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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 36:15 captures a pivotal moment of psychological warfare during the Assyrian siege of Jerusalem, as Rabshakeh, the Assyrian field commander, directly challenges King Hezekiah's call for the people to trust in the Lord for deliverance. This verse encapsulates Rabshakeh's arrogant assertion that the God of Israel is incapable of rescuing Jerusalem from the formidable Assyrian army, aiming to sow deep doubt and despair among the besieged Judeans and undermine their faith in divine intervention. It sets the stage for a profound theological confrontation between human might and divine sovereignty.
CONTEXT
Literary Context: Isaiah 36:15 is situated within a crucial historical narrative (Isaiah 36-39) that largely parallels accounts in 2 Kings 18-20 and 2 Chronicles 32. This specific verse forms part of Rabshakeh's extended, highly manipulative speech (Isaiah 36:4-20), delivered in Hebrew directly to the people of Jerusalem from outside the city walls. His preceding arguments included discrediting Egypt as an unreliable ally (Isaiah 36:6), claiming divine authorization for the invasion (Isaiah 36:10), and boasting of Assyria's conquests over numerous nations and their gods (Isaiah 36:18-20). The verse immediately precedes the people's and Hezekiah's response of silence (Isaiah 36:21), which then sets the stage for Hezekiah's fervent prayer and the Lord's dramatic, miraculous intervention in Isaiah 37.
Historical & Cultural Context: The events described in Isaiah 36-39 occurred around 701 BCE, during the reign of King Hezekiah of Judah. At this time, the Neo-Assyrian Empire, under King Sennacherib, was the dominant superpower in the ancient Near East, renowned for its brutal military efficiency and sophisticated psychological warfare tactics. They had already devastated much of Judah, conquering 46 fortified cities and leaving only Jerusalem besieged. Rabshakeh's decision to speak in Hebrew, rather than the diplomatic Aramaic, was a calculated move to directly demoralize the common populace, bypassing their leaders and sowing fear and disunity. In the ancient world, a nation's military success was often attributed to the superiority of its gods; thus, Assyria's unbroken string of victories was seen as proof of their deities' power over the gods of conquered lands. Rabshakeh's direct challenge to the Lord's ability to deliver Jerusalem was a theological assault on the unique nature of Israel's God, YHWH, who claimed universal sovereignty and covenant faithfulness.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Isaiah and the broader biblical narrative. It highlights the pervasive theme of Psychological Warfare, demonstrating how ancient empires used rhetoric and intimidation to achieve victory without direct combat. More profoundly, it presents a stark Challenge to Faith and a direct confrontation with the Sovereignty of God. Rabshakeh's words are an explicit denial of the Lord's power and faithfulness, directly contradicting Hezekiah's earlier encouragement to the people to trust in God for deliverance, as recorded in 2 Chronicles 32:7-8. This challenge underscores the immense Assyrian Arrogance and Hubris, as they believed their military might was irresistible and their gods supreme. Ultimately, the narrative following this verse will dramatically demonstrate the theme of Divine Deliverance, proving that the Lord alone is sovereign and capable of saving His people, even when human efforts seem utterly futile, as powerfully illustrated by the destruction of the Assyrian army in Isaiah 37:36.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 36:15 is rich in Psychological Warfare, as Rabshakeh's speech is meticulously crafted to demoralize Jerusalem's inhabitants by directly targeting their faith and leadership. There is profound Irony in Rabshakeh's confident declaration that Jerusalem "shall not be delivered," as the subsequent chapters dramatically reveal God's miraculous intervention, directly refuting his boast and demonstrating the futility of human arrogance against divine power. The verse also contains a clear instance of Blasphemy and Defiance against the Lord, as Rabshakeh directly challenges the power and faithfulness of Israel's God, placing Him on par with the defeated gods of other nations. His words function as a potent Rhetorical Argumentation, implying that trust in the Lord is futile given Assyria's overwhelming might and past conquests, thereby attempting to logically (from his perspective) dismantle the people's hope and coerce their surrender.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:15 stands as a stark reminder of the perennial conflict between human arrogance and divine sovereignty. Rabshakeh's taunt is not merely a military threat but a profound theological challenge, questioning the very nature and power of the Lord, YHWH. It forces the people of Judah, and by extension, all believers, to confront the ultimate object of their trust. Will they succumb to the intimidating voices of the world, which often declare God's promises to be empty and His power insufficient, or will they stand firm in the conviction that the Lord is faithful to His covenant and capable of delivering beyond human expectation? This narrative powerfully illustrates that God's reputation and glory are at stake when His people are challenged, and He often acts decisively to vindicate His name and demonstrate His unique power over all earthly powers and false gods, proving that true security is found only in Him.
