Isaiah 36:1-12

VI. CHASTENING THROUGH CAPTIVITY
Chapter S 36-39

A. PRESSURE, CHAPTER 36
1. PREDICAMENT

TEXT: Isaiah 36:1-12

1

Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib, king of Assyria came up against all the fortified cities of Judah, and took them.

2

And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field.

3

Then came forth unto him Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder.

4

And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trusteth?

5

I say, thy counsel and strength for the war are but vain words: now on whom dost thou trust, that thou hast rebelled against me?

6

Behold, thou trustest upon the staff of this bruised reed, even upon Egypt, whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust on him.

And it came to pass, as he (Sennacherib) was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword

(2 Kings 19:37).

Sennacherib was assassinated in 681 B.C. These men formed part of the palace guard and private bodyguard of the great Assyrian monarch. They were obviously not very efficient.

7

But if thou say unto me, We trust in Jehovah our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem, Ye shall worship before this altar?

8

Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

9

How then canst thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

10

And am I now come up without Jehovah against this land to destroy it? Jehovah said unto me, Go up against this land, and destroy it.

11

Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews-' language, in the ears of the people that are on the wall.

12

But Rabshakeh said, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men that sit upon the wall, to eat their own dung, and to drink their own water with you?

QUERIES

a.

Who is Rabshakeh?

b.

At which altar did Hezekiah tell Judah to worship?

c.

Did Rabshakeh threaten Jerusalem by Jehovah's command?

PARAPHRASE

It was in the fourteenth year of the reign of King Hezekiah that Sennacherib, king of Assyria, made military expeditions against many of the fortified cities of Judah and conquered most of them. While he was occupied with the siege of Lachish, the king of Assyria sent his commander-in-chief with a great number of troops to deliver an ultimatum to Hezekiah. When the king of Assyria's commander arrived at Jerusalem, he set up camp with his troops by the conduit of the upper pool along the road going down to the bleaching field. A trio of high officials from Hezekiah's court went out to where the Assyrian troops were to confer with their leader: Eliakim, son of Hilkiah, chief administrator; Shebna who was formerly chief administrator but now serving as a scribe; Joah, son of Asaph, an official chronicler, all went out to talk to the Rab-shakeh. The Assyrian official said to them, Go tell this Hezekiah that the great king of Assyria wants to know what kind of a fool he is for thinking the king of Egypt will help him? The great king of Assyria wishes to inform Hezekiah of the uselessness of his strategies and conferences on war. Who in the world will be able to help him now that he has rebelled against the great king of Assyria? Egypt is not just a useless ally, she is a dangerous one. She is like a broken but sharp stem of the reedshe will pierce your hand if you lean upon her. Now before you say to me, We are trusting in Jehovah our God, let me ask you, is not this the God Hezekiah defied by tearing down all the altars you people built to your God in the high places and groves and made everyone worship only at the altar in Jerusalem? My master, the king of Assyria, wants to make a wager with youthat you don-'t have 2000 cavalrymen in your whole army. If you do, the king of Assyria will give you 2000 horses for them to ride on! Now with a tiny army like that, how do you propose to make war on even the smallest and worst section of my master's army? With so little to offer, how do you expect to get help from Egypt? Furthermore, do you think I have come here without the help of your own God, Jehovah. Let me tell you, your own God, Jehovah, spoke to me and told me to make war on this land and destroy it. Then the three Hebrew men representing king Hezekiah said, with much consternation in their voices, Speak, O Rab-shakeh, I beg you, in the Aramaic language; we understand it. Please do not continue to speak these threats in Hebrew because our countrymen there on the city's walls will hear and chaos will fill the city. But the Rab-shakeh said, Do you think my master has sent me just to threaten Hezekiah? I was sent to threaten the whole Jewish nation and warn them they will suffer atrocious and inhuman degradations if they do not surrender. They will eat their own dung and drink their own urine if they force my master to war against them.

COMMENTS

Isaiah 36:1-5 RABSHAKEH'S INQUIRY: This section of Isaiah is one of three different historical records of these events. The other two records are 2 Kings 18:19, and 2 Chronicles 32. These three records do not contradict, but supplement one another. Chronicles seems to be, in these events, as it is in so many other parallel events, a condensation of what actually took place because Chronicles is the theological view of the theocracy while Kings is the historical view.

