Isaiah Chapter 37
Isaiah 37, Assyria Destroyed, God Glorified
Isaiah 37 gives the answer to the crisis of Isaiah 36. Rabshakeh attacked Judah’s faith, mocked Hezekiah’s leadership, and blasphemed the Lord by comparing Him to the idols of the nations. Hezekiah’s response is the pattern of a godly leader under impossible pressure. He mourns, humbles himself, goes to the house of the Lord, seeks the word of the Lord through Isaiah, spreads the threatening letter before God, and prays for deliverance so that all kingdoms of the earth may know that the Lord alone is God. The Lord answers, defends Jerusalem for His own sake and for David’s sake, destroys 185,000 Assyrians in one night, and later brings Sennacherib to his appointed end.
Isaiah 37:1-5
Isaiah 37:1-5, KJV, “And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz. And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth. It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left. So the servants of king Hezekiah came to Isaiah.”
Hezekiah’s first response to Rabshakeh’s words is humility and grief. “He rent his clothes, and covered himself with sackcloth.” This was the outward sign of deep mourning. Hezekiah did not treat the Assyrian threat lightly. He understood the danger. Sennacherib had already taken the fortified cities of Judah. Jerusalem was now isolated, threatened, and humanly helpless. A godly response does not pretend that danger is not real. Faith sees reality clearly, but brings that reality before God.
Hezekiah also understood that the issue was not merely military. Rabshakeh had reproached the living God. The crisis involved the honor of the Lord. Assyria had not merely threatened Judah. Assyria had blasphemed God by speaking of Him as though He were no different from the powerless idols of the nations.
Hezekiah’s second response is better still, he “went into the house of the LORD.” He did not run first to Egypt. He did not run first to military councils. He did not answer Rabshakeh in pride. He went to the Lord. This is the proper instinct of faith. Trouble should drive the believer to God, not away from Him.
Psalm 46:1, KJV, “God is our refuge and strength, a very present help in trouble.”
The Lord is not merely help after all human options fail. He is the refuge and strength of His people from the beginning.
Hezekiah then sends Eliakim, Shebna, and the elders of the priests to Isaiah the prophet. This is also wise. Hezekiah seeks the word of the Lord. In crisis, God’s people need more than emotion, courage, or strategy. They need truth from God. Hezekiah does not despise the prophet. He seeks him.
He describes the day as “a day of trouble, and of rebuke, and of blasphemy.” The trouble is obvious. The rebuke likely recognizes Judah’s weakness and the chastening dimension of the Assyrian crisis. The blasphemy is Rabshakeh’s offense against the living God.
The image “the children are come to the birth, and there is not strength to bring forth” pictures absolute helplessness. A woman in labor without strength to deliver faces death for both mother and child. Hezekiah is saying that Judah has come to the decisive moment but lacks the strength to survive. This is not exaggeration. Humanly speaking, Jerusalem had no strength to bring forth deliverance.
Yet Hezekiah still hopes in the Lord. “It may be the LORD thy God will hear the words of Rabshakeh.” Hezekiah’s confidence is not in Judah’s worthiness. It is in God’s zeal for His own name. He asks Isaiah to pray “for the remnant that is left.” Judah has been reduced, but not erased. There is still a remnant, and Hezekiah pleads for prayer on their behalf.
This is a strong lesson in leadership. A godly leader does not hide from reality, does not inflate his own strength, does not despise prayer, and does not treat blasphemy against God as a secondary issue. He humbles himself, seeks the Lord, seeks the word of the Lord, and asks for intercession.
Isaiah 37:6-7
Isaiah 37:6-7, KJV, “And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.”
Isaiah answers with the authority of God, “Thus saith the LORD.” This is not Isaiah’s private encouragement. It is the word of the living God. The prophet speaks clearly because God has spoken clearly.
The first command is, “Be not afraid of the words that thou hast heard.” Rabshakeh’s words were powerful, calculated, intimidating, and demoralizing. But they were still words. The Lord does not say the words were harmless, because they were blasphemous. But He tells Hezekiah not to fear them. The enemy’s words are not sovereign. God’s word is.
This is crucial. Fear often grows by rehearsing the enemy’s words. Rabshakeh had spoken loudly in Hebrew so the people would hear. Sennacherib would later send a letter so Hezekiah would read and reread the threat. The enemy wants his words to dominate the imagination. God answers with His own word.
