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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 37:27 powerfully declares the divinely ordained downfall of the Assyrian army under King Sennacherib, employing a series of evocative agricultural metaphors. Despite their formidable power and arrogant threats against Jerusalem and the Lord, God prophesies that the Assyrian forces would be rendered utterly powerless, demoralized, and bewildered. Their perceived strength, though seemingly overwhelming, is vividly depicted as fleeting grass and scorched grain, underscoring the transient and fragile nature of human might and pride when it dares to defy divine sovereignty.
Context
Literary Context
This verse is intricately woven into the dramatic narrative of Isaiah chapters 36-39, which detail the Assyrian invasion of Judah during the reign of King Hezekiah. Following Sennacherib's conquest of numerous nations, he turned his attention to Jerusalem, dispatching a massive army and a blasphemous letter filled with taunts against Judah and, more critically, against the Lord God of Israel. Hezekiah, in a profound act of humility and faith, brought this letter before the Lord in the temple, earnestly seeking divine intervention. In response, God sent the prophet Isaiah with a message of unwavering assurance for Hezekiah and a severe prophetic rebuke for Sennacherib. Verses 22-29 of Isaiah 37 articulate God's direct pronouncement against the Assyrian king, revealing that his past victories were divinely permitted, but his arrogant defiance of the One True God would inevitably lead to his swift and humiliating demise. Verse 27 specifically describes the internal collapse and external futility that would befall the once-feared Assyrian military machine.
Historical & Cultural Context
The late 8th century BCE was a tumultuous period in the Near East, dominated by the Neo-Assyrian Empire, renowned for its brutal military efficiency, advanced siege warfare, and relentless expansionist policies. Sennacherib's campaign against Judah in 701 BCE was part of a broader strategy to solidify Assyrian control over the Levant, making Jerusalem a strategic target. Assyrian military tactics frequently incorporated psychological warfare, including boastful pronouncements and intimidating threats, as vividly illustrated by Sennacherib's letter and the words of his field commander (the Rabshakeh) in Isaiah 36. The agricultural imagery employed in Isaiah 37:27 would have resonated deeply with an agrarian society like ancient Israel. "Grass on housetops," for instance, was a common sight: it would sprout from shallow dust or soil on flat roofs but quickly wither under the intense sun due to a lack of deep roots and sufficient moisture, serving as a potent and easily understood symbol of ephemerality, vulnerability, and rapid decay.
Key Themes
Isaiah 37:27 profoundly contributes to several overarching themes central to the book of Isaiah and the broader biblical narrative. Foremost among these is the theme of Divine Sovereignty and Omnipotence, powerfully demonstrating that even the most formidable human empires are utterly subservient to God's will. Sennacherib's immense pride and perceived invincibility are exposed as baseless and fleeting when confronted with the Lord's absolute power, highlighting that all human strength is ultimately transient and subject to divine judgment. This directly connects to the theme of Human Frailty and the Futility of Pride, particularly when such pride is directed against the Almighty. The vivid imagery of rapidly withering vegetation underscores the transient nature of human life and power, a concept echoed in other biblical passages, such as Psalm 90:5-6 and Isaiah 40:6-8. Finally, the verse powerfully illustrates God's Faithfulness and Protection of His People. Despite Jerusalem's seemingly hopeless situation, God intervenes miraculously, demonstrating His unwavering commitment to His covenant and His unparalleled ability to humble oppressors and deliver those who trust in Him.
Exposition and Analysis
Key Word Analysis
This word (H2865) signifies being prostrated, broken down, or terrified. It implies a profound state of mental and emotional collapse, where courage, resolve, and confidence are utterly shattered. For the Assyrian forces, this was not merely fear but a deep internal disintegration, leading to a complete loss of morale and the will to fight, a direct consequence of divine intervention.
Derived from H954, bûwsh means to pale, to be ashamed, or to be disappointed. In this context, it speaks to the public humiliation and utter failure of the Assyrians' grand ambitions. Their confidence, once so arrogant and boastful, turned to utter confusion and deep shame as their plans were thwarted and their power rendered ineffective by an unseen, divine hand.
While other words for grass appear in the verse, châtsîyr (H2682) is specifically used in the phrase "grass on the housetops" (H1406, gâg). This particular type of grass is characterized by its shallow roots and rapid wilting under the intense sun. Its inclusion here intensifies the metaphor of transience and vulnerability, indicating not just general frailty but a specific, accelerated, and inevitable demise due to a fundamental lack of sustenance and stability, directly contrasting with the deep-rooted strength the Assyrians had projected.
