King James Version

Isaiah 37

38 verses with commentary

Hezekiah's Prayer

And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.

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And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. This verse records Hezekiah's response to Assyria's blasphemous threats delivered by the Rabshakeh (36:4-20). The king's actions demonstrate exemplary godly leadership in crisis. "Rent his clothes" (vayiqra beyadav, וַיִּקְרַע בְּגָדָיו) was a traditional sign of grief, distress, or horror at blasphemy—appropriate given Rabshakeh's mockery of God.

"Covered himself with sackcloth" (vayekhas saq, וַיְכַס שָׂק) indicates deep mourning and humiliation before God. Sackcloth, coarse goat or camel hair cloth, was worn during times of repentance, mourning, or desperate prayer (Genesis 37:34; Joel 1:13; Jonah 3:5-8). Hezekiah's donning sackcloth showed he recognized the crisis transcended military strategy—this was fundamentally a spiritual battle requiring divine intervention.

Most significantly, he "went into the house of the LORD" (vayabo beit YHWH, וַיָּבֹא בֵּית־יְהוָה)—the Temple in Jerusalem. Rather than immediately convening war councils or sending ambassadors, Hezekiah's first response was worship and prayer. This models appropriate crisis management: acknowledge the severity (torn clothes), humble yourself (sackcloth), and seek God first (Temple). The narrative continues with Hezekiah spreading Rabshakeh's threatening letter before the LORD in prayer (37:14-20), demonstrating faith that God defends His own glory. God's dramatic deliverance follows (37:36), vindicating Hezekiah's faith. Christ similarly teaches prioritizing God's kingdom in every crisis (Matthew 6:33).

And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.

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Hezekiah sending officials "covered with sackcloth" to Isaiah demonstrates proper spiritual priorities in crisis—seeking prophetic counsel before political solutions. Sackcloth symbolized mourning, repentance, and humility before God. The king includes both civil officials (Eliakim, Shebna) and priests, showing unity between governmental and religious leadership. Consulting Isaiah acknowledges that this is fundamentally a spiritual crisis requiring divine intervention, not merely a political problem needing diplomatic solutions.

And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth. blasphemy: or, provocation

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The message "This day is a day of trouble, and of rebuke, and of blasphemy" accurately diagnoses the situation's spiritual dimension. The metaphor "children are come to the birth, and there is not strength to bring forth" depicts hopeless desperation—life is near but impossible to achieve without intervention. This vivid imagery shows Hezekiah recognizes Judah's complete inability to save themselves. Acknowledging utter helplessness is prerequisite for receiving God's miraculous deliverance. The admission of weakness demonstrates mature faith.

It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left. left: Heb. found

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Hezekiah's request "lift up thy prayer for the remnant that is left" demonstrates humility—the king asks the prophet to intercede rather than relying solely on his own prayers. The hope that "the LORD thy God will hear the words of Rabshakeh" and "reprove" him shows faith that God has heard the blasphemy and will vindicate His name. The "remnant" concept is crucial—God preserves a faithful few through judgment. Hezekiah identifies Judah as this remnant, trusting God's covenant promises to preserve His people.

So the servants of king Hezekiah came to Isaiah.

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The simple statement "So the servants of king Hezekiah came to Isaiah" shows completion of the king's command. This verse emphasizes the personal connection between faithful king and faithful prophet. The text doesn't elaborate on the journey because the focus is the spiritual consultation. This partnership between governmental and prophetic authority demonstrates proper relationship—civil leaders should honor and consult God's word through His appointed messengers.

And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.

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Isaiah's message "Thus saith the LORD, Be not afraid" directly addresses the core issue—fear. God's command not to fear the blasphemous words acknowledges their emotional impact but declares they cannot ultimately harm those under divine protection. The phrase "the servants of the king of Assyria" deliberately demotes Rabshakeh from his self-important posturing to mere servitude. God's perspective cuts through intimidation to reveal the true power dynamic—the creature cannot prevail against the Creator.

Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. send: or, put a spirit into him

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God's promise "I will send a blast upon him" refers to divine intervention in Sennacherib's spirit—God controls even the thoughts and decisions of pagan kings (Proverbs 21:1). The prophecy that he will "hear a rumour" and return home, then "cause him to fall by the sword in his own land" predicts specific details of judgment. This demonstrates God's sovereignty over history—He doesn't merely react to events but orchestrates them according to His purposes. The precision of fulfilled prophecy validates God's word.

So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

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Rabshakeh's discovery that Sennacherib had moved from Lachish to Libnah shows the fluidity of military campaigns. The detail demonstrates historical accuracy—Isaiah provides specific geographical information verifiable through other records. The movement also shows that despite confident boasting, Assyrian operations weren't entirely smooth. God was already working behind the scenes, preparing deliverance even while the threat appeared overwhelming. This encourages trust that God is active even when His work isn't yet visible.

