Isaiah 36:17

KJV

Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.

KJV (with Strong's)

Until I come {H935} and take you away {H3947} to a land {H776} like your own land {H776}, a land {H776} of corn {H1715} and wine {H8492}, a land {H776} of bread {H3899} and vineyards {H3754}.

Complete Jewish Bible

until I come and take you away to a land like your own land, a land with grain and wine, a land with bread and vineyards.

Berean Standard Bible

until I come and take you away to a land like your own—a land of grain and new wine, a land of bread and vineyards.

American Standard Version

until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards.

Commentary

### SUMMARY
Isaiah 36:17 captures a critical moment of psychological warfare orchestrated by Rabshakeh, the Assyrian field commander, against besieged Jerusalem. This verse records his deceptive offer to relocate the people of Judah to a seemingly prosperous and fertile foreign land, rich in agricultural bounty. Rabshakeh's calculated promise aimed to undermine the trust of the populace in King Hezekiah and their covenant God, enticing them to surrender through the allure of material comfort and stability, thereby masking the brutal reality of forced deportation and the loss of their unique identity and divine heritage.

### CONTEXT
* **Literary Context:** Isaiah 36:17 is situated within the dramatic narrative of the Assyrian invasion of Judah during the reign of King Hezekiah, a pivotal account detailed in [Isaiah chapters 36-39](/isaiah/36 "Isaiah 36 - Assyrian Siege of Jerusalem"). This historical episode is also paralleled in [2 Kings 18-19](/2_kings/18 "2 Kings 18 - Hezekiah's Reign and Assyrian Invasion") and [2 Chronicles 32](/2_chronicles/32 "2 Chronicles 32 - Hezekiah's Faith and Deliverance"). Specifically, chapter 36 recounts Rabshakeh's provocative and manipulative speech, delivered in Hebrew to the people of Jerusalem from outside the city walls, deliberately bypassing Hezekiah's officials. His primary objective was to demoralize the inhabitants, sow seeds of distrust between them and their king, and persuade them to surrender unconditionally without resistance. This particular verse represents the deceptive climax of his appeal, presenting a superficially benevolent alternative to the horrors of a prolonged siege, yet concealing the harsh truth of forced deportation and the complete obliteration of their national and religious identity.
* **Historical & Cultural Context:** The events described transpired around 701 BC, during Sennacherib's extensive military campaign against Judah. At this time, Assyria stood as the preeminent superpower of the ancient Near East, infamous for its brutal military strategies, including widespread destruction, terror tactics, and a systematic policy of mass deportation and resettlement of conquered populations. This policy served multiple strategic purposes: to dismantle the national identity and collective will of rebellious peoples, to preempt future insurrections, and to seamlessly integrate newly acquired territories into the vast Assyrian economic and administrative system. Rabshakeh, as a high-ranking Assyrian official, was not only proficient in Aramaic (the diplomatic lingua franca of the era) but, notably, also fluent in Hebrew. His deliberate choice to address the populace directly in their native tongue, rather than negotiating solely with Hezekiah's representatives, was a shrewd psychological maneuver designed to circumvent the leadership and exploit the fears and anxieties of the common people, offering a seemingly more appealing alternative to enduring the rigors of a siege. The "land like your own" was a thinly veiled reference to such a resettlement colony, not a genuine act of compassion or generosity.
* **Key Themes:** This verse significantly contributes to several overarching themes prevalent throughout the book of Isaiah and the broader biblical narrative. Firstly, it powerfully illustrates the theme of **Deceptive Promises versus Divine Truth**. Rabshakeh's enticing offer of a fertile land is a calculated falsehood, a counterfeit of God's own covenant promises concerning the Promised Land, meticulously designed to lure Judah into captivity and spiritual compromise. This stands in stark contrast to the steadfast, unfailing, and ultimately fulfilled promises of God, which culminate in His miraculous deliverance of Jerusalem, as vividly recounted in [Isaiah 37](/isaiah/37 "Isaiah 37 - God Delivers Jerusalem"). Secondly, the passage underscores the critical theme of **Trust in God versus Trust in Human Power**. Rabshakeh's rhetoric attempts to shift Judah's reliance from Yahweh to the seemingly insurmountable might of the Assyrian empire, presenting material comfort as a tempting substitute for divine protection. This sets the stage for the dramatic spiritual and military confrontation where King Hezekiah and the people of Judah are compelled to make a decisive choice regarding whom they will ultimately trust. Finally, the specific description of the land as one of "corn and wine," "bread and vineyards" directly **alludes to the rich blessings of the Promised Land** as originally described by God in passages such as [Deuteronomy 8:7-9](/deuteronomy/8-7 "Deuteronomy 8:7-9 - Description of the Promised Land"), thereby showcasing Rabshakeh's sophisticated and manipulative use of familiar, sacred imagery to advance his unholy and destructive agenda.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **lâqach (Hebrew, _lâqach'_):** This primitive root, translated as "take you away," carries a broad semantic range, encompassing actions like to take, accept, bring, carry away, or seize. In the context of Rabshakeh's speech, it unequivocally signifies a forceful, non-consensual removal. This is not an invitation to voluntarily migrate but a declaration of impending deportation, which was a standard and brutal Assyrian practice for subjugated peoples. The crucial nuance here is that while the promise of a new land might sound appealing, the means of reaching it is by being forcibly "taken away" as captives, rather than by exercising free will.
* **dâgân (Hebrew, _dâgân'_):** Derived from a root meaning "increase," this word specifically refers to "grain," "corn," or "wheat." It represents the most fundamental staple food source and signifies the basic agricultural prosperity of a land. Its deliberate inclusion in Rabshakeh's promise highlights the appeal to the people's most immediate and primal needs—sustenance and security—especially in the dire circumstances of a siege where starvation was a very real threat.
* **kerem (Hebrew, _kerem'_):** This term denotes a "vineyard." Vineyards were more than just a source of food; they were a significant indicator of settled life, long-term agricultural investment, and a measure of wealth beyond mere subsistence. The mention of vineyards alongside corn and bread paints a comprehensive picture of not just survival, but established prosperity, comfort, and a settled existence, thereby significantly enhancing the deceptive allure and perceived beneficence of Rabshakeh's offer.

