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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
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Vrs. 36 seqq.) However, the Angel of God went out and struck down in the Assyrian camp 185,000 men; and when they arose in the morning, behold, all the dead bodies. Then Sennacherib king of Assyria departed and returned to Nineveh, and he lived there. And it came about as he was worshiping in the temple of Nesrach his god, that Adrammelech and Sharezer, his sons, killed him with the sword; and they escaped into the land of Ararat. And Esarhaddon his son became king in his place. One hundred and eighty-five thousand brave men are killed by one Angel in one night, and the cruel death of the slain runs rampant without wounds, by the will of God, separating the souls from their bodies. On this, it is written in the Chronicles: And the Lord sent an Angel, who struck down every strong man, warrior, and prince of the army of the king of Assyria: and he returned with disgrace to his own land (2 Chronicles 32:24). He was saved for this reason, so that he would know the power of God and silence the blasphemous mouths: and he became a witness of that majesty, which he had recently condemned. And what he experienced: And they rose in the morning, whether Israelites or the rest of his armies, let us accept: although it is written in the Book of Kings, that when the king himself rose in the morning, he saw all the bodies of the dead (3 Kings 19). Pharaoh also suffered ten plagues in Egypt, so that he might perish in the end: which this person is also going to suffer. For when he returned to the city of Nineveh, the capital of his kingdom, and worshipped in the temple of his god Nesrach, as if he had achieved victory over his enemies, and walked triumphantly and joyfully in the shrine of his false deity, the despiser of the true God is killed in the temple of the false god. It was not the sword that was the weapon of the Angels, which was common to many, but the parricide of his sons. When they fled to the land of Ararat, which is known as Armenia, Asaraddon succeeded his father, whom the Scripture testifies sent inhabitants to Samaria so that the land would not remain uncultivated. But the region of Ararat in Armenia is a plain through which the Araxes River flows, of incredible fertility, near the foothills of the Taurus mountain, which extends all the way there. Therefore, the Ark in which Noah was saved with his children, when the Flood ceased, was not taken to the mountains of Armenia in general, which are called Ararat, but to the highest peaks of the Taurus mountain, which tower over the plains of Ararat.
A brother asked Antony, “What shall I do for my sins?” He replied, “He who desires to be freed from his sins will be freed from them by tears and weeping. He who wishes to be strengthened in virtues will be strengthened by weeping and tears. The very praise of the Psalms is mourning. Remember the example of Hezekiah, king of Judah, as it is written in the prophet Isaiah, who by weeping not only recovered his health but won an increase of life for fifteen years.” By the outpouring of his tears, the strength of the Lord brought to death the advancing army of the enemy, even 185,000.
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Summary
Isaiah 37:36 records a monumental act of divine intervention, wherein the angel of the LORD, in a single night, supernaturally annihilated the vast Assyrian army that had besieged Jerusalem. This miraculous event resulted in the sudden death of 185,000 Assyrian soldiers, whose lifeless bodies were discovered at dawn, thereby unequivocally demonstrating God's absolute sovereignty, His unwavering commitment to His covenant people, and His decisive judgment against those who defiantly oppose Him.
Context
Literary Context
This verse serves as the dramatic and pivotal climax to the narrative arc presented in Isaiah 36-37, with parallel accounts found in 2 Kings 18-19 and 2 Chronicles 32. The preceding chapters meticulously detail the formidable Assyrian King Sennacherib's arrogant boasts, his blasphemous defiance of the LORD, and his psychological warfare waged against Jerusalem, demanding its surrender. In stark contrast, King Hezekiah's response is one of profound humility, fervent prayer, and seeking the prophetic counsel of Isaiah (Isaiah 37:14-20). Isaiah then delivers God's unequivocal promise of deliverance for Jerusalem and Sennacherib's ultimate, ignominious defeat (Isaiah 37:21-35). Verse 36 is the immediate, awe-inspiring, and complete fulfillment of that divine promise, directly preceding Sennacherib's humiliated retreat and subsequent assassination in his own land (Isaiah 37:37-38).
Historical & Cultural Context
The late 8th century BCE was an era dominated by the Assyrian Empire, an unparalleled military superpower renowned for its brutal conquest tactics, systematic mass deportations, and psychological terror. Under King Sennacherib, Assyria had already subjugated the northern kingdom of Israel and much of Judah, leaving Jerusalem as one of the last remaining strongholds. The Assyrian army was not only vast and well-equipped but also widely considered invincible, instilling pervasive fear throughout the ancient Near East. Their practice of parading conquered gods and openly mocking the deities of defeated nations made Sennacherib's direct blasphemies against the LORD particularly egregious within the cultural and religious context of the time. The sudden, inexplicable destruction of such an immense and seemingly unstoppable force, occurring without any human intervention, would have been universally perceived as an undeniable act of a superior deity, a profound challenge to the prevailing polytheistic worldview, and an unequivocal vindication of Yahweh's unique power and sovereignty.
