Isaiah 36:7

KJV

But if thou say to me, We trust in the LORD our God: [is it] not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar?

KJV (with Strong's)

But if thou say {H559} to me, We trust {H982} in the LORD {H3068} our God {H430}: is it not he, whose high places {H1116} and whose altars {H4196} Hezekiah {H2396} hath taken away {H5493}, and said {H559} to Judah {H3063} and to Jerusalem {H3389}, Ye shall worship {H7812} before {H6440} this altar {H4196}?

Complete Jewish Bible

But if you tell me, 'We trust in ADONAI our God,' then isn't he the one whose high places and altars Hizkiyahu has removed, telling Y'hudah and Yerushalayim, 'You must worship before this altar'?

Berean Standard Bible

But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem, ‘You must worship before this altar’?

American Standard Version

But if thou say unto me, We trust in Jehovah our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem, Ye shall worship before this altar?

Commentary

### SUMMARY
Isaiah 36:7 captures a pivotal moment of psychological warfare during the Assyrian siege of Jerusalem. It records Rabshakeh's cunning and deceptive taunt to the people of Judah, wherein he twists King Hezekiah's righteous religious reforms—specifically the removal of "high places" and centralization of worship—into an act of disloyalty against the very God in whom Judah claimed to trust. This statement aims to sow doubt and undermine the people's faith in both their king and their divine protector, presenting obedience to God's law as an offense.

### CONTEXT
* **Literary Context:** This verse is embedded within the historical narrative of Isaiah chapters 36-39, which recounts Sennacherib's invasion of Judah and Jerusalem's miraculous deliverance. Isaiah 36 specifically details the Assyrian field commander Rabshakeh's intimidating speech to the people of Jerusalem, delivered in Hebrew to maximize its demoralizing effect. His address is a calculated rhetorical attack, designed to break the morale of the besieged city and persuade them to surrender without a fight. Verse 7 is a direct challenge to Judah's declared trust in the LORD, immediately following Rabshakeh's dismissal of their reliance on Egypt and preceding further taunts against God's ability to deliver them.
* **Historical & Cultural Context:** The events described occurred around 701 BC, during the reign of King Hezekiah in Judah, a period marked by the formidable expansion of the Neo-Assyrian Empire under King Sennacherib. Assyria was renowned for its brutal military tactics and effective psychological warfare, often demanding surrender by undermining the morale and faith of besieged cities. Hezekiah, in contrast, was a reforming king who had diligently worked to purge Judah of idolatry and restore pure worship of Yahweh, as detailed in [2 Kings 18:4](/2_kings/18-4 "2 Kings 18:4 - Hezekiah's Religious Reforms"). This included the destruction of "high places" (local altars often used for syncretistic or idolatrous practices) and the centralization of worship at the Jerusalem Temple, aligning with Mosaic law (e.g., [Deuteronomy 12:5-7](/deuteronomy/12-5 "Deuteronomy 12:5-7 - Command for Centralized Worship")). Rabshakeh's accusation cleverly exploits the potential for misunderstanding these reforms, portraying them as an affront to God rather than an act of obedience.
* **Key Themes:** Isaiah 36:7 contributes significantly to several key themes within the book. Firstly, it highlights **Deceptive Propaganda and Psychological Warfare**, as Rabshakeh manipulates truth to sow doubt and division, a tactic frequently employed by the enemies of God's people. Secondly, it underscores the theme of **True Worship vs. Idolatry and Syncretism**, contrasting Hezekiah's righteous efforts to purify worship with the Assyrian's cynical misrepresentation of those efforts. Hezekiah's reforms were a return to the covenant faithfulness commanded by God, as seen in [2 Chronicles 31:1](/2_chronicles/31-1 "2 Chronicles 31:1 - Hezekiah's Cleansing of Idolatry"). Thirdly, the verse sets up the central theme of **Trust in God vs. Reliance on Human Strength or False Gods**. Rabshakeh's challenge to Judah's trust in the LORD forces a confrontation between human logic and divine faithfulness, a recurring motif throughout Isaiah, particularly evident in Isaiah's earlier exhortations to trust in God alone (e.g., [Isaiah 7:9](/isaiah/7-9 "Isaiah 7:9 - If You Are Not Firm in Faith, You Will Not Be Firm at All")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **high places (Hebrew, _bâmâh'_):** These refer to elevated sites, often natural hills or constructed mounds, where altars were built for religious worship. While some "high places" might have initially been used for legitimate worship before the centralization of cult at Jerusalem, many became associated with unauthorized, syncretistic, or outright idolatrous practices, violating the Deuteronomic command for a single, central place of worship. Hezekiah's removal of them was a divinely commanded act of religious purification.
* **altars (Hebrew, _mizbêach'_):** These were structures upon which sacrifices were offered. Rabshakeh's specific mention of "altars" alongside "high places" is crucial. By stating Hezekiah "taken away" altars, he implies the destruction of legitimate places of worship, not just those associated with idolatry, thereby attempting to portray Hezekiah's actions as sacrilege against the LORD.
* **LORD (Hebrew, _Yᵉhôvâh'_):** This is the sacred, covenantal name of God (YHWH), emphasizing His self-existent and eternal nature. Rabshakeh's challenge is directed precisely at the God of Israel, questioning His power and willingness to deliver His people, especially in light of what Rabshakeh presents as Hezekiah's offense against Him. The Assyrian commander attempts to undermine the very foundation of Judah's faith.

