Isaiah · Chapter 36

Verse 1. Now it came to pass, &c. — The history related in this and the three following chapters is contained, almost wholly in the same words, 2 Kings 18., 19., 20.; where see the notes. It was probably first written by this prophet, and from him taken into the second book of Kings to complete that history: and we may conjecture that it is that part of the account of Hezekiah’s reign which is said to have been written by Isaiah, 2 Chronicles 32:32. It is inserted here, because it casts great light on several particulars of the foregoing prophecies; and chapter 39. contains a prophecy of the captivity, and is an introduction to the remainder of Isaiah’s prophecies, a great part of which relate to the restoration of the Jews, and their return from Babylon to their own land. For the same reason, the history of the taking of Jerusalem by the Babylonians is annexed to Jeremiah’s prophecies, because it helps to explain and confirm several passages in them.

Verse 1. In the fourteenth year of Hezekiah, Sennacherib came up against all the cities of Judah. This history is related in 2 Chronicles 32., with notes and comments: but it was proper for Isaiah to insert it in his own volume, being an exact accomplishment of his predictions against the western nations of Africa.

1. Now it came to pass — The parallel passage in 2 Kings is preceded by a summary account of Hezekiah’s reforms, the extirpation of idolatry in Judah, and the complete apostasy and consequent capture and deportation of the ten tribes of Israel by Shalmanezer of Assyria. In the fourteenth year of king Hezekiah — Rawlinson (Monarchies, 2:161) asserts a discrepancy of date from the fourteenth (here and in 2 Kings) to the twenty-seventh of the Assyrian Inscriptions. (See SMITH’S Bible Dictionary, art. “Sennacherib.”) But nothing is more common than mistakes found in Scripture numbers; nor, from the cause (generally that of transcription) of such mistakes, is the matter of them very material. Sennacherib — The son of Sargon, and the second king from Shalmanezer IV. He was among the mightiest of the Assyrian kings. (See George Smith’s Tables in his Assyrian Inscriptions of 1874, according to which Sennacherib reigned from B.C. 705 to 681 — twenty-four years.) He came up against all the defenced cities of Judah, and took them — That is, the numerous cities or villages between Lachish and Jerusalem, on the southwest and west of the latter. For the occasion of this, see the comments of Terry in 2 Kings xviii, 19.

Ver. 2. Rabshakeh—stood by the conduit of the upper pool. The Assyrian army occupied an elevated position on the whole west of the city, where they had water and defence. See the map of Jerusalem, and 2 Chronicles 32:30.

2. Sent Rabshakeh — In 2 Kings 18:17, Tartan and Rabsaris are added. These are not personal, but official, names; Rabshakeh means cupbearer. The Jews have a tradition that he was a renegade, or apostate Jew, as he spoke their language. With a great army — Probably only a portion of Sennacherib’s army. By the conduit — The aqueduct of the upper pool — The upper Gihon “pool,” just a little northwest of the present Jaffa gate. [See illustrative map on page 158.] This was the place of conference on the terms of the city’s capitulation to the Assyrian. The highway is still in its old place, passing, as of old, the Gihon pool; and the washing places are also there. Roads in Palestine at present are little better than bridle paths. They have never changed in plan or condition since the Roman occupation of the country.

Verse 3. Then came forth unto him] Before these words the other copy, 2 Kings 18:18, adds, Ëlmh la warqyw vaiyikreu el hammelech, “And they demanded audience of the king.”

3. Only the confidential ministers of Hezekiah went out to Rabshakeh at the upper pool. He had been sent from Lachish, a frontier town southwest from Jerusalem, in Judah, in the fruitful hills just above the western plain. A slab from Kouyunjik, now in the British Museum, represents it as a large fortified town. In the case of Shebna, see fulfilment of Isaiah 22:19.

4. The great king — Sennacherib was so called because he had under him subordinate kings or provinces. Notice Rabshakeh’s affected contempt of Hezekiah in withholding his title as king. What hast thou, a pretended king, to confide in? But he puts a royal swell upon thinking of Assyria.

Verse 5. I say— “Thou hast said”] Fourteen MSS. (three ancient) of Kennicott’s and Deuteronomy Rossi’s have it in the second person, trma amarta; and so the other copy, 2 Kings 18:20. But they are but vain words] µytpc rbd debar sephathayim, a word of the lips. Thou dost talk about counsels, but thou hast none; about strength, but there is none with thee.

