Psychological Manipulation a Tactic of the Enemy, ישעיהו לז:יג-יח / Isaiah 37:13-18

Introduction to Isaiah 37:13-18

According to George K. Simon, successful psychological manipulation includes the following points: 

Psychological Manipulation

• Concealing aggressive intentions and behaviors and pretending to be friendly and good-natured.
• Knowing the psychological vulnerabilities of the victim to determine which tactics are likely to be the most effective.
• Having a sufficient level of ruthlessness to have no qualms about causing harm to the victim if necessary.

These are the things that the Assyrian army used against Judah when making the claim that the God of Israel is nothing more than those nations whom they have previously conquered. Rabshakeh states that if they were to come out to them, they would live and have a good life. This is how Rabshakeh used point number three above, being ruthless to say anything in an attempt to get the people to come out and surrender. There was absolutely no guarantee that going out to the army and surrendering would ensure their lives. Note the parallel how these are the claims of the evil one, that one may participate in sin and have a good life and not be concerned about God, His Word, or anything, just be concerned about oneself! What we note concerning God’s Word is how we are told that all things belong to the Lord God in heaven. So, we cannot get away from the Creator. Eventually, one day, we will come face to face with the righteous and holy God who created us! This is the meaning of what John said “All of the kingdoms of this world belong to the Lord” according to Revelation 11:15.

Revelation 11:15  
11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (KJV Ἡ οὐαὶ ἡ δευτέρα ἀπῆλθεν· ἰδοὺ ἡ οὐαὶ ἡ τρίτη ἔρχεται ταχύ. Καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῷ οὐρανῷ λέγοντες· ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων.)

Here the wrath of God is being poured out upon this world and voices in heaven proclaim the power of God and His Messiah, and how the kingdoms of the Earth belong to the Lord God who will reign forever and ever. The parallel here in Isaiah is that the Assyrian army had withdrawn due to the attack of the Ethiopian king, and then we see the army return and Rabshakeh continues to speak boastful words against Judah, the people, the king, and the God of Israel. The Assyrians assumed their sovereignty over the nations, when it is the Lord God of Israel who is truly sovereign! We note that Paul stated, “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.” (Romans 1:18) Therefore the wrath of God is already present in the lives of those who reject God’s truth. Revelation speaks of God’s final wrath, but here in the Scriptures from the Torah in Devarim / Deuteronomy 28 and in Romans 1 and elsewhere, we see how sin leads to these things today on the individual and national level. Take for example, in the USA today, the nation is collapsing morally at every level of society and is ready for judgment. This is a true assessment of the USA and all nations around the world! Paul explains these things in Romans 1 speaking of the present activity of God in the lives of those who refuse to listen to the truth, God gives them over to their sins. Note also something Peter writes in his epistle.

1 Peter 4:17–19  
4:17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 4:18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 4:19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. (KJV 17 ὅτι °ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ·* εἰ δὲ πρῶτον ἀφʼ ⸀ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ; 18 καὶ εἰ ὁ ⸆ δίκαιος μόλις σῴζεται, ὁ ⸂ἀσεβὴς καὶ ἁμαρτωλὸς⸃ ποῦ φανεῖται;* 19 ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ* θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ⸂ψυχὰς αὐτῶν⸃ ἐν ⸀ἀγαθοποιΐᾳ.*)

Here Peter says that judgment comes first to the house of God. The reason being that we have been given God’s word and know and believe the truth and so judgment begins with those who do not obey the gospel of God. The Hebrew bible writes שֶׁאֵינָם נִשְׁמָעִים לִבְשׂוֹרַת אֱלֹהִים “Would not listen to the gospel of God,” and the Greek text writes ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ “disobeyed the gospel of God.” Here we find the Torah perspective, of not listening is synonymous to not obeying the word of God. The point is that there is a lot that is expected of us because we are God’s people. This is the parallel to Judah and Jerusalem in Isaiah’s time, it is expected of God for them to be faithful, to trust in the Lord, and to seek His help as opposed to seeking help elsewhere, such as to the nations. The point of the Lord God preserving the Scriptures was for us to learn from the horrible mistakes that people have made in the past when they refused to listen to God’s voice in the Scriptures. The Scriptures help us to avoid repeating the same costly mistakes over and over again. We learn from the Scriptures, because we are faced with similar situations and using the biblical example we can know how to properly respond. The Lord God wants us to keep His Word so that we can enjoy life. We note how disobedience brings depression and sorrow. Obedience brings joy, life, and blessing in the Messiah Yeshua. 

Hebrew bible on Isaiah 37:13-18

Isaiah goes on saying the following according to Isaiah 37:13.

ספר ישעיה פרק לז
יג   אַיֵּה מֶלֶךְ-חֲמָת וּמֶלֶךְ אַרְפָּד וּמֶלֶךְ לָעִיר סְפַרְוָיִם הֵנַע וְעִוָּה: 

Isaiah 37:13 states, “Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah? (אַיֵּה מֶלֶךְ-חֲמָת וּמֶלֶךְ אַרְפָּד וּמֶלֶךְ לָעִיר סְפַרְוָיִם הֵנַע וְעִוָּה)” The cities mentioned here have recently fallen to the Assyrian army. The interesting point is what Rabshakeh is saying by comparing these cities to Jerusalem. These cities likely believed in their gods, in their deities, and to no avail, and so they were conquered. This is paralleled to what we see taking place here Rabshakeh claiming the God of Israel is of the same character of these false gods, being unable to save. We note something here that is of great significance, these cities and the people who have fallen, they trusted in their gods. The question for us today, are we willing to lay our lives down for the Lord God Almighty, the God of Israel? Would you stake your life on your faith? This is a very important question, and is the question that Rabshakeh and Sennacherib both were hoping Hezekiah was unwilling to do. Today the situations that we face are not necessarily life threatening, so the question is never as clearly distinguished as it was in this situation in Isaiah. Here in this life, we are faced with prosperity and lack of faith, with the battle to not become lukewarm, or wavering in our faith due to temptation. In today’s world, it is easy to succumb to the lusts of the flesh, to give in to sin, to seek for self preservation and to neglect the things of God for the more pleasurable lifestyles. These things are just as serious in terms of faith and faithfulness as we see Hezekiah and his people struggling with. What the Scriptures are trying to tell us is how the outcome of choosing to sin is as disastrous for us today as it was for Hezekaih and his people in those days! 