Verse Breakdown
"Therefore their inhabitants [were] of small power"
This opening clause immediately establishes the devastating consequence of God's judgment upon the Assyrians. The "inhabitants" here refer to the Assyrian soldiers and their people, implying that their inherent strength, military might, and strategic prowess were drastically diminished. Their power was not merely reduced, but rendered "small," insignificant, and utterly ineffective in the face of divine opposition.
"they were dismayed and confounded"
This clause elaborates on the profound internal state of the Assyrians. Their once-feared confidence, strategic clarity, and military discipline dissolved into a state of utter demoralization and intellectual disarray. They were struck with overwhelming fear and confusion, unable to execute their plans or maintain their previous composure, a direct and supernatural result of God's intervention.
"they were [as] the grass of the field, and [as] the green herb"
This introduces the primary simile, comparing the mighty Assyrians to common, ephemeral vegetation. "Grass of the field" (H6212, ʻeseb and H7704, sâdeh) and "green herb" (H3419, yârâq and H1877, desheʼ) are universal symbols of life's brevity and fragility. They grow quickly but are easily cut down or wither under adverse conditions, signifying the transient and easily destroyed nature of human strength, life, and earthly empires.
"as the grass on the housetops"
This specific simile intensifies the imagery of vulnerability. Grass growing on a flat rooftop (H1406, gâg) lacks deep roots and sufficient soil, making it even more susceptible to drying up and withering quickly under the sun's heat. This detail emphasizes an extreme degree of vulnerability and rapid demise, symbolizing a power that is not only fleeting but inherently unstable, shallowly rooted, and destined for quick destruction.
"and [as corn] blasted before it be grown up"
This final simile offers a powerful image of unfulfilled potential and complete destruction. "Corn blasted" (H7709, shᵉdêmâh) refers to grain that is scorched, diseased, or withered before it can mature and bear fruit (H7054, qâmâh). It represents a military campaign or an entire empire whose potential is utterly destroyed, never reaching its intended fruition or achieving its goals, signifying the complete and humiliating failure of the Assyrian military endeavor.
Literary Devices
Isaiah 37:27 is remarkably rich in Imagery and Simile, painting a vivid and devastating picture of the Assyrians' collapse. The primary literary device is the extensive use of Simile, comparing the once-mighty Assyrian army to various forms of short-lived or blighted vegetation: "as the grass of the field," "as the green herb," "as the grass on the housetops," and "as corn blasted before it be grown up." These comparisons are not merely descriptive; they function as powerful Metaphors for human frailty, transience, and the ultimate futility of pride that dares to oppose God. The careful progression from the general "grass of the field" to the more specific and inherently vulnerable "grass on the housetops," and finally to "corn blasted before it be grown up," demonstrates a deepening sense of decay and utter destruction, emphasizing the complete, irreversible, and humiliating nature of the Assyrian defeat. The verse also employs a subtle yet potent form of Irony, as the seemingly invincible Assyrian army, which had terrorized and conquered numerous nations, is reduced to something as weak, ephemeral, and easily destroyed as common weeds.
Theological and Thematic Connections
This verse profoundly underscores the timeless biblical truth that all human power, no matter how immense, intimidating, or seemingly invincible, is ultimately fleeting and insignificant when arrayed against the sovereign power of God. It serves as a stark and enduring reminder that pride, self-exaltation, and defiance of the divine inevitably lead to humiliation and destruction, while humility and absolute reliance on the Lord are the only true sources of security and lasting strength. The Assyrian empire, at the zenith of its power, was brought to naught by a single divine act, illustrating that God alone is the true King over all the earth, capable of raising up and casting down nations according to His perfect will. This narrative provides enduring comfort and reassurance to believers facing seemingly insurmountable opposition, affirming God's unwavering commitment to protect His people and vindicate His holy name against all who would defy Him.
Reflection and Application
Isaiah 37:27 offers profound and timeless lessons for contemporary believers, challenging our often-misplaced perceptions of power, security, and success. In a world that frequently values strength, influence, and material achievements above all else, this verse serves as a stark and necessary reminder that true and lasting power resides solely with God. It calls us to cultivate a posture of profound humility, recognizing that our own achievements, resources, and even our very lives are ultimately transient and utterly dependent on divine grace. When we face overwhelming challenges, oppressive systems, or personal anxieties that seem insurmountable, this passage encourages us to place our trust not in human might, political power, or our own limited abilities, but in the unfailing, omnipotent power of the Lord, who can effortlessly dismantle the greatest threats. Furthermore, it serves as a sobering warning against the insidious dangers of pride and self-sufficiency, urging us to surrender our ambitions and perceived strengths to God's sovereign will, knowing that defiance leads to ultimate futility, while humble obedience and trust lead to enduring fruitfulness and divine protection.
