Isaiah 36:21 · Bible study
Isaiah 36:21 Commentary: The Wisdom of Silence Before Blasphemy
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore why Hezekiah ordered silence in response to Rabshakeh's blasphemy, balancing God's honor with wisdom in not engaging scoffers.
Research Summary
- Meaning: The faithful obeyed the king's command to remain silent before the Assyrian taunts, demonstrating wisdom and trust in God.
- Key words: חרש (kept silent), deliberate quiet; ענה (answered), response; מצוה (commandment), the king's directive.
- Main debate: Whether the silence was primarily strategic (avoiding provocation) or spiritual (trusting God); most commentators see both.
- Theological theme: God's sovereignty over human speech and His ability to defend His own name apart from human defense.
- Best use: Teaching on the wisdom of not engaging mockers, and the importance of obedience to godly leadership in crisis.
Translation Comparison
BSB Berean Standard Bible 2020
But the people remained silent and did not answer a word, for Hezekiah had commanded, “Do not answer him.”
WEB World English Bible 2000
But they remained silent, and said nothing in reply, for the king’s commandment was, “Don’t answer him.”
KJV King James Version 1769
But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.
ASV American Standard Version 1901
But they held their peace, and answered him not a word; for the king’s commandment was, saying, Answer him not.
YLT Young's Literal Translation 1898
And they keep silent, and have not answered him a word, for a command of the king is, saying, `Do not answer him.'
Darby Darby Bible 1890
And they were silent, and answered him not a word; for the king's command was, saying, Answer him not.
Douay-Rheims Douay-Rheims Bible 1899
And they held their peace, and answered him not a word. For the king had commanded, saying: Answer him not.
Translations in other languages (10 available)
Mas callaron, y no le respondieron palabra; porque el rey así lo había mandado, diciendo: No le respondáis.
Porém eles ficaram calados, e nenhuma palavra lhe responderam; porque tinham ordem do rei, dizendo: Não lhe respondereis.
Mais ils se turent, et ne lui répondirent pas un mot; car le roi avait donné cet ordre: Vous ne lui répondrez pas.
Sie schwiegen aber still und antworteten ihm nichts; denn der König hatte geboten und gesagt: Antwortet ihm nichts.
Doch zij zwegen stil, en antwoordden hem niet een woord; want het gebod des konings was, zeggende: Gij zult hem niet antwoorden.
E quelli si tacquero e non risposero verbo, perché il re aveva dato quest’ordine: “Non gli rispondete”.
Ale oni milczeli, i nie odpowiedzieli mu i słowa; bo takie było rozkazanie królewskie, mówiąc: Nie odpowiadajcie mu.
Но они молчали и не отвечали ему ни слова, потому что от царя дано было приказание: не отвечайте ему.
百姓靜默不言，並不 回答 一句，因為 王 曾吩咐 說：「不要 回答他。」
But they kept quiet and gave him no answer: for the king's order was, Give him no answer.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 36:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the silence in this verse was a deliberate, commanded act of wisdom, not indifference. Barnes calls Hezekiah's order 'every way proper' because Rabshakeh's speech was so insolent that debating him would be degrading. Calvin adds that silence avoided provoking an already dangerous enemy to further cruelty. Gill notes that the officials were not confused but obedient, they had many arguments they could have made but chose to wave them. Keil and Delitzsch specify that the command applied to the three ambassadors, who had already made a misstep by requesting a change of language. The silence did not signal a lack of concern for God's honor; the torn clothes in verse 22 show deep grief. All agree that this was a faith-driven response, trusting God to act rather than entering a futile war of words.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Hezekiah commanded the hearers not to answer Rabshakeh, and they obeyed; the silence was a deliberate act of obedience, not confusion.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who was silent? | Those who heard Rabshakeh remained silent. | Some (Keil, Gill) say it refers specifically to the three officials; others (Clarke, Cambridge) read it as the people on the wall, following the parallel in 2 Kings 18:36. |
| Why was silence commanded? | It was commanded and considered wise. | Calvin emphasizes avoiding provocation; Barnes stresses the impropriety of debating a blasphemer; Keil argues the ambassadors already blundered and were told to be silent. |
| Was silence a failure to defend God's honor? | No, the torn clothes show horror and grief, not indifference. | Some question whether speaking out would be required; the text shows that God honored the silence by delivering Jerusalem. |
