This section demonstrates Hezekiah's commitment to God, but the next one (37:8-35) shows an even stronger commitment by the king to commit his own fate and the fate of his people to God. The present section stresses Assyrian pride and its result: divine judgment (cf. 10:15-19).349
36:1 The fourteenth year of Hezekiah was 701 B.C.350On an Assyrian record, Sennacherib claimed to have taken 46 cities of Judah during this campaign (cf. 2 Chron. 32:1).351
"He went from the north along the coast defeating (among others) the towns of Aphek, Timnah, Ekron, and Lachish. Lachish was then his staging area for attacking a number of other towns."352
36:2 Rabshakeh is a title that seems about equivalent to field commander.353Lachish stood about 30 miles southwest of Jerusalem.354Interestingly, the place where the Assyrian commander took his stand near Jerusalem was the same place where Isaiah had stood when he urged Ahaz to trust God 23 years earlier (cf. 7:3).355It was because Ahaz failed to trust God earlier that the Assyrian official stood there now (cf. 8:5-8). The very nation that Ahaz had trusted proved to be the greatest threat to her safety only one generation later. Father and son both faced a threat of destruction, both recognized the inadequacy of their own strength, but one trusted man and suffered defeat whereas the other trusted God and enjoyed deliverance.
36:3 Eliakim, Shebna, and Joah were all important officials in Hezekiah's government (cf. 22:20-23).356
The point of the Rabshakeh's first speech (vv. 4-10) was that there is no salvation in faith; no deliverance would come from trusting Yahweh. Judah should surrender because Egypt would not help her (v. 6), Yahweh would not help her (v. 7), she did not have enough military manpower to win (vv. 8-9), and Assyria had authority from Yahweh to attack Jerusalem (v. 10). This speech challenged everything Isaiah had been preaching.
36:4 The Rabshakeh told the Judean officials to give Hezekiah--he did not call him a king--a message from "the great king,"a title the Assyrian monarchs arrogantly claimed for themselves (cf. 10:8; 30:33). He questioned Hezekiah's confidence that led him to rebel against Sennacherib. Clearly Sennacherib wanted the Judahites to know that he regarded Hezekiah as a minor chieftain incapable of resisting the massive power of the Assyrian Empire.
36:5 The commander claimed that Hezekiah's strategy lacked wisdom and arms (cf. 28:9-11).
36:6 He knew that some of the Judean nobles had put their trust in Egypt and had sent ambassadors there to make a treaty (cf. 30:1-7). But he also knew, better than those officials, that Egypt was not only an unreliable ally but a dangerous one, an opinion Isaiah shared (cf. ch. 20; 28:15; Ezek. 29:6). Sennacherib had already defeated the Egyptians, who for the first and last time had unsuccessfully come to the aid of the Philistines, at Eltekeh northwest of Lachish.
36:7 The Rabshakeh knew about Hezekiah's religious reforms in which he had removed many of the altars from the land (cf. 2 Kings 18:1-7; 2 Chron. 29-31). Evidently the commander believed that removing altars would antagonize Yahweh, but Hezekiah was really purifying Yahweh worship. However many of the Judeans probably believed that the removal of those altars was a bad thing, and it was to those people that the Rabshakeh was evidently appealing.
36:8 Judah was so inferior militarily that the commander felt safe offering his enemy 2,000 horses. He believed that the Judeans did not have enough cavalry soldiers to ride them. His offer was the equivalent of giving one's rival a long lead in a foot race.
36:9 The Judeans did not have enough strength to repulse even a minor Assyrian officer nor enough soldiers to man the horses and chariots that they were looking to Egypt to supply.
36:10 Perhaps the commander was referring to 10:5-6, Isaiah's prophecy that God would send Assyria against His people. Alternatively he may have just been claiming divine authorization for Sennacherib's invasion when there was none. It was not unusual for ancient Near Eastern conquerors to claim that the god of the invaded people had joined the invader.357
Hezekiah's officials interrupted the commander when they heard this last unsettling claim.