#### Verse Breakdown
* **"Until I come and take you away":** This opening clause immediately establishes the speaker's (Rabshakeh, acting on behalf of Sennacherib) authority and the inevitable, forceful nature of the proposed action. The "coming" is understood as a military advance, and the "taking away" is a clear reference to forced deportation, a well-known Assyrian policy for conquered populations. This underscores that the choice is not one of voluntary relocation but of submission to a predetermined fate.
* **"to a land like your own land":** This phrase constitutes the core of Rabshakeh's deception. The qualifier "like your own land" is strategically designed to sound comforting, familiar, and reassuring, aiming to mitigate the inherent terror of exile. It suggests a place that is agriculturally comparable and capable of sustaining life, thereby attempting to reduce resistance by promising a semblance of normalcy and prosperity, even if it entails abandoning their ancestral covenant land and their unique God-given heritage.
* **"a land of corn and wine, a land of bread and vineyards":** This descriptive phrase elaborates extensively on the promised agricultural bounty and prosperity. The deliberate repetition of "a land of" serves as an emphatic rhetorical device, reinforcing the image of abundance and fertility. "Corn and wine" (grain and new wine) and "bread and vineyards" are common biblical idioms for a land of plenty, prosperity, and settled life, directly echoing the revered descriptions of the Promised Land. Rabshakeh expertly employs this familiar and highly desirable imagery to make the forced exile appear as a beneficial exchange, tempting the people with material security in exchange for their freedom, their national identity, and their sacred relationship with Yahweh.

