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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 37:21–38.
We may here observe, 1. That those who receive messages of terror from men with patience, and send messages of faith to God by prayer, may expect messages of grace and peace from God for their comfort, even when they are most cast down. Isaiah sent a long answer to Hezekiah's prayer in God's name, sent it in writing (for it was too long to be sent by word of mouth), and sent it by way of return to his prayer, relation being thereunto had: "Whereas thou hast prayed to me, know, for thy comfort, that thy prayer is heard." Isaiah might have referred him to the prophecies he had delivered (particularly that ch. 10) and bid him pick out an answer from thence; but, that he might have abundant consolation, a message is sent him on purpose. The correspondence between earth and heaven is never let fall on God's side. 2. Those who magnify themselves, especially who magnify themselves against God and his people, do really vilify themselves, and made themselves contemptible, in the eyes of all wise men: "The virgin, the daughter of Zion, has despised Sennacherib, and all his impotent malice and menaces; she knows that, while she preserves her integrity, she is sure of the divine protection, and that though the enemy may bark he cannot bite. All his threats are a jest; it is all but brutum fulmen - a mere flash," 3. Those who abuse the people of God affront God himself; and he takes what is said and done against them as said and done against himself: "Whom hast thou reproached? Even the Holy One of Israel, whom thou hast therefore reproached because he is a Holy One." And it aggravated the indignity Sennacherib did to God that he not only reproached him himself, but set his servants on to do the same: By thy servants, the abjects, thou hast reproached me. 4. Those who boast of themselves and their own achievements reflect upon God and his providence: "Thou hast said, I have digged, and drunk water; I have done mighty feats, and will do more; and wilt not own that I have done it," Isa 37:24-26. The most active men are no more than God makes them, and God makes them no more than of old he designed to make them: "What I have formed of ancient times, in an eternal counsel, now have I brought to pass" (for God does all according to the counsel of his will), "that thou shouldst be to lay waste defenced cities; it is therefore intolerable arrogance to make it thy own doing." 5. All the malice, and all the motions and projects, of the church's enemies, are under the cognizance and check of the church's God. Sennacherib was active and quick, here, and there, and every where, but God knew his going out and coming in, and had always an eye upon him, Isa 37:28. And that was not all; he had a hand upon him too, a strict hand, a strong hand, a hook in his nose and a bridle in his lips, with which, though he was very headstrong and unruly, he could and would turn him back by the way which he came, Isa 37:29. Hitherto he shall come and no further. God had signed Sennacherib's commission against Judah (Isa 10:6); here he supersedes it. He has frightened them, but he must not hurt them, and therefore is discharged from going any further; nay, his commitment is here signed, by which he is clapped up, to answer for what he had done beyond his commission. 6. God is his people's bountiful benefactor, as well as their powerful protector, both a sun and a shield to those that trust in him. Jerusalem shall be defended (Isa 37:35), the besiegers shall not come into it, no, nor come before it with any regular attack, but they shall be routed before they begin the siege, Isa 37:33. But this is not all; God will return in mercy to his people, and will do them good. Their land shall be more than ordinarily fruitful, so that their losses shall be abundantly repaired; they shall not feel any of the ill effects either of the enemies' wasting the country or of their own being taken off from husbandry. But the earth, as at first, shall bring forth of itself, and they shall live and live plentifully upon its spontaneous productions. The blessing of the Lord can, when he pleases, make rich without the hand of the diligent. And let them not think that the desolations of their country would excuse them from observing the sabbatical year, which happened (as it should seem) the year after, and when they were not to plough or sow; no, though they had not now their usual stock beforehand for that year, yet they must religiously observe it, and depend upon God to provide for them. God must be trusted in the way of duty. 7. There is no standing before the judgments of God when they come with commission. (1.) The greatest numbers cannot stand before them: one angel shall, in one night, lay a vast army of men dead upon the spot, when God commissions him so to do, Isa 37:36. Here are 185,000 brave soldiers in an instant turned into so many dead corpses. Many think the 76th Psalm was penned upon occasion of this defeat, where from the spoiling of the stout-hearted, and sending them to sleep their long sleep (Isa 37:5), it is inferred that God is more glorious and excellent than the mountains of prey (Isa 37:4), and that he, even he, is to be feared, Isa 37:7. Angels are employed, more than we are aware of, as ministers of God's justice, to punish the pride and break the power of wicked men. (2.) The greatest men cannot stand before them: The great king, the king of Assyria, looks very little when he is forced to return, not only with shame, because he cannot accomplish what he had projected with so much assurance, but with terror and fear, lest the angel that had destroyed his army should destroy him; yet he is made to look less when his own sons, who should have guarded him, sacrificed him to his idol, whose protection he sought, Isa 37:37, Isa 37:38. God can quickly stop their breath who breathe out threatenings and slaughter against his people, and will do it when they have filled up the measure of their iniquity; and the Lord is known by these judgments which he executes, known to be a God that resists the proud. Many prophecies were fulfilled in this providence, which should encourage us, as far as they look further, and are designed as common and general assurances of the safety of the church and of all that trust in God, to depend upon God for the accomplishment of them. He that has delivered does and will deliver. Lord, forgive our enemies; but, so let all thy enemies perish, O Lord!