Isaiah goes on saying the following according to Isaiah 37:14-15.

ספר ישעיה פרק לז
יד   וַיִּקַּח חִזְקִיָּהוּ אֶת-הַסְּפָרִים מִיַּד הַמַּלְאָכִים וַיִּקְרָאֵהוּ וַיַּעַל בֵּית יְהֹוָה וַיִּפְרְשֵֹהוּ חִזְקִיָּהוּ לִפְנֵי יְהֹוָה: טו   וַיִּתְפַּלֵּל חִזְקִיָּהוּ אֶל-יְהֹוָה לֵאמֹר: 

Isaiah 37:14 states, “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. (וַיִּקַּח חִזְקִיָּהוּ אֶת-הַסְּפָרִים מִיַּד הַמַּלְאָכִים וַיִּקְרָאֵהוּ וַיַּעַל בֵּית יְהֹוָה וַיִּפְרְשֵֹהוּ חִזְקִיָּהוּ לִפְנֵי יְהֹוָה)” Isaiah 37:15 “And Hezekiah prayed unto the LORD, saying, (וַיִּתְפַּלֵּל חִזְקִיָּהוּ אֶל-יְהֹוָה לֵאמֹר)” Here Isaiah writes וַיִּקַּח חִזְקִיָּהוּ אֶת-הַסְּפָרִים מִיַּד הַמַּלְאָכִים where the word for books or letters (הַסְּפָרִים) is written in the plural form, “and he read it” וַיִּקְרָאֵהוּ is in the singular form. We note that the Targum Jonathan writes וּנסֵיב חִזקִיָה יָת אִיגְרָתָא מִיַד אִזגַדַיָא וּקרָא חְדָא מִנְהֹון וַסלֵיק לְבֵית using the singular אִזגַדַיָא for letter resolving this issue of the plural for books or letters (הַסְּפָרִים). It could be that in this case a plural can reference one letter, or possibly Hezekiah received multiple letters which were reports from the messengers and this caused the king to go up to the house of the Lord. The fact that Hezekiah went up to the house of the Lord and וַיִּתְפַּלֵּל חִזְקִיָּהוּ אֶל-יְהֹוָה “and falling before the Lord” demonstrates his disposition, that he is seeking the God of Israel for help. The difference between Hezekiah and Ahaz was that Ahaz refused to seek the Lord God, and even refused to seek a sign from God (see Isaiah 7:1-16). We read how Hezekiah then spread the letters before the Lord. Note in the book of 1 Maccabees 3:48 they spread the Torah before the Lord. This was meant as a symbolic way to demonstrate how significant these documents are from the sense of needing God’s help. We need God’s help to overcome the enemy, to overcome sin, and even to obey the Torah. Hezekiah lays out these documents for the purpose of asking the Lord God Almighty to not let the claims of these evil men go unanswered! 

Isaiah goes on saying according to Isaiah 37:16.

ספר ישעיה פרק לז
טז   יְהֹוָה צְבָאוֹת אֱלֹהֵי יִשְֹרָאֵל ישֵׁב הַכְּרֻבִים אַתָּה-הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִֹיתָ אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ: 

Isaiah 37:16 states, “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. (יְהֹוָה צְבָאוֹת אֱלֹהֵי יִשְֹרָאֵל ישֵׁב הַכְּרֻבִים אַתָּה-הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִֹיתָ אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ)” Here Hezekiah makes a statement of faith, calling upon the Lord God who is Lord over all because He is the Creator God! The Assyrians are calling the God of Israel into question in regards to His ability to help His people. We note something here how the Assyrians are threatening to kill the people based upon their faith in the God of Israel. This reminds us what Paul wrote in Romans 8:36-39.

Romans 8:36–39  
8:36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 8:37 Nay, in all these things we are more than conquerors through him that loved us. 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (KJV 36 καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς*. 37 ἀλλʼ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ* ⸂τοῦ ἀγαπήσαντος⸃ ἡμᾶς*. 38 πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ⸀ἄγγελοι οὔτε ⸁ἀρχαὶ οὔτε ⸉ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις⸊* 39 οὔτε ὕψωμα οὔτε βάθος οὔτε °τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν*.)

