Jeremiah 6

Jeremiah 6:1

Continuation of the Speech

Rabshakeh uses the submissive request of the envoy (Isaiah 36:11) to humiliate the people even more deeply (Isaiah 36:12). What they fear is exactly what he wants. He goes even further. He portrays the men as so starving that they eat their own dung and drink their own urine. Not that this is already the situation, but he predicts it will be so. That’s why they are better off with just surrendering. Then they will be better off, as he says further on.

Rabshakeh comes even closer to be heard even better (Isaiah 36:13). Everyone must hear what the great king of Assyria has to say. They should not trust Hezekiah (Isaiah 36:14). He is an impostor who will not be able to save them. Neither should they believe the talk of Hezekiah about the LORD that He will be able to save them (Isaiah 36:15).

Then Rabshakeh asks for surrender and to come to him out of the city (Isaiah 36:16). If they do, they may first feast on their own fruit trees and on water of their own cistern. Then he will give them a land that is as good as the one they live in now (Isaiah 36:17). With this he makes an allusion to exile, but presents it as pleasant.

Again he presents the trust in the LORD, to which Hezekiah has called, as useless (Isaiah 36:18-20). Once again he points to undeniable achievements. In his pride he equates the LORD with the powerless idols of other conquered countries. It is a ploy of satan to put the God of the Bible, the God and Father of our Lord Jesus Christ, on a par with the idols of, for example, islam and buddhism.

In listing the gods of the various countries, the name of “Samaria” (Isaiah 36:19) must have particularly affected the envoys of Hezekiah and the people who were listening. After all, Samaria is their brother nation which, precisely because of their idolatry, has been delivered by the LORD into the hand of the king of Assyria, who has deported them and scattered them.

Jeremiah 6:2

Report to Hezekiah

Rabshakeh’s words do not have the effect he intended. The people do not enter into discussion, nor do they panic, but remain silent (Isaiah 36:21). Hezekiah ordered this reaction. That is not to say that the words of Rabshakeh have done nothing at all. The delegates have been deeply impressed (Isaiah 36:22). Their torn clothes speak of a deep indignation because of the blasphemous words of Rabshakeh. The situation seems hopeless to them. Thus they report to Hezekiah.

Jeremiah 6:3

Report to Hezekiah

Rabshakeh’s words do not have the effect he intended. The people do not enter into discussion, nor do they panic, but remain silent (Isaiah 36:21). Hezekiah ordered this reaction. That is not to say that the words of Rabshakeh have done nothing at all. The delegates have been deeply impressed (Isaiah 36:22). Their torn clothes speak of a deep indignation because of the blasphemous words of Rabshakeh. The situation seems hopeless to them. Thus they report to Hezekiah.

Jeremiah 6:5

Isaiah Is Asked to Intercede

On hearing the report, great dejection takes hold of Hezekiah. Just as the delegates did, Hezekiah tears his clothes (Isaiah 37:1). He expresses his sorrow and humiliation by covering himself with sackcloth. Thus he enters the house of the LORD to seek in his distress the presence of the LORD.

However, at the same time he feels a need for the support of Isaiah (Isaiah 37:2). Therefore, he sends an envoy to Isaiah made up of some high officials and elders of the priests. Just like Hezekiah, they are covered with sackcloth. Their appearance matches what they have to say to Isaiah. They tell him of the great need in which Jerusalem finds itself.

We can connect the “distress” with the feelings of persons, the “rebuke” with what happens to the city and the “rejection” with what is done to the LORD. Distress weighs so hard that there is no strength to deliver (Isaiah 37:3). It means that at that critical moment they are helpless and powerless, so that their downfall is certain.

But with a cautious “perhaps” they indicate that there may still be a glimmer of hope (Isaiah 37:4). There is nothing in their request that indicates a demand or that they believe they have a right to salvation. With this request they acknowledge that they only hope for grace. This is reminiscent of the efficacy of “the Spirit of grace and of supplication” (Zechariah 12:10).

Their hope lies in the faithfulness of the LORD to Himself and to a remnant chosen by Him (cf. Zechariah 13-14). The enemy has ventured “to reproach the living God” (cf. 1 Samuel 17:26). Would Isaiah not want to pray that the LORD, for the honor of His Name, will deliver the remnant from the grip of this enemy? With this message the delegation comes to Isaiah (Isaiah 37:5).

Jeremiah 6:6

Isaiah Is Asked to Intercede

On hearing the report, great dejection takes hold of Hezekiah. Just as the delegates did, Hezekiah tears his clothes (Isaiah 37:1). He expresses his sorrow and humiliation by covering himself with sackcloth. Thus he enters the house of the LORD to seek in his distress the presence of the LORD.