Key Themes
This verse powerfully underscores several central themes woven throughout the book of Isaiah and the broader Old Testament narrative. Firstly, it highlights Divine Sovereignty and Omnipotence, demonstrating unequivocally that no earthly power, however formidable or arrogant, can ultimately withstand the will of the Almighty God. The Assyrian army, a quintessential symbol of human strength and pride, is utterly undone by a single divine agent, emphasizing God's absolute control over history and nations. Secondly, it profoundly emphasizes God's Unwavering Faithfulness to His Covenant and His People. Despite Judah's historical failings and spiritual compromises, God honors His covenant with David and His sacred promise to protect Jerusalem, the city where His name dwells. Hezekiah's humble trust and fervent prayer, rather than reliance on military might, become the decisive catalyst for this miraculous deliverance, illustrating the foundational theme of Trust and Deliverance through faith. Finally, the event serves as a stark and terrifying example of Divine Judgment on Arrogance and Blasphemy. Sennacherib's boastful defiance and contemptuous mockery of the living God (Isaiah 37:23) are met with swift, devastating, and undeniable divine retribution, powerfully reinforcing the biblical principle that "Pride goes before destruction, and a haughty spirit before a fall" (Proverbs 16:18).
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to despatch as a deputy," this term denotes a messenger; specifically, of God, referring to an angel, prophet, priest, or teacher. In the context of "the angel of the LORD" (or "angel of Yahweh"), scholars often interpret this figure not merely as a created angelic being but as a pre-incarnate manifestation of God Himself (a Christophany) or a divine messenger acting with the full, unmitigated authority and power of God. Here, the immediate and complete destruction of 185,000 soldiers underscores the supernatural and undeniable power of this divine agent, signifying direct, unmediated divine intervention.
A primitive root meaning "to strike (lightly or severely, literally or figuratively)," or "to kill." The use of this verb powerfully conveys the decisive, forceful, and destructive action taken by the angel of the LORD. It signifies a direct, overwhelming, and complete act of judgment, leaving no possibility for human resistance, escape, or survival. The verb emphasizes the finality and totality of the divine blow against the formidable Assyrian forces.
From a root meaning "to be limp," this word refers to a carcass or dead body, whether of man or beast. The explicit mention of "dead corpses" serves to highlight the utter, undeniable, and tangible reality of the destruction. It is not merely a defeat, a rout, or a retreat, but a complete annihilation of life, leaving behind only inert, lifeless bodies. This stark, visceral image underscores the finality and severity of God's judgment and the devastating effectiveness of His intervention.
Verse Breakdown
"Then the angel of the LORD went forth,"
This opening clause introduces the singular divine agent and the initiation of God's promised, decisive action. The phrase "the angel of the LORD" signifies a direct, powerful, and supernatural intervention, emphasizing that the deliverance of Jerusalem was entirely a work of God's omnipotence, not the result of human effort, military strategy, or natural phenomena.
"and smote in the camp of the Assyrians a hundred and fourscore and five thousand:"
This segment specifies both the target and the staggering scale of the divine judgment. The "camp of the Assyrians" represents the very heart of the enemy's military might and their threatening presence outside Jerusalem. The precise number "185,000" (a hundred and fourscore and five thousand) conveys the immense and overwhelming nature of the destruction, demonstrating God's absolute ability to overcome any human force, no matter how vast or seemingly invincible.
"and when they arose early in the morning, behold, they [were] all dead corpses."
This concluding clause describes the immediate, undeniable, and universally observable result of the divine act, witnessed at the break of dawn. The phrase "arose early in the morning" suggests the discovery of the catastrophe by the remaining Assyrian survivors or by those within Jerusalem, highlighting the suddenness, completeness, and undeniable nature of the event. The sight of "all dead corpses" confirms the totality of the annihilation, serving as a powerful visual testament to God's intervention and a stark, horrifying contrast to the Assyrians' earlier boasts and threats.
Literary Devices
Isaiah 37:36 is profoundly impactful due to its masterful use of literary devices. The most prominent is Divine Intervention, where God directly and miraculously acts in human history through His messenger, the angel of the LORD, to achieve an impossible outcome. This powerfully underscores the theme of God's Sovereignty over all nations, empires, and human powers. The sheer number of casualties—185,000—functions as Hyperbole or, at the very least, emphasizes the overwhelming and incomprehensible scale of God's power, making the event undeniably supernatural and beyond human explanation. There is a strong sense of Dramatic Irony, as the Assyrians, who had boasted of their invincibility and blasphemously mocked the God of Israel, are utterly destroyed in a single night without a single weapon raised against them by human hands. The abrupt transition from the Assyrian army's menacing presence to "all dead corpses" creates a powerful Contrast between human arrogance and divine judgment, and between perceived strength and ultimate vulnerability. The imagery of "dead corpses" is a stark, visceral Symbolism of the finality and totality of God's judgment against those who defiantly oppose Him.
