TRV
See on the biblical-era map
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.
Continue studying Isaiah 37:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Isaiah 37:20 records King Hezekiah's fervent prayer during the Assyrian siege of Jerusalem, a desperate plea for divine intervention that transcends mere physical salvation. It articulates a profound theological conviction: that God's deliverance of Judah would serve as an undeniable testament to His unique sovereignty and power, revealing to all the kingdoms of the earth that He alone is the true and living God, incomparable to any other deity or force. This prayer elevates the glory of God as the ultimate purpose for Judah's salvation.
Context
Literary Context
This verse is embedded within a dramatic narrative spanning Isaiah 36-39, which recounts the Assyrian invasion of Judah during the reign of King Hezekiah. Specifically, it follows Sennacherib's threatening letter and the blasphemous taunts of his envoy, Rabshakeh, who challenged the Lord's ability to deliver Jerusalem, comparing Him to the defeated gods of other nations (as seen in Isaiah 36:18-20). Hezekiah, in response, takes Sennacherib's letter to the temple, spreads it before the Lord, and pours out his heart in prayer. Verse 20 is the climax of this prayer, expressing not only a plea for rescue but a profound theological rationale for God's intervention, setting the stage for God's miraculous response through the prophet Isaiah (Isaiah 37:21-35).
Historical & Cultural Context
The late 8th century BC was a period of immense geopolitical upheaval, with the Neo-Assyrian Empire dominating the ancient Near East. Assyria was known for its brutal military campaigns, systematic deportations, and psychological warfare, aiming to crush the will of its enemies. Jerusalem, as the capital of Judah, found itself isolated after the fall of the Northern Kingdom of Israel (Samaria) in 722 BC and the subsequent Assyrian subjugation of other Judean cities. Sennacherib's siege of Jerusalem in 701 BC was a critical moment, representing an existential threat to Judah's survival and, by extension, to the covenant people of God. In this polytheistic world, a nation's god was often perceived as only as powerful as the nation itself. Sennacherib's taunts were designed to undermine faith in Yahweh, suggesting He was no different from the idols of conquered peoples, making Hezekiah's prayer a bold declaration against the prevailing worldview.
Key Themes
Hezekiah's prayer in Isaiah 37:20 powerfully articulates several core themes prevalent in Isaiah and the broader prophetic literature. First, it underscores the theme of Divine Sovereignty and Uniqueness, asserting that the God of Israel is the one true God, distinct from and superior to all other deities. This is a foundational tenet of Israelite monotheism, famously encapsulated in the Shema in Deuteronomy 6:4. Second, it highlights the theme of God's Glory and Reputation, demonstrating that God's actions are often motivated by His desire to vindicate His name among the nations. Hezekiah understands that Judah's deliverance would serve as a public demonstration of God's power, echoing God's own stated purpose to be known and sanctified among the Gentiles (e.g., Ezekiel 36:23). Finally, it exemplifies Faithful Prayer in Crisis, showcasing Hezekiah's model of turning to God in utter dependence when faced with an insurmountable human threat, a pattern encouraged throughout the Psalms (e.g., Psalm 50:15).
Exposition and Analysis
Key Word Analysis
This is the tetragrammaton (H3068), the personal, covenantal name of God, often rendered "Jehovah" or "Yahweh." Derived from the root "to be," it signifies the self-existent, eternal, and unchanging nature of God. Hezekiah's use of "O LORD our God" (combining Yᵉhôvâh' with ʼĕlôhîym' (H430), the plural of majesty for God) emphasizes a personal relationship with the one true, supreme God, contrasting Him with the impotent gods of the Assyrians. The prayer appeals to God's covenant faithfulness and His inherent nature as the sovereign Lord.
This primitive root (H3467) properly means "to be open, wide or free," and by implication, "to be safe." Causatively, it means "to free or succor," encompassing concepts of deliverance, help, preservation, and bringing salvation. Hezekiah's plea for God to "save us" is a cry for complete liberation from the overwhelming Assyrian threat, appealing to God's character as the one who delivers His people from bondage and danger, as demonstrated throughout Israel's history (e.g., the Exodus).
This primitive root (H3045) signifies "to ascertain by seeing," and extends to a wide variety of senses including observation, care, recognition, and instruction. In this context, it implies a deep, experiential knowledge and acknowledgment. Hezekiah desires that "all the kingdoms of the earth may know" the LORD, meaning they would come to recognize, understand, and acknowledge His unique power, sovereignty, and exclusive deity through His decisive act of salvation. This is not merely intellectual assent but a transformative revelation.
Verse Breakdown
"Now therefore, O LORD our God, save us from his hand,"
This opening clause establishes the immediate and urgent nature of the prayer ("Now therefore"). Hezekiah addresses God personally as "O LORD our God," invoking the covenant name and acknowledging His unique relationship with Israel. The plea "save us from his hand" is a direct and desperate request for deliverance from the overwhelming power and dominion ("hand," H3027, yâd' often signifying power or control) of Sennacherib and the Assyrian army.