#### Verse Breakdown
* **"But if thou say to me, We trust in the LORD our God:"** Rabshakeh anticipates the people's declaration of faith in Yahweh. This opening phrase is a rhetorical maneuver, acknowledging their stated trust only to immediately attempt to dismantle it. He sets up their faith as the very thing he intends to discredit.
* **"[is it] not he, whose high places and whose altars Hezekiah hath taken away,"** This is the core of Rabshakeh's deceptive argument. He presents Hezekiah's righteous reforms—the removal of unauthorized and often idolatrous "high places" and their associated "altars"—as an act of disrespect or even hostility towards the LORD. He twists Hezekiah's obedience to God's law (which mandated centralized worship in Jerusalem) into an act that would alienate God from His people.
* **"and said to Judah and to Jerusalem, Ye shall worship before this altar?"** This clause further elaborates on Hezekiah's reforms, specifically the centralization of worship to the single altar at the Temple in Jerusalem. Rabshakeh presents this centralization, which was in fact commanded by God (e.g., [Deuteronomy 12:13-14](/deuteronomy/12-13 "Deuteronomy 12:13-14 - Warning Against Unauthorized Worship")), as a restrictive and potentially offensive act, implying that Hezekiah had limited God's presence or the means of worship.

#### Literary Devices
Rabshakeh's speech in Isaiah 36:7 is a masterful display of **Propaganda** and **Psychological Warfare**. He employs a **Rhetorical Question** ("is it not he...?") to frame his accusation, designed not to seek information but to implant a specific, damaging idea into the minds of his listeners, forcing them to question their king and their God. The verse also showcases profound **Irony**, as Rabshakeh's accusation—that Hezekiah's actions alienated God—is the exact opposite of the truth. Hezekiah's reforms were acts of deep piety and obedience that drew Judah closer to God, making Rabshakeh's claim a cynical distortion of reality. This manipulation of truth underscores the enemy's tactic of sowing doubt by twisting righteous actions into perceived offenses.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:7 powerfully illustrates the spiritual battle between truth and deception, obedience and compromise. Rabshakeh's cunning argument highlights how the enemy often seeks to undermine faith not through outright denial of God, but by twisting God's commands and misrepresenting the actions of His faithful servants. Hezekiah's reforms, though righteous and in line with God's covenant demands for pure, centralized worship, were weaponized by the Assyrians to create confusion and doubt. This incident underscores the theological truth that true worship is defined by God's commands, not by human preference or convenience, and that obedience, even when misunderstood or slandered, is the path to divine favor and protection. The passage challenges believers to discern carefully, to stand firm on God's revealed truth, and to trust in His faithfulness even when faced with overwhelming opposition and sophisticated lies.

* [2 Kings 18:3-6](/2_kings/18-3 "2 Kings 18:3-6 - Hezekiah's Righteous Reign and Reforms")
* [Deuteronomy 12:2-5](/deuteronomy/12-2 "Deuteronomy 12:2-5 - Command for Centralized Worship")
* [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Name of the Lord")

### REFLECTION AND APPLICATION
This passage serves as a potent reminder that spiritual warfare often involves the subtle twisting of truth and the misrepresentation of righteous actions. In a world saturated with information and competing narratives, believers must cultivate discernment to identify and resist propaganda that seeks to undermine faith, whether it comes from secular sources or even those claiming religious authority. Just as Hezekiah's obedience was slandered, our own faithful acts may be misunderstood, criticized, or even weaponized by those hostile to God's kingdom. The call to worship God "in spirit and truth" ([John 4:24](/john/4-24 "John 4:24 - Worship in Spirit and Truth")) implies a commitment to biblical fidelity and a refusal to compromise on God's revealed will, even when it is unpopular or attacked. Ultimately, our trust must remain solely in the LORD, who vindicates His faithful and delivers those who cling to Him, regardless of the enemy's taunts.

