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Commentary on Isaiah 36 verses 1–10
We shall here only observe some practical lessons. 1. A people may be in the way of their duty and yet meet with trouble and distress. Hezekiah was reforming, and his people were in some measure reformed; and yet their country is at that time invaded and a great part of it laid waste. Perhaps they began to grow remiss and cool in the work of reformation, were doing it by halves, and ready to sit down short of a thorough reformation; and then God visited them with this judgment, to put life into them and that good cause. We must not wonder if, when we are doing well, God sends afflictions to quicken us to do better, to do our best, and to press forward towards perfection. 2. That we must never be secure of the continuance of our peace in this world, nor think our mountain stands so strong that it cannot be moved. Hezekiah was not only a pious king, but prudent, both in his administration at home and in his treaties abroad. His affairs were in a good posture, and he seemed particularly to be upon good terms with the king of Assyria, for he had lately made his peace with him by a rich present (Kg2 18:14), and yet that perfidious prince pours an army into his country all of a sudden and lays it waste. It is good for us therefore always to keep up an expectation of trouble, that, when it comes, it may be no surprise to us, and then it will be the less a terror. 3. God sometimes permits the enemies of his people, even those that are most impious and treacherous, to prevail far against them. The king of Assyria took all, or most, of the defenced cities of Judah, and then the country would of course be an easy prey to him. Wickedness may prosper awhile, but cannot prosper always. 4. Proud men love to talk big, to boast of what they are, and have, and have done, nay and of what they will do, to insult over others, and set all mankind at defiance, though thereby they render themselves ridiculous to all wise men and obnoxious to the wrath of that God who resists the proud. But thus they think to make themselves feared, though they make themselves hated, and to carry their point by great swelling words of vanity, Jde 1:16. 5. The enemies of God's people endeavour to conquer them by frightening them, especially by frightening them from their confidence in God. Thus Rabshakeh here, with noise and banter, runs down Hezekiah as utterly unable to cope with his master, or in the least to make head against him. It concerns us therefore, that we may keep our ground against the enemies of our souls, to keep up our spirits by keeping up our hope in God. 6. It is acknowledged, on all hands, that those who forsake God's service forfeit his protection. If that had been true which Rabshakeh alleged, that Hezekiah had thrown down God's altars, he might justly infer that he could not with any assurance trust in him for succour and relief, Isa 36:7, We may say thus to presuming sinners, who say that they trust in the Lord and in his mercy. Is not this he whose commandments they have lived in the contempt of, whose name they have dishonoured, and whose ordinances they have slighted? How then can they expect to find favour with him? 7. It is an easy thing, and very common, for those that persecute the church and people of God to pretend a commission from him for so doing. Rabshakeh could say, Have I now come up without the Lord? when really he had come up against the Lord, Isa 37:28. Those that kill the servants of the Lord think they do him service and say, Let the Lord be glorified. But, sooner or later, they will be made to know their error to their cost, to their confusion.
