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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
One surviving comment on this verse from the historical church.
(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 37:9 captures a pivotal moment during the Assyrian siege of Jerusalem, revealing a strategic development that temporarily diverts King Sennacherib's immediate attention from Judah's capital. While actively threatening Jerusalem, Sennacherib receives critical intelligence that Tirhakah, the formidable king of Ethiopia (Kush), is advancing with the intent to engage him in battle. This unexpected news prompts Sennacherib to send a renewed, more aggressive message to King Hezekiah, intensifying the spiritual and political stakes and setting the stage for a profound test of faith and divine intervention.
Context
Literary Context
This verse is intricately woven into the broader historical narrative of Sennacherib's invasion of Judah, primarily detailed in Isaiah 36 and Isaiah 37. These chapters form a cohesive account of the overwhelming Assyrian threat and God's miraculous deliverance. Immediately preceding this verse, Sennacherib's field commander, the Rabshakeh, has delivered a series of blasphemous and psychologically intimidating speeches to the people of Jerusalem, aiming to erode their morale and trust in Yahweh. King Hezekiah, in response to this immense pressure, has demonstrated his reliance on God by tearing his clothes, putting on sackcloth, and sending officials to the prophet Isaiah for divine guidance, as recorded in Isaiah 37:1-7. The arrival of news concerning Tirhakah's advance serves as a crucial narrative pivot, introducing an external factor that provides a temporary strategic reprieve for Judah and significantly alters the dynamic of the unfolding drama.
Historical & Cultural Context
The events depicted in Isaiah 37:9 occurred around 701 BC, during the reigns of King Hezekiah of Judah and King Sennacherib of Assyria. At this time, the Neo-Assyrian Empire was the dominant superpower of the ancient Near East, renowned for its brutal military campaigns, sophisticated siege warfare, and effective psychological tactics designed to induce surrender. Sennacherib's own annals corroborate his extensive campaign against Judah, including the capture of many fortified cities and his successful siege of Jerusalem. Tirhakah (also known as Taharqa) was a pharaoh of the 25th Dynasty of Egypt, which was of Kushite (Nubian) origin. During this period, Egypt and Kush were unified under Kushite rule, making Tirhakah a formidable regional power whose influence extended into the Levant. His military advance posed a genuine and significant threat to Sennacherib's western flank, potentially forcing the Assyrian king to engage in a costly two-front war. The intelligence of Tirhakah's movement was not a minor report but a critical geopolitical development with the potential to fundamentally alter the balance of power in the region and disrupt Sennacherib's campaign.
Key Themes
The introduction of Tirhakah's advance in this verse profoundly contributes to several overarching theological and narrative themes within the book of Isaiah and the broader prophetic corpus. Firstly, it powerfully underscores the theme of Divine Providence and Sovereignty. The sudden appearance of an external threat to Sennacherib, seemingly unrelated to Judah's immediate plight, highlights God's orchestration of global events. It demonstrates that God can use diverse means—even the movements of pagan kings and the geopolitical machinations of empires—to accomplish His divine purposes, protect His covenant people, and ultimately bring glory to His name. This unexpected diversion for Sennacherib buys crucial time for Jerusalem and providentially sets the stage for God's direct, miraculous intervention. Secondly, it intensifies the theme of The Test of Faith. While Tirhakah's approach might initially seem like a potential source of relief for Hezekiah, Sennacherib shrewdly uses this news not as a reason to retreat, but to double down on his psychological assault against Hezekiah, sending an even more defiant and blasphemous message in Isaiah 37:10-13. This renewed pressure pushes Hezekiah to a deeper and more desperate reliance on God, culminating in his fervent and humble prayer in Isaiah 37:14-20, which ultimately serves as the catalyst for God's dramatic and miraculous deliverance.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to hear intelligently," often carrying the implication of attentive listening, understanding, and sometimes, obedience. In this context, Sennacherib "heard" the intelligence report concerning Tirhakah, indicating that he not only physically perceived the message but also processed and comprehended its crucial strategic implications. The repetition of "heard" within the verse (once for the initial report, again for his reaction) emphasizes the profound impact this information had on his immediate plans and subsequent actions.
