Isaiah 37:2

KJV

And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.

KJV (with Strong's)

And he sent {H7971} Eliakim {H471}, who was over the household {H1004}, and Shebna {H7644} the scribe {H5608}, and the elders {H2205} of the priests {H3548} covered {H3680} with sackcloth {H8242}, unto Isaiah {H3470} the prophet {H5030} the son {H1121} of Amoz {H531}.

Complete Jewish Bible

He sent Elyakim, who was in charge of the household, Shevnah the general secretary and the leading cohanim, covered with sackcloth, to Yesha'yahu the prophet, the son of Amotz.

Berean Standard Bible

And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz

American Standard Version

And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, unto Isaiah the prophet the son of Amoz.

Commentary

### SUMMARY
Isaiah 37:2 details King Hezekiah's immediate and desperate response to the Assyrian threat, as he dispatches a high-level delegation—Eliakim, Shebna, and the elders of the priests, all clothed in sackcloth—to seek a divine word from the prophet Isaiah. This pivotal moment underscores Judah's dire straits, Hezekiah's profound humility, and his reliance on God's prophetic guidance in the face of overwhelming military and spiritual pressure from Sennacherib's blasphemous challenge.

### CONTEXT
* **Literary Context:** This verse is a direct continuation of the narrative in [Isaiah 37:1](/isaiah/37-1 "Isaiah 37:1 - Hezekiah's Distress"). Immediately preceding this, King Hezekiah has received a terrifying and blasphemous message from Sennacherib, the king of Assyria, challenging not only Judah's sovereignty but also the power of Yahweh. Hezekiah's response in [Isaiah 37:1](/isaiah/37-1 "Isaiah 37:1 - Hezekiah's Response to Sennacherib") is one of profound distress, expressed by tearing his clothes, covering himself with sackcloth, and entering the temple to pray. Verse 2 describes the next logical step in his desperate plea for divine intervention: sending his most trusted officials to God's prophet. The following verses, [Isaiah 37:3-7](/isaiah/37-3 "Isaiah 37:3-7 - Isaiah's Prophecy of Deliverance"), record Isaiah's comforting and powerful prophetic response, setting the stage for God's miraculous deliverance of Jerusalem.
* **Historical & Cultural Context:** The events of Isaiah 37 are set against the backdrop of the Assyrian Empire's dominance in the late 8th century BC. King Sennacherib of Assyria had launched a devastating campaign against Judah in 701 BC, conquering numerous fortified cities and laying siege to Jerusalem. The Assyrians were notorious for their brutal military tactics and psychological warfare, often demanding surrender with threats and blasphemous taunts against the local deities. The delegation's attire of "sackcloth" was a deeply significant cultural practice in the ancient Near East, symbolizing profound grief, repentance, humility, and desperate supplication to a deity. It was a public display of national mourning and a plea for divine mercy in a time of existential crisis, reflecting a common response to calamity seen throughout the Old Testament, such as in [Jonah 3:6-8](/jonah/3-6 "Jonah 3:6-8 - The King of Nineveh and His People Repent in Sackcloth and Ashes").
* **Key Themes:** This verse powerfully contributes to several key themes within the book of Isaiah and the broader biblical narrative. Firstly, it highlights the theme of **Humility and Dependence on God**, as Hezekiah, a powerful king, publicly humbles himself and seeks divine counsel rather than relying solely on military strategy. Secondly, it underscores the **Sovereignty of God** over human empires and the ultimate futility of trusting in worldly power, a recurring motif in Isaiah, especially evident in prophecies against foreign nations (e.g., [Isaiah 13-23](/isaiah/13 "Isaiah 13-23 - Oracles Against the Nations")). Thirdly, the verse emphasizes the **Crucial Role of the Prophet** as God's chosen messenger, serving as a vital conduit for divine revelation, guidance, and comfort during times of national crisis, as seen throughout Isaiah's ministry to Judah (e.g., [Isaiah 7:3-9](/isaiah/7-3 "Isaiah 7:3-9 - Isaiah's Message to Ahaz Regarding Rezin and Pekah")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **household (Hebrew, _bayith'_):** H1004. This term, while primarily meaning "house," extends to encompass "family," "palace," or "temple." In the context of Eliakim being "over the household," it refers to his position as the palace administrator or steward, a highly influential and trusted role, akin to a prime minister. This indicates the gravity of the situation, as the king sent his chief of staff.
* **elders (Hebrew, _zâqên'_):** H2205. Derived from a root meaning "old," this term refers to individuals of advanced age, signifying wisdom, experience, and authority within the community. In ancient Israel, elders held significant leadership roles in judicial, administrative, and religious matters. Their presence in the delegation to Isaiah underscores the collective appeal of Judah's leadership—not just the king's personal plea, but a representation of the nation's most respected figures.
* **sackcloth (Hebrew, _saq'_):** H8242. This refers to a coarse, rough fabric, typically made of goat's hair, worn as a sign of mourning, deep distress, humility, or repentance. Its use by the delegation, especially the elders and priests, was a powerful visual and tactile expression of their profound grief and desperate supplication to God in the face of the Assyrian threat. It signified a recognition of their utter dependence on divine intervention.

