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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 37:24 records the audacious and blasphemous boast of King Sennacherib of Assyria, delivered through his messengers to King Hezekiah of Judah. In this declaration, Sennacherib arrogantly attributes his overwhelming military successes—including the conquest of formidable geographical barriers like mountains and the exploitation of valuable natural resources from regions such as Lebanon and Carmel—solely to his own immense power and strategic genius. This self-exaltation represents a direct challenge to the sovereignty, omnipotence, and unique authority of the Lord God of Israel, whom Sennacherib contemptuously dismisses as merely another defeated national deity.
Context
Literary Context
This verse is situated within a pivotal historical and theological narrative spanning Isaiah 36-39, which chronicles the Assyrian siege of Jerusalem during the reign of King Hezekiah. Following Sennacherib's successful subjugation of numerous fortified cities in Judah, he dispatches his field commander, Rabshakeh, to psychologically warfare Jerusalem into surrender. The words of Isaiah 37:24 are a direct quotation of Sennacherib's own message, representing the apex of his blasphemous defiance against the God of Israel. This defiance was initiated by Rabshakeh's earlier taunts, which explicitly challenged Yahweh's ability to deliver His people, as seen in Isaiah 36:18-20. The verse immediately precedes King Hezekiah's desperate and humble prayer for divine intervention and deliverance, recorded in Isaiah 37:15-20, and sets the stage for God's dramatic and miraculous response through the prophet Isaiah, promising Jerusalem's salvation and Sennacherib's ignominious downfall.
Historical & Cultural Context
At the time of this narrative (late 8th century BC), the Assyrian Empire, under the formidable rule of King Sennacherib (705-681 BC), stood as the preeminent superpower of the ancient Near East. Assyria was infamous for its brutal military efficiency, employing advanced siege technologies, systematic deportation policies, and psychological warfare tactics to demoralize and subjugate conquered populations. Sennacherib's boast in Isaiah 37:24 reflects the typical hubris of ancient Near Eastern monarchs, who frequently attributed their military victories to their own inherent power, strategic genius, or the perceived superiority of their national deities over those of vanquished peoples. Lebanon was renowned throughout the ancient world for its majestic cedar and fir trees, which were highly prized for their strength, beauty, and utility in grand construction projects, symbolizing national wealth and resilience. Mount Carmel, known for its lush forests and fertile lands, represented natural abundance and divine blessing. Sennacherib's claims to penetrate and exploit these regions were not merely geographical boasts but symbolic declarations of total conquest and absolute dominion, asserting his power over even the most formidable natural barriers and valuable resources, thereby diminishing the power and authority of any local deity or king.
Key Themes
Isaiah 37:24 profoundly contributes to several overarching theological and narrative themes prevalent in the book of Isaiah and the broader prophetic tradition. Firstly, it vividly illustrates the theme of Human Arrogance and Pride in direct opposition to divine sovereignty. Sennacherib's self-exaltation and absolute reliance on his own military might, rather than acknowledging any higher power, exemplify this dangerous human tendency. This theme is consistently condemned throughout Scripture, as famously articulated in Proverbs 16:18. Secondly, the verse highlights the dramatic Challenge to Divine Sovereignty, as Sennacherib's words constitute a direct affront to Yahweh, whom he contemptuously dismisses as merely another regional god incapable of defending His people or land. This sets the stage for God's powerful vindication of His own unique name and supreme authority. Lastly, the passage starkly contrasts Trust in Worldly Power (represented by Sennacherib's "multitude of chariots") with the biblical imperative to Trust in the Lord. This was a central and recurring message for Judah, who was frequently tempted to seek security in political alliances or military strength rather than in humble dependence on God, a truth powerfully echoed in Psalm 20:7.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to pull off," "to expose," or figuratively, "to carp at," "to defame," "to blaspheme," "to defy," or "to upbraid." In this context, Sennacherib's words are far more than mere insults; they constitute a direct act of blasphemy and defiance against the Lord. He "exposes" God to contempt by comparing Him to the impotent, defeated gods of other nations, effectively stripping Him of His unique divine authority, power, and honor.
Meaning "abundance (in any respect)," "greatness," "many," or "multitude." This word emphatically underscores the overwhelming numerical superiority and sheer force of Sennacherib's chariots and, by extension, his entire army. It conveys the Assyrian king's absolute and unshakeable confidence in the irresistible power of his military machine, suggesting that no obstacle, whether natural geographical barrier or human resistance, could possibly withstand its sheer volume and might.