Psalm 56:3-4, KJV, “What time I am afraid, I will trust in thee. In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.”
Faith does not deny that fear rises. Faith answers fear by trusting God and praising His word.
The Lord also identifies the offense rightly, “wherewith the servants of the king of Assyria have blasphemed me.” Hezekiah had hoped God would hear Rabshakeh’s reproach. God confirms that He has heard. The Assyrian envoys had not merely insulted Judah. They had blasphemed the Lord.
The Lord calls them “the servants of the king of Assyria,” which lowers their greatness. Rabshakeh had spoken in the name of “the great king, the king of Assyria.” God reduces him to a servant of a human king. Assyria may look massive to Jerusalem, but before God, its proud spokesman is only a servant.
God then announces judgment, “I will send a blast upon him.” The Lord does not need Egypt, Judah’s army, or political alliances. He can send a spirit, a blast, a rumor, and the proud king will turn back. Sennacherib will return to his own land, and there he will fall by the sword.
The first answer focuses on Sennacherib personally. God will deal with the blasphemer and the proud king. The Lord’s timing may not satisfy human panic, but His word is certain.
Isaiah 37:8-13
Isaiah 37:8-13, KJV, “So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying, 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. Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered? Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar? Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?”
Rabshakeh returns and finds the king of Assyria fighting against Libnah. He had departed from Lachish. Then news comes that Tirhakah of Ethiopia has come out to make war. From a human perspective, this may have looked like the beginning of Isaiah’s prophecy being fulfilled. The Assyrian pressure on Jerusalem shifts. The enemy has other threats to address.
Yet Sennacherib does not stop attacking Hezekiah’s faith. Since he is not physically standing before Jerusalem, he sends messengers with another threatening word. The enemy’s voice continues even from a distance.
The message is direct, “Let not thy God, in whom thou trustest, deceive thee.” This is more openly blasphemous than before. Rabshakeh had said, “Let not Hezekiah deceive you.” Now Sennacherib’s message says, “Let not thy God deceive thee.” He accuses the Lord Himself of deception. The battle has moved fully into the realm of blasphemy.
This is the language of Satan. From the beginning, the serpent portrayed God as unreliable and deceptive.
Genesis 3:4-5, KJV, “And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.”
The serpent implied that God’s word could not be trusted and that God was withholding good. Sennacherib’s message does the same thing. He tells Hezekiah not to trust God’s promise concerning Jerusalem.
The Assyrian argument again rests on past victories. Assyria had destroyed many lands. Their kings had conquered Gozan, Haran, Rezeph, Eden, Hamath, Arphad, Sepharvaim, Hena, and Ivah. The facts of Assyria’s victories were real. But Sennacherib drew the wrong conclusion. He assumed that because the idols of the nations could not deliver, the Lord could not deliver.
This is the fatal error of unbelief. It treats the living God as though He belongs in the same category as man made gods. Sennacherib had defeated nations whose gods were nothing. He had not defeated the Lord. He had only been permitted by the Lord to go so far.
Isaiah 46:9-10, KJV, “Remember the former things of old: for I am God, and there is none else; I am God, and none like me, Declaring end from beginning, and from ancient times things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
The Lord is not one god among many. He is God, and there is none like Him. Sennacherib’s theological category was wrong, and that error would bring him under judgment.
Isaiah 37:14-20
Isaiah 37:14-20, KJV, “And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD. And Hezekiah prayed unto the LORD, saying, O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries, And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.”
Hezekiah receives the letter, reads it, and goes again to the house of the Lord. He spreads it before the Lord. This is one of the clearest pictures of prayer in Scripture. Hezekiah does not merely complain about the letter. He does not hide it. He does not answer it with his own threats. He places it before God.
This is what faith does with threatening words. It brings them into the presence of God.
1 Peter 5:7, KJV, “Casting all your care upon him; for he careth for you.”
Hezekiah casts the care upon the Lord in visible form. He lays the letter before God because the burden is too great for him to carry.
His prayer begins with theology, not panic. “O LORD of hosts.” He addresses God as the Lord of armies. Since the crisis is military, this title is fitting. Assyria has armies, but the Lord commands the hosts of heaven.
