Isaiah 36:10

KJV

And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.

KJV (with Strong's)

And am I now come up {H5927} without {H1107} the LORD {H3068} against this land {H776} to destroy {H7843} it? the LORD {H3068} said {H559} unto me, Go up {H5927} against this land {H776}, and destroy {H7843} it.

Complete Jewish Bible

Do you think I have come up to this land to destroy it without ADONAI's approval? ADONAI said to me, 'Go up against this land and destroy it!'"'"

Berean Standard Bible

So now, was it apart from the LORD that I have come up against this land to destroy it? The LORD Himself said to me, ‘Go up against this land and destroy it.’”

American Standard Version

And am I now come up without Jehovah against this land to destroy it? Jehovah said unto me, Go up against this land, and destroy it.

Commentary

### SUMMARY
Isaiah 36:10 captures a pivotal moment during the Assyrian siege of Jerusalem, where the Rabshakeh, King Sennacherib's field commander, attempts to demoralize Judah by claiming divine sanction for their invasion. This verse, a brazen act of psychological warfare and blasphemy, presents a rhetorical question followed by a false assertion that Yahweh Himself commanded the Assyrians to destroy the land. It sets the stage for a dramatic confrontation between human presumption and divine sovereignty, challenging Judah's faith and trust in their covenant God amidst overwhelming military threat.

### CONTEXT
* **Literary Context:** Isaiah 36-39 forms a historical interlude within the prophetic book, shifting from the general prophecies of judgment and salvation to a specific narrative account of Sennacherib's invasion of Judah during King Hezekiah's reign. Chapter 36 details the Assyrian advance and the Rabshakeh's intimidating speeches, designed to break the morale of Jerusalem's inhabitants. This particular verse is a high point of the Rabshakeh's blasphemous rhetoric, directly challenging the unique relationship between Yahweh and His people. It precedes Hezekiah's desperate prayer and the miraculous deliverance recorded in [Isaiah 37](/isaiah/37 "Isaiah 37 - God's Deliverance of Jerusalem"). This narrative serves to underscore Isaiah's overarching message that true security lies not in political alliances or military might, but in trusting the sovereign God of Israel, even when faced with seemingly insurmountable odds.
* **Historical & Cultural Context:** The late 8th century BCE was dominated by the Neo-Assyrian Empire, a formidable military power known for its brutal conquest tactics and psychological warfare. King Sennacherib's campaign against Judah in 701 BCE was part of Assyria's broader strategy to consolidate control over the Levant. The Rabshakeh, a high-ranking Assyrian official, was skilled in Aramaic (the diplomatic language) and Hebrew, enabling him to directly address the people of Jerusalem. In the ancient Near East, warfare was often perceived as a clash between the gods of opposing nations. By claiming Yahweh's authorization, the Rabshakeh sought to undermine Judah's confidence in their God, suggesting that even their deity had abandoned them or was powerless against Assyria. This was a common tactic: to convince a besieged city that resistance was futile because their god had already been defeated or was on the enemy's side.
* **Key Themes:** Isaiah 36:10 critically contributes to several major themes within Isaiah and the broader biblical narrative. Firstly, it highlights the theme of **Divine Sovereignty** versus human presumption. While God did use Assyria as an instrument of judgment against rebellious nations, including Judah (as seen in [Isaiah 10:5](/isaiah/10-5 "Isaiah 10:5 - Assyria as God's Rod")), the Rabshakeh's claim was a self-serving fabrication, a perversion of divine truth. God's ultimate control is powerfully demonstrated later by Jerusalem's miraculous deliverance (recounted in [Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - The Angel of the LORD Strikes Down the Assyrians")). Secondly, the verse underscores the reality of **Spiritual Warfare** and the enemy's use of **Deception**. The Rabshakeh's words were not merely military threats but an attack on Judah's faith, aiming to sow doubt and despair. This echoes the biblical understanding of spiritual adversaries who operate through lies and half-truths to undermine belief, as described in [John 8:44](/john/8-44 "John 8:44 - The Devil, Father of Lies"). Finally, the passage emphasizes the critical importance of **Trust in Yahweh** alone, even when faced with overwhelming external pressures and internal doubts.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **without (Hebrew, _bilʻădêy'_):** This word (H1107) signifies "except," "apart from," or "independent of." In the Rabshakeh's rhetorical question, "And am I now come up without the LORD...?", it directly challenges the notion of Assyria acting independently of Judah's God. The implication is that if they are *not* without the LORD, then they must be *with* Him, or even sent *by* Him. This sets up the audacious claim that follows, where the Rabshakeh asserts divine commission, twisting the meaning of "without" into its opposite.
* **LORD (Hebrew, _Yᵉhôvâh'_):** This (H3068) is the sacred, covenantal name of God, Yahweh, the self-existent and eternal God of Israel. The Rabshakeh's use of "the LORD" (Yahweh) rather than a generic term for "god" or "my god" is highly significant. It demonstrates his awareness of Judah's specific deity and his deliberate attempt to co-opt Yahweh's authority for Assyrian purposes. This is a direct assault on the unique relationship between Yahweh and His chosen people, aiming to sever their trust in their divine protector.
* **destroy (Hebrew, _shâchath'_):** This (H7843) is a primitive root meaning "to decay," "ruin," "corrupt," or "waste." It carries a strong connotation of utter devastation and desolation. The Rabshakeh's claim that the LORD commanded him to "destroy it" (the land) is a terrifying prospect for Judah, implying not just defeat but complete annihilation, sanctioned by their own God. This word emphasizes the severity of the threatened judgment and the depth of the psychological impact intended by the Assyrian commander's words.

