Exegetical and Hermeneutical Commentary of Isaiah 36:21

But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.

21. they held their peace ] i.e. the people on the wall, as is expressed in 2Ki 18:36.

Isa 37:1-4 . Hezekiah, thrown back at last on the policy of faith consistently advocated by Isaiah, sends an influential deputation to the prophet, entreating him to intercede for the nation in this extremity. (Cf. 2Ki 12:12-14; Jer 37:3) The king’s message could not fail to be interpreted as a public confession of the utter failure of the policy which had landed him in such a desperate situation.

Fuente: The Cambridge Bible for Schools and Colleges

But they held their peace – Hezekiah had commanded them not to answer. They were simply to hear what Rabshakeh had to propose, and to report to him, that he might decide on what course to pursue. It was a case also in which it was every way proper that they should be silent. There was so much insolence, self-confidence, blasphemy, the proposals were so degrading, and the claims were so arrogant, that it was not proper that they should enter into conference, or listen a moment to the terms proposed. Their minds also were so horror-stricken with the language of insolence and blasphemy, and their hearts so pained by the circumstances of the city, that they would not feel like replying to him. There are circumstances when it is proper to maintain a profound silence in the presence of revilers and blasphemers, and when we should withdraw from them, and go and spread the case before the Lord. This was done here Isa 37:1, and the result showed that this was the course of wisdom.

Fuente: Albert Barnes’ Notes on the Bible

Verse 21. But they held their peace – “But the people held their peace”] The word haam, the people, is supplied from the other copy, and is authorized by a MS. which inserts it after otho.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

21. not a wordso as not toenter into a war of words with the blasphemer (Exo 14:14;Jdg 1:9).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But they held their peace, and answered him not a word,…. The three ministers of Hezekiah; not as confounded, and unable to return an answer: they were capable of saying many things in proof that the Lord God was greater than the gods of the nations, and in favour of their king, Hezekiah, whom he had treated in a scurrilous manner; and could have objected to him the king of Assyria’s breach of faith and honour, but these things they waved, and said nothing of; no doubt they said something to him, had some conference with him, or otherwise what were they sent as commissioners about? but they made no answer to his blasphemies and menaces:

for the king’s commandment was, saying, answer him not: with respect to the above things; when he sent them, he might be aware that he would behave in such a rude, insolent, and blaspheming manner, and therefore the king gave them instructions how to conduct themselves, should this be the case. Musculus thinks the king was on the wall, and heard all himself, and gave orders to his ministers to make no reply; but this does not seem likely; what is here said of the ministers is also said of the people, 2Ki 18:36.

Fuente: John Gill’s Exposition of the Entire Bible

The effect of Rabshakeh’s words. “But they held their peace (K. and they, the people, held their peace) , and answered him not a word; for it was the king’s commandment, saying, Ye shall not answer him. Then came Eliakim son of Hilkiyahu (K. Hilkiyah) , the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder, to Hizkiyahu, with torn clothes, and told him the words of Rabshakeh.” It is only a superficial observation that could commend the reading in Kings, “They, the people, held their peace,” which Hitzig and Knobel prefer, but which Luzzatto very properly rejects. As the Assyrians wished to speak to the king himself (2Ki 18:18), who sent the three to them as his representatives, the command to hear, and to make no reply, can only have applied to them (and they had already made the matter worse by the one remark which they had made concerning the language); and the reading in the text of Isaiah is the correct one. The three were silent, because the king had imposed the duty of silence upon them; and regarding themselves as dismissed, inasmuch as Rabshakeh had turned away from them to the people, they hastened to the king, rending their clothes, in despair and grief and the disgrace they had experienced.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Vs. 21-22: RESPONSE TO THE ASSYRIAN’S APPEAL

1. In obedience to the king’s command, the people “held their peace” – making no response to the haughty Assyrian, (vs. 21; Exo 14:13-14; Jud 1:9).

2. In deep grief and horror, at the blasphemy of the Assyrian, Eliakim, Shebna and Joab make their report to the king of Judah, (vs. 22).

