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Isaiah 36

1

Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them.

2

And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field.

3

Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder.

4

And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?

5

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?

6

Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.

1
7

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?

8

Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

9

How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?

10

And am I now come up without the Lord against this land to destroy it? the Lord said unto me, Go up against this land, and destroy it.

11

Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews’ language, in the ears of the people that are on the wall.

12

But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?

13

Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and said, Hear ye the words of the great king, the king of Assyria.

14

Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you.

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.

16

Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;

17

Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.

18

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?

19

Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

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20

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?

21

But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.

22

Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

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Isaiah 36:6

“Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.”

Study Summary

The Rabshakeh challenges Hezekiah's trust in the LORD, asserting that Hezekiah himself has removed the high places and altars, thereby weakening the religious basis for confidence. The suggestion is that the destruction of local altars has alienated the people from their gods and rendered them defenseless against Assyrian power. The oracle suggests that Hezekiah's centralizing religious reform, while theologically sound, had provoked resistance among those who preferred traditional worship at local high places. The Rabshakeh attempts to exploit potential religious divisions by suggesting that Hezekiah's reforms have weakened rather than strengthened Judah. The psychological strategy attempts to undermine both the king's religious authority and the people's confidence in centralized worship.

Community Reflections

1
Michael van Berg (test user)1d ago
Strength in weakness — Isaiah 36

God is faithful in every circumstance.. God is faithful in every circumstance.. God is faithful in every circumstance.. What a reminder that God's ways are not our ways. The promise here is not conditional on our strength but on His character.. The contrast between human weakness and divine strength is so vivid in this passage. The contrast between human weakness and divine strength is so vivid in this passage. Following God is costly, but the reward is eternal.. This is one of those passages that reads differently in every season of life. What a reminder that God's ways are not our ways. Today it speaks comfort; a year ago it spoke conviction.. God is faithful in every circumstance.. When we read this alongside the surrounding chapters, the narrative arc becomes clear: God is always working redemption, even in the darkest moments.. The contrast between human weakness and divine strength is…

Read the note →

Isaiah 36:6

“Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.”

Study Summary

The Rabshakeh challenges Hezekiah's trust in the LORD, asserting that Hezekiah himself has removed the high places and altars, thereby weakening the religious basis for confidence. The suggestion is that the destruction of local altars has alienated the people from their gods and rendered them defenseless against Assyrian power. The oracle suggests that Hezekiah's centralizing religious reform, while theologically sound, had provoked resistance among those who preferred traditional worship at local high places. The Rabshakeh attempts to exploit potential religious divisions by suggesting that Hezekiah's reforms have weakened rather than strengthened Judah. The psychological strategy attempts to undermine both the king's religious authority and the people's confidence in centralized worship.

Community Reflections

1
Michael van Berg (test user)1d ago
Strength in weakness — Isaiah 36

God is faithful in every circumstance.. God is faithful in every circumstance.. God is faithful in every circumstance.. What a reminder that God's ways are not our ways. The promise here is not conditional on our strength but on His character.. The contrast between human weakness and divine strength is so vivid in this passage. The contrast between human weakness and divine strength is so vivid in this passage. Following God is costly, but the reward is eternal.. This is one of those passages that reads differently in every season of life. What a reminder that God's ways are not our ways. Today it speaks comfort; a year ago it spoke conviction.. God is faithful in every circumstance.. When we read this alongside the surrounding chapters, the narrative arc becomes clear: God is always working redemption, even in the darkest moments.. The contrast between human weakness and divine strength is…

Read the note →

Isaiah 36:6

The Rabshakeh challenges Hezekiah's trust in the LORD, asserting that Hezekiah himself has removed the high places and altars, thereby weakening the religious basis for confidence. The suggestion is that the destruction of local altars has alienated the people from their gods and rendered them defenseless against Assyrian power. The oracle suggests that Hezekiah's centralizing religious reform, while theologically sound, had provoked resistance among those who preferred traditional worship at local high places. The Rabshakeh attempts to exploit potential religious divisions by suggesting that Hezekiah's reforms have weakened rather than strengthened Judah. The psychological strategy attempts to undermine both the king's religious authority and the people's confidence in centralized worship.