Isaiah 36:18

KJV

[Beware] lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?

KJV (with Strong's)

Beware lest Hezekiah {H2396} persuade {H5496} you, saying {H559}, The LORD {H3068} will deliver {H5337} us. Hath any {H376} of the gods {H430} of the nations {H1471} delivered {H5337} his land {H776} out of the hand {H3027} of the king {H4428} of Assyria {H804}?

Complete Jewish Bible

Beware of Hizkiyahu; he is only deluding you when he says, "ADONAI will save us." Has any god of any nation ever saved his land from the power of the king of Ashur?

Berean Standard Bible

Do not let Hezekiah mislead you when he says, ‘The LORD will deliver us.’ Has the god of any nation ever delivered his land from the hand of the king of Assyria?

American Standard Version

Beware lest Hezekiah persuade you, saying, Jehovah will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?

Commentary

### SUMMARY
Isaiah 36:18 captures a critical moment during the Assyrian siege of Jerusalem, where the Rabshakeh, King Sennacherib's field commander, unleashes a sophisticated psychological attack. His aim is to dismantle the Judeans' trust in their king, Hezekiah, and more profoundly, in the LORD God of Israel. He does this by asserting that Judah's God is no different from the impotent deities of other nations that have already succumbed to Assyrian might, thereby challenging the very foundation of their faith and setting the stage for a dramatic theological confrontation between pagan pragmatism and divine sovereignty.

### CONTEXT
* **Literary Context:** Isaiah 36:18 is situated within the historical account of Isaiah chapters 36-39, which largely parallels 2 Kings 18-20. These chapters provide a detailed record of the Assyrian invasion of Judah during the reign of King Hezekiah, specifically focusing on Sennacherib's campaign against Jerusalem in 701 BC. The Rabshakeh's speech, delivered in Hebrew outside the city walls, is a pivotal element of this narrative, serving as a direct challenge to Judah's faith and Hezekiah's leadership. This verse is part of the Rabshakeh's extended address (Isaiah 36:4-20), a meticulously crafted piece of ancient psychological warfare designed to demoralize the people and coerce them into surrender without a fight. His words are strategically aimed at sowing seeds of doubt, questioning both Hezekiah's capacity to deliver them and the LORD's power to intervene, thereby intensifying the tension that precedes the dramatic divine intervention described in [Isaiah 37](/isaiah/37 "Isaiah 37 - God Delivers Jerusalem").

* **Historical & Cultural Context:** The historical backdrop for this passage is the late 8th century BC, a period dominated by the formidable Neo-Assyrian Empire. Renowned for its ruthless military campaigns, advanced siege technology, and sophisticated psychological tactics, Assyria had become the preeminent power in the ancient Near East. King Sennacherib had already devastated many cities in Judah, and Jerusalem now faced an existential threat. Culturally, the ancient Near East operated on a polytheistic worldview where each nation had its patron deity, and military victories were widely interpreted as irrefutable proof of a god's superiority over the gods of the conquered. The Rabshakeh's argument directly taps into this prevailing cultural understanding, presenting a pragmatic, worldly logic that suggests Judah's God, based on the empirical evidence of Assyrian conquests, was no different from any other defeated national deity. This stands in stark contrast to King Hezekiah's significant religious reforms, which involved purging idolatry and urging his people to place their sole trust in the LORD, rejecting reliance on foreign alliances, particularly with Egypt, as warned by Isaiah in passages such as [Isaiah 30:1-3](/isaiah/30-1-3 "Isaiah 30:1-3 - Woe to Rebellious Children").