#### Verse Breakdown
* **"And he sent Eliakim, who [was] over the household":** King Hezekiah, in his distress, takes decisive action by dispatching his chief steward, Eliakim. Eliakim's position as "over the household" (or palace) signifies his immense authority and proximity to the king, indicating the paramount importance of this mission. His inclusion highlights the king's deep concern and the official nature of the delegation.
* **"and Shebna the scribe":** Shebna, identified as "the scribe," was another high-ranking royal official. The scribe's role was crucial in ancient courts, involving not only writing but also diplomacy, record-keeping, and advising the king. His presence further emphasizes the official and urgent nature of the delegation, representing the intellectual and administrative arm of the kingdom.
* **"and the elders of the priests covered with sackcloth":** This part of the delegation represents the religious leadership and the spiritual dimension of the crisis. The "elders of the priests" were venerable figures within the priestly order, signifying the nation's spiritual leaders. Their being "covered with sackcloth" is a potent visual symbol of national mourning, repentance, and desperate prayer, mirroring Hezekiah's own actions in the preceding verse. It conveys a collective plea for God's mercy and intervention.
* **"unto Isaiah the prophet the son of Amoz":** The destination of this high-level delegation is Isaiah, God's chosen prophet. Isaiah is identified by his father's name, Amoz, a common practice to distinguish individuals. This highlights Isaiah's established identity and authority as God's mouthpiece to the nation. The delegation's journey to him signifies the king's and the nation's recognition that true wisdom and deliverance must come from God through His appointed messenger.

#### Literary Devices
Isaiah 37:2 employs several literary devices to convey the gravity of the situation and the king's response. **Symbolism** is prominent in the "sackcloth" worn by the delegation. This coarse garment is a powerful visual symbol of humility, mourning, and desperate supplication, universally understood in the ancient Near East as a sign of deep distress and a plea for divine mercy. The very act of wearing it communicates a profound spiritual state. Furthermore, the composition of the delegation—Eliakim (royal administration), Shebna (royal bureaucracy/diplomacy), and the elders of the priests (religious authority)—functions as a form of **Synecdoche**, where a part represents the whole. These key figures collectively represent the entire kingdom of Judah, its political, administrative, and spiritual leadership, all united in their plea to God through the prophet. The entire scene also serves as **Foreshadowing**, setting the stage for God's dramatic and miraculous intervention, implying that such a desperate plea will be met with a powerful divine response.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 37:2 powerfully illustrates the biblical principle that in times of overwhelming crisis, true leadership involves profound humility and an earnest seeking of divine counsel. Hezekiah's decision to send his highest officials, clothed in sackcloth, to Isaiah demonstrates a recognition that human wisdom and military might are ultimately insufficient against a sovereign God. This act of national repentance and reliance on God's word foreshadows the miraculous deliverance that follows, emphasizing that God responds to the humble cries of His people. It teaches us that our first recourse in desperation should always be to turn to God, acknowledging His supreme authority and our utter dependence on His grace and power.