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(v. 21 seqq.) However, Isaiah (also known as Josiah), the son of Amos, sent to Hezekiah saying: Thus says the Lord God of Israel: concerning what you asked me about Sennacherib, the king of Assyria, this is the word that the Lord spoke about him: He has despised you and mocked you, O virgin daughter of Zion. After you, the daughter of Jerusalem has shaken her head. Whom did you reproach and blaspheme? Against whom did you raise your voice and lift your eyes in pride, to the Holy One of Israel? You reproached the Lord in the hand of your servants and said: In the multitude of my chariots I have ascended (Al. I will ascend) the height of the mountains, the peaks of Lebanon, and I will cut down its lofty cedars, and its chosen fir trees, and I will enter the height of its summit, the Carmel of its cliff. I dug and drank water, and I dried up with the sole of my foot all the rivers of the banks. Because Hezekiah prayed to the Lord so boldly, and did not send to Isaiah, as he had sent before, the Prophet himself does not go to him, but sends messengers to him, who would say to him in the words of God: concerning Sennacherib, against whom you pray, this is the Lord's sentence: The virgin of Zion and the daughter of Jerusalem (who is called virgin and daughter because, while all the nations worship the idols of dead men, she alone preserves the purity of the religion of God and the worship of the one divinity) has derided you and despised you; and in order not to incite greater blasphemy against you, she did not respond immediately, but after you departed, she moved her head, certain of vengeance and secure in punishment. And she spoke these words: You have not sinned against me, but against the Lord; and it is not for your own sake, but for the sake of your servants, that the pride of the blasphemer becomes greater. For you have said that you would ascend to the heights of the mountains and the peaks of Mount Lebanon in your chariots, and cut down its tall cedars and its firs. This we can take either metaphorically of all nations and their rulers, or of Jerusalem, which is interpreted as Lebanon, so that its cedars and firs refer to the powerful and the nobles; but the height of its summit and the leap of Carmel refer to the Temple. For he had said above: Have you not heard what the kings of Assyria have done to all the lands that they have destroyed? Therefore, you will not be able to be saved. And what he infers: I dug and drank water, and I dried up with the sole of my foot all the streams of the ramparts, according to the story, this can be understood that, due to the multitude of the army, he has dried up all the rivers so that he is compelled to dig wells for himself. According to the translation: he has devastated all the peoples who are sometimes described by the names of waters with his own army. For whom alone they translated the Seventy, and I made the bridge (i.e. the powerful one, or the power), and I made the waters deserted, and all the congregation of waters: so that no nation might have any unpassable way for itself, but that it might trample the waters underfoot above all the peoples.
Because Hezekiah prayed to the Lord so boldly and did not send for Isaiah, as he had done previously, the prophet did not visit him in person but sent messengers who spoke to him the words of God: “This is the sentence of the Lord on Sennacherib, against whom you prayed: the virgin of Zion and daughter of Jerusalem”—who is called virgin and daughter because, with all the other nations worshiping the idols of dead men, she alone preserved the purity of the religion of God and the worship of one divinity—“has mocked and despised you. And lest she provoke you to greater blasphemy, she did not respond in your presence, but wagged her head behind you, immune from vengeance, secure from punishment. She also said this: ‘It is not against me that you have rebelled but against the Lord. Nor did you do it yourself, but through your servants, that the arrogance of your blasphemy might be greater. For you said that with the multitude of your chariots you would ascend the heights of the mountains and the yokes of Lebanon, and that you would fell the highest of its cedars and firs.’ ” We should read this metaphorically as concerning all the Gentiles and their princes, or as concerning Jerusalem, which Lebanon represents, such that we would refer her cedars and firs to the rulers and aristocrats but the height of her summit and the forest of her Carmel to the temple. For he had said above: “Have you not heard what the kings of Assyria did to all the earth, destroying it? Therefore, neither can you be liberated.” And because he adds: “I dug a well and drank water and dried up with my footsteps all the rivers of Egypt,” it can be understood in accordance with history that all the streams ran dry before the multitude of the army, thus making it necessary to dig wells. This means that by means of his army he destroyed all the peoples, who are sometimes known under the name of “waters,” as only the Seventy translated: “And I made a bridge and I turned the desert into waters and all the congregations of the waters.” None of the nations were impassable to themselves, of course, but he trampled with his foot on all the waters of the people.
