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Study This Verse
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 37:17 records King Hezekiah's desperate and devout appeal to the Lord during the overwhelming Assyrian siege of Jerusalem and the blasphemous taunts of Sennacherib. In this fervent prayer, Hezekiah implores God to actively perceive and respond to the crisis, specifically highlighting the enemy's direct and public reproach against "the living God" of Israel. It is a powerful call for divine intervention, grounded in God's omniscient character and the profound dishonor being brought upon His holy name by a pagan king who dared to challenge the Creator of the heavens and the earth.
Context
Literary Context
This verse forms a pivotal part of King Hezekiah's profound prayer, meticulously recorded in Isaiah 37:14-20. This prayer immediately follows the reception of a threatening and blasphemous letter from Sennacherib, the formidable king of Assyria, delivered by his field commander, the Rabshakeh. The contents of this insolent letter, detailed in Isaiah 37:9-13, boast of Assyria's unparalleled conquests and mock Judah's reliance on Yahweh, arrogantly claiming that no deity could deliver any nation from their overwhelming might. Hezekiah's response is not one of military strategy or political maneuvering, but rather profound spiritual humility and dependence: he goes directly to the Temple, spreads the blasphemous letter before the Lord, and pours out his heart in earnest supplication. This critical prayer is also paralleled in 2 Kings 19:14-19, underscoring its historical veracity and immense theological significance within the broader narrative of Judah's precarious interaction with the dominant Assyrian empire.
Historical & Cultural Context
The late 8th century BCE was a period of unprecedented geopolitical upheaval, with the Neo-Assyrian Empire asserting its brutal dominance across the ancient Near East. Sennacherib's military campaign against Judah in 701 BCE was a key part of Assyria's aggressive expansionist policy, aimed at consolidating control over the strategic Levant region. Assyrian warfare was notoriously characterized by devastating sieges, mass deportations, and sophisticated psychological warfare tactics, which frequently included public taunts and blasphemies directed against the gods of conquered peoples. The Rabshakeh's audacious speech and Sennacherib's subsequent letter were quintessential examples of this intimidation, meticulously designed to demoralize the besieged defenders and profoundly undermine their faith in their national deity. For the people of Judah, Jerusalem was not merely their capital city; it was the sacred site of the Temple, the very dwelling place of Yahweh. Consequently, a direct threat against Jerusalem was perceived as an unmitigated challenge to God Himself, transforming Hezekiah's prayer from a personal plea into a courageous defense of God's honor in the face of pagan hubris and idolatrous arrogance.
Key Themes
This verse powerfully contributes to several foundational themes within the book of Isaiah and the broader prophetic literature. Foremost among these is the theme of Divine Sovereignty and Intervention, as Hezekiah appeals directly to God's ultimate authority over all nations and His unparalleled ability to act decisively in human history. It also vividly highlights the theme of God's Uniqueness and Supremacy, contrasting the vibrant, "living God" of Israel with the lifeless, impotent idols of the nations that Assyria had so easily subdued—a profound theological distinction powerfully echoed in Psalm 115:4-7 and emphatically declared in Jeremiah 10:10. The Power of Prayer in Crisis emerges as another central theme, demonstrating that in the face of overwhelming and seemingly insurmountable circumstances, turning to God in humble, dependent prayer is the most effective and divinely sanctioned response. Finally, the paramount concept of Reproach and God's Honor is underscored; Sennacherib's taunts are not merely political insults but direct, egregious blasphemy against God, which necessitates a divine response to vindicate His holy name and manifest His unparalleled glory, as powerfully articulated in Ezekiel 36:22-23.
Exposition and Analysis
Key Word Analysis
This term transcends a mere utterance, encompassing a "matter (as spoken of) or thing," an "affair," a "decree," a "deed," or a "report." In this context, Sennacherib's "words" are not empty threats but carry the full weight of his official declaration, his hostile intentions, and his aggressive actions, all of which directly challenge God's authority and very existence. Hezekiah profoundly recognizes the comprehensive import of these "words" as a holistic assault against God and His people.
This primitive root signifies "to pull off," "expose," or "defame." It denotes a severe taunt, insult, or blasphemy that publicly dishonors and shames. When applied to God, as it is here, it means to "blaspheme" or "defy" Him, attempting to strip away His honor and challenge His omnipotence. Sennacherib's "reproach" is a direct, public affront to the Lord's character and capability, demanding a divine response to restore His unimpeachable reputation.