| Relationship to Proverbs 26:4 | Most see this as an illustration of that proverb. | Whether this is a universal rule or a specific crisis strategy. Some note Proverbs 26:5 also says to answer a fool, so context matters. |
Historical & Cultural Context
Isaiah 36 sits within the narrative of Sennacherib's invasion of Judah around 701 BC. The Assyrian king had conquered much of the region and sent his field commander, Rabshakeh, to demand Jerusalem's surrender. Rabshakeh's speech was carefully designed propaganda: he spoke in Hebrew so the people on the wall could hear, mocked Hezekiah's trust in Yahweh, and listed conquered nations whose gods had not saved them. Hezekiah had earlier pursued reforms to centralize worship in Jerusalem and remove high places, but political alliances with Egypt had failed. The command not to answer was both strategic and spiritual. Strategically, entering a verbal battle with a skilled propagandist would give him more leverage; the people might be swayed or the officials drawn into a debate they could not win. Spiritually, Hezekiah chose to take the matter directly to God rather than to argue with an enemy who had already rejected truth. After the silence, the officials tore their clothes, a traditional sign of mourning and horror, and reported to Hezekiah, who then went to the temple and sent for the prophet Isaiah (ch. 37). The Assyrians aimed to demoralize through words; Hezekiah's tactic was to refuse the ground for debate and trust God for the outcome. This moment tests the faith of a king and a city under extreme pressure.
Textual Notes
The parallel account in 2 Kings 18:36 explicitly says 'the people held their peace.' In the Isaiah text (MT), the subject is not stated and the verb is masculine plural, which could refer to the three officials. Clarke notes a manuscript that inserts 'the people' (העם) from Kings. Keil and Delitzsch strongly reject that reading for Isaiah, arguing that the command applied only to the ambassadors. The variation does not change the core meaning, silence was commanded and kept, but it slightly shifts who was primarily addressed. No other significant textual variants are noted in the supplied sources.
Reception History
In the early church, this passage was sometimes used to counsel silence before heretics, echoing 1 Peter 3:15's call to speak with gentleness and reverence. During the Reformation, Calvin highlighted the prudence of not engaging in useless disputes with enemies of the gospel. Matthew Henry emphasized the obedience of the officers and the wisdom of the king's command, seeing it as a practical application of wisdom literature. The verse has been a comfort to believers facing mockery, reminding them that God fights for those who trust Him. Across traditions, it is read not as an excuse for cowardice but as a call to discern when words will only harden hearts.
Preaching This Verse
Three-point outline
- The Temptation to Answer a Fool. Rabshakeh's taunts provoked a natural desire to defend God and king, but Hezekiah knew that engaging would only escalate the crisis. Proverbs 26:4 warns against answering a fool according to his folly.
- The Wisdom of Obedient Silence. The king's command was not cowardice but discernment. The officials obeyed, demonstrating that sometimes the most powerful reply is no reply at all, freeing God to act.
- From Silence to Supplication. The silence did not end in passivity. The torn clothes and the report to Hezekiah opened the door to prayer and prophetic guidance. Silence cleared space for God to speak.
Five-point outline
- Hezekiah's command, godly leadership that anticipates danger and sets boundaries.
- The corporate obedience of the officials and people, unity under pressure.
- Refusal to give ground, silence denied the enemy any platform.
- The aftermath of distress, honest lament before God.
- The final result, God's dramatic deliverance that same night.
Illustration hooks
- A parent telling a child not to argue with a bully on the school bus, because words will only make things worse.
- A company policy that directs all complaints to management instead of allowing employees to argue with customers publicly.
- The practice among some Christians of not responding to online insults, fearing that a heated exchange will dishonor Christ more than silence.
Questions your congregation is asking
- Does this mean we should never defend God's honor when someone mocks Him?
- How can we tell the difference between wise silence and fearful inaction?
- What should we do after we choose silence? Hezekiah went to prayer, should we?
Leading a Discussion
This verse captures a moment of intense pressure. The Assyrian field commander has shouted blasphemies in the people's own language. Hezekiah's order not to answer raises a question for us: when is silence the bravest and wisest course?
