Isaiah 36:20

KJV

Who [are they] among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?

KJV (with Strong's)

Who are they among all the gods {H430} of these lands {H776}, that have delivered {H5337} their land {H776} out of my hand {H3027}, that the LORD {H3068} should deliver {H5337} Jerusalem {H3389} out of my hand {H3027}?

Complete Jewish Bible

Where is the god of any of these countries that has saved its country from my power, so that ADONAI might be able to save Yerushalayim from my power?'"

Berean Standard Bible

Who among all the gods of these lands has delivered his land from my hand? How then can the LORD deliver Jerusalem from my hand?”

American Standard Version

Who are they among all the gods of these countries, that have delivered their country out of my hand, that Jehovah should deliver Jerusalem out of my hand?

Commentary

### SUMMARY
Isaiah 36:20 captures the pinnacle of the Assyrian Rabshakeh's blasphemous taunt against King Hezekiah and the people of Jerusalem. In this pivotal moment of siege, the Assyrian official arrogantly challenges the unique power of the Lord, equating Him with the defeated deities of other nations. His rhetorical question, steeped in Assyrian military pride and a profound misunderstanding of divine sovereignty, aims to shatter Judah's faith and compel their surrender by suggesting that if no other god could save their land from Assyria's might, then the God of Israel would be equally powerless to deliver Jerusalem.

### CONTEXT
* **Literary Context:** Isaiah 36 initiates a significant historical narrative (chapters 36-39) that serves as a crucial interlude within Isaiah's prophetic messages, particularly following the pronouncements of judgment and hope in earlier chapters. This specific verse is part of the Rabshakeh's second, more aggressive speech delivered to Hezekiah's officials and the people on the wall of Jerusalem. It immediately follows his attempts to sow disunity and despair by highlighting Judah's perceived lack of military support and the futility of trusting Egypt ([Isaiah 36:4-9](/isaiah/36-4 "Isaiah 36:4-9 - The Rabshakeh's Taunts")). The Rabshakeh's challenge in [Isaiah 36:20](/isaiah/36-20 "Isaiah 36:20 - The Rabshakeh's Blasphemous Challenge") escalates from military and political taunts to a direct theological assault, setting the stage for Hezekiah's desperate prayer and the Lord's dramatic intervention in [Isaiah 37](/isaiah/37 "Isaiah 37 - God's Deliverance of Jerusalem")).
* **Historical & Cultural Context:** The events of Isaiah 36-39 are set around 701 BC, during the reign of King Hezekiah of Judah and King Sennacherib of Assyria. Assyria was the dominant superpower of the ancient Near East, renowned for its brutal military campaigns and psychological warfare. Sennacherib had already conquered numerous fortified cities in Judah, and Jerusalem was the last major stronghold. The Rabshakeh, an Assyrian field commander, employed a common Assyrian tactic: demoralizing the enemy through propaganda and blasphemy before a full assault. The cultural context includes the prevalent polytheism of the time, where nations believed their gods fought on their behalf. The Rabshakeh's challenge assumes a pantheon of gods, placing YHWH among them, a direct affront to Israel's monotheistic faith and the unique nature of their covenant God, who had revealed Himself as the one true God to Moses in [Exodus 3:14](/exodus/3-14 "Exodus 3:14 - I AM WHO I AM")).
* **Key Themes:** This verse powerfully contributes to several key themes within Isaiah and the broader Old Testament narrative. Firstly, it underscores the theme of **Divine Sovereignty vs. Human Arrogance**. The Rabshakeh's boastful "my hand" ([Isaiah 36:20](/isaiah/36-20 "Isaiah 36:20 - The Rabshakeh's Blasphemous Challenge")) represents human pride and perceived invincibility, starkly contrasted with the Lord's ultimate control over all nations and events. Secondly, it highlights the **Uniqueness of God**. The Rabshakeh's attempt to draw a false equivalency between YHWH and the impotent pagan deities of conquered lands challenges the very core of Israelite theology—that their God is incomparable ([Isaiah 40:18-25](/isaiah/40-18 "Isaiah 40:18-25 - God's Incomparable Majesty")). Finally, the passage sets up a profound **Test of Faith**. Faced with overwhelming military might and blasphemous taunts, Hezekiah and Judah are forced to choose between trusting in human alliances or clinging to their covenant God, a theme echoed throughout the prophetic books concerning Israel's faithfulness.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **gods (Hebrew, _ʼĕlôhîym'_):** This plural noun refers to deities in the ordinary sense, but can also refer to the supreme God, magistrates, or even be used as a superlative. Here, the Rabshakeh uses it in the ordinary sense, lumping the God of Israel in with the various local, pagan deities of conquered lands. This choice of word highlights his polytheistic worldview and his profound ignorance of YHWH's unique, singular nature as the self-existent, eternal God.
* **delivered (Hebrew, _nâtsal'_):** This primitive root means "to snatch away," "rescue," "save," or "recover." It implies an act of powerful intervention to free someone or something from danger or control. The Rabshakeh's challenge hinges on this concept: he claims no god has been able to "snatch away" their land from Assyrian control, implying YHWH will be no different. This word sets up the direct confrontation between human power and divine power, asking who truly possesses the ability to rescue.
* **hand (Hebrew, _yâd'_):** This word, often translated as "hand," is a versatile term that can signify power, authority, means, direction, or control. Its repeated use ("out of my hand") by the Rabshakeh emphasizes his perceived overwhelming military might and dominion. It represents the active, decisive power of the Assyrian empire. The question then becomes whether the "hand" of the Lord (H3068, YHWH) is superior to the "hand" of Sennacherib.