Meaning "alive," "fresh," or "strong." When conjoined with "God" (H430, ʼĕlôhîym), it forms the profoundly significant theological designation "the living God." This phrase fundamentally distinguishes Yahweh from the lifeless, impotent idols of the pagan nations that Assyria had so effortlessly conquered. It emphatically emphasizes God's active presence, His dynamic power, His ability to actively intervene in history, and His eternal, ongoing existence, in stark contrast to deities "made with hands" that "neither see, nor hear, nor eat, nor smell" (as described in Deuteronomy 4:28). Hezekiah's appeal is thus rooted in the very nature of God as one who is vibrant, active, and supremely capable of decisive intervention.
Verse Breakdown
"Incline thine ear, O LORD, and hear;"
Hezekiah employs deeply anthropomorphic language, appealing to God as if He were a human sovereign or a discerning judge. "Incline thine ear" (Hebrew: nâṭâh 'ôzen) is a powerful idiom for paying close, attentive heed, metaphorically bending down to listen intently. Coupled with "hear" (Hebrew: shâmaʻ), it constitutes a fervent plea for God not merely to passively perceive, but to actively listen with profound understanding and an immediate readiness to respond to the extreme urgency of the situation.
"open thine eyes, O LORD, and see:"
Continuing the anthropomorphic imagery, "open thine eyes" (Hebrew: pâqach_ _ʻayin) is a direct request for God to truly observe and comprehend the full, dire scope of the crisis. "See" (Hebrew: râʼâh) implies not just visual perception, but a deep, discerning awareness and full comprehension of the truth of the situation, including the audacious insolence and blatant blasphemy of Sennacherib. It is a desperate call for God's omniscient gaze to be precisely directed towards His people's desperate plight and the profound dishonor brought upon His own name.
"and hear all the words of Sennacherib,"
This clause precisely specifies the content that God is being implored to hear and see. Hezekiah emphatically emphasizes "all the words," indicating the comprehensive and pervasive nature of Sennacherib's taunts, threats, and boasts. Hezekiah desires God to be fully and intimately aware of every boast, every insult, and every direct challenge issued by the Assyrian king, recognizing with profound clarity that these words are not merely against Judah but are a direct affront to God Himself.
"which hath sent to reproach the living God."
This is the ultimate climax of Hezekiah's impassioned appeal, identifying the supreme offense. Sennacherib's actions are not merely a strategic military or political maneuver; they are a direct, unmitigated "reproach" or blasphemy against "the living God." This phrase profoundly underscores the immense theological stakes of the confrontation: it is a cosmic contest between the true, active, and sovereign God of Israel and the arrogant, self-proclaimed god-like claims of a mere human king who contemptuously dismisses divine power. Hezekiah appeals directly to God's own honor, reputation, and holy name as the righteous basis for immediate divine intervention.
Literary Devices
Isaiah 37:17 is richly imbued with literary devices that powerfully amplify the intensity and depth of Hezekiah's passionate plea. The most prominent is Anthropomorphism, where distinctly human characteristics, senses, and actions are attributed to God ("incline thine ear," "open thine eyes," "hear," "see"). This device is not meant to suggest that God possesses physical limitations, but rather to convey His deeply personal engagement, His attentive responsiveness, and His profound involvement in human affairs in a way that is profoundly relatable and understandable to the human supplicant. Another significant device is Parallelism, specifically Synonymous Parallelism, which is evident in the structure "Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see." These two clauses express a remarkably similar core idea—a fervent and urgent request for God's attentive perception and decisive action—using different but closely related imagery. This deliberate repetition serves to emphasize the overwhelming urgency and profound depth of Hezekiah's prayer. Finally, a striking Contrast is powerfully established between the mortal, arrogant Sennacherib and the majestic, "living God." Sennacherib, a mere human king, boasts of his ephemeral power and defiantly challenges the divine, while God is presented as the ultimate, eternally active, and uniquely supreme deity, fully capable of seeing, hearing, and intervening with unparalleled power. This stark contrast highlights the profound and irreconcilable difference between fleeting human arrogance and eternal divine sovereignty.