#### Verse Breakdown
* **"And am I now come up without the LORD against this land to destroy it?":** This is presented as a rhetorical question, designed to elicit a specific, implied answer. The Rabshakeh, speaking on behalf of Sennacherib, challenges the very idea that their invasion could be happening without divine approval. The phrase "without the LORD" is critical, setting up the subsequent claim of divine commission. The question implies a deep understanding of Judah's theological framework, where major events, especially invasions, were often seen through the lens of divine will.
* **"the LORD said unto me, Go up against this land, and destroy it.":** This is the Rabshakeh's audacious and blasphemous answer to his own rhetorical question. He claims a direct, personal revelation from Yahweh, the God of Israel, commissioning the Assyrian army to invade and devastate Judah. This assertion is a calculated lie, intended to strip Judah of its spiritual defense and convince them that resistance is futile, as even their God is on the side of their enemies. It represents a profound manipulation of religious belief for military and political gain.

#### Literary Devices
The verse employs several powerful literary devices. The primary device is a **Rhetorical Question**, "And am I now come up without the LORD against this land to destroy it?" This question is not posed to seek information but to make a forceful assertion, immediately followed by the Rabshakeh's self-serving answer. This creates a dramatic and confrontational tone. There is profound **Irony** in the Rabshakeh's claim. While God indeed used Assyria as an instrument of judgment (though not with this specific, direct command to the Rabshakeh), the Assyrian commander's assertion is a lie born of arrogance and a desire to manipulate, not a genuine divine revelation. The entire speech is an act of **Psychological Warfare**, designed to demoralize the besieged population by undermining their faith and trust in God. The Rabshakeh's use of **Direct Quotation** ("the LORD said unto me, Go up...") lends a deceptive air of authority and authenticity to his false claim, making it sound like an undeniable divine decree.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:10 stands as a stark reminder of the spiritual dimension inherent in physical conflicts and the insidious nature of deception. The Rabshakeh's claim, though a lie, highlights a profound theological truth: God is sovereign over all nations and events, even using pagan empires to accomplish His purposes, though never endorsing their evil intentions or blasphemous claims. This passage forces Judah, and by extension, all believers, to confront the source of their trust—whether in human power and logic or in the unchanging character and promises of Yahweh. It underscores the constant need for discernment, as spiritual adversaries often masquerade as agents of truth, seeking to undermine faith by twisting divine revelation. Ultimately, the miraculous deliverance that follows this confrontation serves as God's definitive answer to the Rabshakeh's blasphemy, reaffirming His unique sovereignty and faithfulness to His covenant people.

* [Isaiah 10:5](/isaiah/10-5 "Isaiah 10:5 - Assyria as God's Rod of Anger")
* [Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - The Angel of the LORD Strikes Down the Assyrian Army")
* [John 8:44](/john/8-44 "John 8:44 - The Devil, Father of Lies")

### REFLECTION AND APPLICATION
The Rabshakeh's manipulative words in Isaiah 36:10 serve as a timeless warning for believers today. We live in a world where voices claiming authority, even divine authority, can seek to sow doubt, fear, and despair. This passage calls us to cultivate a profound spiritual discernment, enabling us to differentiate between truth and deception, especially when confronted with narratives that seem to contradict God's character or His revealed Word. It reminds us that spiritual warfare is real, often waged not with swords but with words that target our faith and trust in God. In moments of crisis or when facing overwhelming odds, our anchor must be the unwavering truth of God's promises and His demonstrated faithfulness, not the intimidating rhetoric of adversaries. Just as God ultimately silenced the Rabshakeh and delivered Jerusalem, He remains sovereign over all circumstances, capable of turning the tables and demonstrating His power in unexpected ways, proving that His plans will always prevail over human presumption and deception.