Fuente: Garner-Howes Baptist Commentary

21. And they were silent. This is added in order that we may more fully understand how deep was the affliction which prevailed throughout the whole of Judea; for the good king, having hardly any strength or means of defense, is therefore struck dumb even when an enemy insults him. Ambassadors were sent to soothe the enemy; when they are unsuccessful they are enjoined to be silent, that they might not provoke that savage beast, which already was too much excited, to cruelty. Yet it is uncertain whether these words relate to the ambassador or to the people, against whom Rabshakeh threw out these reproaches; and indeed it is probable, that it rather refers to those who guarded the walls, who, though they were sharply piqued by the taunts of the enemy, yet were not provoked to quarrels or disturbance, because they obeyed the kings command. Hence, also, we infer that it arose from the peculiar kindness of God, that they were so much disposed to yield obedience when matters were desperate.

It will perhaps be objected that they ought not to have been silent when such blasphemies were uttered against God; for we ought not to conceal our sentiments when wicked men mock, and jeer, and reproach God, even though our life should be put in danger. We ought, at least, to testify that we cannot patiently endure that his honor and glory should be attacked. But it is not said that they were silent because they expressed their assent, or cared nothing about the reproaches which were cast on God, and which, though not a word was uttered by them, gave deep pain to the ambassadors, and prompted them to the attitudes and tokens of grief; for afterwards, such is the bitterness of their sorrow that they tear their garments, and by this token they shew that they hold such blasphemies in abhorrence and detestation. But as it would have been of no avail for the ambassadors to debate with Rabshakeh, they returned peaceably and without any tumult; and the people, because it was useless to make any disturbance, reckoned it enough to meet the wicked man’s impertinence by silent groans. And it is no despicable courage, even when we have it not in our power to utter a syllable, still not to shrink or flinch, but to remain quietly in our place.

Hence we are also reminded, that we ought not always to contend with wicked men when they reproach and tear in pieces the name of God; for amidst bitter strife and confused noise the truth will not be heard. And yet we must not on that account give way to cowardice, by thinking that we ought to be excused for being silent, whenever wicked men rise up against God; for our silence will have no excuse if we do not in some way testify that it is highly displeasing to us, and if we do not, as far as lies in our power, declare that nothing is more distressing to us than that the name of God should be dishonored. We must, therefore, give expression to our zeal, that wicked men may not think that we have no regard for the honor of God, and that we are not moved when they blaspheme it.

Fuente: Calvin’s Complete Commentary

HEZEKIAHS PRUDENT SILENCE

Isa. 36:21. But they held their peace, &c.

Dr. Geikie says of Hezekiah, Ready for war when necessary, and alike brave and skilful in its conduct, he was more inclined to the gentle arts of peace. Among these gentle arts should be reckoned his cultivated gift of prudence. Prudence is undervalued by some, as not taking rank among the higher virtues, and even sometimes decried as essentially selfish. But prudence guards the life of the highest virtue, and thus becomes of almost equal importance with it. Prudence is short for providence; the provident man, as the phrase is used, shows prudence in one direction, and is praised for it. Greater praise is surely due to the all-round prudent man. Prudence in man is, in one aspect, but the counterpart of providence in God, and those who are given to esteem it lightly are not pious, like Hezekiah, but already doubters of, and disbelievers in, the general and special providence of God, or likely to become so (P. D. 2914).
It is prudent to be silent

1. When the judgment, based upon the knowledge of available facts, dictates silence as sound policy. Silence may, and often does, imply something quite different from a wisely calculated policy; it may indicate abject fear, cowardice, indifference. All silence is not golden; sometimes the basest metal goes to its composition. The order to be silent, whether addressed by Hezekiah to his ambassadors, or to the people generally, or to both, may be conjectured to have sprung from the kings desperate case. But even if we leave out this element, enough remains to justify the command, Answer him not. It may be presumed that the messenger of the great king, dressed in a little brief authority, conducted himself as Hezekiah foresaw he would, outdoing Sennacherib himself in blasphemy and all impiety. A prudent man foreseeth the evil, and hideth himself. Hezekiah did this in the most literal sense, and his command to all concerned was to hide the spirit of their mind behind a veil of silence. Such prudence, then, is more than foresight, it is foresight connecting itself with a certain course of action as the wisest or best possible in certain given circumstances (P.D. 3086, 3089). How rare is such prudence! Not from evil intent, but through want of thought, do many persist in running their heads against adamant. Available knowledge is neglected, and judgment, where there is any in such a case, is adrift and mistaken.

