Isaiah 36:16
Do not listen to Hezekiah, for this is what the king of Assyria says: Make peace with me and come out to me. Then every one of you will eat from his own vine and his own fig tree, and drink water from his own cistern,
Do not listen to Hezekiah
This phrase is a direct command from the Assyrian field commander, Rabshakeh, attempting to undermine the authority of King Hezekiah of Judah. The historical context here is crucial; the Assyrian Empire was a dominant force, and their military campaigns were often accompanied by psychological warfare. The Hebrew root for "listen" (שָׁמַע, shama) implies not just hearing but obeying or heeding. The Assyrians were trying to sow doubt and fear, encouraging the people to disregard their king's leadership and trust in God.

for this is what the king of Assyria says
The phrase emphasizes the authority and power of the Assyrian king, Sennacherib. In the ancient Near East, kings were often seen as representatives of their gods, and their words carried immense weight. The Assyrian king's message was intended to intimidate and coerce. Historically, Assyria was known for its brutal military tactics and propaganda, which often included messages like this to demoralize opponents.

Make peace with me
The Hebrew phrase here can be translated as "make a blessing with me," which is an ironic twist given the context. The Assyrians were offering a false sense of security, promising peace in exchange for submission. This reflects a common tactic in ancient diplomacy, where powerful empires would offer terms that seemed beneficial but ultimately led to subjugation and loss of autonomy.

and come out to me
This invitation to "come out" implies surrender and submission. The Assyrians were not just seeking a truce but complete control. The historical context shows that such invitations were often preludes to exile or worse. The phrase underscores the choice facing the people of Judah: trust in God and their king or submit to a foreign power.

Then every one of you will eat from his own vine and fig tree
This promise of prosperity is deeply rooted in the agrarian culture of ancient Israel. The vine and fig tree symbolize peace, security, and abundance (see Micah 4:4). The Assyrians were offering a return to normalcy and prosperity, but it was a deceptive promise. Biblically, true peace and prosperity come from obedience to God, not submission to earthly powers.

and drink water from his own cistern
Water was a precious resource in the ancient Near East, and having one's own cistern meant self-sufficiency and stability. The Assyrians were promising autonomy, but historically, such promises were rarely kept. Theologically, this phrase can remind believers that true provision comes from God, who is the living water (John 4:10-14).

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

2. King of Assyria
The ruler of the Assyrian Empire, which was a dominant power in the ancient Near East. At this time, the Assyrian king was Sennacherib, who sought to conquer Jerusalem.

3. Jerusalem
The capital city of Judah, which was under siege by the Assyrian army. It was a central place of worship and governance for the Israelites.

4. Assyrian Siege
The military campaign led by Sennacherib against Judah, aiming to capture Jerusalem and subdue its people.

5. Vine and Fig Tree
Symbolic of peace and prosperity in the ancient Near East, representing a life of security and abundance.
Teaching Points
Discernment in Leadership
Hezekiah's leadership is challenged by the Assyrian king's offer. Believers must discern between worldly promises and God's truth.

False Promises of Peace
The Assyrian king's offer of peace is conditional and deceptive. True peace comes from God, not from compromising with worldly powers.

Trust in God's Provision
The promise of eating from one's own vine and fig tree is appealing, but believers are called to trust in God's provision rather than succumbing to fear or pressure.

Spiritual Warfare
The siege of Jerusalem is a physical manifestation of spiritual warfare. Believers must be vigilant and rely on God's strength in times of trial.

Faithfulness in Adversity
Hezekiah's situation teaches the importance of remaining faithful to God even when facing overwhelming odds.
Bible Study Questions
1. How does Hezekiah's response to the Assyrian threat demonstrate his faith in God, and what can we learn from his example?

2. In what ways do we encounter "false promises of peace" in our own lives, and how can we discern God's true peace?

3. How does the imagery of the vine and fig tree in Isaiah 36:16 compare to its use in other parts of the Bible, and what does it teach us about God's provision?

4. What are some practical ways we can prepare for spiritual warfare in our daily lives, drawing from the example of Hezekiah and the siege of Jerusalem?

5. How can we apply the lessons from Hezekiah's leadership to our own roles in our families, workplaces, and communities?
Connections to Other Scriptures
2 Kings 18-19
Provides a parallel account of the Assyrian siege of Jerusalem and Hezekiah's response, offering additional context to Isaiah 36.

Micah 4:4
Uses the imagery of sitting under one's vine and fig tree to describe a future time of peace and security, similar to the promise made by the Assyrian king.

John 14:27
Jesus speaks of a peace that He gives, contrasting the temporary and deceptive peace offered by worldly powers like the Assyrian king.
Security of Stable GovernmentW. Clarkson Isaiah 36:16
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
The Invitation of the EnemyW. Clarkson Isaiah 36:16, 17
People
Asaph, Eliakim, Hezekiah, Hilkiah, Isaiah, Joah, Pharaoh, Rabshakeh, Sennacherib, Shebna
Places
Arpad, Assyria, Egypt, Hamath, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Agreement, Asshur, Assyria, Blessing, Cistern, Drink, Ear, Eat, Fig, Fig-tree, Free, Fruit, Hearken, Hezekiah, Hezeki'ah, Listen, Peace, Present, Says, Spring, Thus, Tree, Vine, Waters
Dictionary of Bible Themes
Isaiah 36:16

     4221   cistern
     4293   water
     4534   vine

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

Isaiah 36:16-17

     4428   corn
     4538   vineyard

Isaiah 36:16-20

     6702   peace, destruction

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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