#### Verse Breakdown
* **"Who [are they] among all the gods of these lands,"**: This opening clause establishes the Rabshakeh's premise: he views the God of Israel as just one among many national deities, all of whom, in his experience, have proven powerless against Assyrian might. It reflects a polytheistic worldview where gods are territorial and their power is limited to their respective lands.
* **"that have delivered their land out of my hand,"**: This is the Rabshakeh's boastful claim and the basis for his challenge. He asserts that no god of any conquered nation has successfully rescued its people or territory from the Assyrian army's grip. "My hand" here signifies the overwhelming military power, dominion, and effective control of Sennacherib and his empire.
* **"that the LORD should deliver Jerusalem out of my hand?"**: This is the climactic rhetorical question, a direct challenge to YHWH, the covenant God of Israel. The Rabshakeh applies his past successes to the present situation, implying that if other gods failed, then the Lord, whom he places in the same category, will also fail to deliver Jerusalem from Assyrian conquest. It is a profound act of blasphemy, underestimating the unique power and sovereignty of the God of Israel.

#### Literary Devices
Isaiah 36:20 is rich with literary devices that amplify its dramatic and theological impact. The most prominent is **Rhetorical Question**, which the Rabshakeh uses not to seek information but to assert a claim and demoralize his audience. By posing the question, "Who [are they] among all the gods... that the LORD should deliver Jerusalem...?", he intends to convey the futility of Judah's hope and the inevitability of their defeat. This question is steeped in **Irony**, as the Rabshakeh, in his arrogance, unknowingly sets the stage for the Lord to dramatically demonstrate His unique power and prove the Rabshakeh's premise utterly false. The repeated phrase "out of my hand" employs **Synecdoche**, where "hand" represents the entirety of Assyrian military might, authority, and control. This also serves as a form of **Repetition** to emphasize the Rabshakeh's perceived dominance. Furthermore, the Rabshakeh's speech is a prime example of **Blasphemy**, as he directly insults and belittles the unique sovereignty and power of the one true God by equating Him with impotent pagan idols.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:20 serves as a stark reminder of the fundamental theological distinction between the one true God, YHWH, and the myriad of false gods worshipped by the nations. The Rabshakeh's taunt, rooted in a worldview where divine power is limited and contingent on human strength, directly challenges the biblical understanding of God's absolute sovereignty and His incomparability. This episode underscores that God's power is not merely superior to that of idols; it is of an entirely different order, as He alone is the Creator and Sustainer of all things. The Lord's subsequent miraculous deliverance of Jerusalem ([Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - The Angel of the Lord Strikes the Assyrian Army")) not only vindicates His name but also powerfully demonstrates that He acts not according to human expectations or the limitations of other "gods," but according to His own divine will and covenant faithfulness.

