Isaiah 36:5

KJV

I say, [sayest thou], (but [they are but] vain words) [I have] counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?

KJV (with Strong's)

I say {H559}, sayest thou,(but they are but vain {H8193} words {H1697}) I have counsel {H6098} and strength {H1369} for war {H4421}: now on whom dost thou trust {H982}, that thou rebellest {H4775} against me?

Complete Jewish Bible

I say: do mere words constitute strategy and strength for battle? In whom, then, are you trusting when you rebel against me like this?

Berean Standard Bible

You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me?

American Standard Version

I say, thy counsel and strength for the war are but vain words: now on whom dost thou trust, that thou hast rebelled against me?

Commentary

### SUMMARY
Isaiah 36:5 captures the arrogant taunt of Rabshakeh, the Assyrian field commander, delivered to King Hezekiah and the people of Judah during Sennacherib's siege of Jerusalem. In this pivotal moment of psychological warfare, Rabshakeh dismisses any perceived strength or alliances of Judah as "vain words," asserting Assyria's overwhelming "counsel and strength for war," and directly challenging the object of Judah's trust and their reason for rebelling against the mighty Assyrian Empire.

### CONTEXT
* **Literary Context:** This verse is embedded within the historical narrative of Isaiah chapters 36 and 37, which meticulously record Sennacherib of Assyria's invasion of Judah around 701 BC. This account is also paralleled in [2 Kings 18-19](/2_kings/18 "2 Kings 18-19 - Sennacherib's Invasion and Hezekiah's Faith") and [2 Chronicles 32](/2_chronicles/32 "2 Chronicles 32 - Hezekiah's Reforms and Sennacherib's Defeat"). Isaiah 36 specifically details Rabshakeh's mission to Jerusalem, where he delivers a highly intimidating speech designed to undermine the morale of the besieged city. Verse 5 is a direct challenge, following Rabshakeh's initial dismissals of Judah's reliance on Egypt (implied in the "vain words" of verse 6) and his questioning of their military readiness. It sets the stage for Hezekiah's profound response of prayer and trust in the Lord, which ultimately leads to divine intervention.
* **Historical & Cultural Context:** The late 8th century BC was dominated by the Neo-Assyrian Empire, known for its brutal military tactics, efficient administration, and psychological warfare. Sennacherib's campaign against Judah was part of Assyria's broader strategy to control the Levant. Rabshakeh, as a high-ranking official, would have been skilled in Aramaic (the diplomatic language of the time) and Hebrew, allowing him to communicate directly with the people of Jerusalem. His speech on the wall of Jerusalem was a calculated act of intimidation, designed to induce surrender without a costly siege. The Assyrians often sought to demoralize their enemies by highlighting their own overwhelming power and mocking the gods or allies of their opponents, a tactic evident in Rabshakeh's words here.
* **Key Themes:** Isaiah 36:5 contributes significantly to several overarching themes within Isaiah and the broader biblical narrative. It highlights the stark contrast between **human boasting and divine sovereignty**, as Rabshakeh's arrogant claims of "counsel and strength for war" are ultimately rendered impotent by God's intervention. The verse also underscores the **futility of misplaced trust**, specifically in human alliances or military might, which Rabshakeh dismisses as "vain words." This sets up the crucial theme of **the challenge of true trust**, forcing Judah (and the reader) to consider the ultimate object of their reliance—whether it be human strength or the Lord God. This echoes the prophetic call to trust in God alone, as seen in [Psalm 20:7](/psalms/20-7 "Psalm 20:7 - Trust in the Name of the Lord") and [Isaiah 30:1-7](/isaiah/30 "Isaiah 30:1-7 - Woe to Rebellious Children"). Furthermore, Rabshakeh's speech exemplifies **psychological warfare**, a tactic designed to break morale and instill fear, a theme that resonates throughout the biblical accounts of conflict.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Words (Hebrew, _dâbâr'_):** (H1697) This term is highly versatile, meaning "a word," but also "a matter," "thing," "affair," or "speech." In the context of "vain words" (which includes H8193, _sâphâh_, meaning "lip" or "speech," implying empty utterances), _dâbâr_ here refers to the promises or counsel that Rabshakeh deems utterly devoid of substance, effectiveness, or truth. It dismisses any reliance on external aid as mere talk, lacking any real power or consequence.
* **Strength (Hebrew, _gᵉbûwrâh'_):** (H1369) Derived from the root for "mighty" or "hero," _gᵉbûwrâh_ signifies force, valor, victory, might, or power. Rabshakeh asserts that Assyria possesses this superior military and strategic might, contrasting it with Judah's perceived weakness. It encompasses both the physical prowess in battle and the inherent power that leads to conquest and mastery.
* **Trust (Hebrew, _bâṭach'_):** (H982) This primitive root means "to hide for refuge," and figuratively, "to trust," "be confident," or "be sure." Rabshakeh's question, "now on whom dost thou trust," directly probes the foundation of Judah's confidence and their reason for resisting the mighty Assyrian Empire. It challenges the very source of their security and hope.
* **Rebellest (Hebrew, _mârad'_):** (H4775) A primitive root meaning "to rebel" or "to be rebellious." In this context, it refers to Judah's act of defiance against Assyrian hegemony. From Rabshakeh's perspective, Judah's refusal to surrender is an act of rebellion against the established world power, an act he implies is foolish given their lack of true "counsel and strength."