However, at the same time he feels a need for the support of Isaiah (Isaiah 37:2). Therefore, he sends an envoy to Isaiah made up of some high officials and elders of the priests. Just like Hezekiah, they are covered with sackcloth. Their appearance matches what they have to say to Isaiah. They tell him of the great need in which Jerusalem finds itself.

We can connect the “distress” with the feelings of persons, the “rebuke” with what happens to the city and the “rejection” with what is done to the LORD. Distress weighs so hard that there is no strength to deliver (Isaiah 37:3). It means that at that critical moment they are helpless and powerless, so that their downfall is certain.

But with a cautious “perhaps” they indicate that there may still be a glimmer of hope (Isaiah 37:4). There is nothing in their request that indicates a demand or that they believe they have a right to salvation. With this request they acknowledge that they only hope for grace. This is reminiscent of the efficacy of “the Spirit of grace and of supplication” (Zechariah 12:10).

Their hope lies in the faithfulness of the LORD to Himself and to a remnant chosen by Him (cf. Zechariah 13-14). The enemy has ventured “to reproach the living God” (cf. 1 Samuel 17:26). Would Isaiah not want to pray that the LORD, for the honor of His Name, will deliver the remnant from the grip of this enemy? With this message the delegation comes to Isaiah (Isaiah 37:5).

Jeremiah 6:7

Isaiah Is Asked to Intercede

On hearing the report, great dejection takes hold of Hezekiah. Just as the delegates did, Hezekiah tears his clothes (Isaiah 37:1). He expresses his sorrow and humiliation by covering himself with sackcloth. Thus he enters the house of the LORD to seek in his distress the presence of the LORD.

However, at the same time he feels a need for the support of Isaiah (Isaiah 37:2). Therefore, he sends an envoy to Isaiah made up of some high officials and elders of the priests. Just like Hezekiah, they are covered with sackcloth. Their appearance matches what they have to say to Isaiah. They tell him of the great need in which Jerusalem finds itself.

We can connect the “distress” with the feelings of persons, the “rebuke” with what happens to the city and the “rejection” with what is done to the LORD. Distress weighs so hard that there is no strength to deliver (Isaiah 37:3). It means that at that critical moment they are helpless and powerless, so that their downfall is certain.

But with a cautious “perhaps” they indicate that there may still be a glimmer of hope (Isaiah 37:4). There is nothing in their request that indicates a demand or that they believe they have a right to salvation. With this request they acknowledge that they only hope for grace. This is reminiscent of the efficacy of “the Spirit of grace and of supplication” (Zechariah 12:10).

Their hope lies in the faithfulness of the LORD to Himself and to a remnant chosen by Him (cf. Zechariah 13-14). The enemy has ventured “to reproach the living God” (cf. 1 Samuel 17:26). Would Isaiah not want to pray that the LORD, for the honor of His Name, will deliver the remnant from the grip of this enemy? With this message the delegation comes to Isaiah (Isaiah 37:5).

Jeremiah 6:8

Isaiah Is Asked to Intercede

On hearing the report, great dejection takes hold of Hezekiah. Just as the delegates did, Hezekiah tears his clothes (Isaiah 37:1). He expresses his sorrow and humiliation by covering himself with sackcloth. Thus he enters the house of the LORD to seek in his distress the presence of the LORD.

However, at the same time he feels a need for the support of Isaiah (Isaiah 37:2). Therefore, he sends an envoy to Isaiah made up of some high officials and elders of the priests. Just like Hezekiah, they are covered with sackcloth. Their appearance matches what they have to say to Isaiah. They tell him of the great need in which Jerusalem finds itself.

We can connect the “distress” with the feelings of persons, the “rebuke” with what happens to the city and the “rejection” with what is done to the LORD. Distress weighs so hard that there is no strength to deliver (Isaiah 37:3). It means that at that critical moment they are helpless and powerless, so that their downfall is certain.

But with a cautious “perhaps” they indicate that there may still be a glimmer of hope (Isaiah 37:4). There is nothing in their request that indicates a demand or that they believe they have a right to salvation. With this request they acknowledge that they only hope for grace. This is reminiscent of the efficacy of “the Spirit of grace and of supplication” (Zechariah 12:10).

Their hope lies in the faithfulness of the LORD to Himself and to a remnant chosen by Him (cf. Zechariah 13-14). The enemy has ventured “to reproach the living God” (cf. 1 Samuel 17:26). Would Isaiah not want to pray that the LORD, for the honor of His Name, will deliver the remnant from the grip of this enemy? With this message the delegation comes to Isaiah (Isaiah 37:5).

Jeremiah 6:9

Isaiah Is Asked to Intercede

On hearing the report, great dejection takes hold of Hezekiah. Just as the delegates did, Hezekiah tears his clothes (Isaiah 37:1). He expresses his sorrow and humiliation by covering himself with sackcloth. Thus he enters the house of the LORD to seek in his distress the presence of the LORD.

