Isaiah 37:1-7 · Bible study
Isaiah 37:1-7 Commentary: When Blasphemy Drives Us to God
Hebrew · 10 what the commentators say
Meaning in one sentence
Hezekiah responds to Rabshakeh's blasphemy by humbling himself and seeking the Lord through prayer and the prophet Isaiah's intercession.
Research Summary
- Meaning: Hezekiah models turning to God and His prophet when God’s honor is attacked and human strength fails.
- Key words: Ruach (spirit/wind, v. 7), ambiguous, can mean disposition of fear or destructive blast; na'ar (youth/servants, v. 6), term of disparagement for Assyrian officials.
- Main debate: Whether the “spirit” in Sennacherib is a spirit of fear (Calvin, Cambridge) or a pestilential wind (Clarke, following a reading in some translations).
- Theological theme: God defends His own name and answers prayer offered in humility.
- Best use: As a model for corporate prayer when facing overwhelming opposition, and comfort that God controls the hearts and fates of the powerful.
Translation Comparison
BSB Berean Standard Bible 2020
1On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD.
2And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz
3to tell him, “This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them.
4Perhaps the LORD your God will hear the words of the Rabshakeh, whom his master the king of Assyria has sent to defy the living God, and He will rebuke him for the words that the LORD your God has heard. Therefore lift up a prayer for the remnant that still survives.”
5So the servants of King Hezekiah went to Isaiah,
6who replied, “Tell your master that this is what the LORD says: ‘Do not be afraid of the words you have heard, with which the servants of the king of Assyria have blasphemed Me.
7Behold, I will put a spirit in him so that he will hear a rumor and return to his own land, where I will cause him to fall by the sword.’”
WEB World English Bible 2000
1When King Hezekiah heard it, he tore his clothes, covered himself with sackcloth, and went into Yahweh’s house.
2He sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz.
3They said to him, “Hezekiah says, ‘Today is a day of trouble, and of rebuke, and of rejection; for the children have come to the birth, and there is no strength to give birth.
4It may be Yahweh your God will hear the words of Rabshakeh, whom the king of Assyria his master has sent to defy the living God, and will rebuke the words which Yahweh your God has heard. Therefore lift up your prayer for the remnant that is left.’”
5So the servants of King Hezekiah came to Isaiah.
6Isaiah said to them, “Tell your master, ‘Yahweh says, “Don’t be afraid of the words that you have heard, with which the servants of the king of Assyria have blasphemed me.
7Behold, I will put a spirit in him and he will hear news, and will return to his own land. I will cause him to fall by the sword in his own land.”’”
KJV King James Version 1769
1And 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.
2And 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.
3And 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.
4It 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.
5So the servants of king Hezekiah came to Isaiah.
6And 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.
7Behold, 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.
ASV American Standard Version 1901
1And 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 Jehovah.
2And 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.
3And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of contumely; for the children are come to the birth, and there is not strength to bring forth.
4It may be Jehovah thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to defy the living God, and will rebuke the words which Jehovah thy God hath heard: wherefore lift up thy prayer for the remnant that is left.
5So the servants of king Hezekiah came to Isaiah.
6And Isaiah said unto them, Thus shall ye say to your master, Thus saith Jehovah, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.
7Behold, I will put a spirit in him, and he shall hear tidings, and shall return unto his own land; and I will cause him to fall by the sword in his own land.
YLT Young's Literal Translation 1898
1And it cometh to pass, at the king Hezekiah's hearing, that he rendeth his garments, and covereth himself with sackcloth, and entereth the house of Jehovah,
2and sendeth Eliakim, who is over the house, and Shebna the scribe, and the elders of the priests, covering themselves with sackcloth, unto Isaiah son of Amoz the prophet,
3and they say unto him, `Thus said Hezekiah, A day of distress, and rebuke, and despising, is this day; for come have sons unto the birth, and power there is not to bear.
4`It may be Jehovah thy God doth hear the words of Rabshakeh with which the king of Asshur his lord hath sent him to reproach the living God, and hath decided concerning the words that Jehovah thy God hath heard, and thou hast lifted up prayer for the remnant that is found.'
5And the servants of king Hezekiah come in unto Isaiah,
6and Isaiah saith unto them, `Thus do ye say unto your lord, Thus said Jehovah, Be not afraid because of the words that thou hast heard, with which the servants of the king of Asshur have reviled Me.
