Isaiah 36:14
This is what the king says: Do not let Hezekiah deceive you, for he cannot deliver you.
This is what the king says
This phrase introduces the words of the Assyrian king, Sennacherib, through his representative, the Rabshakeh. The historical context here is crucial. The Assyrian Empire was a dominant force during this period, and their military campaigns were feared across the ancient Near East. The phrase underscores the authority and intimidation that the Assyrian king sought to project. In a spiritual sense, it serves as a reminder of the worldly powers that often challenge the faith of God's people.

Do not let Hezekiah deceive you
The Rabshakeh's message is a direct attack on the leadership and faith of King Hezekiah. The Hebrew root for "deceive" (נָשָׁא, nasha) implies leading astray or causing to err. This reflects the psychological warfare employed by the Assyrians, aiming to sow doubt and fear among the people of Judah. From a conservative Christian perspective, this phrase can be seen as a call to discernment, urging believers to remain steadfast in their faith and not be swayed by voices that contradict God's promises.

for he cannot deliver you
The assertion that Hezekiah cannot deliver the people is both a literal and spiritual challenge. Historically, the Assyrians had a formidable reputation, having conquered many nations. The Hebrew word for "deliver" (נָצַל, natsal) means to rescue or save. This statement is designed to undermine the confidence of the Judeans in their king and, by extension, in their God. However, from a biblical standpoint, it sets the stage for God's miraculous intervention, highlighting the theme that true deliverance comes from the Lord, not human strength or strategy. This serves as an inspirational reminder of God's sovereignty and faithfulness, encouraging believers to trust in His power to save, even when circumstances seem insurmountable.

Persons / Places / Events
1. King Hezekiah
The king of Judah during the time of the Assyrian invasion. Known for his faithfulness to God and his efforts to reform the religious practices of Judah.

2. The Assyrian King (Sennacherib)
The king of Assyria who invaded Judah and sent his officials to Jerusalem to demand its surrender.

3. Rabshakeh
The Assyrian field commander who delivered the message to the people of Jerusalem, attempting to undermine their trust in Hezekiah and God.

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

5. The Siege of Jerusalem
A significant event where the Assyrian army surrounded Jerusalem, leading to a test of faith for Hezekiah and the people of Judah.
Teaching Points
Trust in God Over Human Leaders
While Hezekiah was a godly leader, the ultimate deliverance comes from God, not man. This teaches us to place our trust in God above all human authority.

The Power of Faith in Crisis
Hezekiah's faith during the siege serves as a model for trusting God in dire circumstances. We are encouraged to seek God earnestly when facing our own "sieges."

Discernment Against Deception
The Assyrian message aimed to sow doubt and fear. Believers must be discerning, recognizing and rejecting messages that contradict God's promises.

God's Sovereignty in Deliverance
The account underscores God's control over nations and events. We are reminded of His sovereignty and ability to deliver us from seemingly impossible situations.
Bible Study Questions
1. How does the message from the Assyrian king 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 Hezekiah's response to the Assyrian threat demonstrate reliance on God, and how can we emulate this in our own lives?

3. How does the account of the Assyrian siege in Isaiah 36-37 encourage us to trust in God's promises despite external pressures?

4. What can we learn from the Assyrian strategy of using fear and deception, and how can we guard against similar tactics in our spiritual lives?

5. How do the events in Isaiah 36 relate to the broader biblical theme of God's deliverance, and what other scriptures reinforce this theme?
Connections to Other Scriptures
2 Kings 18-19
Provides a parallel account of the Assyrian siege and Hezekiah's response, offering additional context and details.

Isaiah 37
Continues the account, showing Hezekiah's prayer and God's deliverance of Jerusalem, emphasizing the power of faith and divine intervention.

Psalm 46
Often associated with this event, highlighting God's protection and presence in times of trouble.

2 Chronicles 32
Offers another perspective on Hezekiah's reign and the Assyrian threat, emphasizing his reliance on 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
The Bland Insinuations of the Enemies of God's PeopleIsaiah 36:13-21
People
Asaph, Eliakim, Hezekiah, Hilkiah, Isaiah, Joah, Pharaoh, Rabshakeh, Sennacherib, Shebna
Places
Arpad, Assyria, Egypt, Hamath, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Able, Beguile, Deceive, Deliver, Hezekiah, Hezeki'ah, Lift, Salvation, Says, Thus, Tricked
Dictionary of Bible Themes
Isaiah 36:1-18

     5305   empires

Isaiah 36:1-20

     8833   threats

Isaiah 36:1-22

     7240   Jerusalem, history

Isaiah 36:13-18

     4440   fig-tree

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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