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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
King Hezekiah's prayer in Isaiah 37:18 commences with a stark and unvarnished acknowledgment of the overwhelming reality facing Judah: the Assyrian kings, under Sennacherib, had indeed systematically devastated and conquered numerous nations and their lands. This declaration is not a statement of despair but a foundational truth presented to the sovereign LORD, setting the stage for a desperate plea for divine intervention against an enemy whose destructive power was historically undeniable and universally known.
Context
Literary Context
This verse is a pivotal part of King Hezekiah's fervent prayer in response to the existential threat posed by Sennacherib, king of Assyria. Following the Assyrian general's (the Rabshakeh's) blasphemous taunts and a threatening letter from Sennacherib himself (detailed in Isaiah 37:9-13), Hezekiah goes to the Temple, spreads the letter before the LORD (Isaiah 37:14), and begins his earnest supplication. Verse 18 immediately precedes his direct appeal for God to hear and deliver Jerusalem, establishing the undeniable scale of the Assyrian threat as a prelude to highlighting the incomparable greatness of God. The prayer continues with a plea for God to act for His own name's sake, leading directly into God's reassuring response through the prophet Isaiah in Isaiah 37:21-35.
Historical & Cultural Context
The late 8th century BC was a period of intense Assyrian expansion and dominance in the Near East. Under kings like Tiglath-Pileser III, Sargon II, and Sennacherib, the Assyrian Empire was a formidable military and political force, renowned for its brutal efficiency in warfare, siege tactics, and the systematic deportation of conquered peoples. By 701 BC, Sennacherib had launched a major campaign against Judah, capturing many fortified cities, as recorded in his own annals and corroborated by biblical accounts (2 Kings 18:13). Hezekiah's statement reflects the common knowledge and terrifying reality of Assyrian power, which had indeed "laid waste" numerous nations, including the northern kingdom of Israel decades earlier (2 Kings 17:5-6). The cultural context involves the expectation that a nation's gods would protect it; thus, Sennacherib's taunts challenged Yahweh's power, making Hezekiah's prayer a theological as well as a military crisis.
Key Themes
This verse powerfully contributes to several key themes within Isaiah and the broader prophetic literature. It underscores the theme of God's Sovereignty over Nations, even in the face of seemingly unstoppable earthly empires. Hezekiah's honest acknowledgment of Assyria's destructive power serves to magnify the LORD's ultimate ability to intervene, contrasting human might with divine omnipotence. It also highlights the theme of Dependence on God in Crisis, demonstrating that true faith does not deny grim realities but brings them transparently before the Almighty. This prayer exemplifies Humility in Prayer, where a king, facing utter destruction, casts himself and his nation entirely upon God's mercy and power, rather than relying on human strength or political alliances, a lesson often emphasized throughout Isaiah's prophecies. The narrative also powerfully illustrates the theme of God's Faithfulness to His Covenant, as He responds to Hezekiah's prayer by defending Jerusalem, demonstrating His commitment to His chosen people and city, a promise echoed in Isaiah 37:35.
Exposition and Analysis
Key Word Analysis
This adverb emphasizes the absolute certainty and factual nature of Hezekiah's declaration. Derived from a root meaning "firm," it translates to "verily," "indeed," or "surely," underscoring that the devastation wrought by Assyria was an undeniable, historical reality, not an exaggeration or a mere perception. Hezekiah begins his prayer by grounding it in an objective truth, which then serves as the backdrop for his appeal to divine intervention.
This verb signifies a comprehensive and destructive desolation. As a primitive root, it means "to parch (through drought)" and by analogy, "to desolate, destroy, kill." The use of this word vividly portrays the thoroughness of Assyrian conquest, not merely defeating armies but utterly devastating lands, cities, and populations, leaving them barren and uninhabitable. It speaks to the complete ruin and destruction inflicted upon the conquered "nations and their countries."
From an unused root probably meaning "to be firm," ʼerets in this context refers to specific territories, lands, and the peoples inhabiting them. While it can mean "earth" at large, here, the repetition ("all the nations, and their countries") emphasizes the vast geographical scope and the multitude of distinct political entities that had fallen victim to Assyrian aggression. It highlights the widespread nature of the destruction, making Judah's survival against such a force seem humanly impossible.
Verse Breakdown
"Of a truth, LORD"
Hezekiah begins his prayer with an emphatic affirmation of truth, directly addressing Yahweh (H3068, Yᵉhôvâh). This opening establishes the sincerity and factual basis of his plea, acknowledging the grim reality before the divine presence. It is a direct, honest confession of the situation to the sovereign God, demonstrating a profound reverence and trust.
