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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.
(Verse 26 and following) Have you not heard what I did to him in the past? From ancient times I formed it, and now I have brought it forth, and it has become a ruin of the hills that fight against me, and of fortified cities. The inhabitants of those cities were brought low, they trembled and were confused. They became like the grass of the field, and the green herb, and the roof grass that withered before it could mature. I have seen your dwelling place, your going out and your coming in, and your rage against me, when you raged against me. Your pride reaches my ears, so I will put a hoop in your nostrils and a bit in your lips, and I will bring you back on the path from which you came. These words are to be understood from the perspective of God in response to the blasphemy of the Assyrians: Do you not know that what you have done, you have done by my will, and that I have foretold these things, and commanded you to do them through you? Therefore, what I decreed long ago has been fulfilled in its time, that the hills, that is, the rulers who were previously fighting among themselves, and the heavily fortified cities, by my strengthening of my hand and without providing assistance as usual, would be uprooted and tremble and perish, and instead of olives and vineyards, and fruitful trees, there would be grass and weeds, and plants that are beaten down by hay and wither before reaching maturity. Therefore, I have known both your sitting down and your going out and your coming in beforehand, and the madness with which you were about to rage against me, as prophesied by the prophets. I spoke through them, knowing that you alone would declare, 'I will ascend into heaven, I will set my throne above the stars of heaven, and I will be like the Most High.' Therefore, your fury and your pride have reached my ears, and I will no longer bear you so that you may understand that you were able to act not by your own power, but by my will. For impious nations and unfruitful trees were deserving that they be cut down and fall by you, like my axe and saw. Therefore, I will place a circle or a bridle in your nostrils, so that I may restrain blasphemy from your mouth, and you may not dare to speak such things again; and I will apply a bridle to your lips, which will tame your ferocity and bring you back to the Assyrians. With this translation, the Scripture also uses it in the Psalms against the wicked: Put a bridle and a halter on their jaws, who do not come near you (Ps. 31:12).
This is directed from the person of God against the words of Assyria, to whose blasphemy the Lord responds thus: “Do you not know that you did this with my permission? Do you not know that I predict the future and command that certain things be done through you? Hence, what I decreed long ago is being fulfilled at this time: that the hills (that is, princes who fight among themselves) and the fortified cities will be shaken and eradicated, and will perish when I withdraw my hand and offer them none of the assistance to which they have grown accustomed. They were also compared not to olive groves and vineyards and fruitful trees but to straw and turf, to roof grass, all of which impede fruitfulness and wither before they reach maturity. In this way I have also foreknown your sitting down and your going out and your coming in, and I predicted through the prophets the insanity with which you would rage against me. Through these I knew long ago that you would say, ‘I will ascend to heaven; I will set my throne above the stars of heaven, and I will be like the Most High.’ Thus, your anger and your pride have reached my ears, and I will bear you no longer, that you may understand that you are not capable by your own strength but by my will. For the impious Gentiles and the unfruitful trees deserved to be cut down and felled through you, as though you were my axe and saw. Hence, I put a ring or a bit in your nostrils to restrain your verbal blasphemy, that you would dare to speak such things no more. I will also place a bridle on your lips to tame your ferocity and to lead you back to Egypt.” Scripture employs the same imagery in the Psalms against the impious: “Constrain their jaws with a bit and bridle, that they not approach you.”
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Summary
Isaiah 37:26 powerfully declares God's absolute sovereignty over history and human affairs, directly rebuking the Assyrian King Sennacherib's arrogant claims of self-derived might. Through the prophet Isaiah, the Lord reveals that Sennacherib's military conquests and the desolation he inflicted upon fortified cities were not products of his own strategic genius or power, but rather the precise and ancient fulfillment of God's predetermined plan. This divine pronouncement underscores God's eternal foreknowledge and active orchestration of events, even utilizing wicked nations as instruments to accomplish His righteous purposes and bring about His judgments.
Context
Literary Context
Isaiah 37:26 is an integral part of God's direct prophetic message delivered to King Sennacherib of Assyria, relayed through the prophet Isaiah. This divine response comes immediately after King Hezekiah of Judah, facing Sennacherib's blasphemous threats and mocking letter (see Isaiah 37:9-13), spread the letter before the Lord in the temple and offered a fervent prayer for divine intervention and the vindication of God's name (see Isaiah 37:14-20). God promptly assures Hezekiah that Jerusalem will be defended and that Sennacherib will be turned back. Verses Isaiah 37:21-29 constitute God's detailed indictment and judgment against Sennacherib, with verse 26 specifically reframing the Assyrian's past conquests not as his own triumphs, but as the unfolding of God's long-established and sovereign will.
