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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 37:23 presents God's direct, rhetorical challenge to King Sennacherib of Assyria, unequivocally 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 boasts and contemptuous words were not merely directed at a human king or a nation, but constituted a direct, sacrilegious affront to the unique holiness and supreme authority of "the Holy One of Israel," thereby setting the immutable stage for divine judgment and ultimate vindication.
Context
Literary Context
This verse is a pivotal moment within a larger prophetic narrative of divine intervention and miraculous deliverance. It immediately follows King Hezekiah's desperate prayer for Judah's salvation from the formidable Assyrian siege and Isaiah's prophetic response, which assures God's unwavering defense of Jerusalem. The preceding chapters meticulously detail Sennacherib's aggressive military campaign and his field commander Rabshakeh's taunting messages, which explicitly mocked Judah's reliance on the Lord, as seen in Rabshakeh's defiant words in Isaiah 36:4-10. God's rhetorical question in this verse directly addresses the blasphemous nature of these taunts, fundamentally shifting the conflict's focus from a geopolitical struggle to a direct confrontation between Sennacherib and the Almighty God. The subsequent verses in Isaiah 37 vividly detail God's specific judgment against Sennacherib and the miraculous deliverance of Jerusalem, powerfully underscoring the invincible power of God's word spoken through His prophet.
Historical & Cultural Context
The late 8th century BC was overwhelmingly dominated by the Neo-Assyrian Empire, renowned for its unparalleled military might and brutal conquest strategies. King Sennacherib (705-681 BC) was a formidable and ruthless ruler who had already subdued numerous nations, including many in Judah's vicinity. His siege of Jerusalem in 701 BC was a critical part of a broader campaign to consolidate Assyrian control over the strategic Levant region. Culturally, it was a common practice for conquering empires to assert the absolute superiority of their gods over those of the defeated nations. Rabshakeh's taunts, therefore, were not merely psychological warfare designed to break morale but a profound theological challenge, implying that Judah's God was as powerless and ineffectual as the deities of other conquered peoples. The Assyrian practice of "lifting up eyes on high" and "exalting voice" was a prevalent expression of imperial hubris and disdain for lesser powers, reflecting a worldview where military might equated to divine favor and ultimate right.
Key Themes
This verse powerfully contributes to several overarching themes found throughout the book of Isaiah and the broader prophetic literature. Foremost among these is the theme of Divine Sovereignty, asserting with absolute clarity that even the most powerful earthly rulers are ultimately accountable to God. Sennacherib's actions, though seemingly autonomous and self-directed, are revealed to be a direct affront to the one true God, demonstrating that God is the ultimate authority over all nations and their kings, as articulated in passages like Isaiah 40:23. Another crucial theme is God's Unique Holiness and His inviolable covenant relationship with Israel, powerfully encapsulated in the title "the Holy One of Israel." This title, frequently used by Isaiah (e.g., Isaiah 5:16), emphasizes God's absolute moral purity, His 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 profoundly highlights the theme of Judgment on Pride and Blasphemy, as God's rhetorical question sets the stage for His decisive and inevitable intervention against Sennacherib's hubris, reinforcing the eternal principle that divine justice will prevail against all who defy the Lord, a truth echoed in Proverbs 16:18.
Exposition and Analysis
Key Word Analysis
This word (H2778) is a primitive root signifying to pull off, expose, or figuratively, to carp at and defame. It carries the strong sense of insulting, scorning, defying, or reviling. 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, effectively stripping away His perceived authority.
This term (H1442), from a primitive root meaning to hack with words, denotes reviling or speaking impiously against God. It signifies sacrilegious speech, a direct and malicious 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 and inherent attributes.
This powerful title (H6918), 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, signifying His sacred nature. To "reproach and blaspheme" the "Holy One of Israel" is therefore the gravest possible offense, an attack on God's essential nature, His divine character, and His covenant relationship with His chosen people.
Verse Breakdown
"Whom hast thou reproached and blasphemed?"
This opening rhetorical question immediately establishes the profound gravity of Sennacherib's offense. God is not merely asking for information but is challenging Sennacherib's perception of his own actions, forcing him to confront the true target of his scorn. 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 honor.
"and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high?"
This clause further elaborates on the manner and posture of Sennacherib's offense, describing his extreme pride and defiant arrogance. "Exalted thy voice" refers to loud, boastful, and arrogant declarations, often associated with a king's decrees or a conqueror's taunts. "Lifted up thine eyes on high" is a vivid and powerful image of disdain, self-exaltation, and looking down upon others, including God Himself, from a position of perceived superiority. These actions betray a spirit of unbridled hubris that directly challenges God's supremacy.
"[even] against the Holy One of Israel."
This concluding phrase provides the devastating and definitive answer to God's rhetorical questions, unequivocally identifying the true object of Sennacherib's contempt. It clarifies with absolute certainty that the Assyrian king's prideful words and actions were not just against Hezekiah or the nation of Judah, but directly against the Lord, the unique, transcendent, and covenant-keeping God of Israel. This precise identification underscores the deeply personal nature of the offense against God's character, His name, and His people, revealing the ultimate blasphemy.