One might wonder why Isaiah would insert an historical narrative squarely in the middle of a series of grandly soaring and majestic prophecies. Without doubt his purpose is to give proof of his prophetic call and mission. The rapid fulfillment of Isaiah's prediction concerning the deliverance of Jerusalem, the restoration of Hezekiah and the death of the Assyrian king would prove conclusively that he was sent from Jehovah and spoke Jehovah's word!

There is a minor problem with the year of Hezekiah's reign. The campaign of Sennacherib against the cities of Judah took place from 703 to 701 B.C. This would at first glance indicate Hezekiah's reign to begin about 717-715 B.C. According to 2 Kings 18:1-2 it began in the 3rd year of Hoshea of Israel and lasted for 29 years. Hoshea was king of Israel when Shalmanezer began his siege of that kingdom. That was in Hoshea's seventh year and Hezekiah's fourth. Three years later Hoshea was carried captive (cf. 2 Kings 18:9-10). Israel fell to Shalmanezer in 722-721 B.C. (2 Kings 18:9 ff). This means that Hezekiah began to reign six years before the downfall of Samaria, i.e., 728-727 B.C. Edward J. Young submits the possibility of an early emendation to the Hebrew texta slight change in one of the characters in a specific Hebrew word. Only a slight alteration could change the Hebrew word -eseryis (twenty-four) to -esereh (fourteen) and thus create the apparent discrepancy here. If this were the 24th year of Hezekiah's reign (703 B.C.) it would place the beginning of it 728-727 B.C. Young, however, offers no manuscript evidence for this possibility. Another possible explanation is that 703 B.C. may be noted as the fourteenth year in which Hezekiah was the sole ruler of Judah! It has been proven by ancient records uncovered by archaeologists that kings of antiquity often ruled a number of years in a co-regency with their aged father-kings. In other words, Hezekiah may have ruled the first 10-12 years with his father, and without his father from 717-715 B.C. for the next fourteen years. This would explain calling 703-701 B.C. Hezekiah's fourteenth year of rule. (see also, Old Testament History, Smith/Fields, College Press, p. 556-561).

The king of Assyria took 46 cities of Judah, as we have mentioned elsewhere. Now he, himself, is occupied with an assault upon Lachish, some 30 miles southwest of Jerusalem. The king sends his Rab-shakeh to inquire of Jerusalem's intentions toward his campaign of conquest in Judah. Rab means chief, and shakeh probably is a military officer. The Rab-shakeh was probably the emperor's personal, most trusted military commander much like the American Chairman of the Joint Chiefs of Staff, who may be depended upon for absolute allegiance to carry out very important military/political functions the President himself cannot attend to. When he spoke it was with direct and absolute authority from the king himself. To make his mission more ominously impressive, he came to Jerusalem with a great army.

Now Hezekiah had been busily restoring true and holy religion to Judah. He had been breaking down idolatrous altars, reinstituting the Passover, rebelling against paying tribute to a pagan Assyrian empire, and defeating Philistine enemies, (2 Kings 18:1-8; 2 Kings 2 Chronicles 29-31). When the king of Assyria came marching into Judah with his campaign of conquest, it appears Hezekiah had second thoughts about his refusal to pay tribute to Assyria and sent an apology to the king at Lachish (2 Kings 18:13-16) and stripped the gold from the doors of the temple and took silver and gold from the treasury of the temple and the palace and gave it to the Assyrian emperor. What was Hezekiah's motive for such an apparent reversal of courage, faith and godliness being demonstrated by his unique and amazing religious reform? Perhaps he rationalized, The throne of David is in imminent danger of being overthrown and the House of David extinguished; I am old, my days are numbered, I have no child to succeed me and the king of Assyria must be placated awhile longer until a royal successor to David's throne is produced. Or, perhaps, Hezekiah, like many rulers, compromised his convictions simply from fear,