"the kings of Assyria have laid waste"
This clause identifies the perpetrators and their actions. "The kings of Assyria" refers specifically to Sennacherib and his predecessors, known for their military might and ruthless campaigns. "Have laid waste" powerfully describes the complete destruction and desolation they brought upon conquered territories, underscoring their overwhelming power and track record of success.
"all the nations, and their countries"
This final phrase specifies the victims and the extent of the devastation. "All the nations" signifies a comprehensive conquest of various peoples and kingdoms, while "and their countries" further emphasizes the physical destruction of their lands and territories. This highlights the global (from Judah's perspective) scale of Assyrian dominance and the seemingly insurmountable odds facing Jerusalem.
Literary Devices
The verse employs several potent literary devices that amplify Hezekiah's desperate plea. Acknowledgement is central, as Hezekiah begins his prayer by stating an undeniable, grim reality, which lends sincerity and gravitas to his subsequent supplication. The use of Hyperbole in "all the nations" effectively conveys the overwhelming and widespread nature of Assyrian conquest, even if not every single nation on earth had literally been destroyed. This rhetorical exaggeration emphasizes the perceived totality of their dominance and the dire straits of Judah. The direct address to "LORD" (Yahweh) is an example of Apostrophe, where the speaker addresses God as if present and able to respond. This direct address underscores the personal and desperate nature of Hezekiah's prayer, bringing the overwhelming human reality directly before the divine authority.
Theological and Thematic Connections
Isaiah 37:18 serves as a profound theological statement, illustrating that genuine faith does not operate in denial of harsh realities but rather confronts them head-on, bringing them before the ultimate authority of God. Hezekiah's candid admission of Assyria's destructive power is not a sign of weakness but a demonstration of radical trust in Yahweh's sovereignty. By laying out the undeniable truth of human might and devastation, he implicitly magnifies God's power as the only force capable of overcoming such an enemy. This verse sets the stage for God to demonstrate His unparalleled ability to humble the proud and deliver His people, affirming that while earthly kingdoms rise and fall, the LORD alone reigns supreme over all creation and history, orchestrating even the actions of seemingly invincible empires for His purposes.
Reflection and Application
Hezekiah's prayer in Isaiah 37:18 offers a timeless model for how believers should approach overwhelming challenges. It teaches us that true faith is not naive optimism that ignores difficulties, but rather a courageous honesty that brings the full weight of our struggles before God. When faced with seemingly insurmountable obstacles, whether personal, communal, or global, we are called to acknowledge the truth of our circumstances without flinching, yet never losing sight of God's ultimate sovereignty. This verse encourages us to pour out our hearts to the LORD, articulating the very real threats and fears we face, knowing that He is the only one who can truly intervene and bring deliverance beyond human capacity. It reminds us that our greatest strength lies not in our own abilities or denial, but in our complete and humble dependence on the Almighty, trusting that even in the face of overwhelming odds, God's power is supreme and His purposes will prevail.
Questions for Reflection
FAQ
Why did Hezekiah begin his prayer by stating an obvious truth about Assyria's power?
Hezekiah began his prayer with "Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries," not because God was unaware, but to ground his plea in undeniable reality. This honest acknowledgment served several purposes: it demonstrated his complete sincerity and desperation, it established the overwhelming nature of the threat, and it implicitly magnified God's power. By presenting the full scope of human might and destruction, Hezekiah set the stage for God to demonstrate His even greater, incomparable power to deliver Judah. It's a pattern of bringing the unvarnished truth of a crisis before the sovereign God, trusting that His power is revealed most clearly in impossible situations, as seen in God's later miraculous intervention in Isaiah 37:36.
Christ-Centered Fulfillment
Isaiah 37:18, with Hezekiah's honest confession of overwhelming human power and devastation, finds its ultimate Christ-centered fulfillment in the cross. Just as Hezekiah acknowledged the undeniable reality of Assyria's destructive force, the New Testament reveals the undeniable reality of humanity's spiritual devastation under the power of sin and death (Romans 3:23). The "kings of Assyria" represent the seemingly insurmountable forces that hold humanity captive, forces that have "laid waste" the spiritual landscape of humanity through rebellion against God. Yet, in Christ, God confronts this ultimate "waste" and desolation. Jesus, the true King, did not deny the power of sin or death but entered into their domain, laying down His life as the ultimate sacrifice to atone for humanity's devastation (Philippians 2:8). His resurrection is God's triumphant answer to humanity's desperate cry, demonstrating His supreme power over sin, death, and all spiritual enemies, disarming them and leading them captive (Colossians 2:15). Just as God delivered Judah from the Assyrian threat, so too does Christ deliver all who believe from the ultimate spiritual bondage, establishing a kingdom that will never be laid waste (Hebrews 12:28). Hezekiah's prayer for deliverance from a physical enemy foreshadows the greater spiritual deliverance accomplished by the Lamb of God, who takes away the sin of the world (John 1:29).