, when the mighty Neo-Assyrian Empire, under King Sennacherib, launched a devastating campaign against Judah. Assyria was the dominant superpower of the ancient Near East, known for its brutal military tactics and policy of deporting conquered peoples. By this time, many fortified cities of Judah had fallen, and Jerusalem itself was under siege. The Rabshakeh's taunts were not merely psychological warfare but also a theological challenge, asserting that the LORD was no different from the vanquished gods of other nations. In this cultural milieu, a king's primary duty was to protect his people, often through military strength or strategic alliances. Hezekiah, however, had already demonstrated a commitment to religious reform, removing idolatry and restoring proper worship of Yahweh (2 Kings 18:4). His act of prayer in the temple, tearing his clothes and covering himself with sackcloth (Isaiah 37:1), was a culturally understood sign of deep distress, humility, and earnest supplication before God, acknowledging divine sovereignty over human power.
Key Themes
This verse encapsulates several major theological and narrative themes prevalent in Isaiah and throughout the Old Testament. Firstly, it highlights the Sovereignty of God over all nations and their rulers, even the seemingly invincible Assyrian Empire. Hezekiah's prayer is an appeal to this divine authority, recognizing that only God can deliver. Secondly, it powerfully demonstrates the Power of Prayer, especially in times of national crisis and spiritual attack. Hezekiah's immediate recourse to prayer underscores its efficacy as the primary response for a faithful leader. Thirdly, the narrative emphasizes Divine Faithfulness and Deliverance. Despite Judah's desperate situation, God remains faithful to His covenant promises, and Hezekiah's prayer becomes the catalyst for God's miraculous intervention, defending His own name and people against blasphemy and destruction (Isaiah 37:36). Finally, it showcases Righteous Leadership, as Hezekiah, unlike many previous kings, turns wholeheartedly to the LORD rather than relying on political maneuvering or military might alone, embodying the ideal of a king who trusts in God.
Exposition and Analysis
Key Word Analysis
This name, meaning "strengthened of Jah" or "Yahweh strengthens," is highly significant in this context. It points to the source of strength for the king and, by extension, for Judah. In a moment of extreme national weakness and human inability, the very name of the king serves as a theological statement, foreshadowing that the strength for deliverance will come from the LORD (Jah/Yahweh) alone, not from Hezekiah's own power or military might.
The verb "prayed" (וַיִּתְפַּלֵּל - vayitpallel) comes from the root pâlal, which means "to judge (officially or mentally); by extension, to intercede, pray." In the Hithpael stem, as used here, it conveys the reflexive sense of "to pray oneself," "to intercede for oneself," or "to humble oneself in prayer." This form emphasizes the earnestness, intensity, and personal engagement of Hezekiah in his supplication. It signifies not merely uttering words, but a deep, self-reflective act of appealing to God, often involving self-abasement and seeking divine judgment or intervention.
This is the sacred covenant name of God, YHWH (Jehovah), derived from the root "to be" (הָיָה - hayah), signifying "the self-Existent" or "the Eternal One." Hezekiah's addressing God by this name is crucial. It is an appeal to God's personal, covenantal relationship with Israel, His faithfulness to His promises, and His unique identity as the one true God, distinct from the powerless deities of Assyria. It underscores that Hezekiah is not praying to a generic deity but to the specific, living God who has revealed Himself to His people and is committed to their well-being and His own glory.
Verse Breakdown
"And Hezekiah"
This opening phrase immediately identifies the central human figure in this pivotal moment. Hezekiah, as king, bears the weight of his nation's crisis. His name, meaning "Yahweh strengthens," subtly foreshadows the divine intervention that will follow, emphasizing that the strength for deliverance will come from God, not from human might.
"prayed unto the LORD"
This clause describes Hezekiah's decisive and immediate action in the face of overwhelming threat and blasphemy. His turning to "the LORD" (YHWH, God's covenant name) signifies his complete reliance on God's power, faithfulness, and unique sovereignty. The act of prayer itself, particularly the Hebrew verb used, implies a humble, earnest, and deeply personal appeal, acknowledging God as the ultimate authority and source of deliverance when all human options have failed.
"saying"
This simple word serves as a direct transition, indicating that the verse is an introduction to Hezekiah's subsequent, more extensive prayer. It signals to the reader that the king's prayer is not merely an internal thought but an articulated, formal address to God, the content of which will be revealed in the verses that follow. It sets the expectation for a significant and impactful petition.
