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Commentary on Isaiah 36 verses 11–22
We may hence learn these lessons: - 1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand (Isa 36:11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his servants, they petitioned for it: Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us, "Make an agreement with us and come out to us, submit to our dominion and come into our interests, and you shall eat every one of his own vine," they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore, when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to answer a fool according to his folly. Hezekiah's command was, "Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot." They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered.
Immediately then, he supplemented this threat with an enticement in order to deceive with counterpromises and temptations those whom he had not conquered with terror, saying on behalf of the king of the Assyrians: “Make peace with me and come to me,” or as we read in the book of Kings: “Do with me what is useful and come to me.” Both have the same meaning. Do, he said, what is to your own advantage and it will accrue to your blessing. In other words: Bless the king of Assyria and praise him, and confess him to be your lord that you might receive a reward. Also, live in your cities and enjoy your crops until I return from Egypt or until I restore captured Libnah. After I come, I will take you to a land much like your own, with grain and wine and oil. But he did not give a name for this land because he could not find an equal to the Promised Land. Yet he promised it nevertheless, for everyone desires to be in the land of his birth. Some think the land that he promised was Media, which has terrain similar in both location and foliage to that of Judea. Then he added: “Where is the god of Hamath and of Arpad and of Sepharvaim? Have they delivered Samaria from my hand?” This shows that Samaria will be subject to them for all of its days and therefore that it should be taken. If, he said, we were easily victorious over the ten tribes who had the protection of so many gods, how much more easily will we conquer you, even lonely Jerusalem, which has the protection of only one God?
(Verse 11 and following) And Eliakim, Sobna, and Joah said to Rabshakeh, 'Speak to your servants in the Aramaic language, for we understand it. Do not speak to us in Judahite in the hearing of the people who are on the wall.' But Rabshakeh said to them, 'Has my master sent me to your master and to you to speak these words? Has he not sent me to the men who sit on the wall, who will eat their own dung and drink their own urine with you?' And Rabsaces stood and cried with a loud voice in the language of Judah and said, Hear the words of the great king, the king of Assyria. Thus says the king: Let not Hezekiah deceive you, for he will not be able to deliver you out of his hand. Neither let Hezekiah make you trust in the Lord, saying, The Lord will surely deliver us, and this city shall not be given into the hand of the king of Assyria. Do not listen to Hezekiah. For the king of Assyria says: The testimony of Rabshakeh is that he relies on the Lord, who has captured all the cities of Judah and said to the people: Do not be afraid and do not be dismayed before the king of Assyria and all the multitude that is with him, for there are more with us than with him. With him is an arm of flesh; with us is the Lord our God, our helper, who fights for us. And the people were strengthened by the words of Hezekiah, king of Judah. But Sennacherib wants to destroy what Hezekiah has built; and he speaks to the people, 'Do not let Hezekiah deceive you, and do not put your trust in the Lord our God.' And as Eliakim, Shebna, and Joah humbly implore, 'Speak to your servants in the Syrian language, for we understand; and do not speak to us in the language of Judah in the hearing of the people who are on the wall,' it means: 'Why is it necessary to stir up the people with false terrors and boast of empty power?' Speak the language that the people do not understand. For if we have knowledge of your language: and we know the Syrian language, which is common to both. To which Rabshakeh replied arrogantly: Did my master send me to your lord and to you, and not rather to the men who sit on the wall? And he increased the threat, saying that they should eat their own feces and drink the urine of their own feet with them? By these means he showed that they were to be taken by hunger, scarcity, and thirst. At the same time he joins enticement with fear, so that he may deceive those whom he did not conquer with terror, with promises and persuasion, saying from the speech of the king Assyrians.
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SUMMARY
Isaiah 36:13 captures a dramatic and pivotal moment during the Assyrian siege of Jerusalem, where the Rabshakeh, a high-ranking official of King Sennacherib, strategically addresses the besieged inhabitants. Standing prominently before the city walls, he employs a calculated act of psychological warfare by loudly proclaiming his master's demands in the Hebrew language, aiming to bypass Judah's leadership and directly undermine the morale and faith of the common people. This verse sets the stage for a profound confrontation between the perceived invincible might of the Assyrian Empire and the sovereign power of the Lord, testing King Hezekiah's and Judah's trust in God amidst overwhelming external threats and the deceptive power of human words.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is profoundly imbued with Psychological Warfare, as the Rabshakeh's entire performance—his posture, loud voice, and choice of language—is meticulously designed to break the will of Jerusalem's inhabitants through sheer intimidation and demoralization. His public address serves as a direct, verbal assault on their morale and resolve. There is also a strong element of Contrast at play, setting the stage for the unfolding narrative: the perceived immense power, arrogance, and earthly dominion of "the great king, the king of Assyria" is starkly contrasted with the implied vulnerability of besieged Jerusalem and, ultimately, with the unseen but omnipotent power of Judah's God. The Rabshakeh's boastful declaration also serves as powerful Foreshadowing, hinting at the dramatic and decisive confrontation between human might and divine intervention that will define the subsequent chapters of Isaiah. Furthermore, the use of Direct Address ("Hear ye") immediately draws the audience into the unfolding drama, making the threat intensely personal and immediate, demanding a response from those on the walls.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:13 serves as a potent illustration of the perennial conflict between human arrogance and divine sovereignty. The Rabshakeh's boastful proclamation, presenting Sennacherib as the "great king" whose words must be obeyed without question, is a direct, blasphemous challenge to the authority and supremacy of Yahweh, the true King of Israel and the Lord of all creation. This scene underscores that the battle confronting Judah is not merely military but fundamentally spiritual, an ultimate test of their faith in God's unwavering ability to deliver them from an overwhelming human threat. It highlights the deceptive and corrosive power of fear-mongering and the critical importance of discerning whose "words" we truly heed—the intimidating pronouncements of worldly powers, which often promise destruction, or the steadfast, life-giving promises of God. Ultimately, the narrative that follows demonstrates with stunning clarity that no earthly king, no matter how "great" or how mighty their army, can stand against the Lord of Hosts, who alone holds ultimate power, exercises perfect control, and faithfully delivers His people.
