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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 37:8–20.
We may observe here, 1. That, if God give us inward satisfaction in his promise, this may confirm us in our silently bearing reproaches. God answered Hezekiah, but it does not appear that he, after deliberation, sent any answer to Rabshakeh; but, God having taken the work into his own hands, he quietly left the matter with him. So Rabshakeh returned to the king his master for fresh instructions. 2. Those that delight in war shall have enough of it. Sennacherib, without provocation given to him or warning given by him, went forth to war against Judah; and now with as little ceremony the king of Ethiopia goes forth to war against him, Isa 37:9. Those that are quarrelsome may expect to be quarrelled with; and God sometimes checks the rage of his enemies by giving it a powerful diversion. 3. It is bad to talk proudly and profanely, but it is worse to write so, for this argues more deliberation and design, and what is written spreads further, lasts longer, and does the more mischief. Atheism and irreligion, written, will certainly be reckoned for another day. 4. Great successes often harden sinners' hearts in their sinful ways and make them the more daring. Because the kings of Assyria have destroyed all lands (though, in fact, they were but a few that fell within their reach), therefore they doubt not but to destroy God's land; because the gods of the nations were unable to help they conclude the God of Israel is so; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore they doubt not but to destroy God's land; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore the religious reforming king of Judah must needs be so too. Thus is this proud man ripened for ruin by the sunshine of prosperity. 5. Liberty of access to the throne of grace, and liberty of speech there, are the unspeakable privilege of the Lord's people at all times, especially in times of distress and danger. Hezekiah took Sennacherib's letter, and spread it before the Lord, not designing to make any complaints against him but those grounded upon his own handwriting. Let the thing speak itself; here it is in black and white: Open thy eyes, O Lord! and see. God allows his praying people to be humbly free with him, to utter all their words, as Jephthah did, before him, to spread the letter, whether of a friend or an enemy, before him, and leave the contents, the concern of it, with him. 6. The great and fundamental principles of our religion, applied by faith and improved in prayer, will be of sovereign use to us in our particular exigencies and distresses, whatever they are; to them therefore we must have recourse, and abide by them; so Hezekiah did here. He encouraged himself with this, that the God of Israel is the Lord of hosts, of all hosts, of the hosts of Israel, to animate him, of the hosts of their enemies, to dispirit and restrain them, - that he is God alone, and there is none that can stand in competition with him, - that he is the God of all the kingdoms of the earth, and disposes of them all as he pleases; for he made heaven and earth, and therefore both can do any thing and does every thing. 7. When we are afraid of men that are great destroyers we may with humble boldness appeal to God as the great Saviour. They have indeed destroyed the nations, who had thrown themselves out of the protection of the true God by worshipping false gods, but the Lord, the God alone, is our God, our King, our lawgiver, and he will save us, who is the Saviour of those that believe. 8. We have enough to take hold of, in our wrestling with God by prayer, if we can but plead that his glory is interested in our case, that his name will be profaned if we are run down and glorified if we are relieved. Thence therefore will our most prevailing pleas be drawn: "Do it for thy glory's sake."
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Anyone who seeks to know why the history contained in the books of Kings and Chronicles appears to be confused in the book of the prophet should consider that prophecy may be mixed with history in the latter.… The liberation of the city and the downfall of Assyria and the reversion of the sun for ten hours and the fifteen years' prolongation … belong both to prophecy and to history.
