Isaiah 37:23

KJV

Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy One of Israel.

KJV (with Strong's)

Whom hast thou reproached {H2778} and blasphemed {H1442}? and against whom hast thou exalted {H7311} thy voice {H6963}, and lifted up {H5375} thine eyes {H5869} on high {H4791}? even against the Holy One {H6918} of Israel {H3478}.

Complete Jewish Bible

Whom have you taunted and insulted? Against whom have you raised your voice and haughtily lifted your eyes? The Holy One of Isra'el!

Berean Standard Bible

Whom have you taunted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel!

American Standard Version

Whom hast thou defied and blasphemed? and against whom hast thou exalted thy voice and lifted up thine eyes on high? even against the Holy One of Israel.

Commentary

### SUMMARY
Isaiah 37:23 captures God's direct, rhetorical challenge to King Sennacherib of Assyria, exposing the profound arrogance and blasphemy inherent in his defiance of Judah and its God. Through the prophet Isaiah, the Lord reveals that Sennacherib's boasting and contemptuous words were not merely directed at a human king or a nation, but were a direct affront to the unique holiness and supreme authority of "the Holy One of Israel," setting the stage for divine judgment and vindication.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within a larger prophetic narrative of divine intervention and deliverance. It immediately follows King Hezekiah's desperate prayer for Judah's salvation from the Assyrian siege and Isaiah's prophetic response, assuring God's defense of Jerusalem. The preceding chapters detail Sennacherib's aggressive campaign and his field commander Rabshakeh's taunting messages, which explicitly mocked Judah's reliance on the Lord (e.g., [Isaiah 36:4-10](/isaiah/36-4 "Isaiah 36:4-10 - Rabshakeh's Taunts")). God's rhetorical question in [Isaiah 37:23](/isaiah/37-23 "Isaiah 37:23 - God's Rebuke of Sennacherib") directly addresses the blasphemous nature of these taunts, shifting the focus from a geopolitical conflict to a direct confrontation between Sennacherib and the Almighty God. The subsequent verses in [Isaiah 37](/isaiah/37 "Isaiah 37 - God Delivers Jerusalem") detail God's specific judgment against Sennacherib and the miraculous deliverance of Jerusalem, underscoring the power of God's word spoken through His prophet.
* **Historical & Cultural Context:** The late 8th century BC was dominated by the Neo-Assyrian Empire, renowned for its military might and brutal conquest strategies. King Sennacherib (705-681 BC) was a formidable ruler who had already subdued numerous nations, including many in Judah's vicinity. His siege of Jerusalem in 701 BC was part of a broader campaign to consolidate Assyrian control over the Levant. Culturally, it was common for conquering empires to assert the superiority of their gods over those of the defeated nations. Rabshakeh's taunts, therefore, were not just psychological warfare but a theological challenge, implying that Judah's God was as powerless as the deities of other conquered peoples. The Assyrian practice of "lifting up eyes on high" and "exalting voice" was a common expression of imperial hubris and disdain for lesser powers, reflecting a worldview where might made right and divine favor was demonstrated through military success.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Isaiah and the broader prophetic literature. Foremost is the theme of **Divine Sovereignty**, asserting that even the most powerful earthly rulers are ultimately accountable to God. Sennacherib's actions, though seemingly autonomous, are revealed to be an affront to the one true God, demonstrating that God is the ultimate authority over all nations and their kings. Another crucial theme is **God's Unique Holiness** and His covenant relationship with Israel, encapsulated in the title "the Holy One of Israel." This title, frequently used by Isaiah (e.g., [Isaiah 5:16](/isaiah/5-16 "Isaiah 5:16 - God's Holiness Exalted")), emphasizes God's moral purity, transcendence, and His unwavering commitment to His people, making Sennacherib's blasphemy a direct attack on God's very character and His covenant faithfulness. Finally, the verse highlights the theme of **Judgment on Pride and Blasphemy**, as God's rhetorical question sets the stage for His decisive intervention against Sennacherib's hubris, reinforcing the principle that divine justice will prevail against those who defy the Lord.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **reproached (Hebrew, _châraph'_):** This word signifies to insult, scorn, defy, or revile. It carries the sense of stripping away honor or exposing to shame. In this context, Sennacherib's actions and words were a direct, contemptuous affront to God's honor and dignity, treating Him with utter disrespect as if He were powerless or insignificant.
* **blasphemed (Hebrew, _gâdaph'_):** This term means to hack (with words), to revile, or to speak impiously against God. It denotes sacrilegious speech, a direct assault on the divine name and character. Sennacherib's boasts that the God of Israel could not deliver Judah were not merely insults but a direct denial of God's power and a challenge to His very being.
* **Holy One (Hebrew, _qâdôwsh'_):** This powerful title, often used by Isaiah, refers to God's absolute moral purity, His transcendence, and His separation from all that is common or profane. It emphasizes His unique, unapproachable majesty and His distinctness from all other gods. To "reproach and blaspheme" the "Holy One of Israel" is therefore the gravest possible offense, an attack on God's essential nature and His covenant relationship with His chosen people.