REFLECTION AND APPLICATION
In our contemporary world, we frequently encounter "Rabshakehs"—voices of doubt, cynicism, or overwhelming secularism that seek to undermine our trust in God. These voices may manifest as financial crises, health challenges, societal pressures, or even internal fears that whisper, "God cannot deliver you from this." Isaiah 36:15 serves as a powerful call to spiritual discernment and unwavering faith. It reminds us that true security is found not in human strength, political alliances, or material wealth, but in confident reliance on the Lord, who has proven His power and faithfulness throughout history. Despite intimidating circumstances or discouraging words, our ultimate reliance must always be on God, who is capable of acting on our behalf in ways we cannot foresee, often using means beyond human comprehension. This narrative encourages spiritual resilience, urging us to hold fast to God's promises even when the odds seem insurmountable, knowing that His deliverance may not always align with our expectations but will always be true to His character and for His ultimate glory.
Questions for Reflection
FAQ
Who was Rabshakeh and what was his role?
Answer: Rabshakeh was a high-ranking military commander and chief officer in the Assyrian army under King Sennacherib. His title likely means "chief cupbearer" or "chief officer," indicating a position of significant authority and trust within the Assyrian court and military. His primary role in this narrative was to act as Sennacherib's envoy, delivering the Assyrian king's demands and engaging in sophisticated psychological warfare against Jerusalem. He aimed to persuade the city to surrender without a fight by demoralizing its inhabitants, discrediting their king, and undermining their faith in God. He was clearly skilled in rhetoric and diplomacy, using these talents to great effect.
Why did Rabshakeh speak in Hebrew?
Answer: Rabshakeh spoke in Hebrew (the language of Judah) as a deliberate and highly effective tactic of psychological warfare. When Hezekiah's officials requested he speak in Aramaic (the diplomatic lingua franca of the time) so the common people would not understand, Rabshakeh explicitly refused (Isaiah 36:11-12). By speaking in Hebrew, he directly addressed the ordinary citizens of Jerusalem, bypassing their leaders and exposing them to his intimidating message. His intention was to sow fear, confusion, and disunity among the populace, convincing them that their king and their God were incapable of delivering them, thereby encouraging them to surrender and avoid the horrors of a prolonged siege.
What was the outcome of this Assyrian threat against Jerusalem?
Answer: Despite Rabshakeh's confident boasts and the overwhelming Assyrian military might, Jerusalem was miraculously delivered by the Lord. King Hezekiah, in response to Rabshakeh's blasphemy and the dire circumstances, humbled himself and fervently prayed to God (Isaiah 37:14-20). The prophet Isaiah delivered God's message of assurance, promising that the Assyrians would not enter the city and would return by the way they came (Isaiah 37:21-35). That very night, the angel of the Lord struck down 185,000 Assyrian soldiers in their camp (Isaiah 37:36). Sennacherib, humiliated, returned to Nineveh, where he was later assassinated by his own sons (Isaiah 37:37-38). This event stands as one of the most dramatic and powerful demonstrations of God's power, faithfulness, and sovereignty in the Old Testament, directly refuting Rabshakeh's insolent challenge.
CHRIST-CENTERED FULFILLMENT
The challenge presented by Rabshakeh in Isaiah 36:15—that the Lord would not deliver Jerusalem from the "hand of the king of Assyria"—finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While God miraculously delivered Jerusalem from a physical enemy, this historical event foreshadows a far greater and more profound deliverance. The "hand of the king of Assyria" can be seen as a type of the oppressive power of sin, death, and the spiritual enemy, which holds all humanity captive. Just as King Hezekiah encouraged trust in the Lord for physical salvation, Jesus Christ is the ultimate King who calls us to place our unreserved trust in Him for spiritual and eternal salvation. He is the Lamb of God who takes away the sin of the world, delivering us from the dominion of darkness and transferring us into His glorious kingdom of light (Colossians 1:13-14). Rabshakeh's boast that the city "shall not be delivered" is a lie that echoes the lies of the enemy of our souls, who seeks to convince us that there is no hope or rescue from our spiritual bondage. However, Christ's death and resurrection decisively triumphed over sin, death, and every spiritual foe, proving that He is indeed the Deliverer who "has disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). Our trust in the Lord for deliverance from Assyria points to our ultimate trust in Jesus Christ for deliverance from every spiritual foe and for the promise of eternal life, for "whoever believes in him shall not perish but have eternal life" (John 3:16).