7Lo, I am giving in him a spirit, and he hath heard a report, and hath turned back unto his land, and I have caused him to fall by the sword in his land.'
Darby Darby Bible 1890
1And it came to pass when king Hezekiah heard [it], that he rent his garments, and covered himself with sackcloth, and went into the house of Jehovah.
2And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to the prophet Isaiah the son of Amoz.
3And they said to him, Thus says Hezekiah: This day is a day of trouble, and of rebuke, and of reviling; for the children are come to the birth, and there is not strength to bring forth.
4It may be Jehovah thy God will hear the words of Rab-shakeh, whom the king of Assyria his master has sent to reproach the living God, and will rebuke the words which Jehovah thy God hath heard. Therefore lift up a prayer for the remnant that is left.
5And the servants of king Hezekiah came to Isaiah.
6And Isaiah said to them, Thus shall ye say to your master, Thus saith Jehovah: Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.
7Behold, I will put a spirit into him, and he shall hear tidings, and shall return to his own land; and I will cause him to fall by the sword in his own land.
Douay-Rheims Douay-Rheims Bible 1899
1And it came to pass, when king Ezechias had heard it, that he rent his garments and covered himself with sackcloth, and went into the house of the Lord.
2And he sent Eliacim who was over the house, and Sobna the scribe, and the ancients of the priests covered with sackcloth, to Isaiah the son of Amos the prophet.
3And they said to him: Thus saith Ezechias: This day is a day of tribulation, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.
4It may be the Lord thy God will hear the words of Rabsaces, whom the king of the Assyrians his master hath sent to blaspheme the living God, and to reproach with words which the Lord thy God hath heard: wherefore lift up by prayer for the remnant that is left.
5And the servants of Ezechias came to Isaiah.
6And Isaiah said to them: Thus shall you say to your master: Thus saith the Lord: Be not afraid of the words that thou hast heard, with which the servants of the king of the Assyrians have blasphemed me.
7Behold, I will send a spirit upon him, and he shall hear a message, and shall return to his own country, and I will cause him to fall by the sword in his own country.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 37:1
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 Hezekiah's response sets a profound pattern for faith under threat. Instead of rallying troops, he tears his clothes, puts on sackcloth, and goes to the temple, traditional acts of mourning and repentance (Barnes; Cambridge Bible). Calvin notes that the pious king had no other refuge than to bring his complaint before God as a righteous judge. Hezekiah then sends to Isaiah, not simply for sympathy, but for a word from the Lord. Matthew Henry observes that Rabshakeh's intention to frighten Hezekiah from the Lord only drove him closer to God. Isaiah's reply, “Don't be afraid”, comes directly from Yahweh. The promise that God will “put a spirit” in Sennacherib leading him to hear a rumor and return to his own land, where he will fall by the sword, is seen as God's sovereign control over the proud enemy. The precise nature of that “spirit” is debated (some say a spirit of fear; others, a pestilential wind), but the outcome is agreed: God defends His honor and His people.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- 'Spirit' as a disposition of fear: Supported by Calvin, Cambridge Bible, and Barnes; they point to the inner change leading Sennacherib to flee at a mere rumor.
- 'Spirit' as a pestilential wind or blast: Clarke and some older translations read ruach as a physical force; the word allows both meanings, and the context of the angel’s later judgment (v. 36) can be linked.
- Hezekiah's faith as uncertain vs. humble: The phrase 'It may be' (ulai) is read by some as genuine doubt, by others as reverent hope; the overall narrative shows he acts in faith by going to the temple and to Isaiah.
What is clear: Hezekiah responds to blasphemy by humbling himself before God, seeking prophetic intercession, and receiving a clear promise that God will defeat Sennacherib and defend Jerusalem.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'ruach' in verse 7 | God places something in Sennacherib that changes his course and leads to his downfall. | Some commentators read it as a 'spirit', a disposition of fear or confusion (Calvin, Cambridge Bible, Barnes). Others see it as a 'blast' or pestilential wind, directly causing physical destruction (Clarke, following some translations). |
| Nature of Hezekiah's faith in verse 4 ('It may be') | Hezekiah humbly entrusts the outcome to God, not presuming on God's response. | Some argue the phrase shows genuine uncertainty or even doubt (Calvin notes believers can be perplexed). Others see it as prudent hope, not skepticism but honest dependence (Matthew Henry, Jamieson-Fausset-Brown). |
| The childbirth metaphor in verse 3 | It describes extreme distress and helplessness, with no human solution in sight. | Most take it as a common proverb of hopelessness (Keil & Delitzsch; Jamieson-Fausset-Brown). A few older interpreters tried to read it as a literal description of Jerusalem's inability to survive, but this is not widely held. |
| The 'remnant that is left' in verse 4 | Refers to the surviving population of Judah, especially Jerusalem, after the Assyrian invasion. | Some see it as limited to the faithful few within Judah (emphasizing spiritual survival). Others view it as a national term: the surviving political entity of Judah, distinct from the already exiled northern kingdom. |
Historical & Cultural Context
The immediate context places this passage in 701 BC, when the Assyrian king Sennacherib had swept through Judah, captured many fortified cities, and now besieged Jerusalem (cf. Isaiah 36). Rabshakeh, the Assyrian field commander, had delivered a devastating psychological and theological attack, mocking Hezekiah's trust in Yahweh and claiming that no god of any nation had withstood Assyria.