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Summary
Isaiah 37:22 presents a profound prophetic declaration from the LORD, delivered through the prophet Isaiah to the arrogant Assyrian King Sennacherib. Having threatened Jerusalem and blasphemed God, Sennacherib is met with a divine retort where Jerusalem, personified as "the virgin, the daughter of Zion" and "the daughter of Jerusalem," is depicted as utterly despising, laughing to scorn, and shaking her head at him. This verse powerfully encapsulates God's absolute disdain for human pride and His unwavering commitment to protect His chosen city and people, demonstrating His supreme sovereignty over all earthly powers and ensuring His name is vindicated.
Context
Literary Context
Isaiah 37:22 is a pivotal moment within a dramatic historical narrative found in Isaiah 36-39, which is paralleled in 2 Kings 18-19. This verse immediately follows King Hezekiah's desperate and humble prayer for divine intervention after receiving a blasphemous and threatening letter from Sennacherib, where the Assyrian king boasts of his conquests and mocks YHWH, the God of Judah, comparing Him to the impotent gods of conquered nations (cf. the taunts in Isaiah 37:10-13). Hezekiah's response, spreading the letter before the LORD in the temple and fervently appealing to God's honor (Isaiah 37:14-20), sets the stage for God's direct reply. Isaiah 37:22 marks the beginning of God's scathing prophetic word against Sennacherib, a divine oracle that culminates in the miraculous destruction of the Assyrian army and the deliverance of Jerusalem, thereby vindicating God's name and His people.
Historical & Cultural Context
The events described in Isaiah 37 occurred around 701 BCE, during the reign of King Hezekiah in Judah and King Sennacherib in Assyria. At this time, Assyria was the dominant military and political power in the ancient Near East, renowned for its brutal military campaigns, effective siege warfare, and policy of deporting conquered populations to prevent rebellion. Sennacherib had already laid waste to much of Judah, capturing numerous fortified cities and leaving Jerusalem isolated and besieged. The Assyrian taunts, delivered by the Rabshakeh (field commander) and later in a letter, were a calculated psychological warfare tactic designed to demoralize the Judeans and erode their trust in YHWH. In the ancient world, the protection of a capital city, especially one considered sacred like Jerusalem (Zion), was often attributed to its patron deity. Sennacherib's blasphemy was therefore not merely a political challenge but a direct affront to YHWH's honor, demanding a divine response in a culture where the reputation of a god was intrinsically linked to the fate of their people. The gestures of shaking the head and scornful laughter were universally understood expressions of contempt, dismissal, and derision.
Key Themes
This verse powerfully contributes to several overarching theological and narrative themes within the book of Isaiah and the broader Old Testament. Firstly, it emphatically underscores the sovereignty and uniqueness of YHWH as the one true God, far superior to all other gods and earthly powers. Sennacherib's arrogance and blasphemy are met with divine scorn, demonstrating that no human might or boast can stand against the Almighty (Isaiah 40:15). Secondly, it highlights God's unwavering commitment to His covenant people and His holy city, Jerusalem (Zion). Despite Jerusalem's vulnerability and past unfaithfulness, God defends it, not primarily for its own merit, but for the sake of His own name and His unconditional promises to David (2 Samuel 7:12-16). Thirdly, this passage vividly exemplifies the biblical principle that divine judgment inevitably awaits human pride and rebellion against God (Proverbs 16:18). Sennacherib's boasts are turned into a spectacle of his own humiliation, emphasizing that God "opposes the proud but gives grace to the humble" (James 4:6).
Exposition and Analysis
Key Word Analysis
Derived from the root dâbar (H1696), meaning "to speak" or "to arrange," dâbâr is more than just a spoken utterance. It encompasses a "matter," "thing," "affair," "decree," or "report." In Isaiah 37:22, dâbâr signifies a definitive, authoritative pronouncement directly from God. It is not merely a statement but a divine decree, imbued with the full weight of God's will and power, guaranteeing its certain fulfillment. This dâbâr is the very essence of God's response to Sennacherib's blasphemy, a declaration that will bring about the promised outcome of Assyria's defeat and Jerusalem's deliverance.