* **Key Themes:** This verse powerfully contributes to several profound themes within the book of Isaiah and the broader biblical narrative. Firstly, it highlights the **Challenge to Divine Sovereignty**, as the Rabshakeh directly assaults the uniqueness and supremacy of the LORD, attempting to reduce Him to the level of impotent pagan idols. This sets up a theological showdown between the one true God and false deities. Secondly, it underscores the profound tension between **Faith vs. Fear and Human Logic**. The Rabshakeh appeals to a pragmatic, empirical worldview ("No other god has delivered, why would yours?"), directly contrasting with Hezekiah's unwavering call for trust in God's unseen power and promises, a theme echoed in [Isaiah 37:6](/isaiah/37-6 "Isaiah 37:6 - Hezekiah's Message of No Fear"). Finally, the passage vividly illustrates the power of **Propaganda and Deception**. The Rabshakeh's speech is a masterful display of ancient psychological warfare, meticulously designed to sow doubt, fear, and division among the besieged. He employs half-truths and false equivalences to manipulate their perception of reality and God's power, thereby setting the stage for God's ultimate vindication of His own name and power, demonstrating His incomparable might, as seen in [Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - The Angel of the LORD Strikes the Assyrian Camp").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **persuade (Hebrew, _çûwth'_):** From H5496, meaning "to prick, i.e. (figuratively) stimulate; by implication, to seduce; entice, move, provoke, set on, take away." The Rabshakeh's intent is not merely to convince the Judeans through logical argument, but to actively "stimulate" or "seduce" them away from their loyalty to King Hezekiah and, more importantly, from their trust in the LORD. This word implies a manipulative and insidious attempt to undermine their resolve and faith through psychological pressure, suggesting a deeper, more sinister aim than simple persuasion.

* **LORD (Hebrew, _Yᵉhôvâh'_):** From H3068, meaning "(the) self-Existent or Eternal; Jehovah, Jewish national name of God." This is the sacred, covenant name of God, YHWH, emphasizing His eternal, self-existent nature, His faithfulness to His covenant promises, and His unique identity as the one true God. The Rabshakeh's failure to distinguish YHWH from the created, powerless "gods of the nations" (H430) highlights his profound spiritual blindness and forms the core of the theological conflict within the passage. He assumes YHWH is merely another local deity, subject to the same limitations and defeats as the idols of other conquered lands.

* **gods (Hebrew, _ʼĕlôhîym'_):** From H430, meaning "plural of אֱלוֹהַּ; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative." Here, it is used in the "ordinary sense," referring to the pagan deities of the surrounding nations. The Rabshakeh's argument hinges on equating the unique, sovereign LORD with these impotent, created entities, thereby attempting to diminish His power, authority, and distinctiveness in the eyes of the Judeans, stripping them of their unique hope.

#### Verse Breakdown
* **"Beware lest Hezekiah persuade you, saying, The LORD will deliver us."**: This opening clause functions as a direct, cunning warning, framing King Hezekiah's message of trust in the LORD as a dangerous and deceptive delusion. The Rabshakeh implicitly acknowledges Hezekiah's spiritual leadership and his call for faith, but immediately seeks to discredit it by presenting it as a false hope. The phrase "The LORD will deliver us" represents the very core of Hezekiah's message and Judah's hope, which the Assyrian commander aims to systematically dismantle through logical fallacy and intimidation.

* **"Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?"**: This is a powerful and insidious rhetorical question, forming the crux of the Rabshakeh's argument. He appeals to the empirical evidence of Assyria's unbroken string of military victories, presenting a seemingly undeniable track record. By deliberately lumping the LORD in with the defeated "gods of the nations," he seeks to demonstrate that Judah's God is no exception to Assyria's overwhelming and seemingly unstoppable might. The phrase "out of the hand" signifies absolute power, control, and dominion, emphasizing that no deity has been able to wrest control or provide deliverance from the iron grip of the Assyrian king.