Here Paul speaks to being killed for the sake of God, just like sheep who are led for the slaughter. Paul writes that we are conquerors through faith and trusting in the Lord. Paul’s statement of faith is that no matter what happens to us, even in death, we are conquerors and overcomers because of the Love of God, and that nothing can separate us from the love that God has for us! Paul is telling us that we are to keep the faith and trust in the Lord God and in Yeshua the Messiah through whatever happens to us in life. Hezekiah here points out that the Lord God is both King, Creator, and Lord over all! We note how it is the Lord God Almighty who created the heavens and the earth and therefore it is He who is Lord, He is outside of this earth and cannot be defined by anything that is on or under the earth, etc. This is why we see the command to not make graven images of God (Shemot / Exodus 20). Hezekiah states ישֵׁב הַכְּרֻבִים “who sits the cherubim” drawing in the imagery of the Mishkhan and the Ark of the Covenant and the two angels on the mercy seat where the blood of the covenant was sprinkled. God sitting between the cherubim appears in the other places where the cherubim are mentioned in Scripture (Bamidbar / Numbers 7:89, 1 Samuel 4:4, 2 Samuel 6:2, Tehillim / Psalms 80:1 [Eng. 80:2], etc.) We note that the Torah central principle of God dwelling in the midst of His people, this is how Hezekiah is approaching the Lord, believing that He is Lord and that He is present to answer our prayers. Hezekiah is a much greater man than his father Ahaz as he recognizes the sovereignty of God where Ahaz refused to even consider. The nations are not to be trusted, we cannot buy our way to peace. Notice how this is what the current government of USA is attempting to do with Iran, making a deal with an evil nation, promising to release billions of dollars based upon the promise they will not continue to enrich uranium for nuclear bomb technology, stop killing US citizens in syria and elsewhere, and make relative peace in the region. We know the money that is released however will be used to further fund their terrorist groups in the region and such, etc. You can’t make a deal with the devil and expect the devil to do righteously. We note this is how Ahaz operated and it failed significantly. Hezekiah on the other hand seeks to trust completely in the Lord! This was the point and purpose of going up to the Temple of the Lord in Jerusalem. Hezekiah realizes that there is not hope in other nations, that there is no deliverance by the hand of man at this point, and so there only remains the mercy and grace of God to deliver His people! This is how we seek the Lord today, in the mercy of God for the forgiveness of sins. We need the mercy of God for forgiveness and to overcome sin in our lives! This is our confession for today, just like Hezekiah is making on behalf of his people at the Temple of the Lord in Jerusalem. 

Isaiah goes on saying the following according to Isaiah 37:17-18.

ספר ישעיה פרק לז
יז   הַטֵּה יְהֹוָה | אָזְנְךָ וּשְׁמָע פְּקַח יְהֹוָה עֵינֶךָ וּרְאֵה וּשְׁמַע אֵת כָּל-דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שָׁלַח לְחָרֵף אֱלֹהִים חָי: יח   אָמְנָם יְהֹוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת-כָּל-הָאֲרָצוֹת וְאֶת-אַרְצָם:

Isaiah 37:17 states, “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. (הַטֵּה יְהֹוָה | אָזְנְךָ וּשְׁמָע פְּקַח יְהֹוָה עֵינֶךָ וּרְאֵה וּשְׁמַע אֵת כָּל-דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שָׁלַח לְחָרֵף אֱלֹהִים חָי)” Isaiah 37:18 “Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries, (אָמְנָם יְהֹוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת-כָּל-הָאֲרָצוֹת וְאֶת-אַרְצָם)” Here Hezekiah pleads with the Lord for the sanctity of His name. Hezekiah’s statements indicate his faith in the Lord God in heaven, and admits that Assyria has destroyed the surrounding nations, and that he needs God’s help. What we note about the significance of Hezekiah’s statements about his faith in the God of Israel is that the God of Israel is more powerful than all the others. The reason this is so is due to the Lord God Almighty not being represented by  any image or likeness on earth. This demonstrates how the God of Israel is different from all the other gods of the nations who represent their gods as idols. This is the reason we are commanded as we are according to Shemot / Exodus 20

ספר שמות פרק כ
א   וַיְדַבֵּר אֱלֹהִים אֵת כָּל-הַדְּבָרִים הָאֵלֶּה לֵאמֹר:   ס   ב   אָנֹכִי יְהוָֹה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים: ג   לֹא-יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל-פָּנָי: ד   לֹא-תַעֲשֶֹה לְךָ פֶסֶל וְכָל-תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ: ה   לֹא-תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָֹה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבֹת עַל-בָּנִים עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים לְשֹֹנְאָי: ו   וְעֹשֶֹה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי: 

Shemot / Exodus 20:1–6  
20:1 And God spake all these words, saying, 20:2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 20:3 Thou shalt have no other gods before me. 20:4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 20:6 And shewing mercy unto thousands of them that love me, and keep my commandments. (KJV 1900)

What we note here is how God commanded that we are not to make any graven image to represent Him. This is because the Lord God Almighty the Creator is other than this world, he could not and can not be represented in the forms of this world! We note that according to Shemot / Exodus 20:5 the Lord God is watching the events of this world including the events of our lives. This is why we are called, those who love the Lord, to keep His commandments. The way we communicate with God in heaven is through prayer, and He communicates with us in various ways. The other worldness of God is demonstrated in this that we are not communicating with the Lord through the use of idols, and this is what distinguishes us from the nations and from some Christian and Catholic groups. This lack of idolatry is what God expects and is the very thing that Sennacherib and his emissaries do not understand. The power of God is present for His people today, and in this time during Isaiah’s days as we see God work to drive the army and Assyrian nation away from Judah and Jerusalem. Today we serve the same God, who has the same power to overcome the enemy! Based upon these texts, we should not be afraid but bold in proclaiming the love, mercy, grace, and power of God!

