
Text -- Isaiah 36:15-22 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
JFB: Isa 36:15 - -- The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare Isa 36:10).
The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare Isa 36:10).

JFB: Isa 36:16 - -- Rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else...
Rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [HORSLEY].

JFB: Isa 36:16 - -- Surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your...
Surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your own. Rab-shakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (Gen 47:21; 2Ki 17:6).

JFB: Isa 36:19 - -- Literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (Pro 1:31; Jer 2:19). Israel worshipped...
Literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (Pro 1:31; Jer 2:19). Israel worshipped the gods of Sepharvaim, and so colonists of Sepharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (2Ki 17:24; compare 2Ki 18:34).

JFB: Isa 36:19 - -- Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (2Ki 17:4). Sargon finished it; and, in his palace at Khorsabad...
Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (2Ki 17:4). Sargon finished it; and, in his palace at Khorsabad, he has mentioned the number of Israelites carried captive--27,280 [G. V. SMITH].

JFB: Isa 36:20 - -- (Compare Isa 10:11; 2Ch 32:19). Here he contradicts his own assertion (Isa 36:10), that he had "come up against the land with the Lord." Liars need go...
(Compare Isa 10:11; 2Ch 32:19). Here he contradicts his own assertion (Isa 36:10), that he had "come up against the land with the Lord." Liars need good memories. He classes Jehovah with the idols of the other lands; nay, thinks Him inferior in proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols.

JFB: Isa 36:21 - -- So as not to enter into a war of words with the blasphemer (Exo 14:14; Jud 1:9).
Clarke: Isa 36:15 - -- This city shall not be delivered - ולא velo , And this city. Ten of Kennicott’ s MSS., and nine of De Rossi’ s, with one (ancient) of ...
This city shall not be delivered -

Clarke: Isa 36:16 - -- Make an agreement - ברכה berachah , make a blessing with me; i.e., Give me a ransom for the city, and I will not destroy it; give me the yearly...
Make an agreement -

Clarke: Isa 36:17 - -- And vineyards - The other copy, 2Ki 18:32, adds here: "A land of oil-olive, and of honey; that ye may live, and not die: and hearken not unto Hezeki...
And vineyards - The other copy, 2Ki 18:32, adds here: "A land of oil-olive, and of honey; that ye may live, and not die: and hearken not unto Hezekiah when he seduceth you."

Clarke: Isa 36:19 - -- Where are the gods - Many MSS. add the conjunction here also: And, or But, where are the gods, etc
For other matters relative to this chapter, see t...
Where are the gods - Many MSS. add the conjunction here also: And, or But, where are the gods, etc
For other matters relative to this chapter, see the notes on 2Ki 18:13 (note), etc

Clarke: Isa 36:19 - -- Have they delivered - וכי vechi . The copulative is not expressed here by the Septuagint, Syriac, Vulgate, and three MSS.; nor is it in any oth...
Have they delivered -

Clarke: Isa 36:21 - -- But they held their peace "But the people held their peace"- The word העם haam , the people, is supplied from the other copy, and is authorized ...
But they held their peace "But the people held their peace"- The word
Calvin: Isa 36:15 - -- 15.And let not Hezekiah make you trust in Jehovah He quotes the exhortation by which Hezekiah encouraged the people, and speaks lightly of it as an i...
15.And let not Hezekiah make you trust in Jehovah He quotes the exhortation by which Hezekiah encouraged the people, and speaks lightly of it as an idle and unfounded speech. Hence we see plainly that wicked men, though they assert the power of God, treat it with contempt; for although he does not openly deny that God can assist, if he choose, yet, by sapping the foundations of their faith, he does all that he can to reduce the power of God to nothing. His intention is, to discourage the hearts of the people in such a manner that they may be constrained, as if in despair, to submit and receive laws from a victorious tyrant.
But in order to destroy their confidence in the assistance of God, he employs also another expedient, by flattering their hearts with the allurements of a more comfortable life; for there is nothing to which we are more prone than to revolt from God, when we are drawn away by the appearance of advantage. If the world flatter and caress, the hope of eternal salvation quickly passes away; for our senses are always fixed on the present state of things. Fortified by this resource, Rabshakeh advises, “Do not depend on an uncertain hope, but rather receive what is certain.” And this discourse is powerfully fitted to persuade; for nothing is more agreeable to men than to have in hand what they consider to be desirable; and they are so impatient of delay that they prefer an immediate advantage to what is very distant. Rabshakeh, therefore, reasons thus: “Hezekiah promises to you the assistance of God, but we do not see it; he holds you in suspense about what is uncertain; but my king proraises to you those things which are at hand, and will assuredly bestow them.” This might appear to be a strong argument; but we must observe the sophistry; for by the same stratagem does Satan frequently attack us, and lead us aside from confidence in God.
The Lord calls us to the hope of eternal life; that hope is concealed, “for we hope (Rom 8:25) for what we do not see;” he promises that he will be our deliverer, and yet allows us to languish and hint.; so that it appears that our hope is vain, if we look at the present condition of things. On this ground Satan attacks us. “Why dost thou hope in vain? What is the fruit of thy faith? What dost thou expect beyond the world?” In short, this is our daily lamentation. When Christ calls us to heaven, Satan endeavors to keep us still on the earth; and therefore we must adhere firmly to the promises, that, “hoping against hope,” (Rom 4:18,) we may trust in God, and not suffer ourselves to be drawn away from him by any allurements.