#### Literary Devices
The verse is exceptionally rich in **Rhetorical Question**, a device masterfully employed by the Rabshakeh not to elicit an answer, but to make a forceful, undeniable assertion: "Clearly, no god has delivered, so why would yours?" This technique is a crucial component of his **Psychological Warfare**, designed to sow deep doubt and paralyzing fear, thereby systematically undermining the morale and resolve of the besieged. There is profound **Irony** embedded within the Rabshakeh's seemingly triumphant words, as the very God he dismisses and equates with impotent idols is about to demonstrate His unique, incomparable power by miraculously delivering Jerusalem. The verse also effectively employs **Contrast** between the perceived impotence of "the gods of the nations" and the implied powerlessness of the LORD, a stark contrast that the subsequent narrative will dramatically and divinely overturn. Furthermore, the Rabshakeh's entire speech, encapsulated in this verse, serves as a prime example of ancient **Propaganda**, skillfully employing logical fallacies (specifically, false equivalence) and appeals to fear to achieve a military objective without the necessity of direct, costly combat.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:18 presents a stark and profound theological confrontation: the pragmatic, polytheistic worldview that equates God with finite, national deities versus the biblical truth of YHWH's incomparable sovereignty and unique identity. The Rabshakeh's challenge is a direct assault on the distinctiveness and supremacy of the LORD, implying that His power is limited and subject to human historical outcomes and military might, just like the impotent idols of other conquered nations. However, the Bible consistently and unequivocally declares God's absolute distinctiveness, His covenant faithfulness, and His power to deliver beyond human comprehension or expectation. This passage serves as a powerful and enduring reminder that God is not merely "a god" among many, a deity whose power can be measured by earthly success, but the one true, self-existent, and all-powerful Creator and Sustainer. His promises of deliverance are not contingent on the strength of armies, the logic of human experience, or the prevailing circumstances, but solely on His own immutable character and sovereign will.

* [Psalm 115:4-7](/psalm/115-4-7 "Psalm 115:4-7 - The Impotence of Idols"): "Their idols are silver and gold, the work of men's hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not: They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat."
* [Isaiah 40:18](/isaiah/40-18 "Isaiah 40:18 - To Whom Will You Compare God?"): "To whom then will ye liken God? or what likeness will ye compare unto him?"
* [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Name of the LORD"): "Some trust in chariots, and some in horses: but we will remember the name of the LORD our God."

### REFLECTION AND APPLICATION
In a world that incessantly bombards us with "Rabshakeh-like" voices—voices of doubt, fear, worldly pragmatism, and cynical realism—Isaiah 36:18 offers profound and timeless lessons for the believer. We are often subtly or overtly persuaded by statistics, past failures, or the seemingly insurmountable odds that our personal and collective challenges present, leading us to question God's power, His willingness to intervene, or even His very existence. This verse calls us to cultivate spiritual discernment, recognizing these pervasive voices as insidious attempts to undermine our faith in the unique, incomparable, and all-sufficient God. It serves as a powerful reminder that our God is not limited by human logic, historical precedent, the strength of any earthly power, or the prevailing narratives of despair. He is the LORD, the self-existent one, whose track record is not one of failure, but of perfect wisdom, sovereign control, and unfailing love, as dramatically demonstrated by the miraculous deliverance that immediately followed the Rabshakeh's taunts. Like King Hezekiah, we are called to stand firm in our convictions, encouraging ourselves and others to place our unwavering trust in God's immutable character and infinite power, rather than in our limited understanding or the seemingly overwhelming circumstances of the world.

#### Questions for Reflection
* **What "Rabshakeh-like" voices are you encountering in your life that seek to undermine your trust in God's power and promises?**
* **How does the world's pragmatic logic often challenge your faith in God's unique ability to deliver in seemingly impossible situations?**
* **In what specific areas of your life do you need to exercise Hezekiah's unwavering trust in the LORD, even when circumstances appear dire and hope seems distant?**
* **How can you actively remind yourself and others of God's incomparability and His proven faithfulness when faced with overwhelming challenges or the taunts of unbelief?**