2. When the deepest feelings are agitated so as to be beyond immediate control. Hezekiahs ambassadors obeyed their orders until Rabshakeh uttered words the effect of which upon the people there was good reason to dread (Isa. 36:10); then they broke in, carried on a great wave of impulse (Isa. 36:11); but only to make the blasphemer more arrogantly insolent. Feeling, like fire, is a good servant but a bad master; it is blind, and blindly seeks its own objects. Only in the most highly educated moral natures can it ever be expected to flow in proper channels; but in none should it be intrusted with the reins of government. I will keep my mouth with a bridle, said the Psalmist, while the wicked is before me (cf. Jas. 1:19-20; Jas. 1:26).

3. When wise counsel is at hand (Isa. 37:1-2). Hezekiah went into the house of the Lord; and he sent Eliakim unto Isaiah the prophet. There is a kind of piety which disdains human aid, because each man may go direct to God. This may not have wrought so much harm in the world as the Romish doctrine of mediators, but it is equally mistaken. Blessed is the man who knows of a propheta brother-man of spiritual insight, moral integrity, and Christian courtesybefore whom he can lay his case! Thrice blessed he who, knowing such an one, can hold his peace until he has sought and obtained the Heavenprovided help! God may well hold us insincere if we go to Him and neglect His servants aid.

CONCLUSION.Let us hear and understand the words of the preacher: There is a time to keep silence, as well as a time to speak. We are lacking in silence and reserve. Silence is a glorious temple, but in it there are few worshippers. Be it ours to wait and worship there!
The worshippers find the very walls translucent, the rays of heaven descend in unbroken brightness there. Silence is the birthplace of the worlds progress, and from the rays of truth that flash into it are born the grand visions of the prophets of God, and kingly purposes too; and from these are forged the weapons with which men shall sweep away the hindrances to all wisdom.J. Macrae Simcock.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

3. PATIENCE

TEXT: Isa. 36:21-22

21

But they held their peace, and answered him not a word; for the kings commandment was, saying, Answer him not.

22

Then came Eliakim the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

QUERIES

a.

Why did the king command no answer be made?

b.

Why did the officials tear their clothing?

PARAPHRASE

But in the face of all these taunts and temptations, the people were silent, because King Hezekiah had ordered the people, Do not answer the Assyrian Rabshakeh. Then Eliakim, chief administrator, and Shebna, the royal scribe, and Joah, the royal chronicler, returned to the presence of Hezekiah with their clothes ripped and torn as a sign of their grief and misery and told him all that had been said by the Rabshakeh.

COMMENTS

Isa. 36:21 SILENCE: The usual Hebrew word for peace, shallom, is not in this sentence. The word is yaheriyshu and is translated held their peace but literally means were dumb, silent, and is from the same root word which speaks of engraved sculpture. The idea probably is that the Hebrew officials stood before the Rabshakeh as silent as stone statues! Wise King Solomon said, there is a time to keep silence, and a time to speak . . . (Ecc. 3:7). This was a time for silence. Hezekiah commanded it. The Hebrew word for command is mitzvah. The bar-mitzvah literally means son of command and is the ceremony observed for all Jewish boys at the age of 13 when they become sons of responsibility. In this sentence it is the mitzvah of the melek; the command of the king. Hezekiah knew that any answer his representatives or his people might give about Jehovah delivering them would not convince the Assyrians to refrain from their threats and actions. It would only agitate them. There are times when pearls and bread should not be cast before swine and dogs, lest they turn and rend you. There are times, in heated, emotional confrontations when answering taunt with taunt would inflame the situation out of control. Matthew Henry said, It is sometimes prudent not to answer a fool according to his folly. Hezekiah and Isaiah had reason enough to make an answer to Rabshakeh that God would deliver them, but such an answer would hardly appease such an unreasonable braggart as Rabshakeh. Jesus, facing just such a brazen, foolish and ungodly man in Herod, answered him not a word.