Questions for Reflection
FAQ
What was the historical context of Sennacherib's invasion and why is it significant?
Sennacherib's invasion of Judah in 701 BCE was a pivotal historical event during the reign of King Hezekiah. It was a key part of the Neo-Assyrian Empire's aggressive expansionist policy, aimed at consolidating control over the Levant. Sennacherib had already conquered many fortified cities in Judah, including the strategically important Lachish, and Jerusalem was his ultimate target. The significance of this event lies in the direct confrontation between the seemingly invincible Assyrian military machine and the Lord God of Israel. Sennacherib's blasphemous taunts against the Lord, as explicitly recorded in Isaiah 36:18-20, provoked a direct divine response that powerfully demonstrated God's absolute sovereignty over all earthly kingdoms and His unwavering commitment to His covenant people. The miraculous deliverance of Jerusalem, achieved without a single Assyrian arrow being shot into the city (as promised in Isaiah 37:33), became a monumental testament to God's unparalleled power and faithfulness.
Why does Isaiah use agricultural metaphors to describe the Assyrians' defeat?
Isaiah's profound use of agricultural metaphors—comparing the Assyrians to "grass of the field," "green herb," "grass on the housetops," and "corn blasted before it be grown up"—is highly effective for several compelling reasons. Firstly, it draws on common, easily understood imagery deeply familiar to an agrarian society, making the divine message immediately relatable and impactful. Secondly, these metaphors powerfully convey the theological themes of transience, fragility, and ultimate futility. Grass and herbs are inherently short-lived, easily withered by the intense sun or cut down. The specific image of "grass on the housetops" highlights an extreme degree of vulnerability due to its lack of deep roots and insufficient sustenance. "Corn blasted" signifies a complete and premature destruction, where potential is utterly annihilated before it can bear fruit. This rich imagery serves to emphasize the stark contrast between the Assyrians' perceived invincibility and their actual, divinely ordained weakness, demonstrating that human power, when it defiantly opposes God, is as ephemeral and easily destroyed as a mere blade of grass.
How does this verse demonstrate God's sovereignty?
Isaiah 37:27 is a profound and unequivocal declaration of God's absolute sovereignty over all earthly powers, no matter how formidable. Despite Sennacherib's vast army, his unparalleled military might, and his impressive track record of conquering numerous nations, God explicitly declares that the Assyrians would be rendered "of small power, dismayed and confounded." Crucially, this dramatic reversal is not attributed to Judah's military strength, strategic prowess, or any human effort, but directly and solely to God's intervention. The vivid imagery of them withering like grass or being blasted like corn before maturity underscores that their downfall is not a natural military defeat but a supernatural act of judgment from the divine hand. It reveals that God is the ultimate ruler of history, the One who sits enthroned above all, capable of humbling the proudest and strongest of human empires with effortless ease, thereby asserting His supreme authority over all creation and human affairs.
Christ-Centered Fulfillment
Isaiah 37:27, with its vivid portrayal of the fragility of human power and the ultimate triumph of divine sovereignty, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The transient nature of the mighty Assyrian Empire, reduced to "grass of the field" and "corn blasted before it be grown up," foreshadows the inevitable collapse of all earthly kingdoms, human pride, and every power that stands in opposition to God. In stark contrast to the fleeting empires of this world, Jesus Christ establishes an eternal kingdom, one that "will never be destroyed, nor will it be left to another people" (Daniel 2:44). While Sennacherib's arrogance led to his humiliation and downfall, Christ perfectly embodied humility, even to the ultimate point of death on a cross (Philippians 2:8). Yet, it was precisely through this profound humility and obedience that He was exalted to the highest place, given a name that is above every name (Philippians 2:9-11). The miraculous defeat of the Assyrians by divine intervention points forward to Christ's ultimate and decisive victory over the true enemies of humanity: sin, death, and the spiritual powers of darkness (Colossians 2:15). He is the true "Lamb of God, who takes away the sin of the world!" (John 1:29), and His glorious resurrection is the ultimate, undeniable sign that all human and spiritual powers are subject to His eternal dominion and that His kingdom will endure forever. Thus, the fleeting power of Assyria serves as a powerful backdrop, highlighting the enduring, unshakeable, and eternally victorious reign of Christ, the Lord of all creation.