Hezekiah had earlier enacted religious reforms, centralizing worship in Jerusalem and removing high places (2 Kings 18:4, 6). Now the temple becomes his refuge. Tearing clothes and wearing sackcloth were customary signs of deep distress and humility before God (Job 1:20; Ezra 9:5). Sending the chief palace administrator (Eliakim), the scribe (Shebna), and the elders of the priests to Isaiah shows the high regard for the prophet's intercessory role. Isaiah, the son of Amoz, had long counseled Judah to trust God rather than foreign alliances (Isaiah 30, 31).
The childbirth metaphor in verse 3, “children have come to the birth, and there is no strength to give birth”, is a vivid expression of helplessness (Keil & Delitzsch; Jamieson-Fausset-Brown). It pictures Judah as a woman in labor who lacks the strength to deliver, capturing the nation's exhausted, desperate condition. Hezekiah's appeal to Isaiah is thus an admission that human resources have failed; only God can act. This historical moment becomes a watershed: the Assyrian threat is not merely a military crisis but a direct assault on the living God's reputation.
Textual Notes
The supplied sources note minor textual variants. Keil and Delitzsch observe that in some manuscripts the mark of the direct object (’eth) is omitted before Shebna in verse 2. Lange's commentary points to differences in pointing of the word for “blasphemy” (ne’atzah vs. ne’atzah). These variants are small and do not affect the meaning or theology of the passage. The Masoretic Text is well-established, and the narrative is consistent with the parallel account in 2 Kings 19:1, 7.
Reception History
This passage has been treasured across church history as a pattern of faith under threat. Early church writers saw Hezekiah's turning to the temple as a type of prayer in persecution. The Reformation commentators (Calvin, Geneva Bible) emphasized God’s sovereignty over enemies, Sennacherib's fate being a vivid example that no power can stand against God’s word. In times of national crisis, preachers have turned to this narrative to encourage intercessory prayer and trust in God’s deliverance. The promise that God will “put a spirit” in the oppressor has been cited as evidence that God can change the hearts of rulers and bring down the proud. Hymns and liturgies referencing the angel of the Lord often draw from this story (the deliverance in v. 36, though outside our passage, colors its reception). The sequence, distress, prayer, prophetic word, deliverance, has shaped how Christians approach corporate supplication.
Preaching This Verse
Three-point outline
- The Crisis (vv. 1, 3): Hezekiah hears Rabshakeh’s blasphemy and responds not with weapons but with sackcloth and the temple. The childbirth metaphor exposes utter helplessness.
- The Counsel (vv. 4, 5): Hezekiah sends to Isaiah, asking for prayer. The phrase “It may be Yahweh your God will hear” expresses humble hope, not doubt, faith that takes God’s honor seriously.
- The Comfort (vv. 6, 7): Isaiah returns a direct divine oracle: “Do not be afraid.” God will put a spirit in Sennacherib, he will hear a rumor, return home, and fall by the sword. Confidence rests on God’s promise, not circumstances.
Five-point outline
- Hearing the threat (v. 1a), the report reaches the king.
- Humbling oneself (v. 1b), tearing clothes and going to the temple.
- Seeking intercession (vv. 2, 4), sending leaders to the prophet.
- Receiving the word (vv. 5, 6), God’s direct answer through Isaiah.
- Trusting the outcome (v. 7), God’s sovereign plan to remove the enemy.
Illustration hooks
- Receiving a medical diagnosis that leaves you powerless. The first instinct is strategy; the better instinct is prayer.