And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,

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The report about Tirhakah king of Ethiopia/Cush coming to fight disrupts Sennacherib's plans. God uses secondary causes—in this case, geopolitical competition—to accomplish His purposes. The text says Sennacherib "sent messengers again" to Hezekiah, showing that military pressure from another front motivated renewed attempts to secure Jerusalem's surrender quickly. God sovereignly orchestrates international events to deliver His people, often through natural means rather than only miraculous intervention.

Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.

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Sennacherib's message "Let not thy God, in whom thou trustest, deceive thee" directly attacks the object of Hezekiah's faith. The claim that God is a deceiver inverts truth—the father of lies accuses God of his own character. The continued assertion that Jerusalem will be delivered to Assyria maintains psychological pressure. This intensified attack shows that often trials increase in severity right before deliverance. Satan understands his time is short and rages harder (Revelation 12:12).

Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?

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The argument "Behold, thou hast heard what the kings of Assyria have done to all lands" appeals to empirical evidence—Assyria's unbroken record of conquest. The claim "by destroying them utterly" emphasizes total victory, leaving no room for hope. The rhetorical question "shalt thou be delivered?" assumes the obvious answer is no. This logical argument is actually fallacious—past patterns don't determine God's actions. What Assyria did to others is irrelevant when the Defender is YHWH.

Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?

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The recitation of conquered peoples—"Gozan, Haran, Rezeph, Eden, Telassar"—aims to overwhelm hope through accumulated evidence. The question "Have the gods of the nations delivered them?" again equates YHWH with powerless idols. Sennacherib fundamentally misunderstands that false gods have no existence (1 Corinthians 8:4), while YHWH is the living God who acts in history. The litany of failures proves nothing about what the true God will do.

Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?

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The continued list—"Where is the king of Hamath, the king of Arphad, king of the city of Sepharvaim, Hena, Ivah?"—hammers home the message: all resistance fails. By mentioning kings specifically, Sennacherib emphasizes that even royal power cannot withstand Assyria. This comprehensive catalogue of defeated enemies demonstrates thorough preparation for psychological warfare. However, the very length of the list reveals Assyria's pride—boasting in conquest becomes an opportunity for God to humble the proud.

And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.

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Hezekiah receiving the letter and reading it shows deliberate engagement with the threat—he doesn't ignore or minimize it but faces reality fully. Going "up unto the house of the LORD" demonstrates proper crisis response: bring the problem to God. The detail that Hezekiah "spread it before the LORD" is profound—physically displaying the threatening letter before God symbolizes complete transparency and trust. This action says, "Lord, You see what I see. I bring this to You."

And Hezekiah prayed unto the LORD, saying,

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Hezekiah's prayer begins with worship: addressing "O LORD of hosts, God of Israel, that dwellest between the cherubim" grounds his petition in God's character and covenant relationship. "Thou art the God, even thou alone" is confession of monotheism against Assyrian polytheism. The declaration "thou hast made heaven and earth" establishes God's creative authority over all existence. Right theology precedes right prayer—understanding who God is shapes what we ask and expect. Hezekiah doesn't begin with his problem but with God's supremacy.

O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.

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The petition "Incline thine ear, O LORD" and "open thine eyes" uses anthropomorphic language—God doesn't literally have ears or eyes needing attention, but this vivid imagery expresses the prayer for divine attention and action. "See" emphasizes that God should observe Sennacherib's blasphemy. The phrase "all the words of Sennacherib, which hath sent to reproach the living God" correctly identifies the core offense—not threat to Judah but insult to God's honor. Hezekiah wisely appeals to God's jealousy for His own glory.

Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.

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The repeated "Incline thine ear...open thine eyes" emphasizes urgency and intensity. The additional "O LORD" is personal appeal to covenant relationship. "Hear all the words of Sennacherib" asks God to pay attention to every blasphemy. Hezekiah doesn't minimize or sanitize the enemy's words but lays them fully before God. This honest presentation of the threat demonstrates faith that God can handle the full truth of the situation. The prayer teaches that we don't need to make things sound better to get God's attention.

Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries, nations: Heb. lands

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The acknowledgment "Of a truth, LORD, the kings of Assyria have laid waste all the nations" is remarkably honest—Hezekiah admits Sennacherib's claims are factually accurate. This confession shows mature faith doesn't require denying reality or pretending circumstances aren't dire. Recognizing the enemy's genuine power makes the subsequent trust in God's greater power more meaningful. Faith built on illusion isn't faith; faith built on acknowledging hard truth but trusting God anyway is genuine.