A primitive root meaning "to go (causatively, bring) out," encompassing a wide semantic range including appearing, departing, proceeding, or launching. Here, it vividly describes Tirhakah's active and decisive military movement, signifying his advance from his territory with hostile intent. It conveys the sense of a formidable force making a deliberate and aggressive maneuver, presenting a direct and immediate threat to Sennacherib's operations.
A primitive root meaning "to feed on; figuratively, to consume; by implication, to battle (as destruction)." This word precisely defines the hostile and destructive intent behind Tirhakah's movement. It is not merely a diplomatic visit or a show of force, but an aggressive military confrontation aimed at engaging in battle and causing destruction. This highlights the grave nature of the news Sennacherib received and the potential for a significant, consuming conflict that would divert his resources and attention.
Verse Breakdown
"And he heard say concerning Tirhakah king of Ethiopia,"
The opening "he" refers to Sennacherib, the Assyrian king, who is currently preoccupied with his military campaign against Judah and the siege of Jerusalem. The crucial intelligence he receives pertains to Tirhakah, explicitly identified as the powerful "king of Ethiopia" (Kush). This clause immediately introduces a new, significant geopolitical player and an external threat that enters the narrative, shifting the focus from solely Jerusalem to a broader regional conflict.
"He is come forth to make war with thee."
This is the precise content of the message that Sennacherib intercepted or received. The "He" unequivocally refers to Tirhakah, and "thee" points directly to Sennacherib. The news is presented as urgent and decisive: Tirhakah has launched a military expedition with the explicit and hostile purpose of engaging Sennacherib's formidable army in battle. This immediately presents Sennacherib with a new, pressing, and potentially devastating concern that demands his strategic attention beyond the ongoing siege of Jerusalem.
"And when he heard [it], he sent messengers to Hezekiah, saying,"
The repetition of "he heard" underscores the profound impact and strategic importance of this intelligence on Sennacherib. Rather than immediately withdrawing his forces or directly confronting Tirhakah, Sennacherib's calculated first response is to dispatch a further communication to King Hezekiah. This action reveals Sennacherib's strategic thinking: he aims to secure Jerusalem's swift surrender before he is forced to fully engage Tirhakah, or perhaps to intensify the psychological pressure on Hezekiah, thereby crushing any hope of external relief that the news of Tirhakah's advance might inspire. The subsequent message (detailed in the verses that follow) is a direct, calculated consequence of Sennacherib's receipt of this critical intelligence.
Literary Devices
Isaiah 37:9 effectively employs several literary devices to advance the narrative, heighten tension, and deepen its theological implications. Foreshadowing is subtly present as the news of Tirhakah's advance, while seemingly a mere military diversion, hints at the unfolding of God's larger, providential plan for Jerusalem's deliverance. It sets in motion a chain of events that will ultimately lead to Sennacherib's dramatic defeat and withdrawal. There is also a strong element of Dramatic Irony at play; Sennacherib hears of Tirhakah's approach and responds by sending an even more intimidating and blasphemous message to Hezekiah, believing he is asserting his absolute dominance and crushing any hope. However, from the divine perspective, this very news and Sennacherib's calculated reaction are integral parts of God's sovereign orchestration, designed not to secure Assyrian victory but to bring about the Assyrian king's downfall and to demonstrate Yahweh's supreme power and faithfulness. The abrupt shift in focus from the immediate siege of Jerusalem to an external, formidable threat also masterfully generates a palpable sense of Suspense, leaving the reader to wonder how this new geopolitical development will impact the besieged city and Hezekiah's ultimate fate.
Theological and Thematic Connections
Isaiah 37:9 profoundly illustrates the intricate and often unseen workings of divine providence in human history. God, as the sovereign Lord, is not confined to the immediate battleground or the specific prayers of His people but orchestrates events on a global scale to achieve His overarching purposes. The sudden appearance of Tirhakah, a seemingly unrelated geopolitical development, serves as a strategic diversion for Sennacherib, buying crucial time for Jerusalem and providentially setting the stage for God's miraculous intervention. This demonstrates that even when His people face overwhelming odds and seemingly insurmountable enemies, God is actively working behind the scenes, using unexpected circumstances, the movements of powerful nations, and even the actions of pagan kings to protect His covenant people and uphold His divine promises. It powerfully underscores the truth that no earthly power, no matter how formidable or arrogant, can ultimately thwart the sovereign will and redemptive plan of God.