- A colleague mocks your faith publicly. You feel the urge to defend God with arguments or anger. Hezekiah shows a different path: take it to the Lord.
- Watching a global injustice unfold on the news. You cannot fix it, but you can “lift up prayer for the remnant that is left.”
Questions your congregation is asking
- Why didn’t Hezekiah fight? Didn’t he have an army?
- Does “It may be” mean he doubted God?
- What does it mean that God “put a spirit in him”, is that a demon or a mood?
Leading a Discussion
This passage invites us to examine how we respond when God’s name is dishonored and our own resources fail. Hezekiah models a faith that runs to God rather than away from Him. The small group can explore the movement from hearing bad news to seeking divine counsel to resting in God’s promise.
Discussion questions
- Hezekiah tears his clothes and goes to the temple. What feelings do these actions express? Why is the temple his first stop?
- Why does Hezekiah send to Isaiah instead of acting on his own? What does this tell you about the role of spiritual leaders in a crisis?
- The childbirth metaphor (v. 3) pictures exhaustion. When have you felt like you had no strength “to give birth” to a solution? How did you respond?
- Hezekiah says “It may be Yahweh your God will hear.” Is this doubt or faith? Discuss the difference between hoping in God’s character and demanding a specific outcome.
- Isaiah’s answer begins with “Do not be afraid.” Why is fear the enemy of faith here? What “words” are you afraid to hear today?
- God promises to “put a spirit” in Sennacherib. How does this show God’s sovereignty over enemies, even their inner motives and fears?
- How can this passage shape the way your group prays for situations that seem hopeless?
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 19:1 | When King Hezekiah heard it, he tore his clothes, covered himself with sackcloth, and went into Yahweh’s house. |
| II Kings 19:37 | As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place. |
| II Kings 22:11 | When the king had heard the words of the book of the law, he tore his clothes. |
| Ezra 9:5 | At the evening offering I rose up from my humiliation, even with my garment and my robe torn; and I fell on my knees, and spread out my hands to Yahweh my God; |
| Job 1:20 | Then Job arose, and tore his robe, and shaved his head, and fell down on the ground, and worshiped. |
| Job 1:21 | He said, “Naked I came out of my mother’s womb, and naked will I return there. Yahweh gave, and Yahweh has taken away. Blessed be Yahweh’s name.” |
| Isaiah 36:22 | Then Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah, the son of Asaph the recorder, came to Hezekiah with their clothes torn, and told him the words of Rabshakeh. |
| Isaiah 37:38 | As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer his sons struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place. |
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
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the "blast" God sends against the Assyrians is not a spirit of deceit but a deadly pestilential wind, like the simoom. He identifies this with the angel of the Lord that struck down 185,000 soldiers, a direct act of divine destruction.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights Hezekiah’s pattern when God is blasphemed: go to the temple, lay the matter before the Lord, and seek counsel from his prophet. He explains that the “day of rebuke” is God’s chastisement, not just reproach, and the childbirth metaphor expresses exhausted human strength needing divine intervention. God’s “blast” means he changes Sennacherib’s spirit, making him flee.
Calvin's Commentaries Reformed 1564
Calvin highlights that Hezekiah's response to crisis models two essential remedies: pouring out prayer to God and consulting the prophet for comfort from God's word. The king's "perhaps" language does not signal doubt but reflects how believers, certain of God's will, still speak hesitantly due to human weakness. God easily drives away tyrants like chaff before the wind.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary notes that the word in Hezekiah's message usually translated "blasphemy" actually means "rejection" and fits the context of divine chastening better. It also observes that Isaiah's response far exceeds the king's request; he does not need to pray because he already possesses the divine message for the crisis.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to the specific Hebrew words behind the narrative: the "rebuke" is the Lord's discipline for Judah's sins, while "blasphemy" refers to Rabshakeh's taunts. He notes that "servants" actually means mere youths, not elders, and that the "blast" God puts in Sennacherib is a spirit influencing him to retreat.
Lange's Commentary Reformed 1857
Lange observes that Hezekiah's three descriptors for the day's crisis each carry a distinct reference: anguish belongs to Judah, rebuke comes from the Lord through Assyria, and contempt targets both Israel and God. The matter therefore concerns not only human survival but also divine honor.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes the irony that Rabshakeh's threats, meant to drive Hezekiah away from God, instead drive him nearer to God. Like a wind that makes a traveller wrap his coat tighter, the blasphemy only makes the king cling more closely to the Lord and seek honour for Him.