Isaiah 36:20
Who among all the gods of these lands has delivered his land from my hand? How then can the LORD deliver Jerusalem from my hand?"
Who among all the gods
This phrase challenges the power and existence of other deities worshiped by the nations surrounding Israel. In the ancient Near Eastern context, polytheism was prevalent, with each nation having its own pantheon of gods. The Hebrew word for "gods" here is "elohim," which can refer to divine beings or judges. The rhetorical question posed by the Assyrian king's representative, Rabshakeh, is meant to undermine the faith of the Israelites by suggesting that their God, Yahweh, is no different from these powerless idols. This sets the stage for a demonstration of Yahweh's unique sovereignty and power.

of these lands
The phrase refers to the territories conquered by the Assyrian empire. Historically, Assyria was a dominant military power during the 8th century BC, known for its extensive conquests and subjugation of various nations. The reference to "these lands" emphasizes the widespread nature of Assyrian victories and the perceived futility of resistance. It highlights the historical context of Assyria's expansion and the pressure faced by Jerusalem as it stood seemingly alone against a formidable empire.

has delivered his land from my hand
This phrase underscores the Assyrian king's belief in his invincibility and the futility of resistance against his might. The Hebrew word for "delivered" is "natsal," which means to snatch away or rescue. The Assyrian king is essentially boasting that no other god has been able to rescue their people from his grasp. This statement is a direct challenge to the power of Yahweh, setting up a confrontation between the earthly power of Assyria and the divine power of the God of Israel.

that the LORD should deliver Jerusalem
Here, "the LORD" refers to Yahweh, the covenant God of Israel. The use of the divine name emphasizes the personal and covenantal relationship between God and His people. The Assyrian envoy's challenge is not just against a city but against the God who has historically delivered His people. The Hebrew word for "deliver" is again "natsal," reinforcing the theme of divine rescue. This phrase is a pivotal moment of faith for the Israelites, as it questions whether Yahweh will act on behalf of Jerusalem as He has in the past.

from my hand?
The "hand" symbolizes power and control in biblical literature. The Assyrian king's "hand" represents his military might and authority. The question posed is whether Yahweh can overpower the Assyrian king's control. This phrase encapsulates the central conflict of the narrative: the apparent power of human empires versus the sovereign power of God. It invites the reader to reflect on the ultimate source of deliverance and the nature of true power, encouraging faith in God's ability to save against all odds.

Persons / Places / Events
1. Rabshakeh
The Assyrian field commander who delivered the message of intimidation to the people of Jerusalem, challenging their faith in the LORD.

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

3. Jerusalem
The capital city of Judah, under siege by the Assyrian army, representing the focal point of God's promise and protection.

4. Assyria
The dominant empire of the time, known for its military might and conquests, posing a significant threat to Judah.

5. The LORD (Yahweh)
The God of Israel, whose power and faithfulness are being challenged by the Assyrian envoy.
Teaching Points
Trust in God's Sovereignty
Despite the threats and intimidation from powerful forces, believers are called to trust in God's ultimate control and power.

The Futility of Idolatry
The challenge posed by Rabshakeh highlights the impotence of false gods compared to the living God, encouraging believers to examine where they place their trust.

God's Faithfulness to His Promises
The historical context underscores God's commitment to His covenant with Israel, reminding us of His faithfulness to His promises today.

Prayer as a Response to Crisis
Hezekiah's response to seek God in prayer serves as a model for how believers should respond to challenges and threats.

The Power of God's Deliverance
The eventual deliverance of Jerusalem serves as a testament to God's ability to save, encouraging believers to have faith in His power to intervene in their lives.
Bible Study Questions
1. How does the challenge posed by Rabshakeh in Isaiah 36:20 reflect the spiritual battles we face today, and how can we respond with faith?

2. In what ways does Hezekiah's response to the Assyrian threat serve as a model for handling crises in our own lives?

3. How can we apply the lesson of God's faithfulness in delivering Jerusalem to our understanding of His promises in the New Testament?

4. What are some modern-day "idols" that we might be tempted to trust in, and how can we ensure our trust remains in God alone?

5. How does the account of Jerusalem's deliverance encourage us to pray and seek God's intervention in seemingly impossible situations?
Connections to Other Scriptures
2 Kings 18-19
Provides a parallel account of the Assyrian siege and Hezekiah's response, emphasizing the power of prayer and God's deliverance.

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

Exodus 14
The deliverance of Israel from Egypt, showcasing God's power to save His people against overwhelming odds.

Daniel 3
The faith of Shadrach, Meshach, and Abednego in the face of a powerful king, similar to Hezekiah's trust in God.

Romans 8:31
The assurance that if God is for us, no one can stand against us, echoing the confidence Hezekiah had in God's deliverance.
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, Cause, Countries, Deliver, Delivered, Falling, Gods, Jerusalem, Kept, Lands, Save
Dictionary of Bible Themes
Isaiah 36:1-20

     8833   threats

Isaiah 36:1-22

     7240   Jerusalem, history

Isaiah 36:16-20

     6702   peace, destruction

Isaiah 36:18-20

     5956   strength, human
     8769   idolatry, in OT

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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