An emphatic form of ʼâdôn (lord, master), used exclusively as a proper name of God. This sacred term signifies God as the sovereign Master and Owner of all creation, the supreme Authority to whom all things are subject. Sennacherib's "reproach" is specifically directed at ʼĂdônây, the covenant God of Israel, highlighting the profound theological gravity of his blasphemy. It is not merely an insult against a generic deity, but a direct affront to the one true God who holds ultimate dominion and power.
Verse Breakdown
"By thy servants hast thou reproached the Lord,"
This opening clause, delivered by Isaiah to King Hezekiah but quoting Sennacherib's direct message, immediately establishes the profoundly blasphemous nature of the Assyrian king's words. Sennacherib, through his official messengers (servants), has directly insulted, defied, and blasphemed Yahweh, the God of Israel, by contemptuously comparing Him to the impotent and vanquished gods of the nations he has already conquered.
"and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon;"
This phrase initiates Sennacherib's arrogant boast, framing all his conquests as solely attributable to his own overwhelming military might. The "multitude of my chariots" serves as a powerful symbol of his irresistible military power. His claim to have ascended "to the height of the mountains" and "to the sides of Lebanon" signifies his perceived ability to overcome even the most formidable natural barriers, implying that no geographical obstacle, however rugged or imposing, could impede his relentless progress. Lebanon, renowned for its challenging and rugged terrain, further emphasizes this perceived invincibility.
"and I will cut down the tall cedars thereof, and the choice fir trees thereof:"
This clause meticulously details Sennacherib's explicit intention to exploit and despoil the most valuable natural resources of the conquered lands. The "tall cedars" and "choice fir trees" of Lebanon were highly prized throughout the ancient world for their strength, beauty, and utility in grand construction projects (such as Solomon's Temple). Cutting them down symbolizes not just military victory, but complete domination, systematic deforestation, and the ruthless appropriation of a land's most precious assets, leaving it stripped, barren, and utterly subdued.
"and I will enter into the height of his border, and the forest of his Carmel."
Sennacherib continues his boast, asserting his unwavering intent to penetrate the very heart of the land, reaching its highest, most protected, and most fertile points. "The height of his border" suggests his determination to reach the innermost, most secure, and most vital parts of the land. "The forest of his Carmel" refers to Mount Carmel, a region celebrated for its lush forests, abundant vegetation, and exceptional fertility. This declaration signifies a complete and utter conquest, extending beyond mere strategic points to encompass the very essence, bounty, and natural beauty of the land, leaving nothing untouched or unconquered.
Literary Devices
Isaiah 37:24 is rich with literary devices that powerfully amplify Sennacherib's overwhelming hubris and underscore the profound gravity of his challenge to divine authority. Hyperbole is strikingly evident in Sennacherib's exaggerated claims of effortlessly overcoming all natural barriers and exploiting every conceivable resource, which serves to emphasize his inflated sense of omnipotence and invincibility. The phrase "multitude of my chariots" functions as a potent Metonymy, where the part (the chariots) stands in for the whole (the entire Assyrian military machine and its overwhelming, irresistible might). The specific references to "Lebanon" and "Carmel" serve as powerful Symbolism: Lebanon, with its "tall cedars" and "choice fir trees," symbolizes strength, grandeur, valuable resources, and national pride, while Carmel, with its "forest," represents fertility, natural beauty, and abundance. Sennacherib's boast to "cut down" and "enter into" these iconic places signifies not merely military conquest but the complete subjugation, despoliation, and appropriation of a land's very essence and identity. Furthermore, there is a profound element of Dramatic Irony at play, as the reader, privy to God's ultimate and sovereign power, knows that Sennacherib's arrogant boasts will soon be met with swift and decisive divine judgment, leading to his ignominious retreat and downfall, thereby transforming his words from a testament to his enduring power into a tragic prelude to his ultimate defeat.
Theological and Thematic Connections
Sennacherib's boast in Isaiah 37:24 serves as a profound theological statement on the insidious nature of human pride and its inevitable, catastrophic clash with divine sovereignty. His radical self-exaltation, rooted in an overreliance on military might and material resources, directly challenges the Lord's absolute dominion over all creation and the course of human history. This passage powerfully underscores the foundational biblical truth that all earthly power, however formidable or seemingly irresistible, is ultimately subordinate to God's supreme and unchallengeable authority. Sennacherib's audacious blasphemy sets the stage for God to dramatically demonstrate His unique and incomparable power, not only to miraculously protect His covenant people but also to vindicate His holy name against those who dare to defy Him. It highlights the profound futility of placing trust in human strength or worldly empires and affirms the ultimate triumph of God's sovereign will over even the most formidable earthly powers.