(Verse 8 and following) But when Rabshakeh returned, he found the king of Assyria fighting against Libnah, for he had heard that the king had left Lachish. And he heard that Tirhakah, the king of Ethiopia, had come out to fight against him. When he heard this, he sent messengers to Hezekiah saying: 'Thus you shall speak to Hezekiah, king of Judah, saying: Do not let your God deceive you, in whom you trust, saying: Jerusalem will not be given into the hand of the king of Assyria.' Behold, you have heard about all that the kings of Assyria have done to all the lands they have devastated, and can you be delivered? Have the gods of the nations delivered those whom my fathers have destroyed: Gozan, Haran, Rezeph, and the sons of Eden who were in Telassar? Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, or of Hena, or of Ivvah? These words were written in the Book of Kings and Chronicles, that the commander Rabshekah had left the siege of Jerusalem according to the will of the Lord, and went to his master, who he had learned was besieging Lachish, having either abandoned or captured it, to attack Libnah. He also, upon hearing that Tarachamregem, the king of the Ethiopians, was preparing to make war against him, went out to meet him, and yet sent messengers to Hezekiah and letters, in order to frighten those whom he had not yet conquered by force. And just as he had said to the people, 'Do not let Hezekiah deceive you' (2 Kings 18:29), he speaks the same blasphemy to the king, saying, 'Do not let your God deceive you' (2 Kings 19:10). And he gives examples from the past, how their gods were unable to deliver other lands from their hands, and therefore Jerusalem will not be able to be delivered either. In his enumeration of the other nations, Ana () and Ava () are mentioned, which the Seventy mixed, saying, anavegava, and they called it a conjunction, that is, vau, between the two nations Ana and Ava, in the Hebrew language, so that to those unaware it seems one nation or city. We pass over what is clear, so that we may dwell on uncertainties. Herodotus relates that Sennacherib, the king of the Assyrians, fought against the Egyptians and besieged Pelusium. And when the mounds for capturing the city had been built, Taracham, the king of the Ethiopians, came to their aid, and in one night, near Jerusalem, 185,000 of the Assyrian army perished from plague. This is reported by Herodotus and most fully by Berosus, a writer of Chaldean history, whose credibility must be sought from his own books.
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Summary
Isaiah 37:8 provides a crucial update on the Assyrian invasion of Judah, detailing the return of Rabshakeh, Sennacherib's chief commander, from his unsuccessful mission to intimidate Jerusalem. This verse reveals a significant strategic shift in the Assyrian campaign: King Sennacherib has moved his military operations from the besieged city of Lachish to another strategic Judean stronghold, Libnah. This seemingly minor logistical detail is pivotal, setting the stage for the dramatic divine intervention that will soon follow and underscoring God's sovereign control over the movements of nations, ultimately demonstrating the futility of human aggression against His chosen people.
Context
Literary Context
This verse immediately follows Rabshakeh's audacious and blasphemous challenge to King Hezekiah and the inhabitants of Jerusalem, as vividly recounted in Isaiah 36. Having delivered Sennacherib's demands and insults, aimed at demoralizing the city into surrender without a siege, Rabshakeh's mission concludes. His return in Isaiah 37:8 signifies the completion of this specific diplomatic-military assignment. The subsequent discovery of Sennacherib's new location at Libnah directly precedes Hezekiah's fervent prayer and Isaiah's prophetic response, which promises divine deliverance and sets the stage for the miraculous destruction of the Assyrian army later in the chapter (Isaiah 37:36). This verse, therefore, acts as a crucial narrative bridge, shifting the focus from Rabshakeh's direct confrontation with Jerusalem to the broader strategic movements of the Assyrian king, which will ultimately lead to their downfall and God's glory.
Historical & Cultural Context
The events of Isaiah 37 are set against the backdrop of the Assyrian Empire's dominance in the late 8th century BCE. Under King Sennacherib, Assyria was the preeminent military power, renowned for its brutal siege tactics, psychological warfare, and efficient military administration. Lachish, a heavily fortified Judean city, had already fallen or was on the verge of falling, as extensively evidenced by archaeological finds and Sennacherib's own annals. The shift to Libnah indicates the Assyrian strategy of systematically subduing Judean strongholds before or concurrently with a direct assault on Jerusalem. Rabshakeh, whose title means "chief butler" or "chief officer," was a high-ranking official, entrusted with delivering the king's message and overseeing military operations, reflecting the hierarchical and disciplined nature of the Assyrian army. The use of psychological warfare, as seen in Rabshakeh's earlier speeches, was a common Assyrian tactic to break the morale of besieged cities.
Key Themes
Isaiah 37:8 contributes to several overarching themes within the book of Isaiah and this specific historical narrative. Firstly, it highlights the overwhelming military might and relentless aggression of the Assyrian Empire, demonstrating their strategic mobility and determination to conquer Judah. Secondly, it underscores the theme of divine sovereignty and control over human affairs. While Assyria acts with apparent autonomy, their movements, including the shift from Lachish to Libnah, are ultimately orchestrated by God, setting the stage for His miraculous intervention. This subtly foreshadows the ultimate defeat of the seemingly invincible Assyrian forces, reinforcing the message that God alone is sovereign and capable of delivering His people, as promised in Isaiah 37:6-7. Finally, the verse implicitly touches upon the theme of human accountability and reporting within a hierarchical structure, as Rabshakeh returns to report to his king, reflecting the ordered nature of even a pagan empire under God's overarching plan.