#### Questions for Reflection
* **How do we discern truth from deception, especially when religious language or concepts are used to mislead?**
* **When our righteous actions, done in obedience to God, are misunderstood, criticized, or even slandered, how should we respond?**
* **What does this passage teach us about the nature of true trust in God in the face of overwhelming challenges and cunning psychological attacks?**

### FAQ
**Why did Rabshakeh accuse Hezekiah of removing God's altars if it was a good thing?**

Answer: Rabshakeh's accusation was a deliberate act of psychological warfare. Hezekiah's reforms, which included removing "high places" and centralizing worship at the Temple in Jerusalem, were in fact acts of obedience to God's law (e.g., [Deuteronomy 12:13-14](/deuteronomy/12-13 "Deuteronomy 12:13-14 - Warning Against Unauthorized Worship")). However, Rabshakeh twisted this righteous act, portraying it as Hezekiah destroying legitimate altars and limiting access to God, thereby alienating Him. His goal was to sow confusion and doubt among the people, making them question their king's piety and God's willingness to protect them, thus weakening their resolve to resist the Assyrians.

**What were "high places" and why were they problematic?**

Answer: "High places" (Hebrew: _bâmâh_) were elevated sites, often hills, where altars were constructed for worship. While some may have been used for legitimate worship of Yahweh in earlier periods before the construction of the Temple, they often became centers for syncretistic practices, blending the worship of Yahweh with pagan rituals, or outright idolatry. God had commanded the Israelites to destroy these high places and centralize their worship at one designated place in Jerusalem (see [Deuteronomy 12:2-5](/deuteronomy/12-2 "Deuteronomy 12:2-5 - Command for Centralized Worship")). Therefore, Hezekiah's removal of them was a necessary and divinely sanctioned act of religious purification and a return to covenant faithfulness.

### CHRIST-CENTERED FULFILLMENT
Isaiah 36:7, with Rabshakeh's deceptive taunt, finds profound Christ-centered fulfillment in several ways. The enemy's strategy of twisting truth and misrepresenting righteous actions foreshadows the spiritual warfare waged against believers, where Satan, "the father of lies" ([John 8:44](/john/8-44 "The Devil, Father of Lies")), constantly seeks to undermine faith by distorting God's character and His commands. Hezekiah's righteous reforms, aimed at purifying worship and centralizing it in Jerusalem, point forward to Christ, who perfectly fulfilled the law and established a new covenant where true worship is no longer confined to a physical location or a single altar but is offered "in spirit and truth" ([John 4:23-24](/john/4-23 "Worship in Spirit and Truth")). The ultimate trust that Hezekiah placed in the LORD, which ultimately led to Jerusalem's miraculous deliverance, finds its supreme object and fulfillment in Jesus Christ. He is the ultimate "Lamb of God" ([John 1:29](/john/1-29 "Jesus, the Lamb of God")) whose sacrifice on the cross removed the true "high places" of sin and rebellion, establishing direct access to God for all who believe ([Hebrews 10:19-22](/hebrews/10-19 "Confidence to Enter the Holy Place")). The deliverance of Jerusalem from Sennacherib's overwhelming force serves as a powerful type of Christ's ultimate victory over the powers of sin and death, offering eternal salvation and security to all who place their trust in Him alone ([Colossians 2:15](/colossians/2-15 "Christ's Triumph Over Spiritual Powers")).

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 18:4

He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.

2 Kings 18:5

He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor [any] that were before him.

Psalms 42:10

[As] with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where [is] thy God?

Psalms 42:11

Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, [who is] the health of my countenance, and my God.

Psalms 42:5

Why art thou cast down, O my soul? and [why] art thou disquieted in me? hope thou in God: for I shall yet praise him [for] the help of his countenance.

1 Corinthians 2:15

But he that is spiritual judgeth all things, yet he himself is judged of no man.

1 Chronicles 5:20

And they were helped against them, and the Hagarites were delivered into their hand, and all that [were] with them: for they cried to God in the battle, and he was intreated of them; because they put their trust in him.