Isa. 36:22 SUFFERING: It was not easy for the Hebrew officials to keep silent. Their dismay and despair is demonstrated in the tearing of their clothing. The Jews tore their clothing when they were sorrowful, penitent, distraught, confused and angry. All of these emotions may have been welling up within these men. One thing they knew, the Assyrians were powerful and had done all (and more) that the Rabshakeh recounted. What the future held for their city was unknown, as yet. The only alternative they had to the Rabshakehs tabulation of Assyrian victories was faith in Jehovah. Often, the known is distinct and threatening; the unknown veiled and sometimes even more threatening. So we are often defeated by our own reasoning. Our problems seem insoluble to our thinking. But there is enough evidence of the power of God to deliver the faithful, the believer may have victory over every threat of the enemy.

QUIZ

1.

How silent were the people?

2.

Why did Hezekiah command them to keep silent?

3.

How do we know it was a struggle for them to do so?

Fuente: College Press Bible Study Textbook Series

(21) But they held their peace . . .Hezekiah seems to have commanded silence, as if distrustful either of the wisdom of the ambassadors or of the effect which any chance words might have upon the garrison and people of Jerusalem. As it was, the only words they had spoken (Isa. 36:11) had made matters infinitely worse.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘But they held their peace and did not answer him a word, for the king’s command was, “Do not answer him”.’ Then Eliakim, the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.’

His words were heard in disdainful silence. They returned no answer because Hezekiah had commanded that no reply be given. The matter was not to be decided in front of the people, and time for thought was required. The disdainful silence was also a reply to the insults of the Rabshakeh.

So the three went to Hezekiah bearing the message that they had been given, symbolically tearing their clothes to indicate their mourning over the content of the message. It would also alert the king to the fact that the message they brought was negative. And they told him what had been said.

Fuente: Commentary Series on the Bible by Peter Pett

Isaiah’s Prophecy and its Fulfillment

v. 21. Then, after Hezekiah had laid his matter before the Lord in prayer, 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:

v. 22. this is the word which the Lord hath spoken concerning him, and therefore the plan which would be carried into effect: The virgin, the daughter of Zion, Jerusalem with its in habitants, as representing the Church of God, hath despised thee and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee, namely, in derision, as she looked after the Assyrian, who was forced to retreat without having accomplished his object. The reason for this change of fortunes is now stated:

v. 23. Whom hast thou reproached and blasphemed, and against whom hast thou exalted thy voice, in boastful mockery, and lifted up thine eyes on high? in a gesture of supercilious contempt. Even against the Holy One of Israel. That is where Sennacherib had made his mistake, in directing his blasphemous scorn against the true God, who is jealous of His honor.

v. 24. By thy servants, Rabshakeh and his companions, hast thou reproached the Lord and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon, thus relying entirely upon his own strength; and I will cut down the tall cedars thereof, the finest trees of the mighty forests, and the choice fir-trees thereof, the splendid cypresses to be found there; and I will enter into the height of his border, and the forest of his Carmel, the most luxuriant part of his forest. The reference, as has been repeatedly noted, is not only to the occupation of the Lebanon district by the Assyrian forces, but there is also a hint here of Sennacherib’s plan to conquer Jerusalem with its Temple, whose buildings were largely constructed of cedars and cypresses from Lebanon.

v. 25. I have digged and drunk water, so the boast of Sennacherib went on, and with the sole of my feet have I dried up all the rivers of the besieged places, that is, where water was lacking, he had his men provide it, and where streams hindered his progress, he had but to call upon the resources at his command and the waters were diverted. Over against this proud boasting of the Assyrian concerning his own might the prophet explains that he was but the tool in the hands of God.

v. 26. Hast thou not heard long ago how I have done it, the Lord Himself having planned this punishment for the purposes of His mercy, and of ancient times, that I have formed it? everything being ordered in accordance with His plans. Now have I brought it to pass that thou shouldest be to lay waste defensed cities into ruinous heaps, the Lord having decided upon their destruction in order to call their inhabitants to repentance, if possible.