Lachish is approximately 25 miles southwest of Jerusalem (see Map #1) and would take the Rab-shakeh two days of marching, setting up camp at night, to reach Jerusalem. Upon arriving at Jerusalem the Assyrians probably set up their bivouac in the Kidron Valley or on the slope of the Mt. of Olives, eastward from the main gates of the city. Located there also is the Gihon Spring and the Upper Pool with its new secret conduit hewn out of solid rock by Hezekiah's workmen to hide Jerusalem's chief water supply from the Assyrians (cf. 2 Chronicles 32:1-8). It was probably Hezekiah who first extended the wall to the western hill (known as Modern Zion). In 1970, Professor Nachman Avigad of Hebrew University unearthed a massive portion of ancient wall in the Jewish quarter of the Old City. This wall was 25 feet thick in some places and located opposite the Temple area (see Map #3). The reader may research this information in The Biblical Archaeology Review, September, 1975. Archaeologists date this wall in the late 8th century B.C. This is probably Hezekiah's outer wall of 2 Chronicles 32:5. Hezekiah's underground conduit (through which tourists can walk today) enabled the city successfully to withstand the Assyrian siege. A second unprotected earlier conduit has been traced from Gihon Spring, directly southward, outside the walls of David's city, discharging its waters through a short tunnel behind a dam built across the mouth (lower end) of the Tyropoeon Valley. This was the Old Pool of Isaiah 22:11 and was the pool probably enlarged later by Hezekiah and called the reservoir between the two walls and was probably intended to take the overflow of his new conduit (see Map #3). Here by the conduit of the upper pool in the highway of the fuller's field Ahaz had rejected the word of God and the promises of the true King and had turned to the Assyrians (cf. Isaiah 7:3). Now, the Assyrians are here on this same spot, a terrifying, threatening consequence of the disobedience of the rulers of God's people.

Accompanying the Rab-shakeh were officers called the Tartan and the Rab-saris (2 Kings 18:17) and upon their arrival at the upper pool they called for the king (2 Kings 18:18). It was a calculated show of insolence and contempt for Hezekiah. But Hezekiah did not come in person. He was represented by Eliakim, Shebna and Joah. Eliakim has assumed the duties formerly assigned to Shebna, chief of the king's house (see our comments on ch. Isaiah 22:20 ff). Shebna has been demoted to scribe. What the Rab-shakeh has to say will be recorded.

It is interesting to note the Rab-shakeh always speaks of his own king with proper respect, calling him the great king, but not once does he refer to Hezekiah as king. There is probably some psychological-warfare intended here as well as outright contempt. The Rab-shakeh's entire speech is masterfully, though rudely done.

The Assyrian begins by challenging the confidence of Judah. The Jews apparently had demonstrated a measure of military-political confidence in something. Perhaps Hezekiah's rebellion (2 Kings 18:7) is referred to; perhaps Rab-shakeh knows of an alliance with Egyptperhaps the Assyrian intelligence department has discovered such an alliance between Judah and Egypt. Whatever the case the Rab-shakeh is trying to destroy this confidence for he uses the word trust and rely over and over in his speech. The Rab-shakeh also evidently knows something of the details of Hezekiah's basis for confidence. He intimates that he knows even of the words (counsel) and the preparations (strength) the Jews have made to war against the Assyrians! He arrogantly classifies them as useless.

Isaiah 36:6-12 RABSHAKEH'S INTIMIDATION: After a rhetorical question, the Rab-shakeh gives his own answer. Judah has trusted in Egypt which he characterizes as a bruised reed. Egypt was a land of reeds. For a man to try to lean on a reed was foolish, but to lean on a bruised reed was stupid. Isaiah has already characterized Egypt as big mouth who does nothing (Isaiah 30:7). King Hoshea of Israel had relied on Egypt for help against Assyria, but Egypt did not come to his aid (2 Kings 17:4). Actually, to trust in Egypt caused nations to suffer worse disaster than if they had not relied upon her. So the figure of a man trying to lean on a bruised reed and having his hand pierced! Perhaps the battle of Eltekeh, between the allied armies of Egypt-Philistines and the Assyrians, had been fought already. Egypt was soundly defeated at this battle near Ekron, according to the annals of Sennacherib. So the Rab-shakeh makes his boast of the inferiority of Egypt.

Having cut the ground from under the Jews in respect to their cherished military alliance with Egypt, the Rab-shakeh turns his sarcasm upon their religious confidence. Implied is a certain knowledge among the Assyrians of the importance attached by the Jews to their worship and reliance on Jehovah. The Assyrian's reference to Hezekiah's reform manifests his misunderstanding of the One True God. Hezekiah caused to be hewed down the Asherim (2 Kings 18:4-5; 2 Chronicles 31:1) and the Nehushtan (the bronze serpent the people had begun to burn incense to). The altars he tore down were evidently Canaanitish places of worship along with some altars the Jews had made for themselves contrary to God's command that He was to be worshipped in only one place. Yet, in spite of the truth of Hezekiah's reform, the rank and file of the people of Judah had become so accustomed to worshipping in the high places at the half-idolatrous altars, they were probably impressed with Rab-shakeh's argument that Jehovah was displeased with them.