Calvin: Isa 36:16 - -- 16.Do not listen to Hezekiah While he labors to turn away the hearts of the people from Hezekiah, he at the same time invites them to pleasures, that...
16.Do not listen to Hezekiah While he labors to turn away the hearts of the people from Hezekiah, he at the same time invites them to pleasures, that they may forget God and not expect anything from him. It is as if he had said, “Do not believe God, but rather believe my king.” Thus Satan deals with us; for, darkening the goodness of God by his clouds, and holding out to us the masks of false hope, he secretly and indirectly creeps into the place of God, or employs creatures to entangle us in his nets. He holds out pleasures, and some kind of more agreeable life, with this boast, “God shews it to you at a distance, I present it to you.”
Though Hezekiah is mentioned, yet the comparison is actually made between God and the king of Assyria; for Hezekiah, as he was the servant of God, made no false pretensions, and did not boast of any vain confidence, but, relying on true and most certain promises, faithfully exhorted the people to seek God; but Rabshakeh adorned his king by robbing God, and yet was the servant of Satan, to withdraw the people from confidence in God to all impiety.
Make with me a blessing 41 “To make a blessing” is to conduct themselves in a friendly manner; as if he had said, “Do not give any hostile indication, or risk a battle. Surrender, make your submission to my king.” Sennacherib does not merely demand that he shall be heard, but likewise that the people shall swear allegiance to hint; and, in order to allure them to him the more powerfully, he makes use of the word blessing as a cloak to that bondage which was in itself hateful. He bids them purchase a quiet life, and other conveniencies which they formerly enjoyed, by that miserable revolt; that is, by forsaking Hezekiah and going out to him; for to revolt from a pious king, whom God had appointed, and who was a type of Christ, was more wretched and miserable than anything else that could befall them, and could not take place without denying God himself, who had set up in Judea that token of heavenly favor.

Calvin: Isa 36:17 - -- 17.Till I come and take you away He now adds another condition far harder than the former; for he declares that peace cannot be made with Sennacherib...
17.Till I come and take you away He now adds another condition far harder than the former; for he declares that peace cannot be made with Sennacherib in any other way than by the people going into banishment. This was nothing else than to abandon the worship of God and degenerate into superstition, and voluntarily to quit the inheritance which God had given them. But because he addresses a people whose distressed condition and extreme danger had struck them with terror, he insolently commands them to save their lives.
Into a land of corn and wine Here we see more clearly that Rabshakeh’s speech is nothing else than an image of the temptations by which Satan daily attacks our faith; for there is nothing which Satan more constantly attempts 42 than to withdraw us from confidence in God by the allurements and pleasures of this world; that we ought to enjoy peace and quietness, and to purchase them at any price; and that happiness consists in plentiful abundance of good things. But most of all, he makes a wicked use of adversity to press upon us, and more eagerly urge us to shake off the yoke of God. Gently indeed, and by secret and unseen methods, he insinuates himself; but, after having once inveigled and caught us in his net, so as to lead us to value present advantages more highly than those which are future, he adds this condition, that he shall hold us entirely bound and devoted to him; which we certainly cannot avoid, when he holds us entangled by his plausible hopes, and by the relish of present objects.
Into a land like your own land Because the word banishment was harsh and disagreeable, and it was not easy to part with the delightfulness of their native country, in order to shew that they sustain no loss by leaving it, he says, that the country into which they are about to be conveyed is equally fertile and productive. 43 Thus he draws a veil over their eyes, that they might not think that they were losing anything. Yet he cunningly passes by what ought above all other things to be valued by them, the worship of God, the temple, the kingdom, the order of holy government, and everything else that belonged to the heavenly inheritance. Without these what happiness can there be? Let every one therefore learn diligently to apply his mind to spiritual blessings; “for to dwell in the house of God,” is justly pronounced to be a far more valuable blessing than all the luxuries and prosperity of the world. (Psa 84:4.) Thus shall we guard against being led away by the hope of present objects and deprived of true happiness; for this is a dreadful punishment by which the Lord takes vengeance on the unbelief of men, and which all godly persons ought to dread, that they may not faint or give way under any distresses and calamities.

