Isaiah 36:12
But the Rabshakeh replied, "Has my master sent me to speak these words only to you and your master, and not to the men sitting on the wall, who are destined with you to eat their own dung and drink their own urine?"
But the Rabshakeh replied
The Rabshakeh was a high-ranking Assyrian official, likely a chief cupbearer or field commander, sent by King Sennacherib of Assyria. His role was to deliver messages and negotiate terms, often using psychological warfare. This encounter occurs during the Assyrian siege of Jerusalem, a critical moment in the history of Judah. The Rabshakeh's reply is part of a larger dialogue intended to intimidate and demoralize the people of Jerusalem.

Has my master sent me to speak these words only to you and your master
The "master" refers to King Sennacherib, and "your master" refers to King Hezekiah of Judah. The Rabshakeh's question implies that his message is not just for the leaders but for all the people, aiming to spread fear and doubt. This tactic is consistent with Assyrian military strategy, which often involved psychological operations to weaken enemy morale before physical confrontation.

and not to the men sitting on the wall
The men on the wall are the soldiers and citizens of Jerusalem who are directly involved in the city's defense. The wall represents the last line of defense against the Assyrian siege. By addressing them, the Rabshakeh seeks to undermine their confidence in Hezekiah's leadership and in God's protection, hoping to incite panic and surrender.

who are destined with you to eat their own dung and drink their own urine
This graphic imagery highlights the desperation and dire conditions of a prolonged siege, where food and water become scarce. Such conditions were not uncommon in ancient warfare, and the Rabshakeh uses this vivid language to emphasize the futility of resistance. The threat of starvation and degradation is meant to break the will of the defenders. This phrase also serves as a stark reminder of the consequences of disobedience to God, as outlined in Deuteronomy 28:53-57, where similar curses are described for those who turn away from the covenant.

Persons / Places / Events
1. Rabshakeh
The Assyrian field commander sent by King Sennacherib to deliver a message to King Hezekiah of Judah. He is known for his attempts to intimidate and demoralize the people of Jerusalem.

2. Hezekiah
The King of Judah during the time of the Assyrian siege. He is noted for his faithfulness to God and his efforts to reform the religious practices of Judah.

3. Jerusalem
The capital city of Judah, under siege by the Assyrian army. It is a central location in the account, representing the spiritual and political heart of the Jewish people.

4. Assyria
A powerful empire known for its military might and expansionist policies. Under King Sennacherib, it posed a significant threat to the smaller kingdoms, including Judah.

5. Eliakim, Shebna, and Joah
Officials of King Hezekiah who were sent to negotiate with Rabshakeh. They represent the leadership of Judah in this crisis.
Teaching Points
The Power of Words
Rabshakeh's speech is designed to instill fear and doubt. As believers, we must be discerning about the messages we receive and focus on God's truth rather than the enemy's lies.

Faith Under Pressure
Hezekiah's situation teaches us the importance of maintaining faith in God even when circumstances seem dire. Trusting in God's promises is crucial during trials.

Leadership in Crisis
The response of Hezekiah's officials highlights the role of godly leadership in times of crisis. Leaders should seek wisdom and guidance from God to navigate challenges.

God's Sovereignty
Despite the Assyrian threat, God's sovereignty is evident. This reminds us that no earthly power can thwart God's plans for His people.

Community and Support
The presence of Eliakim, Shebna, and Joah underscores the importance of community and support among believers when facing external threats.
Bible Study Questions
1. How does Rabshakeh's message in Isaiah 36:12 challenge the faith of the people of Jerusalem, and what can we learn from their response?

2. In what ways does Hezekiah's leadership during the Assyrian siege serve as a model for Christian leaders today?

3. How can we apply the lessons of faith and trust from this passage to our own lives when facing seemingly insurmountable challenges?

4. What role does community play in supporting believers during times of crisis, as seen in the actions of Hezekiah's officials?

5. How does the account of Isaiah 36-37 encourage us to rely on God's sovereignty and protection in our personal and communal lives?
Connections to Other Scriptures
2 Kings 18-19
This passage provides a parallel account of the events in Isaiah 36, offering additional details about the Assyrian siege and Hezekiah's response.

Isaiah 37
The continuation of the account, where Hezekiah seeks God's intervention, and the eventual deliverance of Jerusalem is described.

Psalm 46
Often associated with this period, it reflects themes of God's protection and presence amidst turmoil, resonating with Hezekiah's trust in God.
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
Devour, Doomed, Drink, Dung, Eat, Excretions, Filth, Master, Piss, Rabshakeh, Rab'shakeh, Rab-shakeh, Replied, Seated, Short, Shut, Sit, Sitting, Speak, Town, Urine, Vilest, Wall
Dictionary of Bible Themes
Isaiah 36:12

     5418   monotony

Isaiah 36:1-18

     5305   empires

Isaiah 36:1-20

     8833   threats

Isaiah 36:1-22

     7240   Jerusalem, history

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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