Reflection and Application
Isaiah 37:9 offers profound and enduring lessons for contemporary believers navigating the daunting challenges of life. Just as King Hezekiah and the people of Jerusalem found themselves cornered by an seemingly invincible enemy, we too can encounter circumstances that feel overwhelming—whether personal crises, spiritual attacks, professional setbacks, or societal pressures. This verse serves as a powerful reminder that God is always at work, even when His hand is not immediately visible or His methods are beyond our comprehension. The news of Tirhakah's advance was an unexpected, external event that dramatically shifted the dynamics of the conflict, demonstrating God's remarkable ability to use unforeseen circumstances and seemingly unrelated geopolitical developments to His advantage and for the ultimate deliverance of His people. When we encounter renewed pressures, intensified threats, or "second messages" from the enemy, much like Hezekiah did, our primary response should be to turn to God in humble and fervent prayer, trusting implicitly in His sovereign timing and His unique, often unexpected, methods of deliverance. This passage encourages us to cultivate a vision that looks beyond the immediate threat, recognizing that God's providential hand is orchestrating all events, often in ways we cannot possibly comprehend, to bring about His ultimate victory and our profound good.
Questions for Reflection
FAQ
Who was Tirhakah, and why was his appearance significant in this narrative?
Tirhakah (also known as Taharqa) was a powerful Kushite pharaoh of the 25th Dynasty of Egypt, ruling over a vast empire that included both Egypt and Nubia (Kush). His appearance in Isaiah 37:9 is highly significant because it introduced a major geopolitical threat to Sennacherib, the Assyrian king, who was at that moment deeply engaged in his campaign against Judah and besieging Jerusalem. The news that Tirhakah was "come forth to make war" meant Sennacherib faced the daunting prospect of a two-front war, forcing him to divide his attention and military resources. This unexpected development served as a crucial strategic diversion, buying vital time for Jerusalem and providentially setting the stage for God's miraculous intervention, as detailed later in Isaiah 37.
How does this verse demonstrate God's providential care for His people?
Isaiah 37:9 vividly demonstrates God's providential care by showing how He orchestrates seemingly unrelated external events to protect His people and fulfill His divine purposes. The advance of Tirhakah was not a result of Hezekiah's actions or prayers, but an independent geopolitical movement. Yet, God sovereignly used this development to divert Sennacherib's immediate focus from Jerusalem. This strategic diversion gave Hezekiah the crucial opportunity to seek God's counsel through the prophet Isaiah and to pray fervently, which ultimately led to the miraculous destruction of the Assyrian army in Isaiah 37:36. It powerfully highlights that God is not limited to direct, visible interventions but can subtly influence and direct world events to bring about His desired outcome for His faithful covenant people.
Christ-Centered Fulfillment
The account in Isaiah 37:9, with its depiction of God's providential hand orchestrating seemingly unrelated events to protect His people from a formidable earthly enemy, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as God used the unexpected advance of Tirhakah to divert Sennacherib and ultimately deliver Jerusalem from physical destruction, so too does God, in Christ, provide the ultimate and eternal deliverance from a far greater enemy: sin, death, and the spiritual forces of darkness. The Old Testament narrative of God's miraculous protection of His earthly kingdom foreshadows Christ's establishment of His eternal spiritual kingdom, the Church, against which "the gates of Hades shall not prevail" (Matthew 16:18). Jesus, the true King and greater Hezekiah, faced the ultimate spiritual warfare, not by sending messengers to an earthly foe, but by confronting the enemy directly on the cross. His decisive victory there disarmed "principalities and powers" (Colossians 2:15), securing a deliverance infinitely more profound and eternal than the physical rescue of Jerusalem. Through His eternal intercession as our High Priest (Hebrews 7:25) and His sovereign reign as King of kings and Lord of lords (Revelation 19:16), Christ continually protects His people, orchestrating all things—even the seemingly random events of history—for their ultimate good and for the glory of His name, ensuring that no enemy, visible or invisible, can ultimately snatch them from His secure and loving hand (John 10:28).