A feminine passive participle from an unused root meaning "to separate," this term primarily denotes a "virgin" (suggesting privacy and untouched purity) and, by extension, can refer to a "bride." Figuratively, as used here, it refers to a "city or state." In the phrase "the virgin, the daughter of Zion," it serves as a poetic and symbolic epithet for Jerusalem. The designation "virgin" implies a state of purity, inviolability, and being unconquered. Despite the overwhelming Assyrian siege and threats, Jerusalem is declared by God to remain untouched and undefiled by the enemy's hand, powerfully emphasizing God's protective shield and the city's miraculous preservation from invasion.
A primitive root verb meaning "to disesteem," "despise," "disdain," or "contemn." This strong verb conveys a profound sense of utter contempt and complete disregard. When attributed to Jerusalem's attitude towards Sennacherib, it signifies a total lack of respect or fear, mirroring God's own view of the Assyrian king's empty boasts and blasphemous challenges. It is a powerful declaration that the seemingly invincible Sennacherib is viewed as utterly insignificant and contemptible in the eyes of God and His divinely protected city.
Verse Breakdown
"This [is] the word which the LORD hath spoken concerning him;"
This opening clause serves as an unequivocal declaration of the divine origin and authoritative nature of the message that follows. It clarifies that the subsequent pronouncement is not Isaiah's personal opinion or Hezekiah's fervent wish, but the direct, authoritative "word" (dâbâr) of "the LORD" (Yᵉhôvâh), the self-existent, covenant-keeping God of Israel. The phrase "concerning him" directly identifies King Sennacherib as the specific target of this divine pronouncement, immediately setting the stage for God's direct and decisive confrontation with the arrogant Assyrian king.
"The virgin, the daughter of Zion, hath despised thee, [and] laughed thee to scorn;"
Here, the city of Jerusalem is personified through two deeply symbolic and poetic titles: "the virgin, the daughter of Zion." "Daughter of Zion" is a common biblical idiom for the city of Jerusalem and its inhabitants, often emphasizing its spiritual identity as God's chosen dwelling place. The addition of "virgin" highlights its inviolability and purity, signifying that despite the overwhelming military threat, Jerusalem would remain unconquered and undefiled by the Assyrian forces. The actions attributed to her – "despised thee, [and] laughed thee to scorn" – are vivid, powerful expressions of utter contempt, mockery, and derision. This is not a physical act by Jerusalem's beleaguered army, but a divinely empowered scorn, reflecting God's own profound disdain for Sennacherib's pride and blasphemy.
"the daughter of Jerusalem hath shaken her head at thee."
This final clause reinforces the preceding one through effective parallelism, employing another synonymous poetic title for the city, "the daughter of Jerusalem." The action "hath shaken her head at thee" is a culturally recognized gesture of dismissal, contempt, or rejection, akin to a gesture of disbelief, scorn, or even pity for a foolish boast. It adds another layer to the imagery of utter disdain, portraying Jerusalem as confidently and dismissively rejecting Sennacherib's threats, secure in the knowledge that God stands as her ultimate and invincible defender.
Literary Devices
Isaiah 37:22 is rich in Personification, a key literary device that imbues the abstract entity of Jerusalem with vivid human attributes. By portraying "the virgin, the daughter of Zion" and "the daughter of Jerusalem" as actively "despising," "laughing to scorn," and "shaking her head" at Sennacherib, the prophet transforms the besieged city into a vibrant, defiant character. This is not merely a vulnerable city, but a living entity, empowered by God, expressing divine contempt. The verse also skillfully employs powerful Parallelism, specifically synonymous parallelism, where the second and third clauses ("The virgin, the daughter of Zion, hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee") reiterate the same core idea using different but equivalent phrases. This repetition intensifies the message of scorn and dismissal, emphasizing the absolute nature of Jerusalem's (and thus God's) disdain for Sennacherib. Furthermore, there is profound Irony at play: the mighty Assyrian king, who has conquered vast territories and boasts of his invincibility, is here depicted as being scorned and mocked by a seemingly vulnerable, besieged city. This dramatic reversal of expectations powerfully highlights God's sovereign power to humble the proud and protect the weak, turning the tables on human arrogance and demonstrating His ultimate control over all earthly affairs.
Theological and Thematic Connections
Isaiah 37:22 profoundly illustrates the biblical truth that God is the ultimate sovereign, who delights in humbling the proud and exalting the humble. It serves as a powerful testament to His active involvement in human history, intervening decisively to protect His people and vindicate His holy name against those who defy Him. The scorn directed at Sennacherib by "the virgin, the daughter of Zion" is, in essence, God's own righteous scorn for human arrogance and self-sufficiency that dares to challenge divine authority. This divine derision is not petty but a just and holy demonstration of God's unyielding commitment to justice and His covenant promises. The emphasis on Zion's "virginity," though threatened by overwhelming forces, remains intact, symbolizing God's faithfulness to preserve His chosen dwelling place and, by extension, His people, against all odds and any enemy.
