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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?
(Vers. 16 seqq.) Join me in blessing, and come out to me, and each one eat his own vineyard, and each one eat his own fig tree, and each one drink the water of his own cistern, until I come and take you to a land, which is like your own land: a land of wheat and wine, a land of bread and vineyards. Do not let Hezekiah disturb you, saying: The Lord will deliver us. Have the gods of the nations ever delivered each one his own land from the hand of the king of Assyria? This is what is read in the Book of Kings: 'Do with me what is beneficial, and come out to me' (2 Kings 18:31). Therefore, the meaning is the same. 'Do what is profitable for you,' he says, 'and may it contribute to your blessing.' Whether he is saying this: 'Bless the Assyrian king and praise him, and confess the Lord, so that you may obtain rewards, and until I return from Egypt, or when Lobna is captured, I will return. Dwell in your city and enjoy your possessions.' Later, however, I will come and lead you to a land that is similar to your land, with wheat, wine, and oil. It does not mention the name of the region, because it could not find an equivalent land promise: but it promises similarity. For each person desires what they were born into. Some think that the land of Media is promised to them, which had a similarity to the land of Judaea, both in location and in crops. And this is what he brings up.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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), 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.
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
FAQ
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.
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), 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, who fully satisfies our deepest spiritual hunger, and 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, offering profound liberation from the bondage of sin, death, and spiritual futility. His kingdom is not of this world (John 18:36), 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, 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.