Calvin: Isa 36:18 - -- 18.Lest perhaps Hezekiah deceive you This is another argument different from the former, by which he endeavors to withdraw the people from Hezekiah a...
18.Lest perhaps Hezekiah deceive you This is another argument different from the former, by which he endeavors to withdraw the people from Hezekiah and from confidence in God. Formerly he boasted that he was God’s servant, and that God had sent him to destroy Judea, and on that ground he assured himself of certain victory; but now he openly insults God himself. At the first onset wicked men do not usually betray their scorn and impiety, but at length the Lord makes known their dispositions, and constrains them to discover the venom of their own heart. Now therefore the wicked Rabshakeh bursts forth with greater violence, and boasts that he will gain the victory over God himself.
Have any of the gods of the nations rescued their land? He speaks in the person of his master, that he had obtained great victories over many and powerful nations. They had their “gods,” by whose protection they thought that they were defended; and therefore Sennacherib thought that he had vanquished the “gods” themselves, because he had vanquished the nations which relied on their aid. The consequence is, that he breaks out into such insolence as not to hesitate to compare himself to the living God, and is impelled by such rage that he brings his own strength into conflict with the power of God.
Thus, although at first wicked men conceal their contempt of God, yet they afterwards shew that they claim everything for themselves, and that they are “without God.” 44 (Eph 2:12.) In words, indeed, they pretend to ascribe victories to their idols; but afterwards, as Habakkuk says, they
“sacrifice to their net, and offer incense to their drag.”
(Hab 1:16.)
We see hypocrites do this also at the present day; for they run to do honor to their idols after having obtained a victory, but immediately afterwards boast of their plans, and wisdom, and courage, and military forces; which plainly shews that they ascribe to themselves and not to their idols all that has happened.
By such insolent boasting, therefore, he shewed that it was a lie, when he said that he acknowledged God to be the author of his victories. Besides, it was impossible that these words should not give dreadful agony to the heart of the good king, when he was informed that the promises of God were condemned as false, when that wicked man openly insuited God and linked their cause with idols. And these things are related, in order that we may behold the patience of the good king, and may resolve to imitate him when anything of the same kind shall take place.
Have they delivered? When he sets himself in opposition to all the gods, and declares that he is more powerful than they are, this is so much at variance with common sense, that it is abhorred even by wicked men themselves; yet if the Lord press hard upon them, if he put them to the torture, he speedily extorts from them such language. When they make a premeditated speech, they pretend that they are worshippers of God, but afterwards God constrains them to bring out and acknowledge what was lurking within. Let us therefore learn, that superstition is always accompanied by pride; so that they who do not know God, do not scruple to rise up against everything that is called God; and let us not be astonished at the rebellion and insolence of wicked men, for nothing but the pure knowledge of God can teach us humility. And yet that wicked man cannot be excused as if he justly reproached idols with their weakness and uselessness; for we ought to observe his sentiments and the purpose of his heart, since he does not ridicule the superstition and vain confidence of the nations, but in the idols themselves he pours contempt on the power of God. In like manner, when Dionysius the tyrant ridiculed his gods, he fought with God and defied him to a contest; for he attacked, in opposition to his conscience, such a deity as his mind could comprehend. The same observation might be made on all other infidels who treated with scorn false religions which they supposed to be from God.
Here we ought also to observe another kind of blasphemy, by which the majesty of God is wickedly dishonored; which is, that Rabshakeh confounds God with idols, and represents him to be one of the multitude. For what blasphemy is it to confound the immortal God and creator of all things with what is most detestable, to confound truth with falsehood, glory with shame, heaven with earth?
“The Lord is great,” says David, “and worthy of the highest praise; he is to be feared above all gods. For all the gods of the nations are nothing; but the Lord made the heavens. Majesty and honor are before him; strength and beauty are in his sanctuary.” —
(Psa 96:4.)

Calvin: Isa 36:19 - -- 19.Where are the gods of Hamath and Arpad? It is supposed that Hamath was Antioch in Syria, that Arpad was that city from which colonies were bro...
19.Where are the gods of Hamath and Arpad? It is supposed that Hamath was Antioch in Syria, that Arpad was that city from which colonies were brought to Damascus, and that Sepharvaim was a city situated in the country of Damascus. If this be true, Rabshakeh mentions the ancient names of cities, from which many nations had formerly come, and which afterwards lost not only their celebrity, but likewise their distinctive names, and aims at producing in them greater alarm, by reminding them of so great revolutions. However that may be, he mentions chiefly the neighboring cities, the destruction of which might affect them more deeply on account of their being better known to the Jews. And I have no doubt that these places belonged to Syria and Israel; as if he had said, “Look at these two kingdoms subdued, which were presided over by their gods as their guardians. Will your God resist me?”

Calvin: Isa 36:20 - -- 20.That Jehovah should rescue Jerusalem out of my hand? 45 The particle כי ( ki) is taken by commentators in both places interrogatively, “Did ...
20.That Jehovah should rescue Jerusalem out of my hand? 45 The particle
This insolence of ungodly men arises from their not understanding that God punishes the sins of men when they suffer any adversity. And first they go wrong in this respect that they institute a wicked and absurd comparison, “I have conquered that nation, and therefore I am better or stronger.” They do not perceive that they were appointed to be the executioners of God’s anger for the punishment of iniquities; for, although they say that they have received something from God, they do it hypocritically, and do not consider his will or his justice. They afterwards rise higher, for they venture to make a comparison between them and God himself, “I have conquered those over whom God presided, and therefore I have conquered God himself.”
And here we see painted in a lively manner what was formerly expressed, —
“Ah! Assyria, the rod of my indignation; but he thought not so.” (Isa 10:5.)
In that passage God forewarned believers, that although Sennacherib, in blind madness, lifted himself up and attempted to overthrow all divine power, still they should continue to believe this doctrine, that he could do nothing more than what he was permitted by heaven to do. It is our duty to acknowledge that God inflicts punishment by the hand of wicked men, who may be regarded as the instruments of God’s anger; and therefore we ought to turn away our eyes from them, that we may look directly at God, by whom we are justly punished. If wicked men are more powerful, let us not think that the arm of God is broken, but let us consider that we do not deserve his assistance; for he arms enemies for our destruction, supplies them with vigor and with armies, drives them backwards and forwards whenever he thinks proper, and gives us up into their hands when we have turned away from him.
Accordingly, when the Turk now rises up haughtily against us, because he has already vanquished so great a multitude of Christians, we need not be alarmed on that account, as if the power of God were diminished, and as if he had not strength to deliver us. But we ought to consider in how many ways the inhabitants of Greece and of Asia provoked his anger, by the prevalence of every kind of base and shocking licentiousness in those countries, and by the dreadful superstitions and wickedness which abounded. On this account very severe chastisement was needed for restraining the crimes of those who made a false profession of the name of God. Hence came the prosperity of the Turk, and hence was it followed by a shockingly ruinous condition throughout the whole of the east. Yet we see him insolently raising his crest, laughing at our religion, and applauding his own in a strange manner; but still more does he applaud himself, and “sacrifice to his net,” (Hab 1:16,) as we have already said of other infidels.
We ought, therefore, to direct our minds towards the judgments of God, that we may not think that the Turk acquired such extensive dominion by his own strength. But the Lord allowed him greater freedom, for the purpose of punishing the ungodliness and wickedness of men, and will at length restrain his insolence at the proper time. Now, although prosperity is a token of the blessing of God, yet we must not begin with it if we wish to form right views of God himself, as Mahometans and Papists infer from the victories which they have gained, that God is in some respects subject to their control. But when we have known the true God, blessings are added in the proper order to testify his grace and power.
Yet we ought always to beware of making the smallest claim for ourselves, for as soon as foolish confidence has gained admission, we shall immediately be seized with such fury as to believe that even God is not equal to us. At first, even wicked men will be shocked at anything so grossly irreligious; but when we are maddened by such diabolical pride as to rob God and adorn ourselves with the spoils, we easily fall into the practice of open insult. Sennacherib still retained some form of piety, for we shall afterwards read (Isa 37:38) that “he was slain in the temple of his god, while he was worshipping there;” and he undoubtedly wished that God would be gracious to him; but, as in this passage he treads under his feet the Creator of heaven and earth along with the gods of the nations, so he would not have hesitated, when an opportunity occurred, to act in the same manner towards his own idol.

