Isaiah 36 - Printer Friendly

What does Isaiah 36 mean?

Chapter Commentary:

Messages from God through Isaiah criticized the people of Judah for trusting in earthly alliances for safety against nations such as Assyria (Isaiah 31:1). Despite the Lord's assurances (Isaiah 10:24) and warnings (Isaiah 20:5–6), Judah sent money to Egypt in hopes of forming a protective alliance (Isaiah 30:1–3). This seems to have been part of a regional rebellion against Assyria with multiple cities refusing to pay tributes (2 Kings 18:13). When Assyria began sweeping through, conquering cities, Judah's King Hezekiah (2 Kings 18:1–8) attempted to pay ransom to avoid the same fate (2 Kings 18:14–16). Assyria takes the ransom but comes to demand surrender anyway (2 Kings 18:17–18). The events recorded in this chapter are also discussed in 2 Kings 18:9–37.

Sennacherib, the ruler of Assyria, has come with his massive army to reestablish dominance over his conquered territory. Every city falls, and the invaders arrive at the borders of Jerusalem. Despite accepting Judah's apologetic payment (2 Kings 18:14–16), a large detachment separates from the main Assyrian force and stages itself near the city. Judah's King Hezekiah (2 Kings 18:1–8) sends a delegation of three trusted officials to negotiate with the Assyrian army (Isaiah 36:1–3).

The Assyrian representatives are also three important men (2 Kings 18:17). Two are referred to as the "Tartan" (Isaiah 20:1) a high rank in the Assyrian military, and the "Rab-saris," probably a eunuch and political spokesman. Isaiah only mentions the third, using the term Rabshaqeh. Some Bible translations treat this as a name, transliterating it as "Rabshakeh." Others present it as a title by adding the word "the." The term can also be translated as "royal spokesman" or "field commander." The two groups meet by a waterway near the Washer's Field. This is the same place where King Ahaz met Isaiah (Isaiah 7:3) and doubted God (Isaiah 7:10–13) regarding a prior Assyrian attack (Isaiah 36:1–3).

Assyria's primary spokesman challenges Judah's ability to resist their invasion. He dismisses possible help from Egypt, calling them unreliable and weak. He also misinterprets Hezekiah's religious reforms (2 Kings 18:3–4) as lack of faith. The Rabshakeh suggests that Israel's God won't be of any help, either. He sarcastically proposes a bet, offering two thousand horses if Judah can scrape together enough soldiers to ride them. The Assyrian brags that he has conquered much of Judah without help from Judah's God. He goes even further, claiming the Israelite God told him to take Jerusalem (Isaiah 36:4–10).

Judah's three delegates ask the Assyrians to speak Aramaic, rather than Hebrew. Their intent is to prevent people within Jerusalem hearing the negotiations and spreading fear or rumors. The two groups are meeting not far from Jerusalem's eastern gates. The Assyrian field commander directly rejects this. His message is for everyone, including those in the city he thinks are doomed (Isaiah 36:11–12).

The commander calls out loudly in the local dialect. He offers to safely absorb into Assyria any Jews who surrender. Assyria's Rabshakeh claims that no other gods have stopped Assyria, so the God of Israel will be no better. Following prior orders, no one from Jerusalem responds. Judah's spokesmen return to report these things to King Hezekiah, tearing their clothes in grief (Isaiah 36:13–22).

Isaiah 36:1–3 introduces delegations from Assyria and Judah who meet just outside of Jerusalem. Hezekiah of Judah rebelled against Sennacherib of Assyria (2 Kings 18:19–21). Faced with invasion, Hezekiah agreed to send ransom, but the army did not stop (2 Kings 18:14–16). The main Assyrian spokesman is identified with the word Rabshaqeh, which seems to describe a royal advisor and military field commander. Two other Assyrians are also there but don't contribute to the incident (2 Kings 18:17).

Isaiah 36:4–10 is the Assyrian king's message to Jerusalem, delivered by a royal commander or "Rabshakeh." The spokesman mocks Israel for trying to ally with Egypt, who is now defeated. He sneers at the idea of Israel's God having power. He even dares to give Israel 2,000 war horses if they have men to ride them, which they do not. The Assyrian even claims that it was Israel's God who sent him there in the first place.

Isaiah 36:11–22 records psychological warfare from the commander of the Assyrian army. He shouts in the local dialect so everyone can experience terror. The speech promises horrors of siege and death unless the people surrender now. The Assyrian notes that no other nation's gods have stopped this invasion. Nor has any supernatural force protected the territories of Israel and Judah. Jerusalem seems to have no earthly hope, and Hezekiah's messengers wisely say nothing before returning to the city in grief.

Chapter Summary:

Sennacherib and the Assyrian army conquer all of Judah except for Jerusalem. There, a remnant of the people waits inside the walls. Sennacherib sends a messenger to meet with Hezekiah's officials. The messenger taunts Hezekiah, mocking their attempts at alliances as well as their faith in God. This commander, also called "the Rabshakeh" calls out in the local Hebrew language so everyone will understand. He offers life and prosperity to those who surrender now. In his opinion, none of the gods of any of the nations the Assyrians have defeated were able to stop them. So why will the Lord God of Israel be any different?

Chapter Context:

Isaiah 36 shifts from poetic prophecies to the historical account of an Assyrian army's threats against Judah. Sennacherib's army conquers everything in Judah other except for Jerusalem. An Assyrian messenger taunts the people and tells them that no gods have stopped Assyria yet, so they shouldn't trust in Judah's God, either. Diplomats return to King Hezekiah in Jerusalem with this news. Hezekiah will seek help from Isaiah, pray to God, and receive a spectacular miraculous rescue (Isaiah 37).

Isaiah is among the most important prophetic books in the entire Bible. The first segment details God's impending judgment against ancient peoples for sin and idolatry (Isaiah 1—35). The second part of Isaiah briefly explains a failed assault on Jerusalem during the rule of Hezekiah (Isaiah 36—39). The final chapters predict Israel's rescue from Babylonian captivity (Isaiah 40—48), the promised Messiah (Isaiah 49—57), and the final glory of Jerusalem and God's people (Isaiah 58—66).

Accessed 5/14/2026 4:09:35 AM