However, at the same time he feels a need for the support of Isaiah (Isaiah 37:2). Therefore, he sends an envoy to Isaiah made up of some high officials and elders of the priests. Just like Hezekiah, they are covered with sackcloth. Their appearance matches what they have to say to Isaiah. They tell him of the great need in which Jerusalem finds itself.

We can connect the “distress” with the feelings of persons, the “rebuke” with what happens to the city and the “rejection” with what is done to the LORD. Distress weighs so hard that there is no strength to deliver (Isaiah 37:3). It means that at that critical moment they are helpless and powerless, so that their downfall is certain.

But with a cautious “perhaps” they indicate that there may still be a glimmer of hope (Isaiah 37:4). There is nothing in their request that indicates a demand or that they believe they have a right to salvation. With this request they acknowledge that they only hope for grace. This is reminiscent of the efficacy of “the Spirit of grace and of supplication” (Zechariah 12:10).

Their hope lies in the faithfulness of the LORD to Himself and to a remnant chosen by Him (cf. Zechariah 13-14). The enemy has ventured “to reproach the living God” (cf. 1 Samuel 17:26). Would Isaiah not want to pray that the LORD, for the honor of His Name, will deliver the remnant from the grip of this enemy? With this message the delegation comes to Isaiah (Isaiah 37:5).

Jeremiah 6:10

The Answer of Isaiah

The faith of Hezekiah does not remain unanswered. God never fails to answer anyone who entrusts everything to Him. He promised: “Call upon Me in the day of trouble; I shall rescue you, and you will honor Me” (Psalms 50:15). The answer Isaiah has is encouraging. He does not have to pray first, because the LORD has already given him a word that he may give to this envoy (Isaiah 37:6).

They are allowed to go to Hezekiah with the encouraging message: “Do not be afraid.” Isaiah said the same to Ahaz earlier (Isaiah 7:4), but unfortunately he did nothing with this encouragement. The word of the prophet only has a powerful effect for those who want to believe.

Hezekiah need not be afraid of all that the messengers of the king of Assyria have said and with which they have blasphemed the LORD. “Because he has stretched out his hand against God and conducts himself arrogantly against the Almighty” (Job 15:25), he will soon learn how foolish it is to fight against the Almighty. The LORD will simply put an end to the siege. He will simply ensure that this hostile king will hear a rumor that will bring him back to his land (Isaiah 37:7; cf. Proverbs 21:1). There he will come to his end. So powerful is the LORD and so powerless is this king.

Jeremiah 6:11

The Answer of Isaiah

The faith of Hezekiah does not remain unanswered. God never fails to answer anyone who entrusts everything to Him. He promised: “Call upon Me in the day of trouble; I shall rescue you, and you will honor Me” (Psalms 50:15). The answer Isaiah has is encouraging. He does not have to pray first, because the LORD has already given him a word that he may give to this envoy (Isaiah 37:6).

They are allowed to go to Hezekiah with the encouraging message: “Do not be afraid.” Isaiah said the same to Ahaz earlier (Isaiah 7:4), but unfortunately he did nothing with this encouragement. The word of the prophet only has a powerful effect for those who want to believe.

Hezekiah need not be afraid of all that the messengers of the king of Assyria have said and with which they have blasphemed the LORD. “Because he has stretched out his hand against God and conducts himself arrogantly against the Almighty” (Job 15:25), he will soon learn how foolish it is to fight against the Almighty. The LORD will simply put an end to the siege. He will simply ensure that this hostile king will hear a rumor that will bring him back to his land (Isaiah 37:7; cf. Proverbs 21:1). There he will come to his end. So powerful is the LORD and so powerless is this king.

Jeremiah 6:12

Once More Rabshakeh

After the, apparently negative, reaction of Hezekiah to the threatening boast of Rabshakeh, Rabshakeh returns to his lord to report to him (Isaiah 37:8). The king of Assyria then finds himself with an army in Libnah. After the report of Rabshakeh, the king would certainly have gone against Jerusalem if he had not heard a rumor, so he doesn’t go up (Isaiah 37:9) together with the army that is already around Jerusalem to take the city. This is a fulfillment of the first part of the promise of the LORD in Isaiah 37:7.

What the king still does is to make it clear once more to Hezekiah that he should not cherish the illusion that Jerusalem will be spared (Isaiah 37:10). In the previous chapter he accuses Hezekiah of deceiving his people; now he goes even further and accuses God of deceiving Hezekiah. Now he tries again to undermine the faith of Hezekiah by writing to him that his trust in his God will prove to be useless. Surely, Hezekiah has heard that no one has been able to withstand the kings of Assyria, hasn’t he (Isaiah 37:11)? So he must not think that he will be saved.