Rabbinic Commentary on Isaiah 37:13-18

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק לז:יג-יח
יג      אָן מַלכָא דַחְמָת וּמַלכָא דְאַרפָד וּמַלכָא דִלקַרתָא סְפַרוָיִם הְלָא טַלטִילוּנוּן וְאַגלִיאוּנוּן׃ יד      וּנסֵיב חִזקִיָה יָת אִיגְרָתָא מִיַד אִזגַדַיָא וּקרָא חְדָא מִנְהֹון וַסלֵיק לְבֵית מַקדְשָא דַיוי וּפַרסַה חִזקִיָה קֳדָם יוי׃ טו      וְצַלִי חִזקִיָה קֳדָם יוי לְמֵימַר׃ טז      יוי ‭”‬צְבָאֹות‭“‬ אְלָהָא דְיִשׂרָאֵל דִשכִינְתָך שָריָא עֵיל מִן כְרוּבַיָא אַת הוּא יוי קֳדָמָך לֵית בָר מִנָך לְכָל מַלכְווָת אַרעָא אַת עְבַדתָא יָת שְמַיָא וְיָת אַרעָא׃ יז      גְלֵי קֳדָמָך יוי וְדִין וּשמִיַע קֳדָמָך יוי וְאִתפְרַע וַעְבֵיד פֹורעָנוּ עַל כָל פִתגָמֵי סַנחֵרִיב דִשלַח לְחַסָדָא עַמָא דַיוי קַיָימָא׃ יח      בְקוּשטָא יוי אַחרִיבוּ מַלכֵי אַתוּר יָת כָל מְדִינָתָא וְיָת אַרעְהֹון׃

Targum Jonathan son of Uziel Isaiah 37:13-18
37:13 Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim? hath he not removed them, and carried them captive? 37:14 And Hezekiah received letters from the hands of the messengers, and read one of them: and Hezekiah went to the house of the sanctuary of the Lord, and spread it before the Lord. 37:15 And Hezekiah prayed before the Lord, saying, 37:16 O Lord God of hosts, the God of Israel, whose Shekinah dwelleth above the Cherubim! Thou art the Lord, and there is none besides Thee in all the kingdoms of the earth; Thou hast made the heavens and the earth. 37:17 It is manifest to Thee, O Lord, judge therefore; and it hath been heard by Thee, O Lord, avenge therefore! Take vengeance on account of all the words of Sennacherib, who hath sent to reproach the people of the living God. 37:18 Of a truth, O Lord, the kings of Assyria have laid waste all the provinces and their lands, (TgJ)

Reading through Isaiah 37:13 the cities הֵנַ֖ע וְעִוָּֽה Hena, and Ivah mean “trouble” and “ruin.” These are interesting names of foreign cities of which Isaiah and the Assyrian people associate with the foreign gods. We are told according to the Torah and elsewhere that the God of Israel cares for us and longs to bless us. He offers His covenant to us by faith and blood. The Hebrew phrase for the covenant is to “cut a covenant” which means that blood was shed in the process, a life was lost which demonstrates the weightiness of the covenant of God, and how our lives are submitted to God and His covenant for the purpose of bringing glory to His Name! Rashi draws out these concepts when he says what he does according to His commentary on Isaiah 37:13.

Rashi on Isaiah 37:13 Part 1
הנע ועוה. הניעהו ועוהו מלך אשור החריבם וטילטל’ ממקומם:
He exiled [them] and twisted [them] (וְעִוָּה הֵנַע) The king of Assyria exiled him and twisted him; he destroyed them and exiled them from their place.

What we note here is that Rashi says these words וְעִוָּה הֵנַע are a reference to the king of Assyria twisting and exiling the people from these cities. This is what sin does in our lives, this is what happens when we believe the nations, or walk in the way of the nations as opposed to the way of God. This is the definition of those who take hold of woke ideologies and become confused in gender or burning in lust men for men and women for women which is exhibited in the LGBTQ community. Sin twists and exiles meaning that there is the possibility of becoming totally lost in that sin to be fully given over to sin without hope. The promise of God is that He can rescue us, deliver us from these things in the Messiah Yeshua! This idea of sin bringing trouble and ruin is related to disobeying God’s Word, breaking the covenant, and being prideful to refuse to listen. There are spiritual, physical, emotional, and mental consequences to accepting sin without restraint. Sin is defined by disobedience, and disobedience can separate us from God, from His love, grace, and protection. Sin makes us open to attack, influence, and deception of the Evil one. We note how the Bible warns us that the wrath of God comes upon the sons of disobedience (Ephesians 5:6), and how those who live in sin will not inherit the kingdom of God (1 Corinthians 6:9-10). The Torah states that disobeying God can expose us to dangers, disease, disasters, and death. Note what we read here according to the Torah.

ספר שמות פרק טו
כה   וַיִּצְעַק אֶל-יְהֹוָה וַיּוֹרֵהוּ יְהוָֹה עֵץ וַיַּשְׁלֵךְ אֶל-הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָֹם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ: כו   וַיֹּאמֶר אִם-שָׁמוֹעַ תִּשְׁמַע לְקוֹל | יְהוָֹה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶֹה וְהַאֲזַנְתָּ לְמִצְוֹתָיו וְשָׁמַרְתָּ כָּל-חֻקָּיו כָּל-הַמַּחֲלָה אֲשֶׁר-שַֹמְתִּי בְמִצְרַיִם לֹא-אָשִֹים עָלֶיךָ כִּי אֲנִי יְהוָֹה רֹפְאֶךָ: 

Shemot / Exodus 15:25–26  
15:25 And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them, 15:26 And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee. (KJV)

ספר דברים פרק ז
יד   בָּרוּךְ תִּהְיֶה מִכָּל-הָעַמִּים לֹא-יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ: טו   וְהֵסִיר יְהוָֹה מִמְּךָ כָּל-חֹלִי וְכָל-מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ לֹא יְשִֹימָם בָּךְ וּנְתָנָם בְּכָל-שֹנְאֶיךָ:

Devarim / Deuteronomy 7:14–15  
7:14 Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle. 7:15 And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. (KJV)