He calls Him “God of Israel.” This remembers covenant. The Lord is not an abstract deity. He is the covenant God of Israel. He has bound His name to His people.
He says the Lord “dwellest between the cherubims.” This refers to the mercy seat, the place associated with God’s enthroned presence above the ark. Hezekiah recognizes the majesty and holiness of God.
Then he confesses, “thou art the God, even thou alone, of all the kingdoms of the earth.” This directly answers Sennacherib’s blasphemy. The Assyrian king treated the Lord like the gods of the nations. Hezekiah confesses that the Lord alone is God over all kingdoms.
He adds, “thou hast made heaven and earth.” The Lord is Creator. This is the foundation of His sovereignty. The One who made heaven and earth is not threatened by Assyria. All nations, kings, armies, angels, lands, and empires exist because God made all things.
Psalm 121:1-2, KJV, “I will lift up mine eyes unto hills, from whence cometh my help. My help cometh from LORD, which made heaven and earth.”
Hezekiah’s help comes from the Maker of heaven and earth.
He asks God to hear and see, “Incline thine ear,” and “open thine eyes.” Hezekiah knows God hears and sees. This is a plea for God to act upon what He has heard and seen.
Hezekiah also handles the facts honestly. “Of a truth, LORD, the kings of Assyria have laid waste all the nations.” Faith does not need to lie. The Assyrians really had conquered nations. They really had cast gods into the fire. But Hezekiah gives the right explanation, “for they were no gods, but the work of men's hands, wood and stone.” The idols were destroyed because they were nothing.
The prayer climaxes in verse 20, “Now therefore, O LORD our God, save us from his hand.” Hezekiah asks for real deliverance. But his motive is not merely survival. He prays, “that all the kingdoms of the earth may know that thou art the LORD, even thou only.”
This is the heart of mature prayer. Hezekiah wants deliverance, but he wants God’s glory more. He wants the nations to know that the Lord alone is God. The crisis has become an opportunity for God to display His name.
Psalm 115:1, KJV, “Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake.”
Hezekiah’s prayer is God centered. That is why it is powerful.
Isaiah 37:21
Isaiah 37:21, KJV, “Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:”
The Lord answers through Isaiah. The key phrase is “Whereas thou hast prayed to me.” The answer comes because Hezekiah prayed. Prayer mattered. God had His sovereign purpose, yet He chose to work through the prayer of His servant.
This should not be minimized. Scripture does not treat prayer as a meaningless formality. The Lord ties His answer to Hezekiah’s prayer. Hezekiah spread the letter before God, and God answered.
James 5:16, KJV, “Confess your faults one to another, and pray one for another, that ye may healed. The effectual fervent prayer of righteous man availeth much.”
The prayer of a righteous man avails much because God has ordained prayer as a real means by which He works. Hezekiah’s prayer did not inform God of something He did not know. It brought Hezekiah into dependent alignment with God’s glory and covenant promise.
The Lord identifies Sennacherib by name. The proud king of Assyria is not beyond God’s notice. God knows the enemy, hears the blasphemy, receives the prayer, and answers according to His own glory.
Isaiah 37:22-29
Isaiah 37:22-29, KJV, “This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to height of mountains, to sides of Lebanon; and I will cut down tall cedars thereof, and choice fir trees thereof: and I will enter into height of his border, and forest of his Carmel. I have digged, and drunk water; and with sole of my feet have I dried up all rivers of besieged places. Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps. Therefore their inhabitants were of small power, they were dismayed and confounded: they were as grass of field, and as green herb, as grass on housetops, and as corn blasted before it be grown up. But I know thy abode, and thy going out, and thy coming in, and thy rage against me. Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by way by which thou camest.”
The Lord’s answer begins by humiliating Assyria. “The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn.” Assyria came like a predator intending to violate Jerusalem, but the Lord says Zion remains untouched. Jerusalem, pictured as a virgin daughter, laughs in scorn because the proud enemy will not succeed.
Then the Lord asks the central question, “Whom hast thou reproached and blasphemed?” Sennacherib thought he was intimidating Hezekiah and Jerusalem. In reality, he had raised his voice against “the Holy One of Israel.” This is the point at which the conflict becomes fatal for Assyria. They have reproached the Lord.