Calvin: Isa 36:21 - -- 21.And they were silent This is added in order that we may more fully understand how deep was the affliction which prevailed throughout the whole of ...
21.And they were silent This is added in order that we may more fully understand how deep was the affliction which prevailed throughout the whole of Judea; for the good king, having hardly any strength or means of defense, is therefore struck dumb even when an enemy insults him. Ambassadors were sent to soothe the enemy; when they are unsuccessful they are enjoined to be silent, that they might not provoke that savage beast, which already was too much excited, to cruelty. Yet it is uncertain whether these words relate to the ambassador or to the people, against whom Rabshakeh threw out these reproaches; and indeed it is probable, that it rather refers to those who guarded the walls, who, though they were sharply piqued by the taunts of the enemy, yet were not provoked to quarrels or disturbance, because they obeyed the kings command. Hence, also, we infer that it arose from the peculiar kindness of God, that they were so much disposed to yield obedience when matters were desperate.
It will perhaps be objected that they ought not to have been silent when such blasphemies were uttered against God; for we ought not to conceal our sentiments when wicked men mock, and jeer, and reproach God, even though our life should be put in danger. We ought, at least, to testify that we cannot patiently endure that his honor and glory should be attacked. But it is not said that they were silent because they expressed their assent, or cared nothing about the reproaches which were cast on God, and which, though not a word was uttered by them, gave deep pain to the ambassadors, and prompted them to the attitudes and tokens of grief; for afterwards, such is the bitterness of their sorrow that they tear their garments, and by this token they shew that they hold such blasphemies in abhorrence and detestation. But as it would have been of no avail for the ambassadors to debate with Rabshakeh, they returned peaceably and without any tumult; and the people, because it was useless to make any disturbance, reckoned it enough to meet the wicked man’s impertinence by silent groans. And it is no despicable courage, even when we have it not in our power to utter a syllable, still not to shrink or flinch, but to remain quietly in our place.
Hence we are also reminded, that we ought not always to contend with wicked men when they reproach and tear in pieces the name of God; for amidst bitter strife and confused noise the truth will not be heard. And yet we must not on that account give way to cowardice, by thinking that we ought to be excused for being silent, whenever wicked men rise up against God; for our silence will have no excuse if we do not in some way testify that it is highly displeasing to us, and if we do not, as far as lies in our power, declare that nothing is more distressing to us than that the name of God should be dishonored. We must, therefore, give expression to our zeal, that wicked men may not think that we have no regard for the honor of God, and that we are not moved when they blaspheme it.

Calvin: Isa 36:22 - -- 22.Then came Eliakim We now see that Eliakim and the other ambassadors were not silent as if they either approved of the impiety of Rabshakeh, or thr...
22.Then came Eliakim We now see that Eliakim and the other ambassadors were not silent as if they either approved of the impiety of Rabshakeh, or through dread of danger connived at such blasphemies; for they tear their garments, and in that manner give visible display how highly they are offended at those wicked slanders. I except Shebna, who was destitute of piety, and was only driven by shame to assume the dress of mourning along with others as a matter of form. It was customary among the Jews and other eastern nations, when they viewed anything with strong abhorrence, to tear their garments; for those nations, having much greater warmth of temperament than we have who inhabit cold countries, display greater vehemence in gesture, deportment, dress, and other outward signs. Here it ought also to be observed, that they who took no notice of the insults offered to them as private individuals, whenever they hear reproaches uttered against God, “tear their garments;” for they who are ready to take offense at an insult offered to them in their private, capacity, where patience was needed, and who are unmoved when they learn that the name of God is dishonored, give evidence that they have no zeal or piety.
TSK: Isa 36:15 - -- Isa 36:7, Isa 37:23, Isa 37:24; Psa 4:2, Psa 22:7, Psa 22:8, Psa 71:9-11; Mat 27:43

TSK: Isa 36:16 - -- Make an agreement with me by a present : or, Seek my favour by a present, Heb. Make with me a blessing, Gen 32:20, Gen 33:11; 1Sa 25:27; 2Sa 8:6; 2Ki ...