36:11 Aramaic was the common language of diplomacy; politicians normally conducted diplomatic talks in that language.358The Rabshakeh, however, spoke to the kings' officials in the common Hebrew that all the people understood. He probably did this so all the people, not just the king's officials, would understand his message and take it as an insult to the king's officials. By using Hebrew the commander was also implying that they did not know Aramaic, that they were backwater ignoramuses.
36:12 He explained that his message was for all the people, many of whom were sitting on the city wall listening, not just the politicians in Jerusalem. All the people were, after all, doomed to the horrible conditions of siege warfare. He wanted to separate the people from their king and his policy of resisting Sennacherib. He also wanted to shock and terrorize the people by using the most crude and disgusting terms he could to picture siege warfare.
The commander then resumed his prepared speech.
36:13-17 The Rabshakeh next addressed the people of Jerusalem who could hear him. He appealed to them to listen to Sennacherib's message to them. Hezekiah could not deliver them, he boasted, nor would trusting in Yahweh work. Evidently the Assyrians knew that Isaiah's policy of trusting Yahweh was a popular one with many of the Jerusalemites. The Rabshakeh promised that if the city surrendered the people would enjoy peace and prosperity rather than war and starvation. They would be deported, a well-known Assyrian policy toward conquered peoples, but he pictured the land where they would go as similar to their own but even better.
36:18-19 The commander made the fatal mistake, however, of comparing Israel's God to the gods of the nations, specifically Aram (Syria). Even Samaria had fallen to Assyria 210 years earlier; their gods, including Yahweh, did not deliver them. Of course, Yahweh had handed over the Northern Kingdom to Assyria because of her idolatry, but the commander viewed its demise as a result of Assyrian supremacy.
"The Assyrian accuses Hezekiah of seducing the people (v. 18); in fact, it is the Assyrian who has been seduced by his own power."359
36:20 The Rabshakeh stated the people's choice in terms that the first part of this book presented. Was Yahweh able to deliver His people when they simply trusted in Him, or was He no better than all the other gods of the nations?
How would the Judeans respond to this blasphemous challenge? How they did determined their destiny not only at that moment but for years to come.
36:21 The people listening to this invitation did not respond out loud because Hezekiah commanded them to remain silent.
36:22 Hezekiah's officials then returned to their king, who had not dignified the occasion with his presence, to report what had happened. They tore their clothes as a sign of extreme distress over the present crisis.
37:1 Hezekiah's response was also extreme grief, but he went into the temple. He wanted to seek the Lord's wisdom and help in prayer.
"Happy the nation that has such a ruler."360
It is not clear how involved Hezekiah had been in making the treaty with Egypt, but his personal repentance here set the pattern for the nation.
37:2 Then the king sent some of his highest officials and some of the leading priests, who were also in mourning, to visit Isaiah. Notice that Hezekiah did not summon Isaiah into his presence. This reflects the respect that the king felt for the prophet (cf. 2 Kings 6:12).
37:3-4 The leaders of Judah, speaking for their king, acknowledged that he had come to the end of his rope. The Assyrian invasion of Judah had been like labor pains for the king, but now the crisis had peaked and there was no human strength left to expel the enemy. Hezekiah confessed that he deserved the adversity that had overtaken him, which had signaled an end of hope and resulted in great embarrassment. Yet he did not appeal for divine help on the basis of his own needs but because of the Lord's honor and the needs of His people (cf. 1 Sam. 17:26, 36). The king appealed for Isaiah's prayers on behalf of the remnant, the remaining Judahites who had not already been devoured by the Assyrians.
"This kind of admission of helplessness is frequently a necessity before divine help can be received. So long as we believe that we only need some assistance, we are still treating ourselves as lords of the situation, and that latent pride cuts us off from all that God would give us."361
37:5-7 So the officials came to Isaiah, and the prophet responded by sending them back to the king with a message from Yahweh. Hezekiah was not to fear the blasphemous claims of Sennacherib's underlings. The Lord promised to lead the king away from Jerusalem and back to his own country where he would die by the sword. A message placed in Sennacherib's ear would be the sovereign Lord's instrument. The lack of reference to the decimation of the Assyrian troops already gathered around Jerusalem (cf. v. 2) focuses the promise on the central issue, divine punishment for the king's blasphemy (cf. 14:24-27; 31:8).