The Lord then exposes Assyria’s pride. Sennacherib boasted in his chariots, his conquest of mountains, his ability to cut down Lebanon’s cedars and fir trees, his ability to dig and drink water, and his power to dry up rivers of besieged places. He saw himself as unstoppable.
But the Lord corrects him, “Hast thou not heard long ago, how I have done it?” Assyria’s victories were not ultimate proof of Assyria’s greatness. They were permitted by God. Sennacherib thought he was sovereign, but he was an instrument. The Lord had formed these things from ancient times and brought them to pass.
This is one of the clearest statements of God’s sovereignty over nations. Assyria’s campaigns were real. Assyria’s cruelty was real. Assyria’s pride was real. Yet none of it escaped God’s decree. The Lord used Assyria to lay waste fortified cities, and because He used Assyria, the inhabitants had little power and were confounded.
But the instrument became proud. Assyria forgot that it was only a rod in God’s hand.
Isaiah 10:15, KJV, “Shall axe boast itself against him that heweth therewith? or shall saw magnify itself against him that shaketh it? as if rod should shake itself against them that lift it up, or as if staff should lift up itself, as if no wood.”
The axe has no right to boast against the One who swings it. Assyria had no right to boast against the Lord who used it.
The Lord then declares His knowledge, “I know thy abode, and thy going out, and thy coming in, and thy rage against me.” Sennacherib knew many things about war, but God knew everything about Sennacherib. His residence, movements, campaigns, thoughts, and rage were all open before the Lord.
Because Sennacherib’s rage came up into God’s ears, the Lord says, “I will put my hook in thy nose, and my bridle in thy lips.” This is especially fitting because Assyria was known for cruelly leading captives with hooks through their noses or lips. God says He will treat Assyria as Assyria treated others. The proud conqueror will be led away by the Lord.
This is divine justice with precise irony. Assyria used hooks and bridles on captives. God will put His hook and bridle in Assyria.
Isaiah 37:30-35
Isaiah 37:30-35, KJV, “And this shall be sign unto thee, Ye shall eat this year such as groweth of itself; and second year that which springeth of same: and in third year sow ye, and reap, and plant vineyards, and eat fruit thereof. And remnant that is escaped of house of Judah shall again take root downward, and bear fruit upward: For out of Jerusalem shall go forth remnant, and they that escape out of mount Zion: zeal of LORD of hosts shall do this. Therefore thus saith LORD concerning king of Assyria, He shall not come into this city, nor shoot arrow there, nor come before it with shields, nor cast bank against it. By way that he came, by same shall he return, and shall not come into this city, saith LORD. For I will defend this city to save it for mine own sake, and for my servant David's sake.”
The Lord now gives Hezekiah a sign. For two years they will eat what grows of itself, and in the third year they will sow, reap, plant vineyards, and eat the fruit. The Assyrian invasion had disrupted normal agriculture. Fields were not worked as they should have been. Yet God would preserve the people through the disruption and restore normal planting and harvest.
The sign shows that deliverance is not only military. God will sustain life after the enemy withdraws. He will preserve the land and the remnant.
The remnant promise is beautiful, “the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward.” Roots downward and fruit upward is the pattern of true restoration. A people must be rooted deeply in the Lord before lasting fruit appears outwardly.
Psalm 1:1-3, KJV, “Blessed is man that walketh not in counsel of ungodly, nor standeth in way of sinners, nor sitteth in seat of scornful. But his delight is in law of LORD; and in his law doth he meditate day and night. And he shall like tree planted by rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.”
The fruitful life is rooted life. Judah’s remnant will not merely survive. They will take root and bear fruit.
Isaiah says, “the zeal of the LORD of hosts shall do this.” The deliverance does not depend on Judah’s strength, Egypt’s help, or Hezekiah’s genius. The zeal of the Lord will accomplish it. God is passionate for His own glory, His covenant promises, and His servant David’s house.
Then the Lord draws a clear boundary around Jerusalem. Sennacherib “shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.” The Assyrian army had devastated Judah, but God sets the limit. They will not enter Jerusalem. They will not even shoot an arrow there. They will not set siege works against it. They will return by the same way they came.
