“Thus you shall speak to Hezekiah king of Judah, saying, ‘Don’t let your God in whom you trust deceive you, saying, “Jerusalem won’t be given into the hand of the king of Assyria.”
Parallel Translations
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“Thus you shall speak to Hezekiah king of Judah, saying, ‘Don’t let your God in whom you trust deceive you, saying, “Jerusalem won’t be given into the hand of the king of Assyria.”
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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.
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'Thus shall ye speak to Hezekiah king of Judah, saying: Let not thy God in whom thou trustest beguile thee, saying: Jerusalem shall not be given into the hand of the king of Assyria.
Cross-references (9)
Passages linked to Isaiah 37:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 36:15 Don’t let Hezekiah make you trust in Yahweh, saying, “Yahweh will surely deliver us. This city won’t be given into the hand of the king of Assyria.” ’
- 2 Kings 18:5 He trusted in Yahweh, the God of Israel; so that after him was no one like him among all the kings of Judah, nor among them that were before him.
- 2 Kings 19:10-13 ‘Tell Hezekiah king of Judah this: “Don’t let your God in whom you trust deceive you, saying, Jerusalem will not be given into the hand of the king of Assyria. Behold, you have heard what the kings of Assyria have done to all lands, by destroying them utterly. Will you be delivered? Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, Haran, Rezeph, and the children of Eden who were in Telassar? Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?” ’ ”
- 2 Chronicles 32:7-8 “Be strong and courageous. Don’t be afraid or dismayed because of the king of Assyria, nor for all the multitude who is with him; for there is a greater one with us than with him. An arm of flesh is with him, but Yahweh our God is with us to help us and to fight our battles.” The people rested themselves on the words of Hezekiah king of Judah.
- 2 Chronicles 32:15-19 Now therefore don’t let Hezekiah deceive you, nor persuade you in this way. Don’t believe him, for no god of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers. How much less will your God deliver you out of my hand?” His servants spoke yet more against Yahweh God, and against his servant Hezekiah. He also wrote letters insulting Yahweh, the God of Israel, and speaking against him, saying, “As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall the God of Hezekiah not deliver his people out of my hand.” They called out with a loud voice in the Jews’ language to the people of Jerusalem who were on the wall, to frighten them, and to trouble them; that they might take the city. They spoke of the God of Jerusalem as of the gods of the peoples of the earth, which are the work of men’s hands.
- Psalms 22:8 “He trusts in Yahweh. Let him deliver him. Let him rescue him, since he delights in him.”
- Isaiah 36:4 Rabshakeh said to them, “Now tell Hezekiah, ‘The great king, the king of Assyria, says, “What confidence is this in which you trust?
- Isaiah 36:20 Who are they among all the gods of these countries that have delivered their country out of my hand, that Yahweh should deliver Jerusalem out of my hand?’ ”
- Matthew 27:43 He trusts in God. Let God deliver him now, if he wants him; for he said, ‘I am the Son of God.’ ”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain Thus God would have him to utter a most…
Thus God would have him to utter a most horrible blasphemy before his destruction: as to call the author of all truth, a deceiver: some gather hereby that Shebna had disclosed unto Sennacherib the answer that Isaiah sent to the king.
Geneva Bible (1599) marginal notes — public domain.
John Gill 1763 · Public Domain Behold, thou hast heard what the kings of Assyria…
Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly,.... He boasts of the achievements of himself and his ancestors, and of more than was true; and which, if it had been true, was more to their disgrace than honour, namely, utterly to destroy kingdoms, and their inhabitants, to gratify their lusts; but though many had been destroyed by them, yet not all; not Ethiopia, whose king was come out to make war with him, and of whom he seems to be afraid; nor Egypt, which was in confederacy with Ethiopia; nor Judea, he was now invading; but this he said in a taunting way, to terrify Hezekiah:
and shalt thou be delivered? canst thou expect it? surely thou canst not. Is it probable? yea, is it possible thou shouldest be delivered? it is not; as sure as other lands have been destroyed, so sure shall thine.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Albert Barnes 1834 · Public Domain Let not thy God deceive thee - The similar…
Let not thy God deceive thee - The similar message which had been sent by Rabshakeh Isa 36:14-15 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 Isa 37:11-13 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain He tries to influence Hezekiah himself, as Rab-shakeh had…
He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people.
God . . . deceive--(Compare Num 23:19).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10-13. Sennacherib, in his arrogance and ignorance, again insults…
10-13. Sennacherib, in his arrogance and ignorance, again insults the God of Israel by lowering him to the grade of the national gods around, and boasts of the great things his predecessors had done.
Gozan — Situated on the Chaboras — the river Chebor of Ezekiel — which flows from the north into the Euphrates.
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Haran — Farther west than “Gozan.” From here Abram went to Canaan.