The word “behold” means that what the king now says are facts that everyone knows. The king’s persuasive argument consists of concrete facts which can all be traced. All the gods of those peoples have not benefited those peoples (Isaiah 37:12). To Sennacherib, the God of Israel is no different than all the other gods. Let Hezekiah tell him where all the kings of those conquered nations are (Isaiah 37:13). Hezekiah will share in their fate.

With the exception of the living God, Sennacherib’s argumentation is strong and irrefutable. But the exception is no small thing. That the God of Israel, the living God Who created heaven and earth, is no more than the idols of other peoples, is the biggest mistake Sennacherib and with him the rest of the world can make. The king of Assyria will soon learn the difference between the dead idols of the nations and the living God whom Hezekiah trusts.

Jeremiah 6:13

Once More Rabshakeh

After the, apparently negative, reaction of Hezekiah to the threatening boast of Rabshakeh, Rabshakeh returns to his lord to report to him (Isaiah 37:8). The king of Assyria then finds himself with an army in Libnah. After the report of Rabshakeh, the king would certainly have gone against Jerusalem if he had not heard a rumor, so he doesn’t go up (Isaiah 37:9) together with the army that is already around Jerusalem to take the city. This is a fulfillment of the first part of the promise of the LORD in Isaiah 37:7.

What the king still does is to make it clear once more to Hezekiah that he should not cherish the illusion that Jerusalem will be spared (Isaiah 37:10). In the previous chapter he accuses Hezekiah of deceiving his people; now he goes even further and accuses God of deceiving Hezekiah. Now he tries again to undermine the faith of Hezekiah by writing to him that his trust in his God will prove to be useless. Surely, Hezekiah has heard that no one has been able to withstand the kings of Assyria, hasn’t he (Isaiah 37:11)? So he must not think that he will be saved.

The word “behold” means that what the king now says are facts that everyone knows. The king’s persuasive argument consists of concrete facts which can all be traced. All the gods of those peoples have not benefited those peoples (Isaiah 37:12). To Sennacherib, the God of Israel is no different than all the other gods. Let Hezekiah tell him where all the kings of those conquered nations are (Isaiah 37:13). Hezekiah will share in their fate.

With the exception of the living God, Sennacherib’s argumentation is strong and irrefutable. But the exception is no small thing. That the God of Israel, the living God Who created heaven and earth, is no more than the idols of other peoples, is the biggest mistake Sennacherib and with him the rest of the world can make. The king of Assyria will soon learn the difference between the dead idols of the nations and the living God whom Hezekiah trusts.

Jeremiah 6:14

Once More Rabshakeh

After the, apparently negative, reaction of Hezekiah to the threatening boast of Rabshakeh, Rabshakeh returns to his lord to report to him (Isaiah 37:8). The king of Assyria then finds himself with an army in Libnah. After the report of Rabshakeh, the king would certainly have gone against Jerusalem if he had not heard a rumor, so he doesn’t go up (Isaiah 37:9) together with the army that is already around Jerusalem to take the city. This is a fulfillment of the first part of the promise of the LORD in Isaiah 37:7.

What the king still does is to make it clear once more to Hezekiah that he should not cherish the illusion that Jerusalem will be spared (Isaiah 37:10). In the previous chapter he accuses Hezekiah of deceiving his people; now he goes even further and accuses God of deceiving Hezekiah. Now he tries again to undermine the faith of Hezekiah by writing to him that his trust in his God will prove to be useless. Surely, Hezekiah has heard that no one has been able to withstand the kings of Assyria, hasn’t he (Isaiah 37:11)? So he must not think that he will be saved.

The word “behold” means that what the king now says are facts that everyone knows. The king’s persuasive argument consists of concrete facts which can all be traced. All the gods of those peoples have not benefited those peoples (Isaiah 37:12). To Sennacherib, the God of Israel is no different than all the other gods. Let Hezekiah tell him where all the kings of those conquered nations are (Isaiah 37:13). Hezekiah will share in their fate.

With the exception of the living God, Sennacherib’s argumentation is strong and irrefutable. But the exception is no small thing. That the God of Israel, the living God Who created heaven and earth, is no more than the idols of other peoples, is the biggest mistake Sennacherib and with him the rest of the world can make. The king of Assyria will soon learn the difference between the dead idols of the nations and the living God whom Hezekiah trusts.

Jeremiah 6:15

Once More Rabshakeh

After the, apparently negative, reaction of Hezekiah to the threatening boast of Rabshakeh, Rabshakeh returns to his lord to report to him (Isaiah 37:8). The king of Assyria then finds himself with an army in Libnah. After the report of Rabshakeh, the king would certainly have gone against Jerusalem if he had not heard a rumor, so he doesn’t go up (Isaiah 37:9) together with the army that is already around Jerusalem to take the city. This is a fulfillment of the first part of the promise of the LORD in Isaiah 37:7.