This is absolute. The Lord does not say the siege will be difficult but survivable. He says the Assyrian king will not come into the city at all.
The reason is given, “For I will defend this city to save it for mine own sake, and for my servant David's sake.” God defends Jerusalem first for His own sake. His name has been blasphemed. His glory is at stake. He will vindicate Himself.
He also defends it for David’s sake. God had made covenant promises to David.
2 Samuel 7:12-16, KJV, “And when thy days fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build house for my name, and I will stablish throne of his kingdom for ever. I will his father, and he shall my son. If he commit iniquity, I will chasten him with rod of men, and with stripes of children of men: But my mercy shall not depart away from him, as I took from Saul, whom I put away before thee. And thine house and thy kingdom shall established for ever before thee: thy throne shall established for ever.”
God preserves Jerusalem because His covenant promise still stands. Ultimately, this points to Christ, the Son of David. God’s faithfulness to David’s house leads to the coming of Messiah.
In the same way, believers are defended and blessed not because they are worthy in themselves, but for God’s own sake and for Christ’s sake.
Ephesians 4:32, KJV, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.”
God’s mercy rests on His own glory and the work of His Son.
Isaiah 37:36
Isaiah 37:36, KJV, “Then the angel of the LORD went forth, and smote in camp of Assyrians hundred and fourscore and five thousand: and when they arose early in morning, behold, they were all dead corpses.”
The deliverance comes suddenly and completely. “Then the angel of the LORD went forth.” God does not need Egypt. He does not need chariots. He does not need Hezekiah to open the gates and fight. One angel goes forth, and 185,000 Assyrians are struck down in one night.
This fulfills what the Lord had promised. The king of Assyria did not enter Jerusalem. He did not shoot an arrow there. He did not build a siege mound against it. God destroyed the army before it could do what Sennacherib intended.
This also fulfills the broader prophetic word that Judah would not be saved by ordinary military means.
Hosea 1:7, KJV, “But I will have mercy upon house of Judah, and will save them by LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.”
Judah was saved by the Lord, not by bow, sword, battle, horses, or horsemen. This directly answers the temptation to trust Egypt. The Lord proved Himself sufficient.
The phrase “they were all dead corpses” is stark. The army that terrified Jerusalem became a field of corpses. The words of Rabshakeh were loud, but the act of God was final. The enemy had boasted, but God ended the matter in one night.
This is not difficult for God. The harder work was bringing Hezekiah and Judah to the place of humble dependence. Once the people spread the matter before the Lord and trusted His word, the military problem was nothing to Him.
Psalm 34:7, KJV, “The angel of LORD encampeth round about them that fear him, and delivereth them.”
The angel of the Lord brought deliverance to Jerusalem by destroying the enemy that surrounded her.
Isaiah 37:37-38
Isaiah 37:37-38, KJV, “So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with sword; and they escaped into land of Armenia: and Esarhaddon his son reigned in his stead.”
Sennacherib departs, returns, and dwells at Nineveh. This fulfills the Lord’s word that he would return by the way he came. The proud king who threatened Jerusalem goes home defeated. He had conquered fortified cities, but he could not conquer the city God defended.
The final judgment comes later. While worshipping in the house of Nisroch his god, Sennacherib is struck down by his own sons. This is fitting judgment. The man who mocked the living God dies in the house of a false god. The man who claimed the gods of the nations could not deliver discovers that his own god cannot deliver him. The king who used the sword against others falls by the sword in his own land, exactly as the Lord had spoken.
Isaiah 37:7, KJV, “Behold, I will send blast upon him, and he shall hear rumour, and return to his own land; and I will cause him to fall by sword in his own land.”
God’s word is fulfilled precisely. Sennacherib returns to his own land and falls by the sword in his own land.
This ending also exposes the vanity of idols.
Psalm 115:4-8, KJV, “Their idols silver and gold, work of men's hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not: They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. They that make them are like unto them; so every one that trusteth in them.”
Nisroch could not save Sennacherib. The idols of the nations could not save their worshippers. The Lord alone is God.
Isaiah 37 therefore ends with God glorified. Hezekiah prayed. Isaiah spoke. God answered. Jerusalem was defended. Assyria was destroyed. Sennacherib was judged. The living God proved Himself distinct from every idol and sovereign over every kingdom of the earth.
