Isaiah 36:16

KJV

Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;

KJV (with Strong's)

Hearken {H8085} not to Hezekiah {H2396}: for thus saith {H559} the king {H4428} of Assyria {H804}, Make {H6213} an agreement with me by a present {H1293}, and come out {H3318} to me: and eat {H398} ye every one {H376} of his vine {H1612}, and every one {H376} of his fig tree {H8384}, and drink {H8354} ye every one {H376} the waters {H4325} of his own cistern {H953};

Complete Jewish Bible

Don't listen to Hizkiyahu.' For this is what the king says: 'Make peace with me, surrender to me. Then every one of you can eat from his vine and fig tree and drink the water in his own cistern,

Berean Standard Bible

Do not listen to Hezekiah, for this is what the king of Assyria says: Make peace with me and come out to me. Then every one of you will eat from his own vine and his own fig tree, and drink water from his own cistern,

American Standard Version

Hearken not to Hezekiah: for thus saith the king of Assyria, Make your peace with me, and come out to me; and eat ye every one of his vine, and every one of his fig-tree, and drink ye every one the waters of his own cistern;

Commentary

### SUMMARY
Isaiah 36:16 captures a critical juncture during the Assyrian siege of Jerusalem, where the Rabshakeh, King Sennacherib's chief envoy, employs sophisticated psychological warfare to break the will of Judah's inhabitants. He strategically bypasses King Hezekiah's authority, directly addressing the people with a deceptive offer of immediate peace and material comfort. This proposition, cloaked in the appealing imagery of individual prosperity and security, aims to sow disunity and fear, presenting a seemingly pragmatic alternative to Hezekiah's call for faithful resistance, thereby subtly leading them towards subjugation under Assyrian rule.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the dramatic narrative of Sennacherib's invasion of Judah, specifically detailing the psychological warfare tactics employed by the Assyrian Rabshakeh outside Jerusalem's walls. The broader context of [Isaiah 36](/isaiah/36 "Isaiah 36 - Sennacherib's Invasion") and [Isaiah 37](/isaiah/37 "Isaiah 37 - God Delivers Jerusalem") recounts the escalating Assyrian threat, King Hezekiah's unwavering prayer, and the Lord's miraculous deliverance of Jerusalem. The Rabshakeh's speech, delivered in Hebrew to ensure widespread understanding among the common people, directly follows his initial demands for unconditional surrender and precedes Hezekiah's fervent appeal to the Lord for divine intervention. By directly addressing the populace and bypassing Hezekiah's officials, the Rabshakeh's words in this passage are a calculated attempt to sow discord, fear, and distrust among the people, thereby eroding their resolve and their faith in their king and their God. This pivotal historical account is also paralleled in the historical books of [2 Kings 18](/2_kings/18 "2 Kings 18 - Hezekiah's Reign and Sennacherib's Invasion") and [2 Chronicles 32](/2_chronicles/32 "2 Chronicles 32 - Hezekiah's Reforms and Sennacherib's Invasion"), highlighting its significance in Israel's history.
* **Historical & Cultural Context:** The events described in Isaiah 36-39 are precisely dated to 701 BC, during the reign of King Hezekiah of Judah, a period when the Neo-Assyrian Empire, under the formidable Sennacherib, had reached the zenith of its power and territorial expansion. Assyria was infamous throughout the ancient Near East for its brutal and efficient military campaigns, which frequently included ruthless siege tactics, mass deportations of conquered peoples, and sophisticated psychological warfare. Officials like the Rabshakeh (a title, not a personal name, meaning "chief cupbearer" or "chief officer") were often multilingual and strategically deployed to demoralize besieged cities by speaking the local language and making enticing, yet deceptive, offers. The promise of "eating from one's own vine and fig tree" and "drinking from one's own cistern" was a deeply resonant cultural symbol of peace, prosperity, and individual security in ancient Israel. This imagery represented a life free from external threats, where one could enjoy the fruits of one's labor and live undisturbed on one's land, as famously depicted in descriptions of Solomon's reign of peace in [1 Kings 4:25](/1_kings/4-25 "1 Kings 4:25 - Solomon's Reign of Peace"). The Rabshakeh's appropriation of this cherished and deeply meaningful imagery was a meticulously calculated move to appeal to the people's innate desire for stability and comfort, cleverly contrasting it with the perceived hardships and dangers of continued resistance under Hezekiah.
* **Key Themes:** Isaiah 36:16 contributes profoundly to several overarching theological and narrative themes prevalent within the book of Isaiah and the broader prophetic corpus. Firstly, it starkly highlights the **contrast between human wisdom and divine faithfulness**. The Rabshakeh's pragmatic, worldly offer, rooted in human logic and self-preservation, stands in direct opposition to King Hezekiah's unwavering trust in Yahweh, a trust that is ultimately and dramatically vindicated by God's miraculous intervention in [Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - The Angel of the Lord Strikes Down the Assyrians"). Secondly, the verse powerfully underscores the theme of **deceptive peace versus true security**. The Assyrian "agreement" promises immediate comfort and a cessation of hostilities, yet it is a false peace that would inevitably lead to ultimate subjugation, forced displacement, and exile. This contrasts sharply with the genuine, lasting, and divinely-granted peace and security that God offers His people. This theme aligns perfectly with the broader prophetic critique found throughout Isaiah against relying on foreign alliances or human strength rather than exclusive trust in God, a recurring warning exemplified in passages like [Isaiah 30:1-7](/isaiah/30-1 "Isaiah 30:1-7 - Woe to Rebellious Children"). Thirdly, this passage vividly exemplifies the **battle for allegiance and trust**. The Rabshakeh's direct challenge to the people's loyalty to Hezekiah is, by extension, a challenge to their loyalty to God, forcing them to choose between a seemingly easy path of surrender to worldly power and the difficult, yet ultimately redemptive, path of faith and obedience to the Lord. This central theme of choosing between worldly might and divine protection is a cornerstone of the book of Isaiah, which consistently calls Judah back to exclusive trust in the Lord of Hosts.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **agreement (Hebrew, _Bᵉrâkâh'_):** From H1293. While this Hebrew term often signifies "blessing" or "benediction" in a positive, divine sense, the Rabshakeh's usage here is a cynical and manipulative twisting of its meaning. In this context, it refers to a favorable arrangement, a present, or a tribute offered to secure a beneficial outcome from a superior power. The Rabshakeh is offering a "blessing" of peace and prosperity, but it is a deceptive blessing, contingent upon Judah's surrender and submission to Assyrian dominion. This highlights the Assyrian official's cunning use of language, perverting a term typically associated with divine favor into a worldly, self-serving proposition designed to disarm and entice.
* **vine (Hebrew, _gephen'_), fig tree (Hebrew, _tᵉʼên'_):** From H1612 and H8384 respectively. These terms are not merely agricultural references but profound cultural and symbolic representations of agricultural prosperity, personal security, and peace in ancient Israel. The idiom "to sit under one's own vine and fig tree" (as seen in [Micah 4:4](/micah/4-4 "Micah 4:4 - Peace in the Latter Days")) was the quintessential expression of a tranquil, secure, and prosperous existence, free from the ravages of war and oppression. The Rabshakeh's promise to allow each person to "eat ye every one of his vine, and every one of his fig tree" directly appeals to this deeply ingrained cultural ideal, offering a false sense of autonomy, stability, and well-being under the guise of Assyrian "protection."
* **cistern (Hebrew, _bôwr'_):** From H953. A cistern is a crucial pit or reservoir, typically hewn from rock, used for collecting and storing precious rainwater. It was absolutely essential for survival in the arid climate of Judah, especially during a siege. Therefore, the cistern symbolizes self-sufficiency, vital provision, and the ability to sustain life independently. The Rabshakeh's promise to "drink ye every one the waters of his own cistern" powerfully reinforces his appeal to individual comfort and the guaranteed satisfaction of fundamental needs, suggesting that surrender will ensure a stable, self-sustaining life, free from the dire hardships of siege or the uncertainties of exile.