TSK: Isa 36:17 - -- I come : 2Kings 17:6-23, 2Ki 18:9-12, 2Ki 24:11; Pro 12:10
a land of corn : Exo 3:8; Deu 8:7-9, Deu 11:12; Job 20:17; The other copy in 2Ki 18:32, add...

TSK: Isa 36:18 - -- lest : Isa 36:7, Isa 36:10,Isa 36:15, Isa 37:10; Psa 12:4, Psa 92:5-7
Hath : Isa 37:12, Isa 37:13, Isa 37:17, Isa 37:18; 2Ki 18:33-35, 2Ki 19:12, 2Ki ...
lest : Isa 36:7, Isa 36:10,Isa 36:15, Isa 37:10; Psa 12:4, Psa 92:5-7
Hath : Isa 37:12, Isa 37:13, Isa 37:17, Isa 37:18; 2Ki 18:33-35, 2Ki 19:12, 2Ki 19:13, 2Ki 19:17, 2Ki 19:18; 2Ch 32:13-17; Psa 115:2-8, Psa 135:5, Psa 135:6, Psa 135:15-18; Jer 10:3-5, Jer 10:10-12; Dan 3:15; Hab 2:19, Hab 2:20

TSK: Isa 36:19 - -- Hamath : Num 34:8; 2Sa 8:9
Arphad : The variation of Arphad and Arpad exists only in the translation; the original being uniformly ארפד [S...
Arphad : The variation of
Sepharvaim : Calmet is of opinion that Sepharvaim was the capital of the Saspires, who, according to Herodotus, were the only people that inhabited between the Colchians and Medes; and probably the Sarapases, whom Strabo places in Armenia. Hiller considers the name as denoting Sephar of the Parvaim, i.e., Mount Sephar adjacent to the regions of Arabia called Parvaim. But it is more probable, as Wells and others suppose, that Sepharvaim is the
and have : Isa 10:10,Isa 10:11; 2Ki 17:5-7, 2Ki 18:10-12

TSK: Isa 36:20 - -- that the Lord : Isa 37:18, Isa 37:19, Isa 37:23-29, Isa 45:16, Isa 45:17; Exo 5:2; 2Kings 19:22-37; 2Ch 32:15, 2Ch 32:19; Job 15:25, Job 15:26, Job 40...

TSK: Isa 36:21 - -- 2Ki 18:26, 2Ki 18:37; Psa 38:13-15, Psa 39:1; Pro 9:7, Pro 26:4; Amo 5:13; Mat 7:6

TSK: Isa 36:22 - -- Eliakim : Isa 36:3, Isa 36:11
with their : Isa 33:7, Isa 37:1, Isa 37:2; 2Ki 5:7; Ezr 9:3; Mat 26:65; The history of the invasion of Sennacherib, obse...
with their : Isa 33:7, Isa 37:1, Isa 37:2; 2Ki 5:7; Ezr 9:3; Mat 26:65; The history of the invasion of Sennacherib, observes Bp. Lowth, and the miraculous destruction of his army, which makes the subject of so many of Isaiah’ s prophecies, is very properly inserted here, as affording the best light to many parts of these prophecies; and as almost necessary to introduce the prophecy in the Isa 37:1, being the answer of God to Hezekiah’ s prayer, which could not be properly understood without it. Sennacherib succeeded his father Shalmaneser on the throne of Assyria, am 3290, bc 714, and reigned only about eight years.

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Isa 36:15 - -- Make you trust in the Lord - Rabshakeh knew that Hezekiah was professedly devoted to Yahweh, and that he would endeavor to induce the people to...
Make you trust in the Lord - Rabshakeh knew that Hezekiah was professedly devoted to Yahweh, and that he would endeavor to induce the people to trust in him. The Jews had now no other refuge but God, and as long as they put their confidence there, even Rabshakeh knew that it was hazardous to attempt to take and destroy their city. It was his policy, therefore, first to endeavor to undermine their reliance on God, before he could have any hope of success. The enemies of God’ s people cannot succeed in their designs against them until they can unsettle their confidence in Him.

Barnes: Isa 36:16 - -- Hearken not to Hezekiah - Do not listen to his entreaties to confide in him, and in Yahweh; do not unite with him in endeavoring to make any re...
Hearken not to Hezekiah - Do not listen to his entreaties to confide in him, and in Yahweh; do not unite with him in endeavoring to make any resistance or opposition to us.
Make an agreement with me by a present - The Septuagint read this,
And come out to me - Surrender yourselves to me. It is evident, however, that he did not mean that be would then remove them from their city and country, but he demanded a surrender, intending to come and remove them at some other period Isa 36:17.
And eat ye every one of his own vine - An emblem of safety, when every man might be permitted to partake of the fruit of his own labor. All that he now professed to desire was, that they should surrender the city, and give up their means of defense, and then he would leave them in security and quietness, until it should please his master to come and remove them to a land as fertile as their own.
And drink ye every one - Another emblem of security and happiness. This promise was made to induce them to surrender. On the one hand, he threatened them with the dreadful evils of famine if they refused and allowed their city to be besieged Isa 36:12; and on the other, he promised them, for a time at least, a quiet and secure residence in their own city, and then a removal to a land not inferior to their own.