(Chapter 36—Verse 1 and following) And it came to pass in the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and captured them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to King Hezekiah with a great army. And he stood by the conduit of the upper pool, on the highway to the washer's field. And Eliakim the son of Hilkiah, who was over the household, and Shebna the secretary, and Joah the son of Asaph, the recorder, came out to him. And Rabshakeh said to them, "Say to Hezekiah, 'Thus says the great king, the king of Assyria: On what do you rest this trust of yours?' By what plan and courage do you prepare to rebel? On whom do you have confidence, because you have turned away from me? Look, you trust in this broken reed staff, in Egypt: if a man leans on it, it will enter into his hand and pierce it. So is Pharaoh, the king of Egypt, to all who trust in him. But if you say to me, 'We trust in the LORD our God,' is it not he whose heights and altars Hezekiah has taken away, and said to Judah and Jerusalem, 'You shall worship before this altar'? And now make a deal with my master the king of Assyria, and I will give you two thousand horses, and you will not be able to provide riders for them. And how will you withstand the face of one judge from my lord's servants? And if you rely on Egypt: and on chariots, and on horsemen: and now, did I ascend to this land without the Lord, to destroy it? The Lord said to me: Go up on this land and destroy it. The history is clear and does not require interpretation: and this same thing is reported more fully in the volumes of Kings and Chronicles. In the third year of Hosea the son of Elah, king of Israel, Hezekiah the son of Ahaz king of Judah began to reign. He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. And he did what was right in the eyes of the LORD, according to all that David his father had done. And afterwards: In the Lord God of Israel he trusted, and there was no one like him among all the kings of Judah, nor among those who came before him. He clung to the Lord and did not turn away from his commandments. He did the commandments that the Lord had given to Moses. Therefore, the Lord was with him, and he acted wisely in all that he did (2 Kings 18:2,7). But he rebelled against the king of Assyria and did not serve him. In the sixth year of his reign, Shalmaneser, the king of Assyria, captured Samaria and took away the ten tribes of Israel that were called Israel. He deported them to Assyria and settled them in Halah and Habor, along the rivers of the Gozan, in the cities of the Medes (2 Kings 17 and 18). After seven years, that is, in the fourteenth year of King Hezekiah, the king of Assyria, Sennacherib, entered Judah and besieged its fortified cities, intending to capture them. And when he besieged Lachish, Hezekiah sent messengers to him, saying: 'I have sinned, withdraw from me and whatever you impose on me, I will bear.' And when he had paid three hundred talents of silver and thirty talents of gold to the king's command, the king of Assyria broke down the doors of the temple of the Lord and took away its panels, which he himself had put up, and he sent the Tartan and the Rab-saris and the Rabshakeh with a great army from Lachish to King Hezekiah at Jerusalem. And when they had come up, they came and stood by the conduit of the upper pool, which is on the highway to the washer's field, and they called for the king. But Eliakim, the son of Hilkiah, who was in charge of the palace, went out to them, along with the court secretary, Shebna, and the court historian, Joah, the son of Asaph. Rabshekah addressed them as follows: “Tell Hezekiah: This is what the great king, the king of Assyria, says... and so on, as recorded in the history. In this, we can see the arrogance of Rabshekah, who, in a manner contrary to true strength, imitates the custom of the prophets. While they usually begin their pronouncements with 'This is what the Lord says,' he now says, 'This is what the great king, the king of Assyria, says.' But Eliakim son of Hilkiah, who was in charge of the palace, went out to him, along with the royal secretary Shebna and the court official Joah son of Asaph. Eliakim is the same person mentioned in the Vision of the Valley of Zion (see Isaiah 22:20-21): I will call my servant Eliakim son of Hilkiah, and I will clothe him in your robe and fasten your sash around him. I will hand your authority over to him, and he will be like a father to the inhabitants of Jerusalem and the people of Judah, and so on. But these things are said to Shebna, who was the governor of the Temple before him, of whom it is written in the same vision: Go and enter to him who dwells in the tabernacle, to Shebna the governor of the Temple, whom the Hebrews say handed over his hands to the Assyrians, terrified by Rabsaris' threats, and betrayed the lower part of Jerusalem to the enemy, and except for the fortress of Zion and the Temple, nothing else remained that the Assyrian did not hold. Where are those who think that Sobna, who is now going out with Eliacim and Joahe to meet Rabsacen, is the same person as before. There, Sobna, the head of the Temple, is said to be captured by the Assyrians; but here Sobna is a scribe, that is, a γραμματεὶς, who is called Sopher in Hebrew, and is the same as the previous one. Rabsacen, on the other hand, is believed to be the son of Isaiah the Jewish prophet, who also was a traitor; and the other son of