#### Literary Devices
Isaiah 36:17 is a masterclass in the strategic deployment of several literary devices to convey its profound message and illuminate the manipulative nature of Rabshakeh's appeal. **Irony** is strikingly prominent, as the "land like your own land" is offered by an oppressive conqueror whose ultimate aim is to strip Judah of their actual land, sovereignty, and freedom. The promise of abundant provision is a cruel and bitter twist on their imminent reality of siege, deprivation, and potential famine. Rabshakeh's entire speech, of which this verse is a part, is a quintessential example of **Propaganda** and **Psychological Warfare**, meticulously crafted not only to demoralize the populace but also to sow deep division and undermine their faith in both their human leaders and their divine protector. He skillfully employs **Allusion** by echoing and co-opting the sacred, covenantal language used by God to describe the Promised Land (e.g., [Deuteronomy 8:7-9](/deuteronomy/8-7 "Deuteronomy 8:7-9 - God's Promise of the Land")), transforming it into a profane and manipulative **Counterfeit** promise designed to appear as a blessing but leading unequivocally to bondage. The powerful **Repetition** of the phrase "a land of" ("a land of corn and wine, a land of bread and vineyards") functions as an emphatic rhetorical device, reinforcing the vivid image of prosperity and making the deceptive offer sound more appealing, substantial, and irresistible.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:17 serves as a profound theological lesson on the insidious nature of deception and the critical importance of spiritual discernment in distinguishing between genuine divine promises and cunningly crafted falsehoods. Rabshakeh's offer, though superficially attractive and appealing to immediate physical needs, represents the seductive allure of worldly security and material comfort that frequently demands a profound compromise of faith, identity, and true freedom. This pivotal episode underscores the enduring biblical theme that true security, lasting provision, and ultimate well-being emanate solely from God, not from the manipulative schemes or fleeting promises of human oppressors. It stands as a timeless warning against the temptation to abandon divine covenant and trust in the face of perceived overwhelming power, reminding believers that God's unwavering faithfulness is the ultimate guarantor of peace and prosperity, even in the direst and most desperate circumstances.

* [Deuteronomy 8:7-9](/deuteronomy/8-7 "Deuteronomy 8:7-9 - Description of the Promised Land")
* [Matthew 7:15](/matthew/7-15 "Matthew 7:15 - Beware of False Prophets")
* [2 Corinthians 11:13-15](/2_corinthians/11-13 "2 Corinthians 11:13-15 - Satan Disguises Himself")

### REFLECTION AND APPLICATION
The deceptive promise articulated by Rabshakeh in Isaiah 36:17 resonates deeply with the challenges faced by believers in contemporary society, urging us to cultivate profound spiritual discernment in a world saturated with alluring yet ultimately empty promises. We, too, encounter "Rabshakehs" in myriad forms—voices, ideologies, or societal systems that promise comfort, security, or success if we are willing to compromise our convictions, abandon our spiritual heritage, or trade true freedom in Christ for worldly enticements. This verse compels us to critically examine the source, true cost, and ultimate destination of such offers. It serves as a potent reminder that genuine peace, lasting provision, and authentic fulfillment are found not in capitulating to the world's demands or exchanging our spiritual birthright for fleeting material gain, but in steadfastly trusting in God's unfailing promises and remaining faithfully committed to His covenant. Just as Judah was called to trust in Yahweh's miraculous deliverance rather than succumbing to Assyria's deceptive "land of plenty," so too are we called to anchor our hope firmly in God alone, recognizing that His ways, though sometimes challenging or seemingly counter-intuitive, invariably lead to true life, abundant freedom, and eternal blessing.

#### Questions for Reflection
* **How do "Rabshakehs" (deceptive voices, worldly systems, or cultural pressures) manifest in our lives today, promising comfort or security in exchange for a compromise of our faith or core values?**
* **What "lands of corn and wine" (worldly allurements, seemingly easy solutions, or paths of least resistance) might tempt us away from our spiritual inheritance or steadfast commitment to Christ?**
* **In what practical ways can we cultivate greater spiritual discernment to distinguish between genuine divine promises and deceptive human or spiritual counterfeits in our daily decision-making and interactions?**

### FAQ
**Question?** Why would Rabshakeh offer a "land like your own"?

Answer: Rabshakeh's offer of "a land like your own land" was a highly calculated and insidious psychological tactic. The Assyrians were masters of propaganda and keenly understood the deep human desire for stability, familiarity, and continuity. By promising a land that appeared agriculturally abundant and similar to their homeland, Rabshakeh aimed to make the terrifying prospect of forced deportation seem less daunting and even, deceptively, desirable. His overarching goal was to demoralize the people of Jerusalem, systematically undermine their trust in King Hezekiah and their covenant God, and ultimately persuade them to surrender without a fight. The crucial word "like" was key to this deception; it presented a counterfeit promise of comfort and prosperity, meticulously designed to break their will to resist by offering a false sense of security in exchange for their freedom, their unique identity, and their sacred covenant relationship with God.