What the king still does is to make it clear once more to Hezekiah that he should not cherish the illusion that Jerusalem will be spared (Isaiah 37:10). In the previous chapter he accuses Hezekiah of deceiving his people; now he goes even further and accuses God of deceiving Hezekiah. Now he tries again to undermine the faith of Hezekiah by writing to him that his trust in his God will prove to be useless. Surely, Hezekiah has heard that no one has been able to withstand the kings of Assyria, hasn’t he (Isaiah 37:11)? So he must not think that he will be saved.

The word “behold” means that what the king now says are facts that everyone knows. The king’s persuasive argument consists of concrete facts which can all be traced. All the gods of those peoples have not benefited those peoples (Isaiah 37:12). To Sennacherib, the God of Israel is no different than all the other gods. Let Hezekiah tell him where all the kings of those conquered nations are (Isaiah 37:13). Hezekiah will share in their fate.

With the exception of the living God, Sennacherib’s argumentation is strong and irrefutable. But the exception is no small thing. That the God of Israel, the living God Who created heaven and earth, is no more than the idols of other peoples, is the biggest mistake Sennacherib and with him the rest of the world can make. The king of Assyria will soon learn the difference between the dead idols of the nations and the living God whom Hezekiah trusts.

Jeremiah 6:16

Once More Rabshakeh

After the, apparently negative, reaction of Hezekiah to the threatening boast of Rabshakeh, Rabshakeh returns to his lord to report to him (Isaiah 37:8). The king of Assyria then finds himself with an army in Libnah. After the report of Rabshakeh, the king would certainly have gone against Jerusalem if he had not heard a rumor, so he doesn’t go up (Isaiah 37:9) together with the army that is already around Jerusalem to take the city. This is a fulfillment of the first part of the promise of the LORD in Isaiah 37:7.

What the king still does is to make it clear once more to Hezekiah that he should not cherish the illusion that Jerusalem will be spared (Isaiah 37:10). In the previous chapter he accuses Hezekiah of deceiving his people; now he goes even further and accuses God of deceiving Hezekiah. Now he tries again to undermine the faith of Hezekiah by writing to him that his trust in his God will prove to be useless. Surely, Hezekiah has heard that no one has been able to withstand the kings of Assyria, hasn’t he (Isaiah 37:11)? So he must not think that he will be saved.

The word “behold” means that what the king now says are facts that everyone knows. The king’s persuasive argument consists of concrete facts which can all be traced. All the gods of those peoples have not benefited those peoples (Isaiah 37:12). To Sennacherib, the God of Israel is no different than all the other gods. Let Hezekiah tell him where all the kings of those conquered nations are (Isaiah 37:13). Hezekiah will share in their fate.

With the exception of the living God, Sennacherib’s argumentation is strong and irrefutable. But the exception is no small thing. That the God of Israel, the living God Who created heaven and earth, is no more than the idols of other peoples, is the biggest mistake Sennacherib and with him the rest of the world can make. The king of Assyria will soon learn the difference between the dead idols of the nations and the living God whom Hezekiah trusts.

Jeremiah 6:17

Once More Rabshakeh

After the, apparently negative, reaction of Hezekiah to the threatening boast of Rabshakeh, Rabshakeh returns to his lord to report to him (Isaiah 37:8). The king of Assyria then finds himself with an army in Libnah. After the report of Rabshakeh, the king would certainly have gone against Jerusalem if he had not heard a rumor, so he doesn’t go up (Isaiah 37:9) together with the army that is already around Jerusalem to take the city. This is a fulfillment of the first part of the promise of the LORD in Isaiah 37:7.

What the king still does is to make it clear once more to Hezekiah that he should not cherish the illusion that Jerusalem will be spared (Isaiah 37:10). In the previous chapter he accuses Hezekiah of deceiving his people; now he goes even further and accuses God of deceiving Hezekiah. Now he tries again to undermine the faith of Hezekiah by writing to him that his trust in his God will prove to be useless. Surely, Hezekiah has heard that no one has been able to withstand the kings of Assyria, hasn’t he (Isaiah 37:11)? So he must not think that he will be saved.

The word “behold” means that what the king now says are facts that everyone knows. The king’s persuasive argument consists of concrete facts which can all be traced. All the gods of those peoples have not benefited those peoples (Isaiah 37:12). To Sennacherib, the God of Israel is no different than all the other gods. Let Hezekiah tell him where all the kings of those conquered nations are (Isaiah 37:13). Hezekiah will share in their fate.