#### Verse Breakdown
* **"I say, [sayest thou], (but [they are but] vain words)":** Rabshakeh begins by dismissing any counter-argument or perceived strength from Judah's side, particularly their reliance on Egypt. The parenthetical "but they are but vain words" is Rabshakeh's contemptuous interjection, asserting that any hope or counsel Judah might have is empty, without substance, and utterly ineffective against Assyrian might. It's a psychological blow, aimed at discrediting any alternative to surrender.
* **"[I have] counsel and strength for war":** This clause is Rabshakeh's boast, attributing superior strategic wisdom ("counsel," _ʻêtsâh_) and overwhelming military power ("strength," _gᵉbûwrâh_) to Assyria. He presents Assyria as invincible, possessing both the intelligence to plan and the might to execute successful military campaigns, implicitly denying these attributes to Judah or its potential allies. This assertion is a direct challenge to Judah's capacity for resistance.
* **"now on whom dost thou trust, that thou rebellest against me?":** This is the climactic rhetorical question, designed to expose Judah's perceived folly and isolate them. Rabshakeh forces Hezekiah and the people to confront the object of their confidence. By asking "on whom dost thou trust," he implies that any trust outside of Assyria's power is misplaced. The follow-up "that thou rebellest against me" frames their resistance not as courage or faith, but as a misguided act of rebellion against an unstoppable force, further aiming to instill fear and compel surrender.

#### Literary Devices
Rabshakeh's speech in Isaiah 36:5 is rich with **Rhetorical Questions**, designed not to elicit an answer but to make a forceful point and sow doubt. His query, "now on whom dost thou trust, that thou rebellest against me?", is a prime example, aiming to expose the perceived futility of Judah's resistance and their misplaced confidence. The entire address also employs **Psychological Warfare**, a deliberate strategy to demoralize the enemy through words rather than physical assault. Rabshakeh's **Boasting** and **Arrogance** are evident in his self-assured declaration of Assyria's "counsel and strength for war," which serves to intimidate and highlight the perceived disparity in power. Furthermore, the phrase "vain words" functions as **Dismissal** and **Contempt**, belittling any hope Judah might have had in external alliances and framing them as utterly worthless.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:5 powerfully illustrates the biblical tension between human reliance and divine trust. Rabshakeh's taunt, though spoken by an enemy, inadvertently serves to highlight the core theological question: on whom do we truly depend when faced with overwhelming odds? His dismissal of "vain words" and his boast of Assyrian "counsel and strength" are ultimately contrasted with the true counsel and strength found only in the Lord. This narrative sets the stage for God's demonstration of His sovereignty, proving that human might, no matter how formidable, is ultimately subordinate to His divine purpose and power. The passage implicitly calls believers to examine the object of their trust, urging them to place their confidence in God alone, rather than in fleeting human resources or alliances.