#### Verse Breakdown
* **"Hearken not to Hezekiah:"** This is a direct, emphatic imperative command from the Rabshakeh, strategically designed to immediately undermine the authority, credibility, and leadership of King Hezekiah. It represents a calculated attempt to bypass the king's legitimate rule and appeal directly to the common people, thereby isolating Hezekiah and eroding the vital trust between him and his subjects. The Assyrian official astutely recognizes that Hezekiah's call for continued resistance is deeply rooted in his faith in Yahweh, and by discrediting the king, he seeks to dismantle the people's spiritual and national resolve.
* **"for thus saith the king of Assyria,"** This powerful introductory phrase serves to establish the ultimate, unchallengeable authority behind the Rabshakeh's words: Sennacherib, the formidable and universally feared king of Assyria. It is a declarative statement of imperial might, intended to impress upon the besieged people the overwhelming power of their adversary and the perceived futility of any further resistance. The Rabshakeh is not speaking on his own accord but as the authoritative voice of a conquering empire, thereby adding immense weight, intimidation, and an aura of inevitability to his subsequent offer.
* **"Make [an agreement] with me [by] a present, and come out to me:"** This clause articulates the core of the Assyrian proposition: a demand for immediate and unconditional surrender. The KJV's translation "make an agreement... by a present" renders the Hebrew "make a blessing with me" (עֲשׂוּ אִתִּי בְרָכָה). This is a euphemism for paying a heavy tribute or entering into a covenant of complete submission to Assyria. "Come out to me" is a direct invitation to surrender, to leave the relative safety of Jerusalem's walls and place themselves entirely under Assyrian authority. While presented as a cessation of hostilities, it would inevitably lead to subjugation, not genuine peace or freedom.
* **"and eat ye every one of his vine, and every one of his fig tree,"** This is the enticing, yet profoundly deceptive, promise of material comfort and personal security. The Rabshakeh skillfully paints a vivid picture of individual prosperity, where each person will supposedly retain their land and enjoy its abundant produce. This powerful imagery taps into the deep-seated desire for a stable, agrarian life, free from the ravages of war and famine. It is a highly effective psychological tactic, offering the immediate gratification of basic needs and personal comfort as a compelling incentive for surrender, starkly contrasting it with the deprivation, suffering, and danger of a prolonged siege.
* **"and drink ye every one the waters of his own cistern;"** This final promise further reinforces the alluring idea of self-sufficiency, guaranteed provision, and the satisfaction of essential resources. Access to one's own water supply, particularly during a siege, was absolutely critical for survival and a symbol of independence. By promising this, the Rabshakeh assures the people that their most fundamental needs will be met under Assyrian rule, further sweetening the deceptive offer and appealing directly to their most basic survival instincts and desires for comfort.