Discussion questions
- What do you observe about the situation in the surrounding verses? Why was Rabshakeh speaking in Hebrew to the people?
- Why do you think Hezekiah gave the command not to answer? What factors (political, spiritual, tactical) might have influenced him?
- How do the officials' torn clothes (v. 22) show that their silence was not indifference? What does that add to the story?
- Read Proverbs 26:4, 5. How do these two verses together relate to Hezekiah's command? Is there a tension here?
- Think of a time when you felt pressured to respond immediately to someone who mocked your faith. What helped you decide whether to speak or remain silent?
- How can we prepare ourselves, through community, prayer, or Scripture, to know when silence is wisdom and when speech is required?
- Hezekiah's next step was to go to the temple and consult Isaiah. What does this teach us about where to take our deepest distress?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 18:26 | Then Eliakim the son of Hilkiah, Shebnah, and Joah, said to Rabshakeh, “Please speak to your servants in the Syrian language, for we understand it. Don’t speak with us in the Jews’ language, in the hearing of the people who are on the wall.” |
| II Kings 18:37 | Then Eliakim the son of Hilkiah, who was over the household, came with Shebna the scribe and Joah the son of Asaph the recorder to Hezekiah with their clothes torn, and told him Rabshakeh’s words. |
| Psalms 38:13 | But I, as a deaf man, don’t hear. I am as a mute man who doesn’t open his mouth. |
| Psalms 38:15 | For I hope in you, Yahweh. You will answer, Lord my God. |
| Psalms 39:1 | For the Chief Musician. For Jeduthun. A Psalm by David. I said, “I will watch my ways, so that I don’t sin with my tongue. I will keep my mouth with a bridle while the wicked is before me.” |
| Proverbs 9:7 | One who corrects a mocker invites insult. One who reproves a wicked man invites abuse. |
| Proverbs 9:8 | Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you. |
| Proverbs 26:4 | Don’t answer a fool according to his folly, lest you also be like him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the original Hebrew text likely included the word "the people" (העם haam) in this verse, making it "the people held their peace." He points to a manuscript that supplies this word, which he considers authoritative for restoring the intended reading.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that the officials' silence was not mere obedience but a wise response to blasphemy and arrogance. He argues some situations call for refusing to engage with revilers and instead withdrawing to bring the matter directly before the Lord in prayer.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that the people's silence was not indifference or agreement with the blasphemy. They remained quiet out of obedience to the king's command, even while deeply pained, and later tore their garments to show their detestation of the insults against God.
Cambridge Bible for Schools and Colleges Anglican 1880
Hezekiah's message to Isaiah is a public confession that his earlier political strategy has completely failed. By sending an influential delegation to ask the prophet to intercede, the king openly admits he has been thrown back on the policy of faith he had earlier rejected.
Geneva Bible Notes Reformed 1599
The Geneva annotators highlight that the people's silence was not hesitation or ignorance—it was deliberate obedience to the king's direct command not to answer. Their refusal to speak was a matter of royal decree, not personal choice.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the officials’ silence was not from being confused or unable to answer. They had many valid replies, but they obeyed the king’s direct order to make no response at all to the blasphemies and threats. Their restraint was deliberate submission to royal authority.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees the silence as a deliberate choice, not weakness. The person refrains from speaking to avoid escalating a verbal conflict with a blasphemer, following the principle of leaving the matter in God's hands.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insists that the command to remain silent applied only to the three officials, not to the people, and that the Isaiah version is the correct one. Their silence was obedience to the king, and in their grief and humiliation they tore their clothes and hurried back to report.
Lange's Commentary Reformed 1857
Lange argues that chapters 36-39 are arranged thematically rather than chronologically, with the Assyrian crisis concluding and the Babylonian threads beginning. He contends the account in 2 Kings is the more original text, which Isaiah's version abbreviates and corrects for prophetic purposes.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights Rabshakeh's calculated tactic: by shouting in Hebrew to the common people, he aimed to bypass the officials and directly undermine their trust in both Hezekiah and the Lord. The wise restraint of the people, who obeyed the king's command to answer nothing, demonstrates that silence is often the best reply to blasphemy.