* [Psalm 20:7](/psalms/20-7 "Psalm 20:7 - Trust in the Name of the Lord")
* [Proverbs 21:30-31](/proverbs/21-30 "Proverbs 21:30-31 - No Wisdom Against the Lord")
* [Jeremiah 17:5-8](/jeremiah/17-5 "Jeremiah 17:5-8 - Cursed is the one who trusts in man")

### REFLECTION AND APPLICATION
Isaiah 36:5 challenges us to critically examine the foundations of our confidence when we face seemingly insurmountable obstacles. In a world that often values human strength, strategic planning, and material resources above all else, Rabshakeh's taunt forces us to ask: "On whom do I truly trust?" Are our hopes and security rooted in our own abilities, worldly connections, or fleeting circumstances, which can prove to be "vain words" in times of crisis? Or is our trust firmly anchored in the unwavering faithfulness and omnipotent power of God? This verse calls us to resist the demoralizing voices of doubt and fear, whether they come from external pressures or internal anxieties. It reminds us that true strength and counsel for life's battles come from a relationship with the Lord, who alone can deliver and sustain us, even when all human options appear exhausted.

#### Questions for Reflection
* **What "vain words" or empty promises do I sometimes rely on instead of God's truth?**
* **When facing a challenge, where do I instinctively place my trust first: in my own "counsel and strength" or in God's?**
* **How do I respond to voices (internal or external) that seek to undermine my faith and confidence in God?**

### FAQ
**What was Rabshakeh's primary goal in speaking these words?**

Answer: Rabshakeh's primary goal was to demoralize King Hezekiah and the people of Jerusalem, thereby inducing them to surrender without a prolonged and costly siege. His speech, including the words of [Isaiah 36:5](/isaiah/36-5 "Isaiah 36:5 - Rabshakeh's Taunt"), was a calculated act of psychological warfare. He aimed to sow seeds of doubt regarding Judah's alliances (like Egypt), their own military capabilities, and even their trust in God, presenting Assyria as an unstoppable force and resistance as futile and rebellious. The intent was to break their will to fight and force a capitulation.

### CHRIST-CENTERED FULFILLMENT
While Isaiah 36:5 highlights the futility of human strength and the necessity of divine trust in the face of an earthly adversary, it ultimately points to the greater spiritual battle and the ultimate deliverer in Christ. Rabshakeh's challenge to Judah's "counsel and strength for war" and their object of "trust" foreshadows humanity's inherent inability to overcome sin and death through its own wisdom or power. The "vain words" of human schemes and self-reliance find their antithesis in the definitive and powerful "Word" of God, Jesus Christ, who is Himself the [wisdom and power of God](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ, the Power and Wisdom of God"). Where Judah was challenged to trust, believers are called to place their complete confidence in the finished work of Christ, who, unlike any earthly ally, truly has the [counsel and strength](/isaiah/9-6 "Isaiah 9:6 - Wonderful Counselor, Mighty God") to overcome the ultimate enemy, Satan, and the power of sin. His victory on the cross disarmed the principalities and powers, proving that true rebellion is against God, but true freedom and peace are found in submission to the [King of Kings](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords") who reigns supreme, not through earthly might, but through redemptive love and sacrifice. Therefore, the question "on whom dost thou trust" finds its ultimate answer in 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 in whom all true counsel and strength reside.

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 18:7

And the LORD was with him; [and] he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.

2 Kings 24:1

¶ In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him.

Jeremiah 52:3

For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

Proverbs 24:5

A wise man [is] strong; yea, a man of knowledge increaseth strength.

Proverbs 24:6

For by wise counsel thou shalt make thy war: and in multitude of counsellors [there is] safety.

Nehemiah 2:19

But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye rebel against the king?

Nehemiah 2:20

Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.