### FAQ
**Who was Rabshakeh and what was his purpose in speaking these words?**

Answer: Rabshakeh was a high-ranking Assyrian official, likely a chief cup-bearer or field commander, serving directly under King Sennacherib. His primary purpose in speaking these words in Hebrew, the language of Judah, was to engage in a sophisticated form of psychological warfare. He aimed to demoralize the people of Jerusalem, sow division between them and their steadfast King Hezekiah, and ultimately persuade them to surrender without the Assyrians having to launch a costly and potentially difficult full-scale siege. By challenging the power of Judah's God and comparing Him to the defeated deities of other nations, he sought to strip the Judeans of their last hope and break their will to resist, as vividly detailed in [Isaiah 36:4-20](/isaiah/36-4-20 "Isaiah 36:4-20 - Rabshakeh's Taunts Against Jerusalem").

**Why did Rabshakeh compare the LORD to other gods, and what was the theological significance of this comparison?**

Answer: Rabshakeh compared the LORD to the gods of other conquered nations because, from his pagan, polytheistic worldview, all gods were essentially local deities whose power was limited to their national boundaries and whose effectiveness was measured by their nation's military success. Since Assyria had conquered many nations, it logically followed, in his mind, that their gods were inferior and impotent. The theological significance of this comparison was profound: it was a direct and blasphemous assault on the uniqueness, sovereignty, and transcendence of the LORD. The Bible, in stark contrast, consistently teaches that YHWH is the one true, self-existent God, the Creator of all, who is utterly incomparable to any created idol or false deity, as powerfully articulated in [Isaiah 40:18](/isaiah/40-18 "Isaiah 40:18 - God's Incomparability"). Rabshakeh's failure to distinguish between the transcendent God of Israel and the impotent idols of the Gentiles underscored his spiritual blindness and set the stage for God to dramatically vindicate His own name and demonstrate His incomparable power.

### CHRIST-CENTERED FULFILLMENT
Rabshakeh's audacious challenge to the LORD's power in Isaiah 36:18, equating Him with impotent pagan gods, powerfully foreshadows the ultimate challenge to God's authority and redemptive power, which was decisively met and overcome in the person and work of Jesus Christ. Just as the Assyrian commander mocked the idea of the LORD delivering Judah, so too did the powers of darkness, human sin, and worldly authorities mock Christ on the cross, believing they had triumphed over God's anointed one. Yet, it was precisely through this apparent weakness and defeat—the crucifixion—that God's ultimate, incomparable, and eternal power of deliverance was revealed. Christ's glorious resurrection from the dead demonstrated unequivocally that He is indeed the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), the one truly capable of delivering humanity not merely from earthly oppressors, but from the far greater, cosmic enemies of sin, spiritual death, and the devil himself, as He triumphed over the one who holds the power of death ([Hebrews 2:14-15](/hebrews/2-14-15 "Hebrews 2:14-15 - Christ's Victory Over Death")). His victory on the cross disarmed the spiritual rulers and authorities, making a public spectacle of them and triumphing over them in it ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities")). Therefore, when Christ declares, "In the world ye shall have tribulation: but be of good cheer; I have overcome the world" ([John 16:33](/john/16-33 "John 16:33 - Christ Overcomes the World")), He echoes the divine deliverance of Jerusalem, but on a cosmic, eternal scale, assuring believers that the one who holds the keys of death and Hades ([Revelation 1:18](/revelation/1-18 "Revelation 1:18 - Christ Holds the Keys of Death")) is infinitely more powerful than any earthly or spiritual foe, offering a deliverance that is complete and everlasting.

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

Isaiah 37:17

Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.

Isaiah 37:18

Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,

Isaiah 36:15

Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.

Jeremiah 10:3

For the customs of the people [are] vain: for [one] cutteth a tree out of the forest, the work of the hands of the workman, with the axe.

Jeremiah 10:5

They [are] upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also [is it] in them to do good.

Psalms 115:2

Wherefore should the heathen say, Where [is] now their God?

Psalms 115:8

They that make them are like unto them; [so is] every one that trusteth in them.