Exposition and Analysis
Key Word Analysis
This is not a personal name but an Assyrian title, derived from Hebrew words meaning "chief" and "to drink," thus "chief butler" or "chief officer." As seen in Isaiah 36, this individual served as Sennacherib's primary diplomatic and military representative, tasked with delivering the king's demands and engaging in psychological warfare. His high rank underscores the gravity of the Assyrian threat and the official nature of their aggression against Judah.
Derived from a primitive root meaning "to feed on" or "to consume," this word is used figuratively to mean "to battle" or "to make war." Its usage here emphasizes the active, destructive, and consuming nature of the Assyrian military campaign. Sennacherib was not merely encamped but actively engaged in combat, besieging and fighting against Libnah, illustrating the relentless and aggressive posture of the Assyrian forces.
This verb literally means "to pull up," especially tent-pins, signifying the act of breaking camp and starting a journey or march. In this context, it describes Sennacherib's strategic relocation of his main forces from Lachish to Libnah. This movement is significant as it indicates the dynamic and mobile nature of the Assyrian invasion, adapting to the unfolding military situation and maintaining pressure on Judah.
Verse Breakdown
"So Rabshakeh returned,"
This clause signifies the completion of Rabshakeh's specific mission to Jerusalem, where he had delivered Sennacherib's taunts and demands to King Hezekiah. His return implies a report-back action to his commanding officer, the king, indicating the structured command chain within the Assyrian military apparatus and the conclusion of his direct confrontation with Jerusalem.
"and found the king of Assyria warring against Libnah:"
Upon his return, Rabshakeh locates Sennacherib not at Lachish, from where he was originally dispatched, but actively engaged in military operations against Libnah. This reveals a strategic shift in the Assyrian campaign, demonstrating their continued aggression and mobility in subduing Judean cities. The term "warring" emphasizes the active siege or battle taking place, highlighting the ongoing intensity of the invasion.
"for he had heard that he was departed from Lachish."
This final clause provides the reason for Sennacherib's new location. Rabshakeh had received intelligence that the king had broken camp and moved his forces from Lachish. This detail highlights the flow of information within the Assyrian military and the dynamic nature of their campaign, constantly adapting and moving to maintain pressure on the remaining Judean strongholds, even as their ultimate fate is being determined by divine providence.
Literary Devices
Isaiah 37:8 employs several literary devices that enhance its narrative function. The verse primarily serves as a moment of Narrative Progression, advancing the plot by detailing the movements of key characters (Rabshakeh and Sennacherib) and the Assyrian army, thereby setting the stage for subsequent events. There is an element of Foreshadowing, as the shift in Sennacherib's location, seemingly a tactical maneuver, inadvertently positions him for the divine judgment that will soon befall his army. The mention of "warring against Libnah" uses Synecdoche, where "warring" represents the entire military campaign and siege operations of the Assyrians, encapsulating their destructive intent and the comprehensive nature of their assault. Furthermore, the verse subtly contributes to the overarching Dramatic Irony of the narrative; while the Assyrians believe they are in full control and are strategically advancing, their movements are, from a divine perspective, being orchestrated to bring about their own downfall and Jerusalem's miraculous deliverance.
Theological and Thematic Connections
Isaiah 37:8, though seemingly a mere logistical detail, carries significant theological weight. It underscores the pervasive nature of the Assyrian threat and the immense pressure on Judah, yet simultaneously reveals God's sovereign control over even the movements of pagan kings and their armies. The shift from Lachish to Libnah, while a strategic decision by Sennacherib, is ultimately part of God's larger plan to position the enemy for His decisive intervention. This demonstrates that no human power, however formidable, can thwart the divine will. God is actively involved in history, orchestrating events to protect His people and uphold His promises, even when His hand is not immediately visible. The Assyrian king's relentless pursuit of conquest inadvertently leads him into the very circumstances where God's power will be most dramatically displayed, highlighting the theme of divine providence overriding human ambition.