Isaiah, who is called Jasub, is said to be left behind, which means 'left' in our language. Others, on the other hand, think that he was a Samaritan, and therefore knew the Hebrew language, and boldly and impiously blasphemed the Lord. Let us consider the words of Rabshakeh; and first what he says: You trust in this broken reed, in Egypt, is false: for no history tells that Hezekiah sent to the Egyptians and asked for the help of Pharaoh. And what he infers: If you answer me, we trust in the Lord our God, is true. But again, he joins a lie to the truth, that Ezechias took away its high places and altars. For he did this not against God, but for God, so that idolatry and ancient error being destroyed, he commanded God to be worshipped in Jerusalem, where his Temple was: although we read that by a very bad custom, the people offered sacrifices to God on altars already built on mountains and hills. And he, wanting to show the scarcity of the besieged, promises two thousand horses, of which Ezechias cannot provide the riders, not because of the weakness of the people of Judah, who lacked knowledge of riding: but by observing the commandments of God, who had commanded Israel through Moses concerning the king: He shall not multiply horses for himself, nor have many wives. And he said to me, 'By yourself, you cannot withstand the servant of Sennacherib, who am the least of his servants, how then will you withstand the great power of the king? And to what he had said, if you answer me, we trust in the Lord our God, he cunningly and wisely responded that he had come not by his own will, but by the command of the Lord. The Lord said to me, Go upon this land and destroy it. And this is the proof: certainly, without the will of the Lord, I could not have come here.' But when I come and capture many cities, and part of Jerusalem remains untouched, it is evident that I have come by its will. I read in a certain Commentary that the same person is Sennacherib who also captured Samaria, which is completely false. For the Sacred History recounts that first Phul, the king of the Assyrians, devastated the ten tribes under Manahen, the king of Israel. Secondly, Theglathphalasar came against Samaria under Phacee, the son of Romelia of Israel. Salmanasar III, under the reign of King Hoshea of Israel, supposedly captured the entire city of Samaria (2 Kings 15:17). Sargon II is said to be the fourth king who captured Ashdod (Isaiah 20). Asarhaddon, the fifth king, supposedly relocated Israel and sent the Samaritans as guardians to the land of Judah (2 Kings 17). Sennacherib, the sixth king, besieged Jerusalem after capturing Lachish and other cities of Judah during the reign of King Hezekiah (2 Kings 18). However, some believe that these names could refer to one and the same king with multiple names.
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SUMMARY
Isaiah 36:9 captures a pivotal moment during the Assyrian siege of Jerusalem, as the Rabshakeh, King Sennacherib's field commander, delivers a taunting speech designed to demoralize King Hezekiah and the people of Judah. This verse specifically challenges Judah's ability to resist even the weakest Assyrian forces, while simultaneously mocking their desperate and ultimately futile reliance on Egypt for military aid, particularly for chariots and horsemen, rather than trusting in their God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 36:9 employs several potent literary devices to achieve its rhetorical and psychological effect. The most prominent is Rhetorical Question, "How then wilt thou turn away the face... and put thy trust...?" This is not a genuine inquiry but a declarative statement disguised as a question, designed to convey the Rabshakeh's absolute conviction that Judah is incapable of resistance and that their reliance on Egypt is utterly futile. It forces the listener to confront their perceived weakness and the hopelessness of their situation. Irony is also present; the Rabshakeh, an enemy and an instrument of God's judgment, ironically highlights Judah's misplaced trust in human power, though his intention is to demoralize, not to offer theological insight. His words, though intended for evil, inadvertently point to the truth that human alliances are insufficient. Furthermore, Hyperbole is used in "one captain of the least of my master's servants," exaggerating Judah's weakness by implying they couldn't defeat even the most minor Assyrian officer, thereby magnifying Assyria's overwhelming power. This serves to intimidate and break the will of the besieged.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a stark reminder of the biblical theme contrasting reliance on human strength and alliances with trust in the sovereign power of God. The Rabshakeh's taunt, though delivered by an enemy, inadvertently highlights Judah's spiritual dilemma: will they place their confidence in the fleeting might of "chariots and horsemen" from Egypt, or will they turn in desperate faith to the Lord, who alone can deliver? This challenge foreshadows Hezekiah's righteous response, where he lays the matter before God, demonstrating that true security comes not from military prowess or political maneuvering, but from divine faithfulness. The futility of human strength in the face of overwhelming odds is a recurring motif throughout Scripture, designed to magnify God's unique ability to save and to teach His people that their ultimate hope rests in Him alone.