"that all the kingdoms of the earth may know"
This clause reveals the profound, ultimate purpose behind Hezekiah's request for salvation. The deliverance is not merely for Judah's comfort or survival, but for a global, revelatory outcome. "All the kingdoms of the earth" (H4467, mamlâkâh' for kingdoms; H776, ʼerets' for earth) signifies the entire world, implying that God's action will serve as a universal witness, demonstrating His power to all nations, not just Israel.
"that thou [art] the LORD, [even] thou only."
This final declaration is the theological climax of the prayer. It asserts the absolute and exclusive deity of Yahweh. The repetition of "thou" and the emphatic "only" (Hebrew: levaddekha) powerfully declare God's singular existence and unparalleled sovereignty. In a world of many gods, Hezekiah prays that God's intervention will prove beyond doubt that He is the one true God, distinct from and superior to all false deities.
Literary Devices
Isaiah 37:20 is rich in literary devices that amplify its theological weight. The most prominent is Prayer itself, serving as a direct address to God, modeling earnest supplication in crisis. Hezekiah employs Direct Address ("O LORD our God") to establish an intimate and personal appeal to the divine. The phrase "save us from his hand" uses Metonymy, where "hand" (H3027, yâd') represents the power, dominion, and destructive capability of Sennacherib. The core of the verse is a powerful Declaration of Monotheism, explicitly stating "that thou [art] the LORD, [even] thou only," which functions as an emphatic assertion of God's exclusive deity against the polytheistic claims of the Assyrians. This declaration also sets up a Contrast between the true God and the false gods of the nations, highlighting Yahweh's unique power. The structure of the prayer, moving from a desperate plea to a grand theological purpose, demonstrates Teleological Framing, where the immediate human need is subsumed by the ultimate divine glory.
Theological and Thematic Connections
Hezekiah's prayer in Isaiah 37:20 transcends a mere plea for survival, articulating a profound theological truth: God's ultimate purpose in human history is the vindication and glorification of His own name. This prayer aligns with the consistent biblical theme that God acts not only for the benefit of His people but, more fundamentally, to demonstrate His unique power and sovereignty to a watching world. It underscores the concept of missio Dei – the mission of God – where God's redemptive acts are designed to reveal His character to all nations, thereby inviting them to acknowledge Him as the one true God. This divine self-revelation through acts of salvation is a recurring motif, from the Exodus to the eschatological promises of universal knowledge of God.
Reflection and Application
Hezekiah's prayer offers a powerful template for contemporary believers facing overwhelming challenges. It teaches us that our petitions, while deeply personal, can and should be infused with a greater, God-centered purpose. When we pray for deliverance, healing, or provision, we are invited to consider how God's answer might serve to magnify His name and reveal His character to those around us. This shifts our perspective from self-interest to divine glory, aligning our desires with God's ultimate redemptive plan. In a world that offers countless false securities and competing ideologies, Hezekiah's unwavering declaration of God's "only-ness" reminds us to anchor our hope and trust in the singular, sovereign Lord who alone has the power to save and to whom all glory belongs. Our lives, when lived in faithful dependence and marked by God's intervention, become testimonies to His unique power, drawing others to acknowledge Him.
Questions for Reflection
FAQ
What was the immediate outcome of Hezekiah's prayer in Isaiah 37:20?
The immediate outcome of Hezekiah's prayer was a miraculous deliverance by God. The prophet Isaiah was sent to Hezekiah with a message from the Lord, assuring him that God had heard his prayer and would defend Jerusalem. That very night, the angel of the Lord struck down 185,000 Assyrian soldiers in their camp. Sennacherib, humiliated, withdrew to Nineveh, where he was later assassinated by his own sons (as detailed in Isaiah 37:36-38). This dramatic event served as a powerful testament to God's unique sovereignty, fulfilling the very purpose of Hezekiah's prayer: that all the kingdoms of the earth might know that the Lord alone is God.
Christ-Centered Fulfillment
Isaiah 37:20, with its fervent plea for God to save His people that His unique sovereignty might be known, finds its ultimate fulfillment in Jesus Christ. Hezekiah's prayer for deliverance from a physical enemy, leading to the revelation of God's power, foreshadows the greater spiritual salvation wrought by Christ, which truly reveals God's nature to all nations. Jesus, as the incarnate Son of God, is the ultimate demonstration that God is "the LORD, even thou only." Through His life, death, and resurrection, Christ not only delivered humanity from the dominion of sin and death (Colossians 1:13-14), but also unveiled the Father's character and glory in a way previously unimaginable (John 14:9). The "kingdoms of the earth" that Hezekiah desired to know God's uniqueness are now called to acknowledge Jesus as Lord, for it is through Him that God's saving power and exclusive deity are most fully and universally proclaimed (Philippians 2:9-11). Christ's finished work on the cross is the supreme act of salvation that reveals God's glory and establishes His reign over all creation, inviting people from every tribe and tongue to come and know Him (Revelation 7:9-10).