And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. cast: Heb. given

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Hezekiah explains why previous gods failed: "they were no gods, but the work of men's hands, wood and stone." This theological clarity distinguishes YHWH from idols. False gods couldn't save because they don't exist as persons—they're mere human creations. The phrase "therefore they have destroyed them" shows that destruction of idols proves nothing about the true God. This argument cuts the heart of Sennacherib's logic. Hezekiah demonstrates that what happened to idol-worshipers is irrelevant to what God will do for His people.

Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.

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The climactic petition "Now therefore, O LORD our God, save us from his hand" moves from theological foundation to specific request. The purpose clause "that all the kingdoms of the earth may know that thou art the LORD, even thou only" reveals Hezekiah's primary motivation—not merely Judah's safety but God's glory among the nations. This God-centered prayer prioritizes divine reputation over personal comfort. It echoes Jesus teaching to pray "hallowed be thy name" before "give us daily bread." When God's glory is our chief concern, He delights to act.

Sennacherib's Fall

Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:

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Isaiah's message "Thus saith the LORD God of Israel" comes in direct response to Hezekiah's prayer, demonstrating that God hears and answers. The phrase "Whereas thou hast prayed to me against Sennacherib" acknowledges the king's intercession. God's immediate response through His prophet shows that He was waiting for His people to turn to Him in faith. The prophetic answer validates Hezekiah's approach—bringing blasphemy and threats to God rather than attempting human solutions.

This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.

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The oracle's opening "This is the word which the LORD hath spoken concerning him" identifies Sennacherib as the object of judgment. The personification of Jerusalem as "the virgin, the daughter of Zion" emphasizes her protected status under God's care. The verbs "despised...laughed to scorn" and "shaken her head" depict victorious mockery—a complete reversal where the threatened becomes the mocker. This prophetic poetry assures that God will turn the tables, vindicating His people and humiliating the arrogant.

Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.

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God's rhetorical questions "Whom hast thou reproached and blasphemed?" make Sennacherib's true offense explicit—his insults targeted not merely Judah but "the Holy One of Israel." The phrase "exalted thy voice, and lifted up thine eyes on high" depicts arrogant presumption. Assyria's pride consisted of not recognizing the difference between conquering pagan nations and challenging YHWH. God will not allow His holy name to be equated with powerless idols. The offense demands divine response to vindicate God's uniqueness.

By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel. By thy: Heb. By the hand of thy servants the tall: Heb. the tallness of the cedars thereof and the choice of the fir trees thereof the forest: or, the forest and his fruitful field

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God quotes Sennacherib's boasting: "By thy servants hast thou reproached the Lord" shows the blasphemy came through Rabshakeh. The boasts about chariots, conquering mountain heights, and cutting down cedars of Lebanon demonstrate Assyrian pride in military and engineering achievements. "I will enter into the height of his border" claims access to inaccessible places. The "forest of his Carmel" refers to choice territory. God demonstrates He heard every arrogant word, and pride precedes destruction (Proverbs 16:18).

I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places. besieged: or, fenced and closed

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The boasting continues: "I have digged, and drunk water" claims ability to find water even in deserts through engineering. "With the sole of my feet have I dried up all the rivers of the besieged places" is hyperbolic pride—claiming to conquer even natural obstacles. This exemplifies human hubris, believing technology and power make one invincible. The comprehensive claims "all the rivers" shows total pride admitting no limits. Such boasting sets up dramatic reversal when God demonstrates absolute sovereignty.

Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps. Hast: or, Hast thou not heard how I have made it long ago, and formed it of ancient times? should I now bring it to be laid waste, and defenced cities to be ruinous heaps?

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God's response "Hast thou not heard?" begins His rebuke. The revelation "long ago" and "of ancient times" shows that Assyria's success wasn't their achievement but God's sovereign plan. "I have formed it" and "now have I brought it to pass" reveals God as the actual cause of Assyrian military victories. This demonstrates crucial theology: God uses even pagan nations as instruments (Isaiah 10:5-6). What Assyria claimed as their power was actually God's sovereign orchestration. Pride consists of taking credit for what God alone accomplished.

Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up. of small: Heb. short of hand

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God explains the reality behind Assyria's victories: "their inhabitants were of small power" describes those conquered as deliberately weakened by God. "Dismayed and confounded" shows God caused their psychological defeat. The agricultural metaphors "as the grass of the field...as the green herb...as corn blasted before it be grown up" depict divinely-ordained weakness. This reveals that Assyria conquered weak opponents by God's permission, not through inherent superiority. Beating weakened opponents proves nothing about being able to defeat God's protected people.

But I know thy abode, and thy going out, and thy coming in, and thy rage against me. abode: or, sitting

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The declaration "I know thy abode, and thy going out, and thy coming in" demonstrates omniscience—God observes every movement and plan. "Thy rage against me" identifies the core sin: not military action but rebellion against divine authority. God sees both external actions and internal attitudes. The comprehensive knowledge "I know" repeated emphasizes nothing escapes divine awareness. This sets up the judgment—since God knows all, He will respond appropriately.

Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

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The judgment imagery "I will put my hook in thy nose, and my bridle in thy lips" depicts Sennacherib as a wild animal God will control. Ancient Near Eastern conquerors led captives with hooks and bridles, humiliating them. God will do to Assyria what Assyria did to others. "I will turn thee back by the way by which thou camest" promises forced retreat without conquering Jerusalem. The punishment fits the crime—proud Assyria will be humiliated and controlled like a beast.

And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.

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The "sign" given to Hezekiah provides tangible evidence of God's promise. "Ye shall eat this year such as groweth of itself" and next year "that which springeth of the same" describes two years without normal planting due to Assyrian invasion's disruption. "In the third year sow ye" promises return to normalcy, indicating Assyria will be gone. This sign requires faith—waiting two years for fulfillment tests trust. The agricultural timeline demonstrates God's promise extends beyond immediate crisis to long-term restoration.

And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: the remnant: Heb. the escaping of the house of Judah that remaineth

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The metaphor "the remnant that is escaped...shall again take root downward, and bear fruit upward" uses agricultural imagery for spiritual reality. Deep roots represent firm foundation in God's promises; upward fruit represents visible blessing. This promise assures that despite devastation, the remnant will not just survive but thrive. The vertical metaphor emphasizes both hidden depth (relationship with God) and visible growth (observable blessing). Judah's future depends on spiritual depth, not merely escaping immediate danger.

For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. they: Heb. the escaping

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The promise "out of Jerusalem shall go forth a remnant" identifies the city as source of renewal. The parallel "out of mount Zion...they that escape" uses Zion (temple mount) to emphasize spiritual center of restoration. The declaration "the zeal of the LORD of hosts shall do this" attributes everything to divine initiative, not human effort. God's "zeal" (Hebrew qin'ah) indicates passionate commitment to His purposes. This assures that restoration isn't uncertain—God's jealous love for His people guarantees it.

Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.

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The prophecy "he shall not come into this city" is unambiguous—Sennacherib will not enter Jerusalem. The specifics "nor shoot an arrow there, nor come before it with shields, nor cast a bank against it" enumerate siege tactics that won't happen. This detailed prediction demonstrates God's comprehensive protection. The precision serves as test of true prophecy—any deviation would prove Isaiah false. The absolute certainty "Thus saith the LORD" stakes divine reputation on the outcome.

By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.

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The declaration "By the way that he came, by the same shall he return" promises complete retreat. "Shall not come into this city" repeats the promise for emphasis. Sennacherib's retreat by the same route he came depicts total military failure—no conquest, no plunder, just humiliating withdrawal. The repetition underscores certainty. This reversal demonstrates that human pride and power mean nothing when God determines the outcome.

For I will defend this city to save it for mine own sake, and for my servant David's sake.

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God's promise "I will defend this city to save it" shows divine commitment. The dual motivation "for mine own sake, and for my servant David's sake" reveals two reasons: God's glory and covenant faithfulness. God's "own sake" means His reputation is at stake—if Jerusalem falls after He promised protection, His name would be blasphemed. The Davidic covenant promise (2 Samuel 7:16) obligates God to preserve David's city. This demonstrates that God's promises are absolutely reliable because His character and covenant are involved.

Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

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The fulfillment "the angel of the LORD went forth" describes supernatural intervention. The devastating result "smote in the camp of the Assyrians an hundred and fourscore and five thousand" (185,000 dead) shows God's power. The detail "when they arose early in the morning, behold, they were all dead corpses" emphasizes the sudden, overnight nature of judgment. No human army killed these soldiers—God acted directly. This miracle definitively proved YHWH's superiority over Assyrian gods and military might.

So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.

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The simple statement "So Sennacherib king of Assyria departed" fulfills God's prophecy exactly. "Went and returned, and dwelt at Nineveh" shows complete abandonment of the campaign and retreat to Assyria's capital. The brevity emphasizes how anticlimactic Assyria's withdrawal was after all the threatening rhetoric. What seemed an unstoppable force simply evaporated when God intervened. The contrast between Rabshakeh's lengthy boasting and this brief departure notice is striking.

And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead. Armenia: Heb. Ararat

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The final judgment "as he was worshipping in the house of Nisroch his god" shows ironic timing—Sennacherib is killed while honoring the deity that couldn't protect him. "Adrammelech and Sharezer his sons smote him with the sword" fulfills God's prophecy (verse 7) precisely. Assassination by his own sons demonstrates that fleeing God's judgment provides no safety. "Esarhaddon his son reigned in his stead" shows dynastic instability. The detailed fulfillment validates Isaiah's prophetic authority and God's sovereign control over history.

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Isaiah 37

Hezekiah's Prayer

Sennacherib's Fall

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