With the exception of the living God, Sennacherib’s argumentation is strong and irrefutable. But the exception is no small thing. That the God of Israel, the living God Who created heaven and earth, is no more than the idols of other peoples, is the biggest mistake Sennacherib and with him the rest of the world can make. The king of Assyria will soon learn the difference between the dead idols of the nations and the living God whom Hezekiah trusts.

Jeremiah 6:18

The Prayer of Hezekiah

The king of Assyria sent the message of the previous verses in writing to Hezekiah. When Hezekiah has taken in the contents, he goes to the temple again (Isaiah 37:14; Isaiah 37:1). At the beginning of the threat Hezekiah also went to the temple, but then to take the gold from it and give it to Sennacherib to buy off the threat (2 Kings 18:15-16). Now it says that he ‘goes up to the house of the LORD’ to present his need to the LORD.

First he spreads out the letter before the LORD, as it were, to let Him read them. Then he prays and presents his need to the LORD (Isaiah 37:15). He makes his problem a problem of the LORD. The prayer that Hezekiah pronounces is one of the most beautiful expressions of a burdened heart that we find recorded in Scripture. The prayer is short and purposeful. It is pure in its words.

He begins to pronounce the greatness of the LORD (Isaiah 37:16). With that greatness every earthly opposition will be diminished to nothing. Not that Hezekiah sees no longer difficulties now. He asks this great God not to remain blind and deaf to his supplication. He asks the LORD not to let all the pruning words that Sennacherib has spoken about Him pass Him by. After all, are they words with which “the living God” is reproached (Isaiah 37:17). Hezekiah is not concerned with what has been said to him personally, but with what has been said to the LORD. Hezekiah knows the LORD as the living God (cf. Isaiah 37:4). That makes an enormous difference with the gods of the nations, because they are all dead idols.

Hezekiah does not belittle the victories of the kings of Assyria (Isaiah 37:18). He does not close his eyes to the facts and acknowledges what is true in the words of the enemy. However, the fact that their gods were unable to save them is no wonder to him. They are gods you can throw into the fire because they are gods made by human hands (Isaiah 37:19). Let God now show His majesty by delivering His helpless people from the power of the king of Assyria (Isaiah 37:20). That will be a testimony to all kingdoms of the earth that the LORD alone is God! Hezekiah seeks the salvation of the nations.

Jeremiah 6:19

The Prayer of Hezekiah

The king of Assyria sent the message of the previous verses in writing to Hezekiah. When Hezekiah has taken in the contents, he goes to the temple again (Isaiah 37:14; Isaiah 37:1). At the beginning of the threat Hezekiah also went to the temple, but then to take the gold from it and give it to Sennacherib to buy off the threat (2 Kings 18:15-16). Now it says that he ‘goes up to the house of the LORD’ to present his need to the LORD.

First he spreads out the letter before the LORD, as it were, to let Him read them. Then he prays and presents his need to the LORD (Isaiah 37:15). He makes his problem a problem of the LORD. The prayer that Hezekiah pronounces is one of the most beautiful expressions of a burdened heart that we find recorded in Scripture. The prayer is short and purposeful. It is pure in its words.

He begins to pronounce the greatness of the LORD (Isaiah 37:16). With that greatness every earthly opposition will be diminished to nothing. Not that Hezekiah sees no longer difficulties now. He asks this great God not to remain blind and deaf to his supplication. He asks the LORD not to let all the pruning words that Sennacherib has spoken about Him pass Him by. After all, are they words with which “the living God” is reproached (Isaiah 37:17). Hezekiah is not concerned with what has been said to him personally, but with what has been said to the LORD. Hezekiah knows the LORD as the living God (cf. Isaiah 37:4). That makes an enormous difference with the gods of the nations, because they are all dead idols.

Hezekiah does not belittle the victories of the kings of Assyria (Isaiah 37:18). He does not close his eyes to the facts and acknowledges what is true in the words of the enemy. However, the fact that their gods were unable to save them is no wonder to him. They are gods you can throw into the fire because they are gods made by human hands (Isaiah 37:19). Let God now show His majesty by delivering His helpless people from the power of the king of Assyria (Isaiah 37:20). That will be a testimony to all kingdoms of the earth that the LORD alone is God! Hezekiah seeks the salvation of the nations.

Jeremiah 6:20

The Prayer of Hezekiah

The king of Assyria sent the message of the previous verses in writing to Hezekiah. When Hezekiah has taken in the contents, he goes to the temple again (Isaiah 37:14; Isaiah 37:1). At the beginning of the threat Hezekiah also went to the temple, but then to take the gold from it and give it to Sennacherib to buy off the threat (2 Kings 18:15-16). Now it says that he ‘goes up to the house of the LORD’ to present his need to the LORD.