#### Literary Devices
The Rabshakeh's speech in Isaiah 36:16 is a masterclass in **Propaganda** and **Psychological Warfare**. He skillfully employs **Ethos** by speaking with the perceived authority of the mighty King Sennacherib of Assyria, thereby establishing his credibility and the weight of his words. He then leverages **Pathos** by directly appealing to the people's deepest fears of starvation, siege, and death, while simultaneously tapping into their innate desires for peace, security, and personal comfort, powerfully conveyed through the vivid **Imagery** of "vine, fig tree, and cistern." The core of his offer is profoundly **Ironic**, as the promise of individual prosperity and lasting peace under Assyrian rule is a thinly veiled prelude to forced exile, cultural annihilation, and complete subjugation, directly contradicting the very ideal of freedom and security it evokes. Furthermore, the imperative command "Hearken not to Hezekiah" is a direct **Ad Hominem** attack, meticulously designed to undermine the king's credibility, sow discord among the besieged population, and ultimately isolate the leadership from the people, thereby weakening their collective resolve.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:16 serves as a profound theological lesson concerning the nature of true security and the deceptive allure of worldly promises. The Rabshakeh's offer, though superficially appealing and seemingly pragmatic, represents a false peace that demands a fundamental compromise of faith and ultimately leads to spiritual and physical bondage. This passage powerfully underscores the enduring biblical truth that genuine peace, abundant provision, and lasting security originate solely from trusting in God's sovereign power and unwavering faithfulness, rather than from capitulating to the demands of oppressive worldly systems or their enticing, yet ultimately empty, guarantees. It vividly highlights the perpetual spiritual battle between relying on human strength, wisdom, and political maneuvering versus clinging steadfastly to divine promises, a critical theme echoed throughout Scripture concerning the faithful posture of God's people in the face of overwhelming odds.

* [Proverbs 3:5-6](/proverbs/3-5 "Proverbs 3:5-6 - Trust in the Lord")
* [Jeremiah 17:5-8](/jeremiah/17-5 "Jeremiah 17:5-8 - Cursed is the one who trusts in man")
* [Matthew 4:8-10](/matthew/4-8 "Matthew 4:8-10 - Jesus Resists Temptation")

### REFLECTION AND APPLICATION
The Rabshakeh's cunning and psychologically astute offer in Isaiah 36:16 resonates deeply with the myriad temptations and compromises we face in our contemporary lives. We are frequently presented with seemingly "easy" solutions or "blessings" that promise immediate comfort, security, or relief from hardship, but which subtly require us to compromise our faith, abandon our core principles, or diminish our absolute trust in God. These worldly enticements, much like the Assyrian offer, often skillfully appeal to our most basic desires for safety, material provision, and freedom from suffering, painting a vivid picture of peace that is contingent upon our surrender to something other than God's perfect will. This profound passage calls us to cultivate a robust spiritual discernment, to critically evaluate the numerous voices and alluring offers that constantly compete for our allegiance, and to remember with unwavering conviction that true, lasting peace and ultimate security are found only in steadfast faith in the Lord, even when the path of obedience appears difficult, uncertain, or fraught with perceived peril. It serves as a powerful reminder that God's deliverance and provision often manifest not through capitulation to worldly powers, but through courageous and unwavering reliance on His omnipotent power and unfailing promises.