Reflection and Application
Sennacherib's arrogant boast in Isaiah 37:24 stands as a timeless and potent cautionary tale against the pervasive dangers of human pride and self-sufficiency. In a contemporary world that frequently celebrates self-made success, individual achievement, and material accumulation, it is remarkably easy to inadvertently fall into the very same trap as Sennacherib—attributing our accomplishments, resources, or perceived security solely to our own strength, intellect, or strategic prowess, much like he boasted in his "multitude of chariots." This passage profoundly calls us to cultivate a posture of profound humility, recognizing that all true power, wisdom, and blessing flow exclusively from God. When we neglect or forget God's supreme sovereignty and rely exclusively on our own limited capabilities, we risk, perhaps unintentionally, "reproaching the Lord"—not necessarily with explicit words, but through our attitudes, our self-reliant actions, and our diminished acknowledgment of His divine hand in our lives. The subsequent narrative in Isaiah 37 powerfully demonstrates that God alone possesses the ultimate capacity to humble the proud and miraculously deliver His people, reminding us that our ultimate security, hope, and true strength reside not in worldly might or personal accomplishments, but in humble, unwavering dependence on the Almighty God.
Questions for Reflection
FAQ
What was the significance of Sennacherib boasting about cutting down cedars from Lebanon and entering Carmel?
Sennacherib's boast about cutting down the "tall cedars" and "choice fir trees" of Lebanon and entering "the forest of his Carmel" was profoundly significant, carrying both literal and symbolic weight. These regions were renowned throughout the ancient world for their natural grandeur and invaluable resources. Lebanon's cedars, in particular, were famous for their immense size, durability, and their extensive use in grand construction projects, symbolizing strength, wealth, and national pride. Mount Carmel, conversely, was known for its lush fertility, abundant vegetation, and natural beauty. By claiming to conquer, exploit, and despoil these specific, iconic areas, Sennacherib was asserting his absolute and unchallenged dominion over the most formidable natural obstacles and the most prized assets of any land. It was a declaration that no territory, however naturally fortified, geographically challenging, or abundantly blessed, could possibly withstand the overwhelming might of his army. This boast was a direct challenge to the God of Israel, implying that even the most sacred and protected places under His divine care were utterly vulnerable to Assyrian power, and that Yahweh was no more capable of defending His land than the defeated gods of other nations.
Christ-Centered Fulfillment
Sennacherib's arrogant boast in Isaiah 37:24—where he claims to conquer all mountains and forests by his own overwhelming power and military might—finds its ultimate and profound contrast, as well as its spiritual fulfillment, in the person and redemptive work of Jesus Christ. While earthly kings like Sennacherib boast of their destructive power and military might to dominate creation, Christ, the true and eternal King, comes not with a "multitude of chariots" or a conquering army, but in profound humility, riding on a humble donkey (Zechariah 9:9). Sennacherib's desire was to "cut down" and "enter into" lands to exploit and despoil them for his own glory and gain, but Christ came not to destroy but to restore, reconcile, and redeem all of creation, bringing healing and new life (Colossians 1:19-20). Sennacherib audaciously reproached the Lord, blaspheming His holy name, but Jesus, the Son of God, perfectly glorified the Father through His obedient life, sacrificial death, and triumphant resurrection (John 17:4). The Assyrian king's pride led to his dramatic downfall and the miraculous preservation of Jerusalem by divine intervention (Isaiah 37:36-38), powerfully foreshadowing Christ's ultimate and decisive victory over all opposing powers, not through brute force, but through His self-giving sacrifice on the cross and His glorious resurrection (Colossians 2:15). Where Sennacherib sought to establish a fleeting earthly empire through conquest and destruction, Christ established an eternal spiritual kingdom that transcends all earthly boundaries and powers, a kingdom fundamentally built on righteousness, peace, and joy in the Holy Spirit (Romans 14:17). Thus, Sennacherib's failed and blasphemous boast serves to highlight the utter futility of human pride and points us to the true, humble, and all-conquering power of God, definitively revealed in Jesus Christ.