* [2 Chronicles 20:3-4](/2_chronicles/20-3 "2 Chronicles 20:3-4 - Jehoshaphat Proclaims a Fast")
* [Jeremiah 42:2-3](/jeremiah/42-2 "Jeremiah 42:2-3 - The Remnant Seeks Jeremiah's Counsel")
* [James 4:10](/james/4-10 "James 4:10 - Humble Yourselves Before the Lord")

### REFLECTION AND APPLICATION
The scene in Isaiah 37:2 offers profound lessons for believers today. When faced with overwhelming challenges, whether personal, communal, or global, our natural inclination might be to rely on our own strength, intellect, or resources. However, Hezekiah's example calls us to a different posture: one of deep humility and immediate reliance on God. His act of sending a high-level delegation, clothed in sackcloth, to the prophet Isaiah demonstrates that true wisdom begins with acknowledging our limitations and turning to the divine source of all wisdom. It reminds us that God often works most powerfully when we are at the end of our own strength, inviting us to lay aside pride and self-sufficiency, and instead, to humble ourselves before Him. This posture of dependence opens the door for God's miraculous intervention and guidance in our lives, just as it did for Judah.

#### Questions for Reflection
* **In what areas of your life are you currently facing overwhelming challenges that tempt you to rely solely on your own strength?**
* **How can you cultivate a posture of humility and dependence on God, similar to Hezekiah's, when faced with adversity?**
* **Who are the "prophets" or godly counselors in your life (e.g., pastors, mentors, the Scriptures) whom you should consult when seeking divine wisdom?**
* **What practical steps can you take to "clothe yourself in sackcloth" – metaphorically speaking – as a sign of repentance, humility, and earnest prayer in your current circumstances?**

### FAQ
**Why did Hezekiah send such important officials to Isaiah, and why were they wearing sackcloth?**

Answer: King Hezekiah dispatched his most trusted and high-ranking officials—Eliakim, the palace administrator; Shebna, the royal scribe; and the elders of the priests—to Isaiah because the kingdom of Judah was facing an existential threat from the mighty Assyrian army, which had already conquered much of the land and was besieging Jerusalem. This was a national crisis of the highest order, requiring divine intervention, and Isaiah was God's recognized prophet. Their attire of sackcloth was a deeply significant cultural and religious practice in the ancient Near East. It symbolized profound grief, deep distress, humility, and desperate supplication to God. By wearing sackcloth, the delegation publicly expressed the nation's collective mourning, repentance, and urgent plea for God's mercy and deliverance, mirroring Hezekiah's own actions in [Isaiah 37:1](/isaiah/37-1 "Isaiah 37:1 - Hezekiah's Response"). It underscored that human efforts alone were insufficient, and their only hope lay in God.

### CHRIST-CENTERED FULFILLMENT
Isaiah 37:2, with its depiction of a desperate king and nation seeking a divine word through a prophet, powerfully foreshadows the ultimate and perfect communication of God's will through Jesus Christ. Just as Hezekiah's delegation sought a message of hope and deliverance from Isaiah, humanity, in its spiritual distress and bondage to sin, desperately needed a word from God. Jesus is revealed as the very [Word made flesh](/john/1-14 "John 1:14 - The Word Became Flesh"), the definitive and final revelation of God to humanity, far surpassing any prophetic utterance. He is the ultimate Prophet, through whom God speaks directly and perfectly, as affirmed in [Hebrews 1:1-2](/hebrews/1-1 "Hebrews 1:1-2 - God Has Spoken Through His Son"). Furthermore, the elders of the priests, clothed in sackcloth, represent the Old Covenant's desperate plea for atonement and deliverance. Christ, however, is not merely a priest but the [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") who offered Himself as the perfect, once-for-all sacrifice, taking away the sin of the world and securing eternal deliverance, eliminating the need for sackcloth and desperate pleas for mercy from a human priesthood. His ultimate act of humility on the cross, where He bore the weight of humanity's sin, fulfills the spirit of humility and dependence on God seen in Hezekiah's delegation, offering a salvation that no human prophet or priest could ever achieve. Through Him, we find not just temporary reprieve from earthly enemies, but eternal deliverance from sin and death, as celebrated in passages like [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love") and [Colossians 2:13-15](/colossians/2-13 "Colossians 2:13-15 - Triumph Over Spiritual Forces").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 1:1

¶ The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.

2 Kings 22:12

And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying,

2 Kings 22:14

So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.

Isaiah 36:3

Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder.

2 Kings 18:18

And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.

2 Chronicles 20:20

¶ And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.

2 Kings 19:2

And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.