#### Questions for Reflection
* **What "Rabshakeh" voices or worldly pressures are currently attempting to undermine your trust in God or spiritual leadership, offering a seemingly easier or more pragmatic path?**
* **How do contemporary promises of security, comfort, or success tempt you to compromise your faith, ethical values, or commitment to God's kingdom?**
* **In what specific areas of your life are you being called to "hearken not" to the world's prevailing counsel but to trust fully and exclusively in God's sovereign provision and miraculous deliverance?**
* **What does it truly mean for you to "eat of your own vine and fig tree" and "drink from your own cistern" in a spiritual and relational sense today, and how might God provide this in ways that fundamentally differ from worldly promises?**

### FAQ

**What was the Rabshakeh's primary goal in making this offer?**

Answer: The Rabshakeh's primary goal was to strategically demoralize the people of Jerusalem and decisively undermine their trust in King Hezekiah, thereby compelling them to surrender the city without the need for a prolonged and costly siege. By speaking directly in Hebrew and presenting seemingly attractive terms of individual prosperity and peace, he aimed to create internal division, sow seeds of fear, and foster a sense of hopelessness among the populace. His intention was to make the people believe that capitulation to Assyria was their only viable option for survival and well-being, directly contradicting Hezekiah's courageous call for faith in divine deliverance and resolute resistance.

**Why is the imagery of "vine, fig tree, and cistern" significant in this context?**

Answer: The imagery of "eating from one's own vine and fig tree" and "drinking from one's own cistern" (as vividly depicted in passages like [1 Kings 4:25](/1_kings/4-25 "1 Kings 4:25 - Solomon's Reign of Peace") and [Micah 4:4](/micah/4-4 "Micah 4:4 - Peace in the Latter Days")) was a profoundly powerful and deeply cherished symbol of peace, prosperity, and individual security in ancient Israel. It represented an idyllic life free from the ravages of war, where one could enjoy the fruits of one's labor and have secure access to essential resources on one's own land without external threat. The Rabshakeh's cunning use of this deeply resonant imagery was a sophisticated psychological tactic, designed to appeal directly to the people's most fundamental desires for stability, comfort, and autonomy, while skillfully masking the true intent of subjugation, forced displacement, and eventual exile under Assyrian rule.

### CHRIST-CENTERED FULFILLMENT
Isaiah 36:16, with its vivid portrayal of a deceptive offer of worldly peace and superficial provision, finds its ultimate fulfillment and profound contrast in the person and redemptive work of Jesus Christ. The Rabshakeh's promise of "eating from one's own vine and fig tree" and "drinking from one's own cistern" is revealed as a counterfeit of the true sustenance, security, and abundant life found exclusively in Christ. Jesus declares Himself to be the "true vine" ([John 15:1](/john/15-1 "John 15:1 - Jesus the True Vine")), through whom all believers receive spiritual nourishment, bear eternal fruit, and find their spiritual vitality. He also offers "living water" ([John 4:10](/john/4-10 "John 4:10 - Jesus Offers Living Water") and [John 7:37-38](/john/7-37 "John 7:37-38 - Rivers of Living Water")), a spiritual provision that eternally satisfies the deepest thirst of the human soul, utterly unlike the temporary and ultimately unsatisfying relief offered by a physical cistern or worldly promises. The Rabshakeh's insidious call to "hearken not to Hezekiah" but to surrender to a foreign, oppressive power powerfully foreshadows the world's constant temptation to reject Christ's supreme lordship and to seek false security, fleeting comfort, or empty promises in earthly systems, ideologies, or false gospels. In stark contrast, Jesus unequivocally calls His followers to trust in Him alone for true and lasting peace, a peace that transcends all worldly understanding and which the world cannot possibly give or take away ([John 14:27](/john/14-27 "John 14:27 - Jesus Gives Peace")). He exposes the lies and empty promises of the "prince of this world" ([John 14:30](/john/14-30 "John 14:30 - The Prince of This World")) and offers genuine freedom, abundant life ([John 10:10](/john/10-10 "John 10:10 - Abundant Life")), and eternal security to all who place their unwavering trust in Him, the true King and ultimate source of all provision.

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

Zechariah 3:10

In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.

1 Kings 4:25

And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon.

Micah 4:4

But they shall sit every man under his vine and under his fig tree; and none shall make [them] afraid: for the mouth of the LORD of hosts hath spoken [it].

Proverbs 5:15

¶ Drink waters out of thine own cistern, and running waters out of thine own well.

1 Samuel 25:27

And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord.

Genesis 33:11

Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took [it].

1 Samuel 11:3

And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if [there be] no man to save us, we will come out to thee.