Isaiah 37:10

Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. THUS SHALL YE SPEAK TO HEZEKIAH. He tries to influence Hezekiah himself, as Rabshakeh had addressed the people. LET NOT THY GOD ... DECEIVE THEE - (cf. .)...

10._Let not thy God deceive thee. _How shocking is this blasphemy, to speak of God the Author of truth, and to accuse him of falsehood and deceit, as if he actually imposed on his people! What is left to God when his truth is taken away, for nothing is more absolutely his own? God extorted this word from the wicked man, although he formerly pretended to revere some deity; for such impiety, as we have formerly said, God does not permit to remain any longer concealed. _Saying, Jerusalem shall not be delivered. _This quotation of the words uttered by God himself, that “Jerusalem would be preserved,” has led some to conjecture that Isaiah’s prediction had been disclosed to the king of Assyria by the traitor Shebna. But there is no need of such conjectures; for the Assyrian knew well that Hezekiah placed his hope in God, and was not ignorant of the promises which were made both to him and to...

LET NOT THY GOD DECEIVE THEE - The similar message which had been sent by Rabshakeh Isaiah 36:14 had been sent mainly to the people to induce them not to put confidence in Hezekiah, as if he would deceive them by leading them to rely on the aid of Yahweh. As that had failed, he, as a last resort, sent a similar message to Hezekiah himself, designed to alienate his mind from God, and assuring him that resistance would be vain. To convince him, he referred him Isaiah 37:11 to the conquests of the Assyrians, and assured him that it would be impossible to resist a nation that had subdued so many ethers. He had it not in his power to add Egypt to the list of subdued kingdoms, or it would have been done....

EXPOSITION This chapter is the sequel of the preceding, and is so closely connected with it that the two really constitute but one narrative. Isaiah 37:22 of Isaiah 36:1. is more closely connected with Isaiah 37:1, than with the position of the narrative to which it is attached. ISAIAH 37:1 WHEN KING HEZEKIAH HEARD IT; rather, _heard them_;_ i.e._ the "words of Rabshakeh," which his officials reported to him. HE RENT HIS CLOTHES. He did as they had done (Isaiah 36:22

THUS SHALL YE SPEAK TO HEZEKIAH KING OF JUDAH, SAYING,.... This was the direction, and these the instructions he gave to his messengers, in which he gives Hezekiah the title of king, and owns him to be king of Judah; which was more than Rabshakeh his servant would do: LET NOT THY GOD, IN WHOM THOU TRUSTEST, DECEIVE THEE; than which, nothing could be more devilish and satanical, to represent the God of truth, that cannot lie, as a liar and deceiver: in this the king of Assyria outdid Rabshakeh himself; he had represented Hezekiah as an impostor and a deceiver of the people, and warns them against him as such; and here Sennacherib represents God himself as a deceiver, and cautions Hezekiah against trusting in him: nothing is more opposite to Satan and his instruments, than faith in God, and therefore they labour with all their might and main to weaken it; however, this testimony Hezekiah...

TRUSTEST (_ See Scofield) - (Psalms 2:12). _...

CHAPTER 37 Hezekiah in the House of the Lord and Sennacherib's Second Attempt 1. _Hezekiah's humiliation and Isaiah sent for (Isaiah 37:1)_ 2. _The message from the prophet (Isaiah 37:6)_ 3. _Rabshakeh's letter (Isaiah 37:8)_ 4. _Hezekiah's prayer (Isaiah 37:14)_ 5. _The prayer answered (Isaiah 37:21)_ 6. _The army of Sennacherib judged (Isaiah 37:36)_ 7. The judgment upon Sennacherib ...

ISAIAH 36-39. This section has been extracted from 2 Kings 18:13 to 2 Kings 20:19, and the Song of Hezekiah has been added. For an exposition see the notes on 2 K.; here we have simply to deal with the Song of Hezekiah. ISAIAH 38:10. THANKSGIVING FOR DELIVERANCE FROM IMMINENT DEATH. This is now generally regarded as a post-exilic psalm. Its absence in the parallel narratine in Kings is significant. Apparently it was inserted here by an editor who thought it suitable to Hezekiah's circumstances. If, as seems likely, it has been influenced by the Book of Job, it must be post-exilic. The title cannot, any more than the Psalm titles, weigh against internal evidence. Hezekiah's writing after his recov

TRUSTEST. confidest. Hebrew. _batah._...

Sennacherib's letter to Hezekiah. It is in substance a repetition of the chief argument of the Rabshakeh, with the unimportant modification that Hezekiah is here regarded as deceived by his God, while the Rabshakeh chose to represent him as a deceiver of his people....