The Lord God says that His people are blessed above all people, and will take away sickness and disease (Devarim / Deuteronomy 7:14-15) and that He will put none of the diseases upon His people that the Lord will make us healthy. (Shemot / Exodus 15:25-26) These things are for those who do listen to the Lord God Almighty. This also draws in the counterpart of what happens to those who choose to not listen and obey the Lord God in heaven (Devarim / Deuteronomy 28). Intentional disobedience to the Lord God can expose one to dangers, diseases, disasters and even death. The Tanakh provides us with many examples of how disobedience brought physical calamities to individuals and to nations, Adam and Eve were driven from the Garden of Eden, the flood was brought upon the generation of Noah’s time, the plagues of Egypt, the destruction of Sodom and Gomorrah, and the exile of Israel from the land, etc. In addition, sin can lead to sadness, guilt, shame, fear, anxiety, depression, and despair. It can damage our relationship with others, with God, with ourselves messing up our minds which reach into our lives just as we see taking place in the LGBTQ and woke ideologies, gender confusion, and generally just not being able to logically reason and understand the truth. These are the mental consequences of disobedience that corrupts the mind and heart with lies, doubts, confusion, ignorance, pride, rebellion, and hatred. We note that those who take upon themselves these woke ideologies are the ones who are always angry, who wish for destruction of others, and this provides an example of how sin impairs judgment and prevents one from having wisdom and discernment of the truth of God. The Tanakh provides many examples on how sin blinds the minds of people and leads away from truth. These are the ways in which sin and disobedience lead to ruin and trouble in our lives. The Bible teaches us that God is merciful and forgiving to those who repent and turn from their sins, and this is the hope of having a restored relationship with Him and peace through faith in Yeshua the Messiah!

Isaiah goes on saying the following according to the TgJ, יג      אָן מַלכָא דַחְמָת וּמַלכָא דְאַרפָד וּמַלכָא דִלקַרתָא סְפַרוָיִם הְלָא טַלטִילוּנוּן וְאַגלִיאוּנוּן׃ 37:13 Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim? hath he not removed them, and carried them captive? יד      וּנסֵיב חִזקִיָה יָת אִיגְרָתָא מִיַד אִזגַדַיָא וּקרָא חְדָא מִנְהֹון וַסלֵיק לְבֵית מַקדְשָא דַיוי וּפַרסַה חִזקִיָה קֳדָם יוי׃ 37:14 And Hezekiah received letters from the hands of the messengers and read one of them: and Hezekiah went to the house of the sanctuary of the Lord, and spread it before the Lord. (TgJ) Here The TgJ writes that Hezekiah was handed letters and that he read one of them and then went immediately to the house of the Lord. At the house of the Lord he spread the documents out before the Lord and prayed. Ibn Ezra and Rashi write the following concerning this what Hezekiah had done.

Ibn Ezra on Isaiah 37:14 Part 1
2. In the book of Kings (19:14) ויקראם And he read them, viz., the documents (הספרים); in Isaiah (37:14) ויקראהו And he read it, viz., that document alone, which contained the blasphemies; in both, And spread it.

Rashi on II Chronicles 32:17 Part 1
And he wrote letters to blaspheme the Lord, the God of Israel And in II Kings (19:14) and in Isaiah (37:14) it is written: “And Hezekiah took the letters from the hand of the messengers and read it; he went up to the House of the Lord, and Hezekiah spread it out before the Lord.”

Ibn Ezra writes that these documents contained blasphemies against the God of Israel, and it was for this reason that Hezekiah had gone to the Temple in Jerusalem to pray. He went up to the house of the Lord with the evidence of blaspheme to show the Lord. The plural הספרים (ha-sefarim) in Isaiah 37:14 means “the letters” or “the documents” and implies that the letter from the king of Assyria was not a single sheet, but a collection of writings that contained his threats and demands. Hezekiah going up to the House of the Lord was an act of faith and dependence on God, as he laid his trouble before the Lord God Almighty and sought His help. Hezekiah prayed to God to save Jerusalem from the Assyrian invasion and to defend His own Name and glory. Hezekiah’s prayer is mentioned in 2 Kings 19:14-19. We read in Isaiah 37:15 that Hezekiah prayed. טו      וְצַלִי חִזקִיָה קֳדָם יוי לְמֵימַר׃  37:15 And Hezekiah prayed before the Lord, saying, (TgJ) The Midrash Kohelet Rabbah 9:18 Part 3 has the following to say concerning this verse from Isaiah 37:15.