Reflection and Application
Isaiah 37:22 offers profound encouragement and a powerful challenge for believers today. When confronted with overwhelming adversaries, whether they are spiritual attacks, relational conflicts, or daunting circumstantial pressures, this verse serves as a potent reminder that our ultimate security and victory lie not in our own strength, strategic planning, or human alliances, but solely in the sovereign power of God. Just as King Hezekiah humbled himself and sought the LORD in fervent prayer, we are called to bring our deepest fears and most formidable challenges to God, trusting implicitly that He hears our cries and acts decisively on behalf of His people. The vivid imagery of Jerusalem scorning Sennacherib encourages us to adopt a posture of faith-filled defiance against the "giants" in our lives, knowing with certainty that the battle ultimately belongs to the Lord. This verse also serves as a stark warning against the dangers of pride and self-reliance, reminding us that God fundamentally opposes the arrogant. Our appropriate response to life's threats should therefore be one of humility, persistent prayer, and confident trust in the God who always has the final, authoritative word.
Questions for Reflection
FAQ
Who is "him" that the LORD has spoken concerning in this verse?
The "him" unequivocally refers to King Sennacherib of Assyria. The preceding narrative in Isaiah 37:8-13 meticulously details Sennacherib's threatening messages and his audacious, blasphemous taunts directed against King Hezekiah and, more significantly, against YHWH, the God of Judah. This verse, Isaiah 37:22, marks the dramatic commencement of God's direct, scornful, and authoritative reply to Sennacherib's profound arrogance and defiance.
Why is Jerusalem referred to as "the virgin, the daughter of Zion"?
"Daughter of Zion" is a common and deeply meaningful poetic and symbolic title for Jerusalem and its inhabitants, frequently emphasizing its spiritual identity as the sacred place where God dwells among His people. The addition of the term "virgin" (Hebrew: bᵉthûwlâh) is exceptionally significant in this specific context. It powerfully implies that despite the overwhelming Assyrian siege and Sennacherib's menacing threats, Jerusalem would miraculously remain unconquered, undefiled, and untouched by the enemy's hand. This designation highlights God's impenetrable protective shield over His holy city, signifying its purity and ultimate safety from invasion, serving as a profound testament to His unwavering faithfulness and supreme power to preserve His chosen dwelling place.
What was the ultimate fate of Sennacherib and his army after this prophecy?
The prophecy articulated in Isaiah 37:22 was fulfilled with astonishing speed and divine precision. As vividly described in Isaiah 37:36, that very night, the angel of the LORD struck down an astounding 185,000 Assyrian soldiers, utterly decimating Sennacherib's formidable army. Sennacherib himself, humiliated and defeated, retreated in shame to Nineveh. Later, while he was worshiping in the temple of his god Nisroch, he was tragically assassinated by his own sons (Isaiah 37:37-38). This swift, decisive, and miraculous divine intervention powerfully underscored God's absolute sovereignty and definitively vindicated His word against the arrogant and blasphemous king.
Christ-Centered Fulfillment
Isaiah 37:22, with its vivid depiction of God's seemingly vulnerable people scorning a mighty, blasphemous enemy, finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. Just as God miraculously defended Jerusalem against Sennacherib's prideful boasts and destructive intentions, Christ, as the incarnate LORD, decisively triumphed over the ultimate adversary, Satan, who likewise boasts and incessantly seeks to destroy God's people. The "virgin, daughter of Zion," representing God's vulnerable yet divinely protected people, profoundly foreshadows the Church, the spotless Bride of Christ, whom He loves with an everlasting love and for whom He gave Himself sacrificially (Ephesians 5:25-27). Through His triumphant death on the cross and His glorious resurrection, Jesus disarmed the spiritual powers and authorities, making a public spectacle of them and leading them captive in His victory procession (Colossians 2:15). The scorn and derision directed at Sennacherib by Jerusalem prefigure the ultimate and eternal contempt with which Christ views all evil, rebellion, and spiritual darkness, having definitively conquered sin, death, and the devil himself (Hebrews 2:14). In Christ, believers are not merely inhabitants of an earthly Jerusalem, but are part of a new, heavenly Jerusalem, a spiritual city that will never be conquered, defiled, or threatened by any enemy (Revelation 21:2), and they share in His complete and eternal victory, knowing with absolute certainty that if God is for us, no one can successfully be against us (Romans 8:31). The ultimate shaking of the head and scorn is reserved for those who oppose the Lamb of God, whose righteous reign is eternal and unshakeable.