First he spreads out the letter before the LORD, as it were, to let Him read them. Then he prays and presents his need to the LORD (Isaiah 37:15). He makes his problem a problem of the LORD. The prayer that Hezekiah pronounces is one of the most beautiful expressions of a burdened heart that we find recorded in Scripture. The prayer is short and purposeful. It is pure in its words.

He begins to pronounce the greatness of the LORD (Isaiah 37:16). With that greatness every earthly opposition will be diminished to nothing. Not that Hezekiah sees no longer difficulties now. He asks this great God not to remain blind and deaf to his supplication. He asks the LORD not to let all the pruning words that Sennacherib has spoken about Him pass Him by. After all, are they words with which “the living God” is reproached (Isaiah 37:17). Hezekiah is not concerned with what has been said to him personally, but with what has been said to the LORD. Hezekiah knows the LORD as the living God (cf. Isaiah 37:4). That makes an enormous difference with the gods of the nations, because they are all dead idols.

Hezekiah does not belittle the victories of the kings of Assyria (Isaiah 37:18). He does not close his eyes to the facts and acknowledges what is true in the words of the enemy. However, the fact that their gods were unable to save them is no wonder to him. They are gods you can throw into the fire because they are gods made by human hands (Isaiah 37:19). Let God now show His majesty by delivering His helpless people from the power of the king of Assyria (Isaiah 37:20). That will be a testimony to all kingdoms of the earth that the LORD alone is God! Hezekiah seeks the salvation of the nations.

Jeremiah 6:21

The Prayer of Hezekiah

The king of Assyria sent the message of the previous verses in writing to Hezekiah. When Hezekiah has taken in the contents, he goes to the temple again (Isaiah 37:14; Isaiah 37:1). At the beginning of the threat Hezekiah also went to the temple, but then to take the gold from it and give it to Sennacherib to buy off the threat (2 Kings 18:15-16). Now it says that he ‘goes up to the house of the LORD’ to present his need to the LORD.

First he spreads out the letter before the LORD, as it were, to let Him read them. Then he prays and presents his need to the LORD (Isaiah 37:15). He makes his problem a problem of the LORD. The prayer that Hezekiah pronounces is one of the most beautiful expressions of a burdened heart that we find recorded in Scripture. The prayer is short and purposeful. It is pure in its words.

He begins to pronounce the greatness of the LORD (Isaiah 37:16). With that greatness every earthly opposition will be diminished to nothing. Not that Hezekiah sees no longer difficulties now. He asks this great God not to remain blind and deaf to his supplication. He asks the LORD not to let all the pruning words that Sennacherib has spoken about Him pass Him by. After all, are they words with which “the living God” is reproached (Isaiah 37:17). Hezekiah is not concerned with what has been said to him personally, but with what has been said to the LORD. Hezekiah knows the LORD as the living God (cf. Isaiah 37:4). That makes an enormous difference with the gods of the nations, because they are all dead idols.

Hezekiah does not belittle the victories of the kings of Assyria (Isaiah 37:18). He does not close his eyes to the facts and acknowledges what is true in the words of the enemy. However, the fact that their gods were unable to save them is no wonder to him. They are gods you can throw into the fire because they are gods made by human hands (Isaiah 37:19). Let God now show His majesty by delivering His helpless people from the power of the king of Assyria (Isaiah 37:20). That will be a testimony to all kingdoms of the earth that the LORD alone is God! Hezekiah seeks the salvation of the nations.

Jeremiah 6:22

The Prayer of Hezekiah

The king of Assyria sent the message of the previous verses in writing to Hezekiah. When Hezekiah has taken in the contents, he goes to the temple again (Isaiah 37:14; Isaiah 37:1). At the beginning of the threat Hezekiah also went to the temple, but then to take the gold from it and give it to Sennacherib to buy off the threat (2 Kings 18:15-16). Now it says that he ‘goes up to the house of the LORD’ to present his need to the LORD.

First he spreads out the letter before the LORD, as it were, to let Him read them. Then he prays and presents his need to the LORD (Isaiah 37:15). He makes his problem a problem of the LORD. The prayer that Hezekiah pronounces is one of the most beautiful expressions of a burdened heart that we find recorded in Scripture. The prayer is short and purposeful. It is pure in its words.

He begins to pronounce the greatness of the LORD (Isaiah 37:16). With that greatness every earthly opposition will be diminished to nothing. Not that Hezekiah sees no longer difficulties now. He asks this great God not to remain blind and deaf to his supplication. He asks the LORD not to let all the pruning words that Sennacherib has spoken about Him pass Him by. After all, are they words with which “the living God” is reproached (Isaiah 37:17). Hezekiah is not concerned with what has been said to him personally, but with what has been said to the LORD. Hezekiah knows the LORD as the living God (cf. Isaiah 37:4). That makes an enormous difference with the gods of the nations, because they are all dead idols.