Literary Devices
Isaiah 37:23 employs several potent literary devices to convey its profound message with maximum impact. The primary device is a Rhetorical Question, where God poses questions not in search of information, but to emphasize the obvious and profound nature of Sennacherib's sin. This technique compels the listener (and reader) to confront the undeniable gravity of the blasphemy and the identity of its true target. Parallelism is powerfully evident in the two successive 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 escalating arrogance and defiance. There is also a striking Irony at play: Sennacherib, in his earthly power and self-assuredness, believes he is merely mocking a weak and localized deity, but God dramatically reveals that he has, in fact, challenged the most powerful and holy being in the cosmos, thereby setting himself up for inevitable and catastrophic downfall. Finally, the verse utilizes a form of Anthropomorphism, where God is depicted as personally offended and actively questioning, allowing human understanding to grasp the depth and righteousness of His divine indignation.
Theological and Thematic Connections
This powerful verse serves as a profound theological statement about the inherent nature of God, the extreme gravity of human pride, and the absolute certainty of divine justice. It unequivocally asserts God's absolute sovereignty over all earthly powers, demonstrating that no human ruler, no matter how mighty, can ultimately defy His will or diminish His authority. It also highlights God's unique, unassailable holiness, which demands reverence and forbids contempt. Sennacherib's blasphemy reveals the ultimate sin of humanity: self-exaltation and the audacious denial of God's rightful place as supreme Lord. God's immediate and decisive response underscores that He is not an indifferent or passive deity but actively defends His honor and His covenant people. This passage reminds us that contempt for God, whether expressed through direct defiance, arrogant boasts, or subtle disregard, is a perilous path that inevitably invites divine judgment. It also offers immense comfort and assurance, reminding believers that God sees and responds to those who mock His name or oppress His people, promising ultimate vindication for His own glory.
Reflection and Application
Isaiah 37:23 offers timeless and profound lessons for all believers, serving as a stark warning against the insidious dangers of pride and arrogance, especially when such attitudes are directed toward God. We are called to diligently examine our own hearts, our words, and our actions, ensuring that our attitudes towards God are always marked by profound humility, deep reverence, and awe-filled worship, rather than by self-exaltation, dismissiveness, or open defiance. In a world that frequently mocks faith, challenges divine authority, and dismisses the transcendent, this verse powerfully reminds us that God is neither silent nor passive in the face of such affronts. He is the "Holy One of Israel," who will ultimately and decisively vindicate His name and His people. This truth provides immense comfort and courage, empowering us to stand firm and unwavering in our faith, trusting that God is sovereign even amidst the fiercest opposition and that He will faithfully defend His honor. It also calls us to a personal inventory: how are our own "voice" and "eyes" directed in our daily lives—are we prone to exalting ourselves, or are we consistently exalting the Lord in all things?
Questions for Reflection
FAQ
Why does God ask a question He already knows the answer to?
God's rhetorical questions are not born of ignorance or a lack of information but serve a powerful literary and theological purpose. By asking "Whom hast thou reproached and blasphemed?", God forces Sennacherib (and the audience, including Hezekiah and Judah) to confront the undeniable truth of his actions and their ultimate, blasphemous target. This divine interrogation highlights the profound irony and gravity of Sennacherib's hubris, making his guilt self-evident and undeniable. It underscores God's omniscience, demonstrating that He is fully aware of every word spoken and every intention harbored. Furthermore, it reveals His righteous indignation, setting the stage for His subsequent decisive intervention and vindication of His own name, as dramatically seen in the miraculous deliverance of Jerusalem when the angel of the Lord struck down the Assyrian army.
What is the significance of the title "Holy One of Israel"?
The title "Holy One of Israel" (Hebrew: Qedosh Yisrael) is a profound and significant theological designation for God, used predominantly in the book of Isaiah, appearing over 25 times. Its significance is multifaceted and central to Isaiah's prophetic message:
Christ-Centered Fulfillment
Isaiah 37:23, with its vivid depiction of a powerful earthly king blaspheming the "Holy One of Israel," finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Just as Sennacherib exalted his voice and lifted his eyes on high against the Lord, so too did the world, through its rulers, religious leaders, and the masses, reproach and blaspheme the incarnate "Holy One of God" (a title recognized even by demons in Mark 1:24). Jesus, the very embodiment of God's holiness and the perfect revelation of the Father, was subjected to unparalleled reproach, false accusations, and blasphemous insults, culminating in His unjust crucifixion (as vividly described in Matthew 27:39-44). Yet, in His suffering and death, the true "Lamb of God who takes away the sin of the world" (John 1:29) was not defeated but was sovereignly fulfilling God's eternal plan of salvation. Unlike Sennacherib, who faced immediate divine judgment for his pride and blasphemy, Jesus, though reviled and crucified, was ultimately and gloriously vindicated through His resurrection from the dead and His ascension to the right hand of the Father (Acts 2:32-36). His triumphant victory over sin, death, and all the powers of darkness is the ultimate answer to all forms of blasphemy and the supreme demonstration of God's unwavering sovereignty and unblemished holiness, establishing Him eternally as the King of kings and Lord of lords (Revelation 19:16).