Exegetical and Hermeneutical Commentary of Isaiah 36:22
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 Rab-shakeh.
With their clothes rent – This was a common mark of grief among the Jews (see 2Sa 3:21; 1Ki 21:27; Ezr 9:3; Job 1:20; Job 2:12; Jer 36:24; and the notes at Mat 26:65; notes at Act 14:14). The causes of their griefs were the insolence and arrogance of Rabshakeh; the proposal to surrender the city; the threatening of the siege on the one hand, and of the removal on the other, and the blasphemy of the name of their God, and the reproach of the king. All these things filled their hearts with grief, and they hastened to make report to Hezekiah.
Fuente: Albert Barnes’ Notes on the Bible
The history related here, and in the three following chapters, is, for the substance of it, and almost wholly in the same words, contained 2Ki 18:1-20:21. It is fitly inserted here, to explain and confirm some of the foregoing predictions. It may seem to have been first written by this prophet, and from him to have been taken into the Book of Kings, to complete that history.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. clothes rentin grief andhorror at the blasphemy (Mt26:65).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then came Eliakim, that was over the household,…. The first of the commissioners sent to Rabshakeh:
and Shebna the Scribe, and Joah, the son of Asaph, the recorder, to Hezekiah: by which it seems that he could not be with them on the wall, but was all the while in his own palace, whither they came to him, to report the issue of their conference with Rabshakeh:
with their clothes rent; which was done perhaps not in the presence and within the sight of Rabshakeh, but as they came along; and that partly on account of the blasphemies they had heard, Mt 26:65, and partly through the grief of heart, for the distress and calamity they might fear were coming on themselves, their king, their city, and country, Joe 2:13:
and told him the words of Rabshakeh; what he had said against him, and against the God of Israel, his menaces and his blasphemies; they made a faithful report of the whole, as messengers ought to do. What effect this had upon the king, we have an account of in the following chapter.
Fuente: John Gill’s Exposition of the Entire Bible
22. Then came Eliakim. We now see that Eliakim and the other ambassadors were not silent as if they either approved of the impiety of Rabshakeh, or through dread of danger connived at such blasphemies; for they tear their garments, and in that manner give visible display how highly they are offended at those wicked slanders. I except Shebna, who was destitute of piety, and was only driven by shame to assume the dress of mourning along with others as a matter of form. It was customary among the Jews and other eastern nations, when they viewed anything with strong abhorrence, to tear their garments; for those nations, having much greater warmth of temperament than we have who inhabit cold countries, display greater vehemence in gesture, deportment, dress, and other outward signs. Here it ought also to be observed, that they who took no notice of the insults offered to them as private individuals, whenever they hear reproaches uttered against God, “tear their garments;” for they who are ready to take offense at an insult offered to them in their private, capacity, where patience was needed, and who are unmoved when they learn that the name of God is dishonored, give evidence that they have no zeal or piety.
Fuente: Calvin’s Complete Commentary
(22) With their clothes rent.The act was the natural expression of their horror at the blasphemy of Rabshakehs words. (Comp. Mat. 26:65; Act. 14:14.) They would not reply to that blasphemy, and trusted to the effect of this silent protest on the minds of the people who had heard it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 36:22. With their clothes rent In token of their grief and astonishment, both for the blasphemy of Rabshakeh, and on account of their dread of the approaching calamity. It was usual not only in cases of grief, but also of blasphemy, to rend the clothes: a custom doubtless of great antiquity, and very suitable to the reverence due to the divine Majesty. See Mat 26:65 and Vitringa.
REFLECTIONS.1st, As this transaction has been treated of at large, 2 Kings 18; 2 Kings 19 and 2 Chronicles 32 a few remarks will here suffice; and we may observe, [1.] How apt success is to intoxicate, and prosperity to puff men up with pride. Because the other defenced cities were taken, Rabshakeh already regards Jerusalem as a prey. [2.] When, like Hezekiah, we are found in the zealous discharge of our duty, and perhaps hoping for singular blessings from God, we may meet with the severest conflicts and discouragements, for the exercise of our faith, the brightening of our graces, and the increase of our glory. [3.] The people of God may expect sometimes the threats, sometimes the mockery of men, to intimidate and discourage them from following the good ways of the Lord; but let their hearts stand fast, and trust still on him. [4.] Many, like Rabshakeh, pretend to have the Lord’s commission, who will be found to have a lie in their right hand.
2nd, With civil entreaty the persons appointed by Hezekiah for the conference with Rabshakeh, beg the favour of him to speak to them in the Syriac tongue, as his discourse had an evident bad tendency to discourage those who were within hearing: to which he makes a reply as indecent as insolent; and, addressing his speech, in the Jews’ language, to the people on the wall, with blasphemous reflections on Israel’s God, endeavours to spread a spirit of mutiny among them. But they are forbidden to reply; and, shocked at the blasphemy, or grieved at their distress, the messengers return unto the king, and report the words of this impious Assyrian. Note; (1.) Insolent language betrays a base spirit. (2.) The devil, like Rabshakeh, would insinuate, that it is our advantage to serve him; but his fair promises are foul lies. (3.) Silence is often the most proper answer to railing accusations. (4.) It were folly to attempt replying to those who are as unreasonable as they are wicked. (5.) It is a grief to the gracious soul, to hear the name of God dishonoured.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eliakim: Isa 36:3, Isa 36:11
with their: Isa 33:7, Isa 37:1, Isa 37:2, 2Ki 5:7, Ezr 9:3, Mat 26:65, The history of the invasion of Sennacherib, observes Bp. Lowth, and the miraculous destruction of his army, which makes the subject of so many of Isaiah’s prophecies, is very properly inserted here, as affording the best light to many parts of these prophecies; and as almost necessary to introduce the prophecy in the Isa 37:1, being the answer of God to Hezekiah’s prayer, which could not be properly understood without it. Sennacherib succeeded his father Shalmaneser on the throne of Assyria, am 3290, bc 714, and reigned only about eight years.
Reciprocal: Gen 37:34 – General 1Sa 25:12 – came 2Ki 18:18 – Eliakim 2Ki 18:37 – with their clothes rent Pro 25:1 – which Isa 22:20 – Eliakim Isa 28:19 – and it Isa 29:2 – I will Jer 18:13 – virgin Jer 36:24 – nor rent Lam 2:10 – they have girded Mar 14:63 – his
Fuente: The Treasury of Scripture Knowledge
Hezekiah’s officials then returned to their king, who had not dignified the occasion with his presence, to report what had happened. They tore their clothes as a sign of extreme distress over the present crisis.