#### Verse Breakdown
* **"Whom hast thou reproached and blasphemed?":** This opening rhetorical question immediately establishes the gravity of Sennacherib's offense. God is not merely asking for information but is challenging Sennacherib's perception of his own actions. The terms "reproached" and "blasphemed" highlight the verbal and attitudinal assault against God, indicating a profound lack of reverence and an active contempt for divine authority.
* **"and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high?":** This clause further elaborates on the manner of Sennacherib's offense, describing his posture of extreme pride and defiance. "Exalted thy voice" refers to loud, boastful, and arrogant declarations, while "lifted up thine eyes on high" is a vivid image of disdain, self-exaltation, and looking down upon others, including God Himself. These actions betray a spirit of hubris that directly challenges God's supremacy.
* **"[even] against the Holy One of Israel.":** This concluding phrase provides the devastating answer to God's rhetorical questions, unequivocally identifying the true object of Sennacherib's contempt. It clarifies that the Assyrian king's prideful words and actions were not just against Hezekiah or Judah, but directly against the Lord, the unique, transcendent, and covenant-keeping God of Israel. This precise identification underscores the personal nature of the offense against God's character and His people.

#### Literary Devices
The verse employs several potent literary devices to convey its message. The primary device is a **Rhetorical Question**, where God poses questions not for information, but to emphasize the obvious and profound nature of Sennacherib's sin. This technique forces the listener (and reader) to confront the gravity of the blasphemy. **Parallelism** is evident in the two clauses describing Sennacherib's actions ("reproached and blasphemed" and "exalted thy voice, and lifted up thine eyes on high"), which reinforce and intensify the description of his arrogance. There is also a subtle **Irony** at play: Sennacherib, in his earthly power, believes he is mocking a weak deity, but God reveals that he has, in fact, challenged the most powerful being in the cosmos, setting himself up for inevitable downfall. Finally, the verse uses a form of **Anthropomorphism**, where God is depicted as personally offended and questioning, allowing human understanding to grasp the depth of His righteous indignation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This powerful verse serves as a profound theological statement about the nature of God, the gravity of human pride, and the certainty of divine justice. It unequivocally asserts God's absolute sovereignty over all earthly powers and His unique, unassailable holiness. Sennacherib's blasphemy reveals the ultimate sin of humanity: self-exaltation and the denial of God's rightful place. God's response underscores that He is not an indifferent deity but actively defends His honor and His covenant people. This passage reminds us that contempt for God, whether expressed through direct defiance or subtle disregard, is a perilous path that invites divine judgment. It also offers immense comfort, assuring believers that God sees and responds to those who mock His name or oppress His people.

* [Psalm 74:10](/psalms/74-10 "Psalm 74:10 - How long will the enemy revile Your name?")
* [Exodus 20:7](/exodus/20-7 "Exodus 20:7 - The Third Commandment: Do Not Misuse God's Name")
* [Daniel 4:37](/daniel/4-37 "Daniel 4:37 - Nebuchadnezzar's Praise After Humiliation")

### REFLECTION AND APPLICATION
Isaiah 37:23 offers timeless lessons for all believers. It serves as a stark warning against the dangers of pride and arrogance, especially when directed toward God. We are called to examine our own hearts and words, ensuring that our attitudes towards God are always marked by humility, reverence, and awe, rather than by self-exaltation or dismissiveness. In a world that often mocks faith and challenges divine authority, this verse reminds us that God is not silent or passive. He is the "Holy One of Israel," who will ultimately vindicate His name and His people. This truth provides immense comfort and courage, empowering us to stand firm in our faith, trusting that God is sovereign even amidst opposition and that He will defend His honor. It also calls us to consider how our own "voice" and "eyes" are directed—are we exalting ourselves or exalting the Lord?