Kohelet Rabbah 9:18 Part 3
דָּבָר אַחֵר, טוֹבָה חָכְמָה, זוֹ חָכְמָתוֹ שֶׁל חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה. מִכְּלֵי קְרָב, שֶׁל סַנְחֵרִיב. אָמַר רַבִּי לֵוִי שָׁלשׁ גָּלֻיּוֹת הִגְלָה סַנְחֵרִיב, פַּעַם רִאשׁוֹנָה הִגְלָה שֵׁבֶט רְאוּבֵן וְגָד, שְׁנִיָּה עֲשֶׂרֶת הַשְּׁבָטִים, שְׁלִישִׁית בָּא עַל יְהוּדָה, מִיָּד עָמַד חִזְקִיָּה וְזִיְּנָם כְּלֵי זַיִן מִבִּפְנִים וְהִלְבִּישָׁם לְבָנִים מִבַּחוּץ, וְהִתְקִין עַצְמוֹ לִשְׁלשָׁה דְּבָרִים, לִתְפִלָּה, וּלְדוֹרוֹן, וּלְמִלְחָמָה. לִתְפִלָּה, דִּכְתִיב (ישעיה לז, טו): וַיִּתְפַּלֵּל חִזְקִיָּה אֶל ה’ וגו’. לְדוֹרוֹן, דִּכְתִיב (מלכים ב יח, טז): בָּעֵת הַהִיא קִצַּץ חִזְקִיָּה וגו’ וְאֶת הָאֹמְנוֹת, מַהוּ הָאֹמְנוֹת, רַבִּי לֵוִי אָמַר צִיפְרַיָּא, וְרַבָּנָן אָמְרִין שִׁיגְמַיָּא. לְמִלְחָמָה, שֶׁנֶּאֱמַר (דברי הימים ב לב, ה): וַיַּעַשׂ שֶׁלַח לָרֹב וּמָגִנִּים, וְנָעַץ חֶרֶב עַל פֶּתַח בֵּית הַמִּדְרָשׁ, וְאָמַר, כָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה תְּהֵא הַחֶרֶב הַזֶּה עוֹבֶרֶת עַל צַוָּארוֹ, (מלכים ב יח, לז): וַיָּבֹא אֶלְיָקִים בֶּן חִלְקִיָּה אֲשֶׁר עַל הַבַּיִת, סְפַקְלַי. וְשֶׁבְנָא הַסֹּפֵר, סְקִיוֵוי פְּטָרַיי. וְיוֹאָח בֶּן אָסָף הַמַּזְכִּיר, סַבְיָא. וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה, זֶה סַנְחֵרִיב, שֶׁנֶּאֱמַר (דברי הימים ב לב, כא): וַיָּשָׁב בְבשֶׁת פָּנִים וגו’ (מלכים ב יט, לז): וַיִּמְלֹךְ אֵסַר חַדֹּן בְּנוֹ תַּחְתָּיו.
Another matter, “wisdom is better” – this is the wisdom of Hezekiah king of Judah, “than instruments of battle” – of Sennacherib. Rabbi Levi said: Sennacherib exiled three exiles: The first time, he exiled the tribes of Reuben and Gad; second, [he exiled] the [rest of the] ten tribes; third, he came against [the kingdom of] Judah. Immediately, Hezekiah stood and armed them with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters, for prayer, for a gift, and for war. For prayer, as it is written: “Hezekiah prayed to God…” (Isaiah 37:15). For a gift, as it is written: “At that time Hezekiah stripped the doors of the Sanctuary and the omenot” (II Kings 18:16). What are omenot? Rabbi Levi said hoops, and the Rabbis say hinges. For war, as it is stated: “He made weapons in abundance and shields” (II Chronicles 32:5). He inserted a sword at the entrance of the study hall and said: ‘Anyone who does not engage in Torah study, let this sword pass over his neck.’ “Elyakim son of Hilkiya, who was in charge of the palace” (II Kings 18:37) – of the courts and administering punishment, “came, and Shevna the scribe” (II Kings 18:37) – in charge of the officials, “and Yoaḥ son of Asaf the secretary” (II Kings 18:37) – he was the elder of the house. “And one sinner destroys much good” – this is Sennacherib, as it is stated: “He returned in shame [to his land]” (II Chronicles 32:21), “and Esar Ḥadon his son reigned in his stead” (II Kings 19:37).

We note that the midrash is commenting on Ecclesiastes 9:18 which states the following: 

Ecclesiastes 9:16–18  
9:16 Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard. 9:17 The words of wise men are heard in quiet more than the cry of him that ruleth among fools. 9:18 Wisdom is better than weapons of war: but one sinner destroyeth much good. (KJV וְאָמַ֣רְתִּי אָ֔נִי טוֹבָ֥ה חָכְמָ֖ה מִגְּבוּרָ֑ה וְחָכְמַ֤ת הַמִּסְכֵּן֙ בְּזוּיָ֔ה וּדְבָרָ֖יו אֵינָ֥ם נִשְׁמָעִֽים׃ דִּבְרֵ֣י חֲכָמִ֔ים בְּנַ֖חַת נִשְׁמָעִ֑ים מִזַּעֲקַ֥ת מוֹשֵׁ֖ל בַּכְּסִילִֽים׃ טוֹבָ֥ה חָכְמָ֖ה מִכְּלֵ֣י קְרָ֑ב וְחוֹטֶ֣א אֶחָ֔ד יְאַבֵּ֥ד טוֹבָ֥ה הַרְבֵּֽה׃)

Kohelet Rabbah 9:18 Part 3 is a Midrashic commentary on the verse “Wisdom is better than weapons of war, but one sinner destroys much good” (Ecclesiastes 9:18). This is an important point in regard to what is taking place here in Isaiah 36-37. The midrash on Parashat 9:18 gives two interpretations of this verse, one comparing the wisdom of Jacob with the weapons of Esau, and the other comparing the wisdom of Serah bat Asher with the weapons of Joab. The midrash praises Jacob for preparing himself for three things: prayer, gift, and war, when he faced Esau. It also criticizes Esau for losing all the good things of the world to come because of his sin. The midrash then praises Serah bat Asher for being a wise woman who saved her city from Joab’s siege by convincing him to spare Sheba ben Bichri. It also criticizes Joab for not following the Torah’s commandment to offer peace before waging war. The midrash concludes by saying that wisdom is better than weapons of war in both cases. These things are drawn into the context of Hezekiah who also did three things, Hezekiah prepared by prayer, by gifts, and by war. So Hezekiah prayed to God, he stripped the Temple of gold as a gift for Assyria and made weapons and shields in abundance. Then he instituted that everyone engage in Torah study and that if one does not the sword is to pass over his neck. So basically, at this time one was to engage in Torah study at the penalty of death. We note that when it is said one engages in Torah study, the orthodox understanding is not just for studying the books of Moshe, but for studying the texts of Judaism which include the Hebrew bible, Talmud, and rabbinic literature. The idea here is that one studies God’s Word (Tanakh) as an intellectual, spiritual, and practical (life application) pursuit. Studying the Torah is not just for the sake of fulfilling the mitzvah of Torah itself, but also for the transformation of our minds so that we will continue to walk in the ways of God. This means that we study the Scriptures for the sake of applying its teachings to our lives which affects our relationship with others and with God. In Judaism, Torah study is considered one of the highest forms of worship and service to God, and one of the most valuable and rewarding activities that one may pursue. We are commanded to rejoice in the Torah on Shavuot (the giving of the Torah at Sinai), in Simchat Torah, the festival that marks the completion of the annual reading cycle, on the Shabbat and holidays where a special portion of the Torah is read, and on every day when we study the Torah for ourselves or with others. We are commanded to study the Torah Day and night and teach it to our children (Devarim / Deuteronomy 6:6-9). The idea is that Torah study should be a joy and not something that is forced by the penalty of death. It may be that the Midrash is emphasizing the importance of these things in relation to the Assyrian Army attacking the city. The important point is that if the people and leaders had been studying the Torah, turning from their sins, walking in God’s ways, removing all of the idolatry from their lives, they would not be in the situation that they have found themselves to be in at this time! 