v. 27. Therefore their inhabitants were of small power, helpless before the invaders; they were dismayed and confounded, rendered powerless by terror; they were as the grass of the field and as the green herb, as the grass on the housetops, with but a thin layer of soil, and as corn blasted before it be grown up, such vegetation being unable to withstand even a moderate amount of blasting winds. The prophecy now turns directly against Sennacherib.

v. 28. But I know thy abode, namely, when he is at home, and thy going out, and thy coming in, and thy rage against Me, the entire course of Sennacherib’s life being known to the Lord, also the preparations for the present campaign and its success hitherto.

v. 29. Because thy rage against Me and thy tumult, his proud self-confidence, is come up into Mine ears, therefore will I put My hook in thy nose, as one controls an unruly beast, and My bridle in thy lips, so that he must submit, though unwillingly, and I will turn thee back by the way by which thou camest. The prophet’s message now turns to Hezekiah:

v. 30. And this shall be a sign unto thee, a token whose fulfillment would assure him of the truth of the entire prophecy, Ye shall eat this year such as groweth of itself, volunteer grain; and the second year that which springeth of the same, for the Assyrian invasion had not only destroyed the harvest of the last year, but had also made it impossible to put out the new crop; and in the third year, that is, about one year after the present prophecy, sow ye, this being done in the fall of the year, and reap, and plant vineyards, and eat the fruit thereof, everything being restored to its usual order by that time.

v. 31. And the remnant that is escaped of the house of Judah, those who survived after Sennacherib’s invasion, shall again take root downward and bear fruit upward, be firmly settled once more, for the kingdom of Judah lasted for another century after this prophecy;

v. 32. for out of Jerusalem shall go forth a remnant, those who had found shelter in the city before the advance of the Assyrians, and they that escape out of Mount Zion. The zeal of the Lord of hosts shall do this. There is more than a hint here concerning the rejuvenation of the Messianic period. The Lord now abandons His figurative language and makes a direct statement.

v. 33. Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, not subdue it, nor shoot an arrow there, he will not even begin his threatened siege of the city, nor come before it with shields, for the purpose of storming it, nor cast a bank against it, the usual trenches of siege warfare.

v. 34. By the way that he came, by the same shall he return, without accomplishing his object, and shall not come into this city, saith the Lord.

v. 35. For I will defend this city to save it for Mine own sake, to defend His own honor against the bragging of Sennacherib, and for My servant David’s sake, the establishment of whose kingdom was connected with the safety of his capital. Cf 2Ki 20:6.

v. 36. Then the Angel of the Lord, the Son of God, who bears this name throughout the Old Testament, went forth and smote in the camp of the Assyrians a hundred and fourscore and five thousand, the calamity being in the nature of a pestilence or some other similar visitation. And when they, the survivors, arose early in the morning, behold, they, the Assyrians, were all dead corpses, their army had been practically annihilated.

v. 37. So Sennacherib, king of Assyria, departed, he abandoned his campaign, and went and returned, and dwelt at Nineveh, the capital of his empire.

v. 38. And it came to pass, as he was worshiping in the house of Nisroch, his god, one of the chief idols of Assyria, an eagle-headed human figure, that Adrammelech and Sharezer, his sons, smote him with the sword, his own offspring becoming guilty of assassination; and they escaped into the land of Armenia, where they, according to some accounts, established kingdoms of their own. And Esarhaddon, his son, reigned in his stead, who is mentioned Ezr 4:2. “Such was the end of the haughty Sennacherib, who had dared to blaspheme the God of Israel. He who had boasted that no god or people could resist him must fall before the swords of his sons. He that regarded himself unconquerable by the help of his idols must suffer death in the temple, in the presence of his idol!” (Lange. ) Thus the Lord ever upholds the honor of His holy name.

Fuente: The Popular Commentary on the Bible by Kretzmann

NASB (UPDATED) TEXT: Isa 36:21-22

21But they were silent and answered him not a word; for the king’s commandment was, Do not answer him. 22Then Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn and told him the words of Rabshakeh.