Literary Devices
Isaiah 37:15, though brief, employs several significant literary devices. The most prominent is Narrative Introduction, as it serves as the crucial pivot point, shifting the focus from the Assyrian threat and Hezekiah's initial response to his direct interaction with God through prayer. This verse also utilizes Foreshadowing; Hezekiah's act of prayer, especially given his name's meaning ("Yahweh strengthens"), subtly hints at the divine strength and intervention that will soon manifest. Furthermore, there is an element of Emphasis through Action. The simple, direct statement that "Hezekiah prayed unto the LORD" highlights the king's immediate and appropriate spiritual response to an existential crisis, underscoring the importance of seeking God first. The brevity of the verse itself, followed by the detailed prayer in the subsequent verses, creates a sense of Anticipation, building suspense for the content of Hezekiah's supplication and the divine response it will elicit.
Theological and Thematic Connections
Isaiah 37:15 profoundly illustrates the theological principle that in times of overwhelming crisis, the appropriate and most powerful response for God's people, and especially their leaders, is humble and earnest prayer to the sovereign LORD. Hezekiah's action demonstrates a deep understanding of God's unique power and His covenant faithfulness, recognizing that human strength and wisdom are utterly insufficient against a seemingly insurmountable foe. This verse establishes prayer not as a last resort, but as the primary and most effective means of engaging with the divine will, leading to miraculous intervention and the vindication of God's holy name. It underscores that God hears and responds to the cries of His faithful, particularly when His glory is challenged.
Reflection and Application
Isaiah 37:15 serves as a timeless and powerful reminder that prayer is not merely a spiritual exercise but a dynamic and potent act of faith that can change the course of history and personal circumstances. In our own lives, when confronted with challenges that seem insurmountable—whether personal crises, societal pressures, or spiritual attacks—Hezekiah's example calls us to an immediate and wholehearted turning to the LORD. It teaches us to lay our fears, our anxieties, and even the blasphemies directed against God's name, directly before Him in humble and earnest supplication. This verse encourages us to cultivate a habit of immediate and profound reliance on God, trusting that He hears and acts on behalf of those who sincerely call upon Him, often in ways that far exceed our expectations or human capabilities. It invites us to recognize that our greatest strength lies not in our own resources, but in our complete dependence on the Almighty.
Questions for Reflection
FAQ
What was the immediate context that prompted Hezekiah's prayer in Isaiah 37:15?
Hezekiah's prayer was prompted by the dire threat of the Assyrian invasion under King Sennacherib, who had already conquered many cities in Judah and was now besieging Jerusalem. More specifically, it was a direct response to a blasphemous letter from Sennacherib, delivered by his field commander, Rabshakeh, which mocked Hezekiah and, more significantly, challenged the power and uniqueness of the LORD, claiming He was no different from the gods of other nations that Assyria had easily subdued. Hezekiah took this letter into the temple, spreading it before the LORD as an act of profound supplication, as detailed in Isaiah 37:14.
Why is Hezekiah's act of prayer so significant in this narrative?
Hezekiah's prayer is significant for several reasons. Firstly, it demonstrates his profound faith and complete reliance on God in a seemingly hopeless situation where human strength and wisdom were insufficient. Instead of resorting to political maneuvering or military strategy alone, he turned directly to the divine. Secondly, it underscores the power of prayer as a catalyst for divine intervention. His prayer becomes the immediate prelude to God's miraculous deliverance of Jerusalem from the Assyrian army, as seen in Isaiah 37:36. Thirdly, it highlights the theme of God's sovereignty and His commitment to defending His own name and people when they call upon Him, especially when His honor is challenged by pagan powers.
Christ-Centered Fulfillment
Hezekiah's prayer in Isaiah 37:15, offered in a moment of national crisis and spiritual attack, finds profound Christ-centered fulfillment in several ways. Just as Hezekiah interceded for his people against an overwhelming enemy, Jesus Christ is our ultimate and perfect intercessor, standing in the gap for us before the Father. Hezekiah's reliance on the LORD for deliverance from a physical enemy foreshadows Christ's victory over the ultimate spiritual enemies: sin, death, and the devil. Where Hezekiah's prayer was a plea for God's intervention, Christ's life, death, and resurrection are God's decisive intervention, securing eternal deliverance for all who believe. Jesus, the true King, not only prayed for His disciples and all believers (John 17:9-26) but also offered Himself as the ultimate sacrifice, fulfilling the need for divine judgment and providing the basis for our access to God. His victory on the cross disarmed the spiritual powers and authorities (Colossians 2:15). Moreover, as our Great High Priest, Jesus "always lives to make intercession" for us (Hebrews 7:25), ensuring that our prayers are heard and that we receive grace and mercy in our time of need (Hebrews 4:16). Thus, Hezekiah's turning to the LORD in desperate prayer points forward to the one in whom all our prayers are answered and through whom ultimate salvation and victory are secured.