**Question?** How does this promise contrast with God's promises to Israel?

Answer: Rabshakeh's promise stands in stark and profound contrast to God's covenant promises to Israel. God had promised Israel a specific, divinely appointed land—Canaan—described as flowing with "milk and honey" ([Exodus 3:8](/exodus/3-8 "Exodus 3:8 - God Promises a Land Flowing with Milk and Honey")), intended as an eternal inheritance intrinsically tied to His faithfulness and their obedience. This was a land of freedom, where they could worship Him without hindrance and live in covenant relationship. Rabshakeh, however, offered a foreign land, a place of *captivity* under the oppressive Assyrian rule, where their national identity, cultural practices, and religious worship would be systematically suppressed and eventually eradicated. While it might offer material provision, it was utterly devoid of the spiritual freedom, divine presence, and covenant relationship that defined Israel's true and unique inheritance. God's promises are rooted in His immutable character and His eternal covenant, leading to true life, liberty, and spiritual flourishing, whereas Rabshakeh's promise was a deceptive lure designed to lead to enslavement and spiritual death.

### CHRIST-CENTERED FULFILLMENT
The deceptive allure of Rabshakeh's "land of corn and wine, a land of bread and vineyards" finds its ultimate contrast, spiritual counterpoint, and profound fulfillment in the person and redemptive work of Jesus Christ. Rabshakeh offered a temporary, physical land of forced relocation and material comfort, a counterfeit of true blessing that ultimately led to bondage and the loss of identity. Christ, however, offers a spiritual and eternal inheritance, a true "Promised Land" that transcends earthly boundaries and material provisions, providing everlasting life and communion with God. He is the true [Bread of Life](/john/6-35 "John 6:35 - Jesus the Bread of Life"), who fully satisfies our deepest spiritual hunger, and the [True Vine](/john/15-1 "John 15:1 - Jesus the True Vine"), from whom all spiritual fruit, sustenance, and life flow. Unlike the Assyrian king who sought to "take away" people into exile and subjugation, Jesus came specifically to [seek and to save the lost](/luke/19-10 "Luke 19:10 - Jesus Seeks the Lost"), offering profound liberation from the bondage of sin, death, and spiritual futility. His kingdom is not of this world ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), yet it provides ultimate security, perfect peace, and an abundance that far surpasses any earthly provision or promise. Through His sacrificial death and glorious resurrection, Christ leads His people not into exile, but into His glorious presence and the promise of a [new heaven and new earth](/revelation/21-1 "Revelation 21:1-4 - New Heaven and New Earth"), where true and lasting abundance, perfect freedom, and unhindered worship are found forevermore. The empty promises and fleeting allurements of the world pale in comparison to the eternal, unfailing provision and perfect rest found in Christ alone.

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 18:32

Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.

Job 20:17

He shall not see the rivers, the floods, the brooks of honey and butter.

Exodus 3:8

And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

2 Kings 18:9

¶ And it came to pass in the fourth year of king Hezekiah, which [was] the seventh year of Hoshea son of Elah king of Israel, [that] Shalmaneser king of Assyria came up against Samaria, and besieged it.

2 Kings 18:12

Because they obeyed not the voice of the LORD their God, but transgressed his covenant, [and] all that Moses the servant of the LORD commanded, and would not hear [them], nor do [them].

Deuteronomy 8:7

For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;

Deuteronomy 8:9

A land wherein thou shalt eat bread without scarceness, thou shalt not lack any [thing] in it; a land whose stones [are] iron, and out of whose hills thou mayest dig brass.