Isaiah 36:10
So now, was it apart from the LORD that I have come up against this land to destroy it? The LORD Himself said to me, 'Go up against this land and destroy it.'"
So now
This phrase marks a transition, indicating a shift in the narrative or argument. In the context of Isaiah 36, it introduces the words of the Assyrian field commander, Rabshakeh, as he addresses the people of Jerusalem. The phrase suggests immediacy and urgency, drawing attention to the present situation. Historically, this was a time of great tension as the Assyrian army threatened Judah, and the phrase underscores the pressing nature of the Assyrian threat.

have I really come
This rhetorical question is posed by Rabshakeh, the Assyrian envoy, to challenge the confidence of the people of Judah. The question implies a sense of incredulity or disbelief, as if to say, "Is it not obvious?" It is a tactic to sow doubt and fear, suggesting that the Assyrian campaign is divinely sanctioned. The Hebrew root here conveys a sense of purpose and mission, emphasizing the Assyrian belief in their divine mandate.

up against this land
The phrase refers specifically to the land of Judah, which was under threat from the Assyrian empire. Historically, the Assyrians were known for their military campaigns and conquests, and "this land" signifies the immediate target of their aggression. The geographical and historical context highlights the vulnerability of Judah, a small kingdom facing a formidable empire.

to destroy it
This phrase reveals the Assyrian intent of total conquest and annihilation. The Hebrew root for "destroy" often implies complete devastation, leaving nothing behind. In the biblical narrative, this reflects the existential threat faced by Judah and serves as a test of faith for the people. Theologically, it raises questions about divine justice and protection, challenging the Israelites to trust in God's sovereignty.

without the LORD’s approval?
Rabshakeh's question here is a provocative claim that their military actions are sanctioned by Yahweh, the God of Israel. This is a strategic psychological tactic aimed at undermining the morale of the Judeans by suggesting that their own God has abandoned them. Theologically, it challenges the covenant relationship between God and His people, prompting reflection on divine will and human agency.

The LORD Himself said to me
This bold assertion by Rabshakeh is intended to lend divine authority to his words. By claiming direct communication from Yahweh, he seeks to legitimize the Assyrian campaign. In the broader scriptural context, such claims are often scrutinized, as true prophetic messages are consistent with God's revealed character and covenant promises. This statement invites the audience to discern true from false prophecy.

‘Go up against this land and destroy it.’”
This direct quote attributed to the LORD by Rabshakeh is a manipulation of divine speech. The phrase "Go up" is a common biblical expression for military campaigns, often used in contexts where God commands His people to take action. However, in this instance, it is a distortion meant to intimidate. Theologically, it serves as a reminder of the importance of discerning God's true voice amidst the noise of false claims and threats. Historically, it reflects the Assyrian strategy of psychological warfare, aiming to weaken the resolve of their enemies through fear and doubt.

Persons / Places / Events
1. Sennacherib
The king of Assyria, who sent his field commander to Jerusalem to demand its surrender.

2. Rabshakeh
The field commander of the Assyrian army, who delivered the message to the people of Jerusalem.

3. Hezekiah
The king of Judah during this time, known for his faithfulness to God and his efforts to reform the religious practices of Judah.

4. Jerusalem
The capital city of Judah, under siege by the Assyrian army.

5. The LORD (Yahweh)
The God of Israel, whose will and approval are central to the events described.
Teaching Points
God's Sovereignty Over Nations
God can use even pagan nations to accomplish His purposes. This reminds us that God is in control of world events, and His plans are beyond human understanding.

Discernment in Spiritual Claims
Not every claim of divine endorsement is true. We must seek God's wisdom and discernment to understand His will, especially when faced with conflicting messages.

Faith in Times of Crisis
Like Hezekiah, we are called to trust in God during times of crisis. Our faith should be rooted in God's promises and His past faithfulness.

The Importance of Prayer and Seeking God
Hezekiah's response to the Assyrian threat was to seek God in prayer. This teaches us the importance of turning to God first in our times of need.

God's Deliverance and Protection
The account of Jerusalem's deliverance serves as a reminder of God's power to protect and deliver His people, encouraging us to rely on Him for our safety and security.
Bible Study Questions
1. How does the claim of the Assyrian commander in Isaiah 36:10 challenge the faith of the people of Jerusalem, and how can we apply this to challenges to our faith today?

2. In what ways does the account of Hezekiah and the Assyrian siege encourage us to trust in God's sovereignty over world events?

3. How can we discern whether a message or action is truly from God, as seen in the Assyrian commander's claim of divine approval?

4. What role does prayer play in Hezekiah's response to the Assyrian threat, and how can we incorporate similar practices in our own lives?

5. How does the theme of God's deliverance in Isaiah 36 relate to other biblical accounts of God's protection, and how can this strengthen our faith in His promises?
Connections to Other Scriptures
2 Kings 18-19
Provides a parallel account of the Assyrian siege of Jerusalem and the interactions between Hezekiah and the Assyrian envoys.

Isaiah 10:5-6
Discusses Assyria as the rod of God's anger, used to discipline nations, including Israel.

2 Chronicles 32
Offers another perspective on Hezekiah's reign and the Assyrian threat, highlighting Hezekiah's faith and God's deliverance.

Romans 8:28
Relates to the theme of God's sovereignty and His ability to work through all circumstances for the good of those who love Him.
Claims to Speak for GodW. Clarkson Isaiah 36:10
Hezekiah and the AssyrianE. Johnson Isaiah 36:1-22
War OratorsSerrasalmo, Scientific Illustrations and Symbols.Isaiah 36:4-20
ContemptuousnessW. Clarkson Isaiah 36:4-21
People
Asaph, Eliakim, Hezekiah, Hilkiah, Isaiah, Joah, Pharaoh, Rabshakeh, Sennacherib, Shebna
Places
Arpad, Assyria, Egypt, Hamath, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Approval, Attack, Authority, Destroy, Destroyed, Destruction, Hast, Lord's, March, Moreover, Waste
Dictionary of Bible Themes
Isaiah 36:1-18

     5305   empires

Isaiah 36:1-20

     8833   threats

Isaiah 36:1-22

     7240   Jerusalem, history

Isaiah 36:4-10

     8027   faith, testing of

Library
A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665
John Bunyan—The Works of John Bunyan Volumes 1-3

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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