Barnes: Isa 36:17 - -- Until I come - These are the words of the king of Assyria delivered by Rabshakeh. It was proposed that they should remain safely in Jerusalem u...
Until I come - These are the words of the king of Assyria delivered by Rabshakeh. It was proposed that they should remain safely in Jerusalem until Sennacherib should himself come and remove them to his own land. He was now engaged in the siege of Lachish Isa 36:2, and it is probable that he purposed to take some other of the unsubdued towns in that part of Palestine.
And take you away - It was common for conquerors in ancient times to remove a vanquished people from their own country. They did this either by sending them forth in colonies to people some unsettled region, or by removing the body of them to the land of the conqueror. This was done for various purposes. It was sometimes to make slaves of them; sometimes for the purposes of triumph; but more commonly to secure them from revolt. In this manner the ten tribes were removed from the kingdom of Samaria; and thus also the Jews were carried to Babylon. Suetonius says (chapter xxi.) of Augustus. that he removed the Suevi and the Sicambri into Gaul, and stationed them on the Rhine. The same thing was also practiced in Egypt, for the purpose of securing the people from revolt Gen 47:21.
A land like your own land - A fertile land, abounding in the same productions as your own.
And wine - Palestine was celebrated for the vine. The idea is, that in the land to which he would remove them, they should not want.

Barnes: Isa 36:18 - -- Hath any of the gods of the nations ... - This is said to show them the impossibility, as he supposed, of being delivered from the arm of the k...
Hath any of the gods of the nations ... - This is said to show them the impossibility, as he supposed, of being delivered from the arm of the king of Assyria. He had conquered all before him, and not even the gods of the nations had been able to rescue the lands where they were worshipped from the hands of the victorious invader. He inferred, therefore, that Yahweh, the God of Palestine, could not save their land.

Barnes: Isa 36:19 - -- Where are the gods of Hamath ... - In regard to these places, see the notes at Isa 10:9-11. Where are the gods of Sepharvaim? - Sepharvai...
Where are the gods of Hamath ... - In regard to these places, see the notes at Isa 10:9-11.
Where are the gods of Sepharvaim? - Sepharvaim was probably in Mesopotamia. Ptolemy mentions a city there of the name of Sipphara, as the most southern city of Mesopotamia, which is probably the same. It is evident that it was in the vicinity of Hamath and Arphad, and these are known to have been in Mesopotamia. When Shalmaneser carried Israel away captive from Samaria, he sent colonies of people into Palestine in their stead, among whom were the Sepharvaim 2Ki 17:24, 2Ki 17:31.
And have they delivered Samaria - (See the note at Isa 10:11). The author of the Books of Chronicles expresses this in a more summary manner, and says, that Rabshakeh joined Yahweh with the gods of the nations in the same language of reproach: ‘ And he spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man,’ 2Ch 32:19.

Barnes: Isa 36:21 - -- But they held their peace - Hezekiah had commanded them not to answer. They were simply to hear what Rabshakeh had to propose, and to report to...
But they held their peace - Hezekiah had commanded them not to answer. They were simply to hear what Rabshakeh had to propose, and to report to him, that he might decide on what course to pursue. It was a case also in which it was every way proper that they should be silent. There was so much insolence, self-confidence, blasphemy, the proposals were so degrading, and the claims were so arrogant, that it was not proper that they should enter into conference, or listen a moment to the terms proposed. Their minds also were so horror-stricken with the language of insolence and blasphemy, and their hearts so pained by the circumstances of the city, that they would not feel like replying to him. There are circumstances when it is proper to maintain a profound silence in the presence of revilers and blasphemers, and when we should withdraw from them, and go and spread the case before the Lord. This was done here Isa 37:1, and the result showed that this was the course of wisdom.

Barnes: Isa 36:22 - -- With their clothes rent - This was a common mark of grief among the Jews (see 2Sa 3:21; 1Ki 21:27; Ezr 9:3; Job 1:20; Job 2:12; Jer 36:24; and ...
With their clothes rent - This was a common mark of grief among the Jews (see 2Sa 3:21; 1Ki 21:27; Ezr 9:3; Job 1:20; Job 2:12; Jer 36:24; and the notes at Mat 26:65; notes at Act 14:14). The causes of their griefs were the insolence and arrogance of Rabshakeh; the proposal to surrender the city; the threatening of the siege on the one hand, and of the removal on the other, and the blasphemy of the name of their God, and the reproach of the king. All these things filled their hearts with grief, and they hastened to make report to Hezekiah.
Poole -> Isa 36:22
Poole: Isa 36:22 - -- The history related here, and in the three following chapters, is, for the substance of it, and almost wholly in the same words, contained 2Ki 18:1-...
The history related here, and in the three following chapters, is, for the substance of it, and almost wholly in the same words, contained 2Ki 18:1-20:21 . It is fitly inserted here, to explain and confirm some of the foregoing predictions. It may seem to have been first written by this prophet, and from him to have been taken into the Book of Kings, to complete that history.
Gill: Isa 36:15 - -- Neither let Hezekiah make you trust in the Lord,.... Hezekiah trusted in the Lord himself, and he endeavoured, both by his own example, and by argumen...
Neither let Hezekiah make you trust in the Lord,.... Hezekiah trusted in the Lord himself, and he endeavoured, both by his own example, and by arguments, to persuade his people to do so likewise; of this Rabshakeh was sensible, and was more afraid of this than of any thing else, and, therefore laboured this point more than any other; see 2Ch 32:6;
saying, the Lord will surely deliver us, this city shall not be delivered into the hand of the king of Assyria: which he might say with the greatest confidence, since the Lord had promised to defend it, Isa 31:5 and especially if his sickness, and recovery out of it, and promises then made to him, were before this, as some think; since it is expressly promised by the Lord, that he would deliver him and the city out of the hand of the king of Assyria, Isa 38:6.