5. And the contempt is kept up through several verses. Instead of the interpretation given in italicized words in this verse, a better meaning of the original is this: “I, Rabshakeh, say, A mere word of lips [foolish talk] is your counsel and strength for the war which you are vainly urging upon your armed men and followers.” The speaker feigns that this counsel and strength is what Egypt has promised.

Verse 6. The staff of this broken reed] A weakened, faithless ally. On Egypt] The Bodl. MS. adds Ëlm melech, the king of Egypt; and so perhaps the Chaldee might read.

It will go into his hand, and pierce it] Will take subsidy after subsidy, and do nothing for it.

6. And he in effect continues: “What height of folly in you to trust in this broken reed, Egypt. Leaning on such a staff is only to be pierced by it. Pharaoh has ever proved false to those who have depended on him. He is a reed staff that first pierces, then breaks. His first essays of resistance are daring and sharp, but they soon yield in very weakness.” This may have been conceived by this Assyrian leader as about to follow in the invasion soon to be made upon Egypt by Sennacherib.

Verse 7. But if thou say— “But if ye say”] Two ancient MSS. have wrmat tomeru in the plural number; so likewise the Septuagint, Chaldee, and the other copy, 2 Kings 18:22.

Ye shall worship before this altar— “To worship only before this altar”] See 2 Chronicles 32:12.

7. The tantalizer turns now to the claim of a religious reformation on the part of Hezekiah. You trust in Jehovah, you say. But you have taken away his altars and high places, and restricted worship to Jerusalem, thus plundering the people of their broad privileges and liberal religion. The heathenish address is crafty, for it was spoken in Hebrew, and was intended for the people, listening in great crowds from the walls near at hand.

Ver. 8. Now therefore give pledges, I pray thee, to my master the king. Rabshakeh demanded two thousand hostages of the best families, for whom he would provide horses. He offered to remove them to a land like their own, but alas, a land unnamed! The military insolence of a man elated with conquests. Who but the vanquished can bear it?

8. “Now try your hand,” continues Rabshakeh. Give pledges — Hostages, securities, to the great king, for two thousand horses, if indeed you can mount such a wonderful number. A contemptuous comparison, yet of keen edge, because cavalry was not an arm the Jews could boast of. The sense of the phrase “give pledges,” is, to make an engagement with, strong and well secured.

9. How… turn away… one captain — How will you, even then, figure in a hand to hand fight with the least one of my satraps or small governors? Which do you think would first take flight? And put thy trust on Egypt — Can Egypt come to you with any more glorious rescue with her cavalry?

Verse 10. Am I now come up without the Lord] Probably some apostate Israelitish priest might have encouraged the king of Assyria by telling him that JEHOVAH had given him a commission against Jerusalem.

Ver. 10. Am I now come up without the LORD against this land to destroy it? He used the word Jehovah, a name which he thought would have weight with the Jews. If his gods had delivered such an oracle, they had done it to destroy both him and his army. A great man consummately wicked. Blasphemy filled up the measure of his sins.

10. Am I now come up without the Lord — The adroitness of Rabshakeh’s speech is still manifest. It is to terrify the outside hearers on the walls. To disaffect them, and the whole population of Jerusalem through them, is his entire drift. His last dodge is a religious one. He claims a commission for Sennacherib from Jehovah, the Jews’ own deity, to sack and destroy, and thus aims to incite the people to revolt and surrender. Except the better class of Jews, who held to pure Monotheism, all the nations at this time held to the divinity of each other’s national gods, which explains Rabshakeh’s claim of Jehovah’s support.

11-13. Then said Elliakim… Shebna… Joah — The alarm of

Hezekiah’s officers is now aroused, and they are thrown off their guard. It is singular that they had not seen the trick before. They could understand Aramaic, the language of Rabshakeh, which the hearers on the wall could not. Possibly this dialect was the court language, as the surrounding civil relations required a common language for diplomatic intercourse. Hath my master sent me to thy master — The suspected intent is now avowed, and Rabshakeh demonstrates his sole interest with the people by straightening up and speaking louder, after having pictured to them the disgusting results of a prospective siege and famine. The repeated use of the king’s name — the great king, the king of Assyria — shows to the people his own ambassadorship, and they realize a direct authority in his words. But Hezekiah is contemptuously never mentioned as king. The aim is to inspire in the people a like contempt. In the person of Rabshakeh “the great king” speaks now.