Historical & Cultural Context
The historical setting for Isaiah 37 is the Assyrian invasion of Judah in 701 BC, during the reign of King Hezekiah. Sennacherib, the formidable monarch of the Neo-Assyrian Empire, had already devastated numerous fortified cities throughout Judah and was now poised to besiege Jerusalem. The Assyrians were infamous for their brutal military strategies, including devastating siege warfare, widespread destruction, and the forced deportation of conquered populations. Assyrian kings frequently boasted of their unparalleled military prowess and attributed their victories to the supremacy of their national deities. Sennacherib's letter to Hezekiah was a psychological tactic, designed to demoralize the Judeans and erode their faith in Yahweh by highlighting the futility of other nations' resistance and their gods' inability to deliver them from Assyrian might. Isaiah 37:26 directly confronts this humanistic, self-aggrandizing worldview, asserting that even Assyria, the dominant superpower of its era, was merely an unwitting instrument in the hands of the sovereign God of Israel.
Key Themes
This verse profoundly contributes to several overarching themes present throughout the book of Isaiah and the broader biblical narrative. Firstly, it powerfully emphasizes Divine Sovereignty and Foreknowledge, illustrating that God is not a reactive deity but one who has meticulously planned and orchestrated human events from eternity past. Sennacherib's destructive campaigns, though seemingly driven by human ambition and chaos, were precisely aligned with God's ancient decrees. Secondly, it highlights God as the Orchestrator of History, demonstrating His active involvement in bringing His plans to fruition. What Sennacherib perceived as his own military genius was, in reality, the precise unfolding of God's will, making Assyria an unwitting instrument of divine judgment, as explicitly detailed in Isaiah 10:5-7. Thirdly, the verse speaks to the theme of Judgment and Consequence, revealing that the laying waste of "defenced cities" was a divinely purposed act of judgment against the wickedness and idolatry of nations, serving God's righteous justice. This theme resonates deeply with other prophetic warnings of judgment throughout the Old Testament, such as those articulated in Jeremiah 25:9-11.
Exposition and Analysis
Key Word Analysis
Meaning "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)". The rhetorical question "Hast thou not heard...?" implies that Sennacherib, and indeed all who observe history, should have recognized God's consistent pattern of working through nations. It suggests that God's past actions were not hidden but were evident for those willing to perceive them, thereby challenging Sennacherib's willful ignorance or arrogant refusal to acknowledge God's ultimate authority and historical precedence.
Meaning "to mould into a form; especially as a potter; figuratively, to determine (i.e. form a resolution)". This powerful verb evokes the imagery of a divine potter meticulously shaping clay, emphasizing God's deliberate, intentional, and artistic design of all events. It signifies that God conceived and purposed the entire course of history, including the rise and fall of empires, long before they came to pass. This portrays God not as a reactive agent, but as a proactive, sovereign Creator who "forms" the future according to His perfect will.
Meaning "to be isolated (i.e. inaccessible by height or fortification); cut off, (de-) fenced, fortify". This term precisely describes cities that were heavily fortified, seemingly impregnable, and considered secure by their inhabitants. The use of this word highlights the utter futility of human strength, strategic defenses, and self-reliance against God's determined will. Even the most formidable human strongholds are no match for the divine plan when it is "brought to pass."
(nâtsâh), meaning "to go forth, i.e. (by implication) to be expelled, and (consequently) desolate; causatively, to lay waste," and H1530 (gal), meaning "something rolled, i.e. a heap of stone or dung (plural ruins)". This composite phrase vividly depicts the complete and utter destruction of the fortified cities. It signifies that God's judgment, when executed, leaves nothing but desolation, transforming what was once a symbol of human strength and security into a pile of rubble, a stark and undeniable testament to the consequences of defying divine authority.
Verse Breakdown
"Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it?"
This opening rhetorical question directly challenges Sennacherib's perceived autonomy, wisdom, and understanding of history. God asserts that His actions in history, including the rise and fall of nations and the devastation of cities, are not new or arbitrary events but are part of an eternal, pre-ordained plan. The phrases "long ago" and "of ancient times" underscore the timeless nature of God's sovereignty, indicating that these events were determined from eternity past, long before Sennacherib's reign or even his existence.
"now have I brought it to pass,"
This clause emphasizes God's active, immediate, and decisive execution of His ancient decree. The emphatic "now" signifies that the present military campaigns and destructive actions of Sennacherib are not random acts of human aggression or the result of mere chance, but the precise unfolding of God's established will. God is not merely a distant observer or a passive deity, but the active agent bringing His purposes to fruition in real time within human history.
"that thou shouldest be to lay waste defenced cities into ruinous heaps."