Reflection and Application
Isaiah 37:8 invites us to look beyond the immediate circumstances of conflict and recognize the unseen hand of God at work. In our own lives, we often face "Assyrian" threats—overwhelming challenges, relentless opposition, or seemingly insurmountable obstacles that shift and adapt, much like Sennacherib's army. This verse reminds us that even when our adversaries appear to be strategically positioned and relentlessly advancing, God is sovereign over their movements. He can use their very actions, intended for our harm, to set the stage for His deliverance or to reveal His glory. It encourages us to maintain faith and prayer, as Hezekiah did, knowing that God is not passive but actively orchestrating events, even the seemingly mundane details of an enemy's movements, for His ultimate purposes. Our trust should not be in the stability of our circumstances or the predictability of our foes, but in the unchanging and all-powerful God who controls all things, ensuring that His plans will prevail.
Questions for Reflection
FAQ
What was the significance of Lachish and Libnah in the Assyrian campaign?
Lachish and Libnah were both strategically important, heavily fortified cities in Judah. Lachish was particularly significant as a major stronghold, serving as a key defense point for Jerusalem, and its capture by Sennacherib was a major blow to Judah, documented extensively in Assyrian reliefs and biblical texts (2 Kings 18:13-14). The shift to Libnah indicated the Assyrian strategy of systematically conquering Judean strongholds, isolating Jerusalem, and demonstrating their overwhelming military might. Libnah's location provided another point of pressure and was likely chosen due to its strategic value or in response to intelligence about the approaching Egyptian relief force, further illustrating the dynamic nature of the Assyrian invasion.
Why did Rabshakeh return to Sennacherib?
Rabshakeh returned to Sennacherib because his mission to Jerusalem was complete. He had delivered the Assyrian king's demands and taunts to King Hezekiah and the people of Jerusalem, attempting to intimidate them into surrender without a prolonged siege (Isaiah 36:1-22). As a high-ranking military and diplomatic official, it was his duty to report back to his king on the outcome of his assignment and to receive further orders. His return signifies the structured command and control within the Assyrian army, where even senior officers were accountable to the king.
Does this verse suggest that God directly controlled Sennacherib's movements?
While the verse doesn't explicitly state direct divine control, the broader biblical narrative, especially within Isaiah, strongly implies God's ultimate sovereignty over all nations and their rulers. Isaiah 10:5-7 portrays Assyria as God's "rod of anger," used to punish unfaithful Judah, but also notes that Assyria "does not think so, nor does its heart intend so." This suggests that while Sennacherib acted according to his own ambitions and military strategies, his movements and conquests were ultimately within the bounds of God's permissive will and served His larger redemptive and judgmental purposes. The shift to Libnah, for example, placed Sennacherib in a position where God would miraculously intervene (Isaiah 37:36), demonstrating God's supreme authority and ability to orchestrate history.
Christ-Centered Fulfillment
Isaiah 37:8, though set in a historical military context, finds profound Christ-centered fulfillment in the ultimate defeat of God's spiritual enemies and the eternal security of His people in Christ. Just as Rabshakeh returned to find Sennacherib "warring against Libnah," signifying the relentless advance of a formidable earthly foe, so too does humanity face a spiritual adversary, Satan, who relentlessly seeks to conquer and destroy. However, the narrative of Sennacherib's eventual defeat, orchestrated by God, foreshadows the decisive victory accomplished by Jesus Christ. The "warring" of the Assyrian king, intended to crush God's people and blaspheme His name, is ultimately rendered futile by divine intervention, much like the powers of sin, death, and the devil were utterly defeated by Christ's atoning sacrifice on the cross and His glorious resurrection (Colossians 2:15). Where earthly kings like Sennacherib shift their battlegrounds and rely on military might, the true King, Jesus, established His kingdom not through military conquest but through humility, suffering, and self-sacrifice, securing a spiritual victory that transcends all earthly conflicts (John 18:36). The miraculous security of Jerusalem in Isaiah 37 points to the ultimate and eternal security found in the New Jerusalem, the heavenly city, where God's people are forever safe from all enemies through the Lamb of God (Revelation 21:1-4). Thus, the shifting battlefronts of ancient history ultimately point to the immovable and victorious reign of Christ, who has "departed" from the grave to establish an everlasting kingdom, ensuring that the gates of hell shall not prevail against His Church (Matthew 16:18) and that His people are eternally secure in Him.