REFLECTION AND APPLICATION
Isaiah 36:9 presents a timeless challenge that resonates deeply with contemporary life. In moments of crisis or when faced with seemingly insurmountable obstacles, our natural inclination is often to seek out powerful allies, accumulate resources, or rely on our own ingenuity and strength—our modern "chariots and horsemen." This verse compels us to examine the true object of our trust. Are we placing our confidence in financial security, professional networks, political influence, or personal abilities, believing these can "turn away the face" of our challenges? Or, like Hezekiah, are we learning to humble ourselves and place our ultimate reliance on God's unfailing power and faithfulness, even when all human solutions appear inadequate? The Rabshakeh's taunt, though intended to instill fear, ultimately serves as a call to re-evaluate our dependencies and remember that God often demonstrates His power most profoundly when human resources are exhausted, proving that His strength is made perfect in our weakness. This passage invites us to consider where our true security lies and to shift our trust from unreliable earthly sources to the unchanging, all-sufficient God.
Questions for Reflection
FAQ
What does "turn away the face of one captain of the least of my master's servants" mean?
Answer: This is an idiomatic expression meaning to repel, resist, or defeat someone in direct confrontation. The Rabshakeh is using hyperbole to mock Judah's military weakness, suggesting they are so feeble that they couldn't even overcome a single, low-ranking Assyrian officer or the weakest of their garrisons. It highlights the vast power disparity between Judah and the mighty Assyrian Empire, aiming to demoralize the besieged people and convince them that resistance is futile. The phrase emphasizes the contempt the Assyrians had for Judah's military capabilities.
Why was Judah relying on Egypt for "chariots and for horsemen"?
Answer: In the ancient Near East, chariots and cavalry were elite military units, representing significant power, speed, and mobility on the battlefield. Judah, a smaller kingdom, lacked a substantial standing army, particularly in these specialized and expensive units. Egypt, a much larger and older power, was known for its military resources, including chariots and horses, which it could potentially provide as an ally. Judah, like many smaller nations facing a common threat (Assyria), sought alliances with larger powers for military aid, hoping to bolster their defenses. However, such alliances were often unreliable and ultimately proved to be a source of false hope, as warned by the prophet Isaiah in passages like Isaiah 31:1-3.
CHRIST-CENTERED FULFILLMENT
Isaiah 36:9, with its stark contrast between human reliance and divine power, finds profound Christ-centered fulfillment in the New Testament. The Rabshakeh's taunt about the futility of trusting in earthly "chariots and horsemen" (representing human strength, political alliances, or military might) ultimately points to the absolute sufficiency of Christ. Humanity, in its fallen state, is utterly incapable of "turning away the face" of sin, death, and the devil through its own efforts or alliances. Just as Judah could not defeat Assyria on its own, so too can no one overcome spiritual enemies by their own strength or wisdom. Instead, salvation comes through trusting in the "Lamb of God, who takes away the sin of the world!" (John 1:29). Jesus, the true King, did not come with earthly armies or rely on human power; rather, He conquered through self-sacrifice on the cross and His glorious resurrection, demonstrating that God's power is made perfect in weakness (2 Corinthians 12:9). Our trust is not in fleeting earthly provisions, but in the finished work of Christ, who disarmed the powers and authorities and made a public spectacle of them, triumphing over them by the cross (Colossians 2:15). He is our true refuge, our unshakeable strength, and the only One in whom we can place our complete and unwavering trust for deliverance from all enemies, seen and unseen, and for eternal life (Acts 4:12).