Gill: Isa 36:16 - -- Hearken not to Hezekiah,.... To his exhortations and persuasions to trust in the Lord; nor would he have them obey him in things civil, any more than ...
Hearken not to Hezekiah,.... To his exhortations and persuasions to trust in the Lord; nor would he have them obey him in things civil, any more than hearken to him in things sacred, though their liege lord and sovereign; for his view and endeavour were to stir them up to mutiny and rebellion; and so the Targum,
"do not obey Hezekiah:''
or receive any orders from him, or pay any regard to them:
for thus saith the king of Assyria, make an agreement with me by a present; or, "make a blessing with me" i; either send a large and liberal gift to secure his favour, and their happiness; a most insolent and unrighteous demand this, when he had already received three hundred talents of silver, and thirty talents of gold, to withdraw his army; or make a blessed peace with me; suggesting that it would turn more to their account to give up themselves to him, than to be in the condition they were; so the Targum,
"make peace with me:''
this sense Ben Melech gives; and the Septuagint version is, "if ye would be blessed" k, or happy,
come out to me; forsake your king, throw off your allegiance to him, surrender yourselves and city to me:
and eat ye everyone of his vine, and everyone of his fig tree: and drink ye everyone the waters of his own cistern; promising liberty and property, but does not tell them how long they should enjoy them; he signifies that they should enjoy everything that was necessary, convenient, and delightful; vines and fig trees are mentioned, because common in Judea, and all had cisterns near them for their use; unless this last clause is to be understood of everyone having their own wives; see Pro 5:15 as the other clauses may design the enjoyment of their estates and possessions, without any molestation or infringement of them; see Mic 4:4.

Gill: Isa 36:17 - -- Until I come and take you away to a land like your own land,..... Some have thought, as Jerom observes, that the land of Media was meant, which bore s...
Until I come and take you away to a land like your own land,..... Some have thought, as Jerom observes, that the land of Media was meant, which bore some likeness to the land of Judea in situation and fruitfulness. Maimonides thinks that Africa is intended l. Rabshakeh names no land, nor could he name any like, or equal to, the land of Canaan; he could not conceal his intention to remove them from their own land to another; this having been always done by the king of Assyria to people conquered by him, and as was usual for conquerors to do, that so the conquered might have no expectation or opportunity of recovering their own land:
a land of corn and wine, a land of bread and vineyards; corn for bread, and vineyards for wine, and both for food and drink; such a land was the land of Judea. The description agrees with Deu 8:8. Rabshakeh was well acquainted with the land of Judea; and this seems to confirm the conjecture of the Jews, that he was one of their people, since he could speak their language, and describe their land so well; all this he said to sooth and persuade them to a voluntary surrender.

Gill: Isa 36:18 - -- Beware lest Hezekiah persuade you,.... To trust in the Lord, stand up in your own defence and not listen to these proposals; or, lest he "deceive you"...
Beware lest Hezekiah persuade you,.... To trust in the Lord, stand up in your own defence and not listen to these proposals; or, lest he "deceive you" m; with vain words; whom he would represent not only as not being their lawful king, and therefore never gives him that title, but also as a deceiver and impostor, of whom they should be cautious, and guard against:
saying, the Lord will deliver us; and therefore need not fear the boasts and threats, the force and fury, of the enemy:
hath any of the gods of the nations delivered his land; over whom he presided, and to whom the people of it were devotees:
out of the hand of the king of Assyria? this reasoning would have had some weight in it had the Lord God of Israel been like the gods of the nations, but he is not; he is the Former and Maker of all things, and sits in the heavens, and does whatsoever he pleases in heaven and in earth; and therefore, though they could not deliver their nations that worshipped them, it did not follow that the God of Israel could not deliver Hezekiah and his people.

Gill: Isa 36:19 - -- Where are the gods of Hamath and Arphad?.... What is become of them? where are they to be found? where's their power to protect and defend the people ...
Where are the gods of Hamath and Arphad?.... What is become of them? where are they to be found? where's their power to protect and defend the people they presided over? thus they might be justly derided, but not so the God at Israel; these places are mentioned in Isa 10:9. Hamath was a city in Syria, thought by some to be the same afterwards called Antiochia and Epiphania, from Antiochus Epiphanes: Arphad is joined with it in Jer 49:23 as a city of Syria; perhaps originally founded and inhabited by the Arvadite, mentioned with the Hamathite, in Gen 10:18,
where are the gods of Sepharvaim? another place in Syria, the city Sipphore; not the Sipphara of Ptolemy n, in Mesopotamia, or that, near Babylon, Abydenus o makes mention of, but a city in Syro-Phoenicia, 2Ki 17:24,
and have they delivered Samaria out of my hand? the gods of the above places, which were worshipped in Samaria, or the gods peculiar to that place; though Samaria was not taken by the present king of Assyria, Sennacherib, but by a predecessor of his, Shalmaneser,
2Ki 17:3,6, which yet is here boasted of as a conquest of the present king.