This final clause reveals the specific, divinely appointed purpose for which God "brought it to pass." Sennacherib, despite his immense pride, his vast armies, and his strategic prowess, was merely an unwitting instrument in God's sovereign hand. His role was to be the agent of destruction, laying waste to heavily fortified cities, reducing them to desolate piles of rubble. This was not for Sennacherib's glory or the triumph of Assyrian gods, but for the precise accomplishment of God's righteous judgment against those nations and cities that had incurred His wrath and stood in defiance of His universal authority.
Literary Devices
Isaiah 37:26 employs several powerful literary devices to convey its profound message of divine sovereignty and control over human history. The most prominent is the Rhetorical Question, "Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it?" This question is not posed to elicit information but serves as a forceful assertion, challenging Sennacherib's ignorance or willful blindness to God's established pattern of working in the world. It implies that God's actions are self-evident and should have been recognized by any discerning observer. There is also profound Irony at play; Sennacherib boasts of his power and attributes his victories to himself, yet God reveals that the Assyrian king, despite his immense might, is merely a tool, an unwitting instrument in God's hands, fulfilling a predetermined divine purpose. The very destruction Sennacherib prides himself on is, in fact, God's doing, not his own. Furthermore, the verse uses vivid Imagery, particularly in the phrase "ruinous heaps," which paints a stark and devastating picture of complete desolation and the ultimate futility of human defenses against divine judgment. This imagery serves to underscore the absolute and overwhelming effectiveness of God's sovereign plan.
Theological and Thematic Connections
Isaiah 37:26 stands as a profound declaration of God's absolute sovereignty, extending not only over Israel but over all nations and the entire sweep of human history. It teaches that even the most powerful and seemingly independent human actors are ultimately instruments in God's hand, fulfilling His ancient purposes. This truth dismantles any notion of ultimate human autonomy and insists that every event, from the rise and fall of empires to the destruction of cities, is intricately woven into the fabric of God's eternal plan. It reassures believers that even amidst chaos, apparent triumph of evil, and seemingly insurmountable challenges, God remains firmly on the throne, orchestrating all things for His glory and the ultimate good of His people.
Reflection and Application
This verse offers both immense comfort and a sobering challenge for believers today. In a world that often feels chaotic, unpredictable, and dominated by powerful, sometimes malevolent, forces, Isaiah 37:26 serves as a profound reminder that there is a divine hand at work, meticulously orchestrating all events according to an ancient, perfect plan. It calls us to relinquish our anxieties about global events, political shifts, or personal challenges, and to instead place our trust in the God who "forms it" and "brings it to pass" with unfailing precision. For those who are tempted to despair at the apparent triumph of evil or injustice, it offers the profound assurance that even wicked rulers and destructive forces are ultimately constrained by and subservient to God's sovereign will, serving His purposes, even if unwittingly. This truth should cultivate deep humility within us, recognizing that our own successes and failures, our joys and sorrows, are also part of a larger divine narrative. It compels us to diligently seek God's will, align our lives with His eternal purposes, and rely on His strength and wisdom rather than our own limited understanding or capabilities.
Questions for Reflection
FAQ
Does this verse imply that God causes evil or is responsible for human sin?
No, this verse does not imply that God causes evil or is responsible for human sin. Instead, it asserts God's absolute sovereignty over all things, including the actions of wicked individuals and nations. Sennacherib's arrogance, ambition, and cruelty were his own sinful choices, for which he was fully accountable. However, God, in His infinite wisdom and power, is able to ordain that even human wickedness will serve His ultimate, righteous purposes. He does not compel sin, nor is He the author of evil, but He can use its consequences to bring about His pre-ordained judgments and plans. This is a profound mystery of divine sovereignty and human responsibility, where God's perfect will is accomplished without Him being the author of sin (see Romans 9:19-21 and James 1:13).
Christ-Centered Fulfillment
Isaiah 37:26, with its profound declaration of God's ancient, sovereign plan over all nations and history, finds its ultimate fulfillment and clearest expression in the person and redemptive work of Jesus Christ. The same God who "formed it" and "brought it to pass" in Sennacherib's day is the God who, from eternity past, purposed the coming of His Son as the Lamb slain before the foundation of the world. Just as Sennacherib was an unwitting instrument in God's plan of judgment, so too were the political and religious powers of Jesus' day, even in their wicked acts of crucifying Him, fulfilling the "definite plan and foreknowledge of God" (see Acts 2:23). Christ is the one through whom all things were created and for whom all things hold together (see Colossians 1:16-17). His resurrection and ascension demonstrate His ultimate triumph and reign over all earthly powers, confirming that He is the King of kings and Lord of lords, who will ultimately bring all things to their appointed end, laying waste to all opposition and establishing His eternal kingdom (see Philippians 2:9-11 and Revelation 19:11-16). Thus, the sovereignty declared in Isaiah 37:26 culminates in the cosmic reign of Christ, ensuring that God's ancient purposes for redemption and judgment will be perfectly realized through Him.