We note that Isaiah repeats what we read regarding Hezekiah’s prayer in 2 Kings 19:14-19 of which the TgJ translates in the following way. טז      יוי ‭צְבָאֹות‭ אְלָהָא דְיִשׂרָאֵל דִשכִינְתָך שָריָא עֵיל מִן כְרוּבַיָא אַת הוּא יוי קֳדָמָך לֵית בָר מִנָך לְכָל מַלכְווָת אַרעָא אַת עְבַדתָא יָת שְמַיָא וְיָת אַרעָא׃ 37:16 O Lord God of hosts, the God of Israel, whose Shekinah dwelleth above the Cherubim! Thou art the Lord, and there is none besides Thee in all the kingdoms of the earth; Thou hast made the heavens and the earth. יז      גְלֵי קֳדָמָך יוי וְדִין וּשמִיַע קֳדָמָך יוי וְאִתפְרַע וַעְבֵיד פֹורעָנוּ עַל כָל פִתגָמֵי סַנחֵרִיב דִשלַח לְחַסָדָא עַמָא דַיוי קַיָימָא׃ 37:17 It is manifest to Thee, O Lord, judge therefore; and it hath been heard by Thee, O Lord, avenge therefore! Take vengeance on account of all the words of Sennacherib, who hath sent to reproach the people of the living God. יח      בְקוּשטָא יוי אַחרִיבוּ מַלכֵי אַתוּר יָת כָל מְדִינָתָא וְיָת אַרעְהֹון׃ 37:18 Of a truth, O Lord, the kings of Assyria have laid waste all the provinces and their lands, (TgJ) Here Hezekiah goes up to the house of God in Jerusalem and ask the Lord to take vengeance on account of the words of Sennacherib who blasphemed both God and the people. Hezekiah calls upon the power and glory of God acknowledging his faith and belief that the God of Israel is the Creator over all and therefore sovereign and Lord over all the kingdoms of the earth. 

The midrash Mekhilta DeRabbi Yishmael 20:3 Part 1 states the following concerning these verses.