Gill: Isa 36:20 - -- Who are they amongst all the gods of these lands, that have delivered their land out of my hand?.... Not one of them, it is suggested; wherefore then ...
Who are they amongst all the gods of these lands, that have delivered their land out of my hand?.... Not one of them, it is suggested; wherefore then should it be thought practicable,
that the Lord should deliver Jerusalem out of my hand? thus blasphemously setting the Lord God of Israel upon a level with the fictitious gods of the Gentiles; though these could not, the Lord could, being the Lord God Almighty. If Rabshakeh was an apostate Jew, he must have known better; but the malice of such is usually the greatest.

Gill: Isa 36:21 - -- But they held their peace, and answered him not a word,.... The three ministers of Hezekiah; not as confounded, and unable to return an answer: they w...
But they held their peace, and answered him not a word,.... The three ministers of Hezekiah; not as confounded, and unable to return an answer: they were capable of saying many things in proof that the Lord God was greater than the gods of the nations, and in favour of their king, Hezekiah, whom he had treated in a scurrilous manner; and could have objected to him the king of Assyria's breach of faith and honour, but these things they waved, and said nothing of; no doubt they said something to him, had some conference with him, or otherwise what were they sent as commissioners about? but they made no answer to his blasphemies and menaces:
for the king's commandment was, saying, answer him not: with respect to the above things; when he sent them, he might be aware that he would behave in such a rude, insolent, and blaspheming manner, and therefore the king gave them instructions how to conduct themselves, should this be the case. Musculus thinks the king was on the wall, and heard all himself, and gave orders to his ministers to make no reply; but this does not seem likely; what is here said of the ministers is also said of the people, 2Ki 18:36.

Gill: Isa 36:22 - -- Then came Eliakim, that was over the household,.... The first of the commissioners sent to Rabshakeh:
and Shebna the Scribe, and Joah, the son of A...
Then came Eliakim, that was over the household,.... The first of the commissioners sent to Rabshakeh:
and Shebna the Scribe, and Joah, the son of Asaph, the recorder, to Hezekiah: by which it seems that he could not be with them on the wall, but was all the while in his own palace, whither they came to him, to report the issue of their conference with Rabshakeh:
with their clothes rent; which was done perhaps not in the presence and within the sight of Rabshakeh, but as they came along; and that partly on account of the blasphemies they had heard, Mat 26:65, and partly through the grief of heart, for the distress and calamity they might fear were coming on themselves, their king, their city, and country, Joe 2:13,
and told him the words of Rabshakeh; what he had said against him, and against the God of Israel, his menaces and his blasphemies; they made a faithful report of the whole, as messengers ought to do. What effect this had upon the king, we have an account of in the following chapter.

expand allCommentary -- Verse Notes / Footnotes

NET Notes: Isa 36:18 Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answe...

NET Notes: Isa 36:19 Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Sa...

NET Notes: Isa 36:20 Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyr...

NET Notes: Isa 36:22 Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a ...
Geneva Bible: Isa 36:16 Hearken not to Hezekiah: for thus saith the king of Assyria, Make ( l ) [an agreement] with me [by] a present, and come out to me: and eat ye every on...

Geneva Bible: Isa 36:19 Where [are] the gods of ( m ) Hamath and Arphad? where [are] the gods of Sepharvaim? and have they delivered Samaria out of my hand?
( m ) That is, o...

Geneva Bible: Isa 36:21 But they ( n ) held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.
( n ) Not that they did not sho...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Isa 36:1-22
TSK Synopsis: Isa 36:1-22 - --1 Sennacherib invades Judah.2 Rabshakeh, sent by Sennacherib, by blasphemous persuasions solicits the people to revolt.22 His words are told to Hezeki...
Matthew Henry -> Isa 36:11-22
Matthew Henry: Isa 36:11-22 - -- We may hence learn these lessons: - 1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people....
Keil-Delitzsch -> Isa 36:13-20; Isa 36:21-22
Keil-Delitzsch: Isa 36:13-20 - --
After Rabshakeh had refused the request of Hezekiah's representatives in this contemptuous manner, he turned in defiance of them to the people thems...

Keil-Delitzsch: Isa 36:21-22 - --
The effect of Rabshakeh's words. "But they held their peace (K. and they, the people, held their peace ) , and answered him not a word; for it was...
Constable -> Isa 7:1--39:8; Isa 36:1--39:8; Isa 36:1--37:38; Isa 36:1--37:8; Isa 36:1-20; Isa 36:21--37:8
Constable: Isa 7:1--39:8 - --III. Israel's crisis of faith chs. 7--39
This long section of the book deals with Israel's major decision in Isa...

Constable: Isa 36:1--39:8 - --C. The tests of Israel's trust chs. 36-39
Chapters 36-39 conclude the section of the book dealing with t...

Constable: Isa 36:1--37:38 - --1. The Assyrian threat chs. 36-37
In chapters 7-8 Isaiah tried to persuade King Ahaz to trust Go...

Constable: Isa 36:1--37:8 - --The Rabshakeh's challenge 36:1-37:7
This section demonstrates Hezekiah's commitment to G...

Constable: Isa 36:1-20 - --An ultimatum 36:1-20
36:1 The fourteenth year of Hezekiah was 701 B.C.350 On an Assyrian record, Sennacherib claimed to have taken 46 cities of Judah ...