Isa 36:22 with their clothes torn See Special Topic: Grieving Rites .

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Isa 36:21-22

Isa 36:21-22

“But they held their peace, and answered him not a word; for the king’s commandment was, saying, Answer him not. Then came Eliakim the son of Hilkiah, and Shebna the scribe, and Joah the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.”

The rent garments of the three envoys whom the king had sent to receive the communication from Sennacherib’s messengers indicate the shameful, tragic nature of the word they brought back. Their king had been insulted, unconditional surrender had been demanded, the captivity of the people had been promised, their God, even the Holy One of Israel, had been blasphemed, Jerusalem had been consigned to the ban and would be totally destroyed. Therefore, in sorrow, disgrace, grief, and the utmost despair, indicated by their rent clothing, these envoys returned to Hezekiah. This was indeed a dark moment in the history of God’s chosen people. Under such dreadful circumstances as these, Hezekiah reacted as a believer in Jehovah should have done; and that is fully developed in the next chapter.

Isa 36:21 SILENCE: The usual Hebrew word for peace, shallom, is not in this sentence. The word is yaheriyshu and is translated held their peace but literally means were dumb, silent, and is from the same root word which speaks of engraved sculpture. The idea probably is that the Hebrew officials stood before the Rabshakeh as silent as stone statues! Wise King Solomon said, there is a time to keep silence, and a time to speak . . . (Ecc 3:7). This was a time for silence. Hezekiah commanded it. The Hebrew word for command is mitzvah. The bar-mitzvah literally means son of command and is the ceremony observed for all Jewish boys at the age of 13 when they become sons of responsibility. In this sentence it is the mitzvah of the melek; the command of the king. Hezekiah knew that any answer his representatives or his people might give about Jehovah delivering them would not convince the Assyrians to refrain from their threats and actions. It would only agitate them. There are times when pearls and bread should not be cast before swine and dogs, lest they turn and rend you. There are times, in heated, emotional confrontations when answering taunt with taunt would inflame the situation out of control. Matthew Henry said, It is sometimes prudent not to answer a fool according to his folly. Hezekiah and Isaiah had reason enough to make an answer to Rabshakeh that God would deliver them, but such an answer would hardly appease such an unreasonable braggart as Rabshakeh. Jesus, facing just such a brazen, foolish and ungodly man in Herod, answered him not a word.

Isa 36:22 SUFFERING: It was not easy for the Hebrew officials to keep silent. Their dismay and despair is demonstrated in the tearing of their clothing. The Jews tore their clothing when they were sorrowful, penitent, distraught, confused and angry. All of these emotions may have been welling up within these men. One thing they knew, the Assyrians were powerful and had done all (and more) that the Rabshakeh recounted. What the future held for their city was unknown, as yet. The only alternative they had to the Rabshakehs tabulation of Assyrian victories was faith in Jehovah. Often, the known is distinct and threatening; the unknown veiled and sometimes even more threatening. So we are often defeated by our own reasoning. Our problems seem insoluble to our thinking. But there is enough evidence of the power of God to deliver the faithful, the believer may have victory over every threat of the enemy.

Fuente: Old and New Testaments Restoration Commentary

2Ki 18:26, 2Ki 18:37, Psa 38:13-15, Psa 39:1, Pro 9:7, Pro 26:4, Amo 5:13, Mat 7:6

Reciprocal: 1Sa 10:27 – he held his peace 1Sa 25:12 – came Pro 23:9 – Speak Ecc 3:7 – time to keep

Fuente: The Treasury of Scripture Knowledge

36:21 But they {n} held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.

(n) Not that they did not show by evident signs that they detested his blasphemy: or they had now rent their clothes, but they knew it was in vain to use long reasoning with this infidel, whose reign they would have so much more provoked.

Fuente: Geneva Bible Notes

The people listening to this invitation did not respond out loud because Hezekiah commanded them to remain silent.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The response to the ultimatum 36:21-37:7

How would the Judeans respond to this blasphemous challenge? How they did, determined their destiny-not only at that moment, but for years to come.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)