Children of Eden — If by this is meant the tribe of Eden, (see Eze_27:23,) situated on the border of Media, which is not unlikely, then a long curve of territory was made by Sennacherib to denote the extensiveness of Assyrian conquest. Nobody now knows where Hena or Ivah lay.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10–13. Sennacherib’s letter to Hezekiah. It is in substance…
10–13. 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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Let not thy God, in whom thou trustest, deceive…
Let not thy God, in whom thou trustest, deceive thee. Sennacherib recognized Jehovah as a god, the God of the Jews, but put him on a par with the other "gods of the nations" (ver. 11), and (lid not believe in his being able to contend with Asshur. If he were really, through his priests or prophets, giving Hezekiah assurances of protection and deliverance, he could only be "deceiving" him.
The God in whom we trust.
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To trust in God
I OUGHT TO SEEM TO US THE MOST SIMPLE AND NATURAL THING.
1. All power is his. We shrink from weakness as a support, but we lean our whole weight on strength with perfect willingness and readiness: and it is Almighty God; it is he to whom "all power is given in heaven and on earth," who invites our confidence.
2. All wisdom is his. Power without wisdom may lead astray, may work more harm than help: it is the only wise God "who asks us to put our trust in him.
3. All kindness is his. Power with wisdom but without love might be arrayed against us, might overwhelm us with confusion: it is the God whose "new, best Name is love," that offers us the shelter of his wing.
4. All faithfulness is his. Love that might last but a little while is of little worth; it might change into indifference or even into hatred and hostility: it is the "Father of lights with whom is no variableness," it is "Jesus Christ, the same yesterday, and to-day, and for ever," who says to us, "Come unto me," "Trust in me," "Abide in me," "Cast all your care on me." Surely it should be the simplest, the most natural, thing to yield instant and eager response to the Divine invitation, and to put our heart"s whole trust in "the Lord our God." Yet to trust in him
II IS MUCH MORE RARE THAT IT SHOULD BE. Do we find men leaning on God, and so leaning on him that their hearts are full of peace, of spiritual rest, of hope, of heavenly joy? Is "the God in whom we trust" a phrase that has as large and lull a meaning to our minds as it should have? Is not a living, sustaining, rejoicing trust in God a comparatively rare, rather than a constant and universal thing, even in Christian hearts? And why is it so, if so it be? Is it not because we allow ourselves to be so sadly imposed upon by the temporal and the superficial? We persist in representing to ourselves that the visible, the audible, the tangible, the material, is the real, the, true, and the substantial. We, who walk by faith and not by sight, whose life is spiritual, who are citizens of heaven, ought to understand that it is this which is illusive, evanescent, unreal, and that the invisible, the intangible, the eternal, is the real and the reliable; we ought to know and to realize that he, whom not having seen we love, the invisible but ever-present, the almighty and never-failing, Saviour, is the One who is worthy of our confidence, and in the deepest and fullest sense it should be true that it is the Lord in whom we trust.
III IS A PRIVILEGE OF WHICH WE NEED TO AVAIL OURSELVES CONTINUALLY.
1. In prosperity, for Gods sake. For God wills that we should be ever trusting in him, "in whom are all our springs," and from whom we derive everything we enjoy. To trace our well-being to ourselves, and to trust in the arm of flesh instead of referring all to the living God, brings down his deep displeasure. (see Deu_10:8-18)
2. In adversity, for our own sake. For then God alone can help and save us. We ourselves shall have failed; misfortune, disaster, will have baffled and beaten us; our friends will fail us; human sympathy and succour will avail somewhat, but it will leave much more undone than it will do. Divine interposition alone will supply our need the pity of the Divine Friend; the help of the heavenly Father; the ministry of the Holy Ghost, the Comforter and the Sanctifier of the hearts of men. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Let not thy God, in whom thou trustest, deceive…
Isa_37:10
Let not thy God, in whom thou trustest, deceive thee
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A piece of satanic advice
I.
LET US WEIGH THIS PIECE OF SATANIC ADVICE. It is a very dangerous temptation for three reasons.
1. Because it appeals to the natural pride of the heart. There is a universal instinct which makes a man abhor the idea of being deceived. There is something in the very idea which rouses all the pride that lies latent in every heart.
2. There is no disguising the fact that if God did deceive us we are in a hopeless plight, and therefore there is force in the temptation.
3. The methods of Gods government being beyond our comprehension, sometimes appear to incline towards the tempters suggestion,--from appearances one might say, God is going to leave us in the lurch.
II. LET US TURN ROUND AND TEAR THE ADVICE UP.
1. We may tear it up because it comes too late. If God be a deceiver we are already so thoroughly deceived, and have been so for years, that it is rather late in the day to come and advise us not to be.
2. We may tear it up, because if God deceive us we may be quite certain that there is nobody else that would not. From all we know of our God, His holiness, His righteousness, and His faithfulness, if He can deceive us, then are we quite certain that there are none to be trusted
3. There is not one atom of evidence to support the libel. Search the world through, and see if you can find a man who will deliberately say, I have tried God, I have trusted Him, and He has deceived me.
4. There is overwhelming evidence to refute it. Never yet did man trust his God and be put to shame. Heaven and earth and hell declare that Jehovah never hath deceived and never can deceive. (A. G. Brown.)
Sennacherib versus Jehovah
Never before in his experience had Sennacherib heard of a God who could resist his progress; he believed in the almighty power of Asshur. (B. Blake, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 2:12")
trustest
(See Scofield "Psa 2:12")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.