REFLECTION AND APPLICATION
The scene depicted in Isaiah 36:13 resonates profoundly with the timeless human experience of facing overwhelming challenges and being confronted by intimidating voices. Just as the Rabshakeh sought to demoralize Jerusalem by speaking loudly and directly in their own language, we too often encounter "loud voices" in our lives—whether from pervasive societal pressures, relentless media narratives, gnawing personal anxieties, or even the insidious whispers of spiritual adversaries—that aim to sow deep doubt, paralyzing fear, and debilitating despair. These voices relentlessly attempt to undermine our trust in God's unfailing promises and His sovereign ability to deliver us from seemingly insurmountable obstacles. This powerful passage calls us to a critical discernment: whose words are we truly listening to, and whose authority do we ultimately acknowledge? It serves as a profound reminder that God's power infinitely transcends any earthly threat or human boast. It encourages us to stand firm in unwavering faith, echoing King Hezekiah's later posture of humble yet resolute trust in God (Isaiah 37:14-20), and to actively choose to speak words of truth, hope, and faith, rather than succumbing to the fear-mongering narratives of the world.
Questions for Reflection
FAQ
Who was Rabshakeh, and what was his role?
Answer: Rabshakeh was not a personal name but an Assyrian military title, often translated as "chief cupbearer" or "chief officer." He was a high-ranking official and a key spokesman for King Sennacherib, entrusted with significant authority. His role was multifaceted: to deliver the Assyrian king's demands, engage in diplomatic negotiations (though often with an intent to intimidate), and, as vividly seen in this passage, to conduct psychological warfare aimed at demoralizing the enemy and securing surrender without the necessity of a prolonged and costly siege. He was a master of propaganda, skillfully using words as a potent weapon to achieve military objectives.
Why did Rabshakeh choose to speak in "the Jews' language" (Hebrew) instead of Aramaic?
Answer: Rabshakeh's choice to speak Hebrew was a deliberate, highly strategic, and cunning move. Aramaic was the common diplomatic language of the time, understood by officials and kings across the ancient Near East. By speaking Hebrew, Rabshakeh intentionally bypassed the Judean officials and directly addressed the common people of Jerusalem who were gathered on the city walls. His clear intention was to sow fear, panic, and division among the populace, undermining their morale and trust in King Hezekiah and their God. This direct communication aimed to pressure them to surrender from within, a tactic explicitly noted by Hezekiah's officials in Isaiah 36:11, who recognized the danger of his message reaching the common people.
What was the significance of Rabshakeh calling Sennacherib "the great king"?
Answer: Calling Sennacherib "the great king" was a bold assertion of Assyrian supremacy and a direct, calculated challenge to Judah's sovereignty and, more profoundly, to the authority of Yahweh, the God of Israel. In the ancient Near East, "great king" was a specific title claimed by powerful emperors who ruled over numerous lesser kings or vassal states. By using this title, Rabshakeh aimed to diminish King Hezekiah's standing and to present Sennacherib as an irresistible, universal force, implicitly challenging the people to abandon their trust in their own king and God in favor of submission to the mighty Assyrian Empire. This sets up the profound theological confrontation that unfolds in the subsequent chapters, where God dramatically demonstrates His true greatness and absolute sovereignty over all earthly powers and their boasts (Isaiah 37:23-29).
CHRIST-CENTERED FULFILLMENT
The Rabshakeh's boastful proclamation of "the great king, the king of Assyria" serves as a powerful Old Testament type for the ultimate challenge posed by the "prince of this world" (Satan) and the formidable forces of sin and death. Just as Rabshakeh sought to intimidate and demoralize God's people with the perceived invincibility of an earthly empire, so too does the adversary seek to overwhelm humanity with the apparent finality of death and the crushing weight of sin, often using fear and deceptive words. Yet, the true and eternal "Great King" is not Sennacherib, but Jesus Christ, who came not with chariots and armies, but with the divine power of truth, self-sacrificial love, and redemptive grace. He is the one who, through His perfect life, atoning death, and triumphant resurrection, has definitively disarmed the spiritual powers and authorities that once held humanity captive, triumphing over them decisively by the cross (Colossians 2:15). Where Rabshakeh's words brought only fear, despair, and the threat of subjugation, Christ's words bring eternal life, profound hope, and liberating freedom, for He is the living Word of God through whom all things were made and sustained (John 1:1-4). His sovereignty is not limited by earthly boundaries or military might, but extends over all creation, offering true and lasting deliverance to all who hear His voice and trust implicitly in Him (John 10:27-28).