* [Psalm 115:4-7](/psalm/115-4 "Psalm 115:4-7 - The Impotence of Idols")
* [Isaiah 44:9-20](/isaiah/44-9 "Isaiah 44:9-20 - The Folly of Idolatry")
* [Jeremiah 10:10-12](/jeremiah/10-10 "Jeremiah 10:10-12 - The Lord is the True God")

### REFLECTION AND APPLICATION
The Rabshakeh's challenge in Isaiah 36:20 resonates deeply with the human experience of facing overwhelming odds and voices that seek to undermine our faith. In our own lives, we encounter "Rabshakehs"—whether they are societal pressures, personal struggles, or internal doubts—that attempt to equate God's power with limited human capabilities or to suggest that He is no different from the "gods" of worldly success, security, or self-reliance. This verse calls us to a profound reflection on the uniqueness of our God. When faced with seemingly insurmountable obstacles, do we succumb to the logic of the world, or do we, like Hezekiah, turn to the Lord, trusting in His incomparable power and faithfulness? The ultimate deliverance of Jerusalem serves as an enduring testament that God is indeed able to deliver, even when all human hope seems lost, and that His power is not to be measured by the failures of false gods or the boasts of human empires.

#### Questions for Reflection
* **What "Rabshakehs" or voices in your life attempt to diminish God's power by comparing Him to worldly limitations or failures?**
* **How does your understanding of God's unique sovereignty impact your response to overwhelming challenges?**
* **In what areas of your life are you tempted to trust in human "hands" rather than the delivering "hand" of the Lord?**

### FAQ
**Who was the Rabshakeh, and what was his primary objective?**

Answer: The Rabshakeh was a high-ranking Assyrian official, likely a chief cupbearer or field commander, serving under King Sennacherib. His primary objective in [Isaiah 36](/isaiah/36 "Isaiah 36 - Sennacherib's Invasion and the Rabshakeh's Taunts") was to psychologically dismantle the morale of Jerusalem's inhabitants and King Hezekiah, convincing them to surrender without a prolonged siege. He achieved this through a calculated campaign of intimidation, false promises, and, crucially, blasphemous taunts against the God of Israel, aiming to demonstrate the futility of resistance and the impotence of their God against Assyrian might.

### CHRIST-CENTERED FULFILLMENT
The Rabshakeh's blasphemous challenge in Isaiah 36:20, questioning the Lord's ability to deliver Jerusalem, finds its ultimate and profound refutation in the person and work of Jesus Christ. The Assyrian king's boast of an unconquerable "hand" is dwarfed by the omnipotent hand of God, fully revealed in Christ. Just as Jerusalem faced a seemingly insurmountable enemy, humanity faced an enemy far greater: sin and death. No earthly power, no "god of these lands," could deliver humanity from this spiritual bondage. It required the unique, incomparable power of the One True God. Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), demonstrated God's unparalleled power not by military might, but by conquering sin and death through His crucifixion and resurrection ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")). His victory on the cross, often perceived as weakness by worldly standards, was the ultimate act of deliverance, proving that the God of Israel is not merely superior to pagan deities but is the only God capable of true salvation. Through Christ, we see that God's "hand" is not limited by human expectations or the boasts of earthly empires, but extends to deliver us from spiritual enemies, offering eternal life and true freedom ([Romans 8:37-39](/romans/8-37 "Romans 8:37-39 - More Than Conquerors")). The deliverance of Jerusalem foreshadows the greater deliverance offered to all who trust in the unparalleled power and authority of Jesus, the King of kings and Lord of lords ([Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords")).

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 Chronicles 32:19

And they spake against the God of Jerusalem, as against the gods of the people of the earth, [which were] the work of the hands of man.

Job 15:25

For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.

Job 15:26

He runneth upon him, [even] on [his] neck, upon the thick bosses of his bucklers:

Daniel 3:15

Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands?

2 Kings 19:22

Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy [One] of Israel.

2 Kings 19:37

And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.

Psalms 50:21

These [things] hast thou done, and I kept silence; thou thoughtest that I was altogether [such an one] as thyself: [but] I will reprove thee, and set [them] in order before thine eyes.