Hezekiah does not belittle the victories of the kings of Assyria (Isaiah 37:18). He does not close his eyes to the facts and acknowledges what is true in the words of the enemy. However, the fact that their gods were unable to save them is no wonder to him. They are gods you can throw into the fire because they are gods made by human hands (Isaiah 37:19). Let God now show His majesty by delivering His helpless people from the power of the king of Assyria (Isaiah 37:20). That will be a testimony to all kingdoms of the earth that the LORD alone is God! Hezekiah seeks the salvation of the nations.

Jeremiah 6:23

The Prayer of Hezekiah

The king of Assyria sent the message of the previous verses in writing to Hezekiah. When Hezekiah has taken in the contents, he goes to the temple again (Isaiah 37:14; Isaiah 37:1). At the beginning of the threat Hezekiah also went to the temple, but then to take the gold from it and give it to Sennacherib to buy off the threat (2 Kings 18:15-16). Now it says that he ‘goes up to the house of the LORD’ to present his need to the LORD.

First he spreads out the letter before the LORD, as it were, to let Him read them. Then he prays and presents his need to the LORD (Isaiah 37:15). He makes his problem a problem of the LORD. The prayer that Hezekiah pronounces is one of the most beautiful expressions of a burdened heart that we find recorded in Scripture. The prayer is short and purposeful. It is pure in its words.

He begins to pronounce the greatness of the LORD (Isaiah 37:16). With that greatness every earthly opposition will be diminished to nothing. Not that Hezekiah sees no longer difficulties now. He asks this great God not to remain blind and deaf to his supplication. He asks the LORD not to let all the pruning words that Sennacherib has spoken about Him pass Him by. After all, are they words with which “the living God” is reproached (Isaiah 37:17). Hezekiah is not concerned with what has been said to him personally, but with what has been said to the LORD. Hezekiah knows the LORD as the living God (cf. Isaiah 37:4). That makes an enormous difference with the gods of the nations, because they are all dead idols.

Hezekiah does not belittle the victories of the kings of Assyria (Isaiah 37:18). He does not close his eyes to the facts and acknowledges what is true in the words of the enemy. However, the fact that their gods were unable to save them is no wonder to him. They are gods you can throw into the fire because they are gods made by human hands (Isaiah 37:19). Let God now show His majesty by delivering His helpless people from the power of the king of Assyria (Isaiah 37:20). That will be a testimony to all kingdoms of the earth that the LORD alone is God! Hezekiah seeks the salvation of the nations.

Jeremiah 6:24

The Prayer of Hezekiah

The king of Assyria sent the message of the previous verses in writing to Hezekiah. When Hezekiah has taken in the contents, he goes to the temple again (Isaiah 37:14; Isaiah 37:1). At the beginning of the threat Hezekiah also went to the temple, but then to take the gold from it and give it to Sennacherib to buy off the threat (2 Kings 18:15-16). Now it says that he ‘goes up to the house of the LORD’ to present his need to the LORD.

First he spreads out the letter before the LORD, as it were, to let Him read them. Then he prays and presents his need to the LORD (Isaiah 37:15). He makes his problem a problem of the LORD. The prayer that Hezekiah pronounces is one of the most beautiful expressions of a burdened heart that we find recorded in Scripture. The prayer is short and purposeful. It is pure in its words.

He begins to pronounce the greatness of the LORD (Isaiah 37:16). With that greatness every earthly opposition will be diminished to nothing. Not that Hezekiah sees no longer difficulties now. He asks this great God not to remain blind and deaf to his supplication. He asks the LORD not to let all the pruning words that Sennacherib has spoken about Him pass Him by. After all, are they words with which “the living God” is reproached (Isaiah 37:17). Hezekiah is not concerned with what has been said to him personally, but with what has been said to the LORD. Hezekiah knows the LORD as the living God (cf. Isaiah 37:4). That makes an enormous difference with the gods of the nations, because they are all dead idols.

Hezekiah does not belittle the victories of the kings of Assyria (Isaiah 37:18). He does not close his eyes to the facts and acknowledges what is true in the words of the enemy. However, the fact that their gods were unable to save them is no wonder to him. They are gods you can throw into the fire because they are gods made by human hands (Isaiah 37:19). Let God now show His majesty by delivering His helpless people from the power of the king of Assyria (Isaiah 37:20). That will be a testimony to all kingdoms of the earth that the LORD alone is God! Hezekiah seeks the salvation of the nations.

Jeremiah 6:25

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).

Jeremiah 6:26

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).

Jeremiah 6:27

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).

Jeremiah 6:28

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).

Jeremiah 6:29

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).

Jeremiah 6:30

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).