Theological and Thematic Connections
The miraculous destruction of the Assyrian army stands as a profound theological statement regarding God's character and His dynamic relationship with His covenant people. It unequivocally asserts God's absolute sovereignty over all earthly powers, demonstrating that His word and His will are supreme, and no human might can thwart His purposes. This event solidified Jerusalem's status as a city protected, not by its own military strength or strategic location, but by divine decree and supernatural intervention, thereby reinforcing the profound concept of God's unwavering faithfulness to His covenant promises, particularly those made to David concerning his dynasty and the city of Zion. It also serves as a stark and terrifying warning against human arrogance and blasphemy, illustrating that divine judgment is certain and devastating for those who defiantly oppose the living God. The narrative powerfully underscores the efficacy of humble prayer and steadfast trust in God, contrasting Hezekiah's desperate plea with Sennacherib's prideful boasts and demonstrating where true power resides.
Reflection and Application
Isaiah 37:36 offers profound and enduring lessons for believers navigating a world often characterized by overwhelming challenges, seemingly insurmountable odds, and the oppressive weight of human arrogance. It serves as a powerful call to place our trust not in human strength, political power, military might, or even our own ingenuity, but solely in the omnipotence and unwavering faithfulness of God. When confronted with situations that appear utterly hopeless—be they personal crises, spiritual battles, societal injustices, or global threats—this account vividly reminds us that God is capable of miraculous intervention far beyond our comprehension or expectation. It powerfully encourages fervent, humble prayer, as Hezekiah's example so clearly demonstrates, instilling the confidence that God genuinely hears the cries of His people and responds in powerful, often unexpected, and utterly decisive ways. Ultimately, this narrative reassures us of God's unwavering commitment to defend His own and to fulfill His sovereign purposes, even when all human solutions fail and despair looms. Our hope is firmly anchored in the God who can, with a single word or through a single angel, defeat the greatest and most formidable of foes.
Questions for Reflection
FAQ
Who was the "angel of the LORD" mentioned in this verse?
The "angel of the LORD" (Hebrew: mălʼâk YHWH) is a highly significant and often mysterious figure in the Old Testament. While sometimes referring to a created angelic being, in many instances, particularly when performing acts that only God Himself can accomplish (such as receiving worship or exercising divine judgment), this figure is understood by many biblical scholars to be a pre-incarnate appearance of Jesus Christ (a Christophany) or a divine messenger acting with the full, unmitigated authority and power of God Himself. In this specific context, the angel's ability to decimate 185,000 soldiers in a single night points overwhelmingly to a divine, rather than merely angelic, power at work, underscoring the direct and sovereign involvement of God in the miraculous deliverance of Jerusalem. This was not merely an angelic agent, but a manifestation of God's direct presence and power. The parallel account in 2 Kings 19:35 similarly attributes the event to the angel of the LORD without detailing the means.
How could 185,000 soldiers die in one night? Was it a plague or a sudden illness?
The biblical text in Isaiah 37:36 simply states that "the angel of the LORD went forth, and smote in the camp of the Assyrians," resulting in "all dead corpses" by the early morning. It does not specify the exact mechanism of death (e.g., a sudden, divinely sent plague; a swift, targeted illness; or a direct supernatural strike that instantly extinguished life). The primary emphasis of the narrative is not on the how but on the who and the scale: the divine agent ("the angel of the LORD") and the miraculous, instantaneous, and comprehensive nature of the destruction. The staggering number of 185,000 casualties underscores the immense scale of the miracle, making it unequivocally clear that this was not a natural occurrence, a result of human warfare, or a typical disease outbreak, but a direct, supernatural act of God's judgment and deliverance, demonstrating His absolute power over life and death.
Christ-Centered Fulfillment
The dramatic and miraculous deliverance of Jerusalem in Isaiah 37:36, orchestrated by the "angel of the LORD," powerfully foreshadows the ultimate victory and eternal protection offered by Jesus Christ. The "angel of the LORD" in the Old Testament is frequently understood by theologians as a pre-incarnate manifestation of Christ Himself, suggesting that it was indeed the Son of God who delivered Judah from the overwhelming Assyrian threat. This pivotal event, therefore, points profoundly to Christ as the divine warrior who decisively conquers the enemies of His people, not by human might, but by His own sovereign power. Just as He delivered Jerusalem from a formidable physical army, Christ, through His sacrificial death and glorious resurrection, secured a far greater spiritual deliverance, triumphing definitively over the principalities and powers of sin, death, and the devil (Colossians 2:15). He is the ultimate protector and guardian of His church, His new Jerusalem, against whom "the gates of hell shall not prevail" (Matthew 16:18). The complete and instantaneous destruction of the Assyrian army prefigures Christ's final and comprehensive judgment on all ungodly powers and His ultimate establishment of His eternal, unshakeable kingdom, where all enemies will be made His footstool (Hebrews 10:13). Thus, Isaiah 37:36 is not merely a historical account of past deliverance but a profound glimpse into the saving, judging, and sovereign power of the Lamb of God, who will one day return in glory to fully deliver His redeemed people and execute final, perfect justice upon all creation (Revelation 19:11-16).