Theological and Thematic Connections
Hezekiah's prayer in Isaiah 37:17 serves as a profound theological statement on the very nature of God and humanity's essential relationship with Him, particularly in times of dire crisis. It powerfully affirms God's omniscience and omnipotence, demonstrating unequivocally that He is not a distant, passive deity but one who actively perceives, hears, and responds to the affairs of humanity, especially when His divine honor is directly challenged. The impassioned appeal to "the living God" underscores a core biblical truth: Yahweh is fundamentally distinct from all other so-called gods, who are lifeless, impotent idols. This crucial distinction is foundational for understanding God's unique covenant relationship with Israel and His ultimate, glorious vindication of His name in the face of all opposition. Hezekiah's humble yet remarkably bold approach exemplifies the transformative power of earnest prayer rooted in a deep, accurate understanding of God's unchanging character.
Reflection and Application
Isaiah 37:17 offers timeless and profoundly relevant lessons for believers facing overwhelming challenges or witnessing the public slandering of God's name in the modern world. Hezekiah's exemplary response to Sennacherib's blatant blasphemy teaches us that our first, most potent, and divinely ordained weapon in spiritual warfare is earnest, humble, and dependent prayer. Instead of succumbing to panic, attempting to negotiate with the enemy on human terms, or relying solely on our limited human strength and resources, we are unequivocally called to lay our burdens and the direct affronts against God's honor directly before Him. This powerful verse serves as a profound reminder that God is indeed "the living God" who actively sees our distress, hears our desperate cries, and is supremely capable of acting decisively on behalf of His people and for the vindication of His own glory. Our prayers, therefore, should always be deeply rooted in His unchanging character—His omniscience, His omnipotence, and His unwavering commitment to His holy name. When we appeal to God based on who He truly is, we invite His divine intervention and witness His unfailing faithfulness in ways that transcend human comprehension.
Questions for Reflection
FAQ
Why does Hezekiah ask God to "incline His ear" and "open His eyes" if God is omniscient?
Hezekiah's use of anthropomorphic language ("incline thine ear," "open thine eyes") is a common and powerful biblical idiom, not an implication that God is limited or unaware. Rather, it is a fervent, passionate plea for God to actively engage and intervene in the dire situation. It expresses Hezekiah's desperate desire for God to direct His full attention, His profound discernment, and His mighty power towards the crisis, to perceive the depth of the enemy's blasphemy, and to respond decisively. It's a deeply personal and relational way of appealing to God's intimate involvement and His readiness to act on behalf of His beloved people and His own honor, much like a human king might lean in to hear an urgent petition or open his eyes to fully grasp a critical and life-threatening report.
What is the significance of Sennacherib's "reproach" against God?
The "reproach" (Hebrew: châraph) sent by Sennacherib was far more than a mere insult; it was a direct challenge and egregious blasphemy against the very existence, power, and sovereignty of the God of Israel. Sennacherib had successfully conquered many nations and their perceived gods, and he arrogantly believed Yahweh would be no different. By mocking Judah's reliance on the Lord, he was publicly defaming God's holy name and denying His supreme ability to deliver. This act of "reproach" was a direct affront to God's honor and absolute sovereignty. For Hezekiah, this was the ultimate and unforgivable offense, demanding a swift and decisive divine response to vindicate God's name and demonstrate His unparalleled supremacy over all earthly powers, as God later promises to do in Isaiah 37:35.
Christ-Centered Fulfillment
Isaiah 37:17, with its vivid portrayal of a faithful king appealing to the "living God" in the face of blasphemous reproach, finds its profound and ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Hezekiah's desperate plea for God to "see" and "hear" the enemy's taunts foreshadows the ultimate divine response to humanity's rebellion and Satan's relentless accusations. In Christ, the invisible God became perfectly visible, and the inaudible God spoke definitively and finally. Jesus Himself became the very embodiment of "the living God" (Hebrews 3:12), actively seeing the desperate plight of fallen humanity and hearing the cries of the oppressed. The "reproach" against God, so keenly felt by Hezekiah, reached its agonizing zenith at the cross, where Christ, the Son of the living God, endured the ultimate shame, scorn, and public humiliation (Hebrews 12:2). Yet, through His sacrificial death and glorious resurrection, Jesus decisively defeated the powers of darkness and forever silenced the accuser (Colossians 2:15). He is the ultimate, perfect vindication of God's name, demonstrating His power not through military might, but through self-sacrificial love that triumphs over sin, death, and hell. Thus, Hezekiah's earnest prayer for divine intervention against those who reproach God is ultimately and comprehensively answered in the redemptive work of the One who perfectly glorified the Father and established His eternal, unshakable kingdom.