#### Questions for Reflection
* **How do I discern between genuine divine leading and deceptive claims, whether from external sources or internal doubts?**
* **In what areas of my life am I most susceptible to spiritual deception, particularly when it comes wrapped in seemingly "spiritual" language?**
* **How does remembering God's ultimate sovereignty strengthen my faith when I face overwhelming challenges or discouraging narratives?**
* **What specific promises of God can I cling to when confronted with fear-inducing or faith-undermining messages?**

### FAQ
**Was the Rabshakeh truly sent by the LORD to destroy Jerusalem?**

Answer: No, the Rabshakeh was not truly sent by the LORD in the sense of a divine commission or approval for his blasphemous and destructive intentions. His claim, "the LORD said unto me, Go up against this land, and destroy it," was a calculated lie and an act of psychological warfare. While God is sovereign and can use nations, even pagan ones like Assyria, as instruments of His judgment (as seen in [Isaiah 10:5](/isaiah/10-5 "Isaiah 10:5 - Assyria as God's Rod")), He never endorsed the Rabshakeh's arrogant and manipulative assertion. The subsequent miraculous deliverance of Jerusalem, recounted in [Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - The Angel of the LORD Strikes Down the Assyrian Army"), serves as God's definitive refutation of the Rabshakeh's false claim, demonstrating that His will, not human presumption, ultimately prevails.

**What was the Rabshakeh's purpose in making such a blasphemous claim?**

Answer: The Rabshakeh's primary purpose was to demoralize the people of Jerusalem and compel them to surrender without a fight. By claiming that Yahweh, the God of Israel, had Himself commanded the Assyrians to destroy Judah, he aimed to undermine their faith, sever their trust in King Hezekiah, and convince them that resistance was futile because even their own God was against them. This was a sophisticated tactic of psychological warfare, designed to break their spiritual and emotional resolve, thereby avoiding a costly and lengthy siege. He sought to create an internal collapse within the city, making them believe that their God had abandoned them.

**How did King Hezekiah and the people of Judah respond to this audacious claim?**

Answer: King Hezekiah's initial response was one of deep distress and humility. He tore his clothes, covered himself with sackcloth, and went into the house of the LORD ([Isaiah 37:1](/isaiah/37-1 "Isaiah 37:1 - Hezekiah's Distress and Prayer")). He then sent officials to the prophet Isaiah, seeking divine guidance and prayer. The people of Jerusalem, under Hezekiah's command, were instructed not to answer the Rabshakeh, maintaining silence in the face of his taunts ([Isaiah 36:21](/isaiah/36-21 "Isaiah 36:21 - The People's Silence")). This period of silence, prayer, and seeking God's word through Isaiah ultimately led to God's miraculous intervention and the deliverance of Jerusalem, demonstrating their trust in God despite the enemy's intimidating words.

### CHRIST-CENTERED FULFILLMENT
The audacious claim of the Rabshakeh in Isaiah 36:10, asserting divine commission for destruction, finds its ultimate contrast and fulfillment in Jesus Christ. While the Assyrian commander falsely claimed to be sent by God to destroy, Jesus truly was sent by the Father, not to destroy but to save and give life ([John 3:17](/john/3-17 "John 3:17 - God Sent His Son Not to Condemn the World")). The Rabshakeh's words were a lie designed to sow fear and despair, echoing the tactics of the "father of lies" ([John 8:44](/john/8-44 "John 8:44 - The Devil, Father of Lies")). In contrast, Jesus is the embodiment of Truth ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, and the Life")), who exposes the deceptions of the enemy and brings light to those in darkness. Where the Rabshakeh sought to undermine faith in Yahweh, Jesus, as Yahweh incarnate, came to establish and strengthen true faith, offering ultimate deliverance from the spiritual enemies of sin and death ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities and Powers")). His authority is not a fabricated claim but a divine reality, for "all authority in heaven and on earth has been given to me" ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - The Great Commission")). Thus, the false commission of the Rabshakeh foreshadows the true, saving commission of Christ, who truly came from God to conquer all forces of destruction and establish an everlasting kingdom of peace and truth.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 18:25

Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.

1 Kings 13:18

He said unto him, I [am] a prophet also as thou [art]; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. [But] he lied unto him.

Isaiah 10:5

¶ O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.

Isaiah 10:7

Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few.

2 Chronicles 35:21

But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? [I come] not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from [meddling with] God, who [is] with me, that he destroy thee not.

Amos 3:6

Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done [it]?

Isaiah 37:28

But I know thy abode, and thy going out, and thy coming in, and thy rage against me.