The Assyrian commander's next form of intimidation is a dare. He dares the Jews to barter, negotiate (Heb. -arav), or, one might translate make a wager with the king of Assyria that they have 2000 men to ride war horses. If they can prove they have only that many, the king of Assyria will give them 2000 horses! The Rab-shakeh has no doubt already determined that Hezekiah does not have that many cavalrymen. He then continues his tirade of contempt by boasting the Jews are unable to offer reasonable opposition to the smallest and least significant of one of Assyria's divisions of fighting-men. This would be as frightening as were the boasts and sabrerattling of Adolph Hitler when he intimidated Neville Chamberlain in the 1930'S.

Adding to the trepidation of the Jews would be the announcement of the Rab-shakeh that he had come up to Jerusalem with Jehovah's commission to destroy it. He represents Jehovah as speaking directly to him a command to go against Judah and destroy it! The Rab-shakeh's claim is interesting, to say the least. There are indications that Jehovah would call the Assyrians to chasten the Jews (Isaiah 5:26 ff; Isaiah 7:18 ff; Isaiah 10:5 ff; Isaiah 28:11 ff). God spoke to a number of pagan emperors through dreams, visions and prophets. We are more inclined to believe in this case, however, the Rab-shakeh is self-deceived and thinks he has been sent by the Hebrew God, or is deliberately lying to the Hebrews and received no call whatsoever. There is an inscription of Cyrus, king of Persia, claiming that the Babylonian god, Marduk (Bel), was with him in his conquests of Babylon. It was apparently a widely practiced bit of psychological-warfare among the ancients.

This so unnerved the Hebrew officials for fear his arguments would spread from the mouths of those upon the walls who were listening to the ears of all in the city, exaggerated with each telling, of course, they insist that the Rab-shakeh speak to them in aramiyth, Aramaic, and not in yehudiyth, Jewish. Though Aramaic was the common language of diplomacy at this time, it is probable that most of the Jews could not understand it. After their captivity in Babylon they could only understand Aramaic and not Hebrew. The Hebrew language is called here Jewish after Judah since the northern kingdom has already gone into captivity and Judah is the only Hebrew nation left. The people of Judah may have been calling themselves Yehudiyth for a long time to distinguish themselves from the northern kingdom. It is interesting to note the Rab-shakeh knew the Hebrew language. He was not only the chief military man, a master psychologist and well versed in world affairs; he was also a linguist.

In Isaiah 36:12 the Rab-shakeh makes it plain in the crudest and most humiliating language his purpose for coming to Jerusalem was not diplomacy but intimidation. He did not come to banter pleasantries and subterfuge with Hezekiah or his noblemen. He says bluntly his purpose was to intimidate the common people of the city, threatening them with the most degrading threats. He warns them in their own language they will eat their own dung and drink their own urine if they dare to go to war and resist the Assyrian conquest of their city. People besieged in ancient cities for three and four years in succession often resorted to atrocities such as this and worse for survival (see Josephus-' account of the destruction of Jerusalem in 70 A.D.).

The Rab-shakeh has thoroughly intimidated the populace. They have heard him ridicule their counsels for war as if he knew every move they were making; they have heard him ridicule their dinky army as if he knew how few soldiers they really had; they have heard him claim a divine commission from Jehovah for destroying their city; they have heard terrifying threats of human privationall in their own language. And to impress them with his power to carry out his threats, he brought along a great number of troops. The Rab-shakeh is a skillful propagandist. He will make a psychological turn from intimidation to indulgence. He knows how to psych people.

QUIZ

1.

What is the fourteenth year of Hezekiah's reign?

2.

What had Hezekiah done, according to II Kings, to attempt to appease the king of Assyria?

3.

Where, most likely, did the Rabshakeh set up camp upon his arrival at Jerusalem?

4.

Name four different areas in which the Rabshakeh attempted to intimidate the people of Jerusalem.

5.

Why did the Hebrew officials wish Rabshakeh to speak in Aramaic?

6.

Evaluate the Rabshakeh's ability as a psychologist?