#### Questions for Reflection
* **In what ways might I, subtly or overtly, "reproach" or "blaspheme" God through my attitudes, words, or actions?**
* **How does the concept of God as the "Holy One of Israel" challenge my understanding of His character and my relationship with Him?**
* **When faced with opposition or ridicule for my faith, how can remembering God's response to Sennacherib strengthen my trust in His vindicating power?**
* **Am I prone to "exalt my voice" or "lift up my eyes on high" in areas of my life, demonstrating pride rather than humility before God?**

### FAQ
**Why does God ask a question He already knows the answer to?**

Answer: God's rhetorical questions are not born of ignorance but serve a powerful literary and theological purpose. By asking "Whom hast thou reproached and blasphemed?", God forces Sennacherib (and the audience) to confront the undeniable truth of his actions and their ultimate target. It highlights the profound irony and gravity of Sennacherib's hubris, making his guilt self-evident. This divine interrogation underscores God's omniscience and righteous indignation, demonstrating that He is fully aware of every word and intention, and that His judgment is perfectly just. It also sets the stage for His subsequent decisive intervention and vindication of His own name, as seen in the miraculous deliverance of Jerusalem in [Isaiah 37:36-38](/isaiah/37-36 "Isaiah 37:36-38 - The Angel of the Lord Strikes the Assyrian Camp").

**What is the significance of the title "Holy One of Israel"?**

Answer: The title "Holy One of Israel" (Hebrew: _Qedosh Yisrael_) is a profound theological designation for God, used predominantly in the book of Isaiah, appearing over 25 times. Its significance is multifaceted:
* **Unique Transcendence:** "Holy" (Hebrew: _qadosh_) signifies God's absolute separation from all creation, His moral purity, and His distinctness from all other gods. He is utterly unique and unapproachable in His majesty.
* **Covenant Faithfulness:** The addition of "of Israel" emphasizes His special, covenantal relationship with His people. He is not just holy in general, but specifically the God who has chosen Israel and bound Himself to them in faithfulness, despite their shortcomings.
* **Source of Salvation and Judgment:** In Isaiah, this title is often linked to both God's righteous judgment against sin (e.g., [Isaiah 5:16](/isaiah/5-16 "Isaiah 5:16 - God's Holiness in Judgment")) and His unwavering commitment to save and restore a remnant of His people (e.g., [Isaiah 30:15](/isaiah/30-15 "Isaiah 30:15 - Repentance and Rest in the Holy One")). To blaspheme the "Holy One of Israel" is therefore to attack the very foundation of Israel's hope and God's character.

### CHRIST-CENTERED FULFILLMENT
Isaiah 37:23, with its depiction of a powerful earthly king blaspheming the "Holy One of Israel," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Just as Sennacherib exalted his voice against the Lord, so too did the world, through its rulers and religious leaders, reproach and blaspheme the incarnate "Holy One of God" (as recognized by demons in [Mark 1:24](/mark/1-24 "Mark 1:24 - Jesus, the Holy One of God")). Jesus, the very embodiment of God's holiness, was subjected to unparalleled reproach, false accusations, and blasphemous insults, culminating in His crucifixion (see [Matthew 27:39-44](/matthew/27-39 "Matthew 27:39-44 - Mocking at the Cross")). Yet, in His suffering, the true "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) was fulfilling God's sovereign plan. Unlike Sennacherib, who faced immediate divine judgment for his pride, Jesus, though reviled, was ultimately vindicated through His resurrection and ascension, demonstrating that God's "Holy One" cannot be ultimately defeated by human arrogance or evil. His victory over sin and death is the ultimate answer to all forms of blasphemy and the ultimate demonstration of God's unwavering sovereignty and holiness, establishing Him as King of kings and Lord of lords ([Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords")).

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

Daniel 5:20

But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:

Daniel 5:23

But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath [is], and whose [are] all thy ways, hast thou not glorified:

Ezekiel 39:7

So will I make my holy name known in the midst of my people Israel; and I will not [let them] pollute my holy name any more: and the heathen shall know that I [am] the LORD, the Holy One in Israel.

2 Thessalonians 2:4

Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

Isaiah 17:7

At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.

Ezekiel 28:9

Wilt thou yet say before him that slayeth thee, I [am] God? but thou [shalt be] a man, and no God, in the hand of him that slayeth thee.

Daniel 7:25

And he shall speak [great] words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.