Mekhilta DeRabbi Yishmael 20:3 Part 1
לא יהיה לך אלהים אחרים על פני. למה נאמר? לפי שנאמר “אנכי ה’ אלהיך”. משל למלך בשר ודם שנכנס למדינה. אמרו לו עבדיו: גזור עליהם גזרות! אמר להם: כשיקבלו את מלכותי – אגזור עליהם; שאם מלכותי לא יקבלו – גזרותי לא יקבלו! כך אמר המקום לישראל: “אנכי ה’ אלהיך… לא יהיה לך”: אני הוא שקבלתם מלכותי במצרים? אמרו לו: כן. – וכשם שקבלתם מלכותי – קבלו גזרותי: “לא יהיה לך אלהים אחרים על פני”. רבי שמעון בן יוחאי אומר: הוא שנאמר להלן (ויקרא יח ב) “אני ה’ אלהיכם” שקבלתם מלכותי בסיני? אמרו לו: הן והן. קבלתם מלכותי – קבלו גזרותי: (שם) “כמעשה ארץ מצרים” וגו’. הוא שנאמר כאן: “אנכי ה’ אלהיך אשר הוצאתיך מארץ מצרים” וקבלתם מלכותי? והן קבלתם מלכותי באהבה – קבלו גזרותי: “לא יהיה לך אלהים אחרים”. למה נאמר? לפי שנאמר “לא תעשה לך פסל וכל תמונה”, אין לי אלא שלא תעשו. העשוי כבר, מנין שלא יקיים? – תלמוד לומר “לא יהיה לך”: “אלהים אחרים”. וכי אלוהות הן? והלא כבר נאמר (ישעיה לז יט) “ונתון את אלהיהם באש כי לא אלהים המה”, ומה תלמוד לומר “אלהים אחרים”? אלא שאחרים קוראין אותם אלוהות. דבר אחר “אלהים אחרים” – שהם מאחרין הטובה מלבא לעולם. דבר אחר “אלהים אחרים” – שהם עושין את אלהיהם אחרונים. דבר אחר “אלהים אחרים” – שהם אחרים לעובדיהם. וכן הוא אומר (ישעיה מו ז) “והן יצעק אליו ולא יענה ומצרתו לא יושיענו”. רבי יוסי אומר: “אלהים אחרים” למה נאמר? שלא ליתן פתחון פה לאומות העולם, לומר “אלו נקראו בשמו – כבר היה בהם צורך”. והרי נקראו בשמו – ואין בהם צורך! ואימתי נקראו בשמו? בימי אנוש בן שת, שנא’ (בראשית ד כו) “אז הוחל לקרוא בשם ה'”. באותה שעה עלה אוקיאנוס והציף שלישו של עולם. אמר להם המקום: אתם עושים מעשה חדש וקראתם עצמכם – אף אני אעשה מעשה חדש ואקרא עצמי, שנא’ (עמוס ה ח) “הקורא למי הים”. רבי אליעזר אומר: “אלהים אחרים” – שהם מחדשים להם אלהות בכל יום. הא כיצד? היה לו של זהב, נצרך לו – עשאו של כסף, ונצרך לו – עשאו של נחשת. היה לו של נחשת, ונצרך לו – עשאו של ברזל או מעופרת. וכן הוא אומר (דברים לב יז) “חדשים מקרוב באו”. רבי יצחק אומר: אלו נפרש להם כל שם עבודה זרה – לא היה מספיק כל העורות שבעולם. רבי חנינא בן אנטיגנוס אומר: בא וראה לשון שתפסה תורה “למולך” כל שתמליכנו עליך, אפילו קיסם אחד או חרס! ר’ אומר: “אלהי’ אחרים” – שהם אחרונים למי שהוא אחרון במעשים. ומי אחרון שבמעשים? מי שקורא אותם אלוהות:
(20:3) “There shall not be unto you any other gods before My presence”: What is the intent of this? An analogy: A king of flesh and blood enters a province and his servants say to him: Make decrees for them. He: When they accept my rule, I will make decrees for them. For if they do not accept my rule, they will not accept my decrees. Thus did the L rd say to Israel: “I am the L rd your G d. There shall not be unto you, etc.”: Am I He whose rule you have accepted? They: Yes. He: Just as you have accepted My rule, accept My decrees — There shall not be unto you any other gods before My presence. R. Shimon b. Yochai says: As stated elsewhere (Leviticus 18:2) “Am I the L rd (whose rule you accepted on Sinai)? They: Yes. He: You accepted My rule? Accept My decrees — (Ibid. 3) “As the deeds of the land of Egypt in which you dwelt you shall not do, etc.” And so here: Am I the L rd your G d who took you out of the land of Egypt, whose rule you accepted? — Accept My decrees. “There shall not be unto you”: What is the intent of this? (Ibid. 4) “You shall not make for yourself a graven image or the likeness, etc.” would imply only that it is forbidden to make it. Whence do we derive that you may not keep what is already made? It is, therefore, written “There shall not be unto you.” “other gods”: Now are there other gods? Is it not written (Isaiah 37:18) “and placed their gods into fire, for they are not gods”? What, then, is the intent of “other gods”? That others call “gods.” Variantly: “elohim acherim”? They “delay” (“me’achorim”) good from entering the world. Variantly: “elohim acherim”: They are “others” (i.e., indifferent) to those who serve them. And thus is it written (Ibid. 46:7) “He cries out to it, but it does not answer; it does not save him from his affliction.” R. Yossi says: Why “other gods”? Not to give a pretext to the nations of the world to say: If they were called by His name, they would be effectual. Behold, they were called by His name and they remained ineffectual! And when were they called by His name? In the days of Enosh the son of Sheth, viz. (Genesis 4:26) “Then (men and images) were called profanely in the name of the L rd, (being rendered deities)” — whereupon Oceanus rose and flooded a third of the world, the L rd, as it were, telling them: You did a new thing and “called”; I, too, shall do a new thing and I shall “call” (to the waters of the sea), as it is written (Amos 5:8) “He ‘calls’ the waters of the sea, etc.” R. Eliezer says: “elohim acherim”: They “renew” gods for themselves every day. How so? If one had a golden god and he needed gold, he make it of silver. If he needed that, he made if of copper. If he had a copper god and he needed copper, he made it of iron or of lead. And thus is it written (Devarim 32:17) “new ones (gods), newly come.” R. Yitzchak says: If we were to write down all the names of their gods, all the hides in the world would not avail, (wherefore, perforce, they must be referred to generically as “gods.” R. Chanina b. Antignos says: (in confirmation of the above) Witness the Torah’s denomination of (the god) Molech — anything (is called “a god”) that you make a king (“melech”) over you, even a chip or a shard. Rebbi says: “elohim acherim”: They (these “gods”) are the last (achronim) of the creations (i.e., men). And who is the “last” of the creation? One who calls them “gods.”

Here the Midrash opens with Shemot 20:3 on the command not to have any other gods before the Lord and how it is only when one accepts the kingship of the Lord God will one then accept the decrees that God has established in His word. This is a very important concept since we all must accept the kingship of God in our lives and submit to His decrees as His people. This can be difficult in the world that we live in today. The Midrash goes on to describe the various pagan gods that were a problem from the beginning in Bereshit / Genesis, the sin of idolatry led to the flood, and how man has been making gods of gold, silver, and wood for centuries. The rabbis speak of how man renewed his does every day and said that if he needed gold he would make a god out of silver, and if he needed silver, he would make a god out of wood. This describes a lack of sanctity or holiness by the devaluation of the idols making them from lesser materials in order to satisfy the god of wealth. These concepts draw us back to what Isaiah is speaking of concerning trusting in the Lord God of Israel for salvation and deliverance, and do not trust in the nations or personal power, personal wealth, or military might. Only the Lord God Almighty can save us! The situation here in Isaiah is of physical war and this war is not simply to conquer a nation and a people, but to conquer gods as well according to the letters sent from Sennacherib. This is one of the most significant reasons the God of Israel responded in the way that He did, delivering the people and destroying the Assyrian army. It is for His name’s sake that he delivers his people, and it is for His name’s sake that we live our lives for His glory!