Verse 12. That they may eat their own dung— “Destined to eat their own dung”] lkal leechol, that they may eat, as our translation literally renders it. But the Syriac reads lkam meechol, that they may not eat, perhaps rightly, and afterward twtvmw umishshethoth, or twtvw ushethoth, to the same purpose. Seventeen of Dr. Kennicott’s MSS., ten of Deuteronomy Rossi’s and two of my own, read ymym meymey, the water; mine have שניהם ymym meymey sheneyhem, and write in the margin רגליהם ymym meymey regaleyhem, the water of their feet, a modest way of expressing urine.

11-13. Then said Elliakim… Shebna… Joah — The alarm of

Hezekiah’s officers is now aroused, and they are thrown off their guard. It is singular that they had not seen the trick before. They could understand Aramaic, the language of Rabshakeh, which the hearers on the wall could not. Possibly this dialect was the court language, as the surrounding civil relations required a common language for diplomatic intercourse. Hath my master sent me to thy master — The suspected intent is now avowed, and Rabshakeh demonstrates his sole interest with the people by straightening up and speaking louder, after having pictured to them the disgusting results of a prospective siege and famine. The repeated use of the king’s name — the great king, the king of Assyria — shows to the people his own ambassadorship, and they realize a direct authority in his words. But Hezekiah is contemptuously never mentioned as king. The aim is to inspire in the people a like contempt. In the person of Rabshakeh “the great king” speaks now.

11-13. Then said Elliakim… Shebna… Joah — The alarm of

Hezekiah’s officers is now aroused, and they are thrown off their guard. It is singular that they had not seen the trick before. They could understand Aramaic, the language of Rabshakeh, which the hearers on the wall could not. Possibly this dialect was the court language, as the surrounding civil relations required a common language for diplomatic intercourse. Hath my master sent me to thy master — The suspected intent is now avowed, and Rabshakeh demonstrates his sole interest with the people by straightening up and speaking louder, after having pictured to them the disgusting results of a prospective siege and famine. The repeated use of the king’s name — the great king, the king of Assyria — shows to the people his own ambassadorship, and they realize a direct authority in his words. But Hezekiah is contemptuously never mentioned as king. The aim is to inspire in the people a like contempt. In the person of Rabshakeh “the great king” speaks now.

14-18. Special pleading begins here against Hezekiah’s influence; also, so far forth, against the people’s fealty to Jehovah. Striking down one makes both to fall. Make an agreement — He calls upon them to come to pleasant terms with him, to make a blessing, probably a mutual blessing; (so the original;) that is, to leave Hezekiah, ignore his assurances of divine aid and deliverance from the great king’s power, choose sustenance from figs and oil and wine and wholesome water, outside the walls, rather than the revolting extremities of a siege and famine inside. Prepare also to go to a similar land of plenty beyond the great river Euphrates. Until I come, means his return from conquering Egypt. He is now at Lachish, subduing that outpost and others lying in the way of his advance upon Egypt. His confidence that he can break Egypt to pieces, like the reeds of her river banks, seems now as strong as his purpose to do so. This accomplished, his purpose is to overthrow the government at Jerusalem and to transport the people, as Israel had been, to Assyria. This device of Rabshakeh is apparently to reconcile the Jews toward this probable result.

Verse 15. This city shall not be delivered] alw velo, AND this city. Ten of Kennicott’s MSS., and nine of Deuteronomy Rossi’s, with one (ancient) of my own, add the conjunction.

14-18. Special pleading begins here against Hezekiah’s influence; also, so far forth, against the people’s fealty to Jehovah. Striking down one makes both to fall. Make an agreement — He calls upon them to come to pleasant terms with him, to make a blessing, probably a mutual blessing; (so the original;) that is, to leave Hezekiah, ignore his assurances of divine aid and deliverance from the great king’s power, choose sustenance from figs and oil and wine and wholesome water, outside the walls, rather than the revolting extremities of a siege and famine inside. Prepare also to go to a similar land of plenty beyond the great river Euphrates. Until I come, means his return from conquering Egypt. He is now at Lachish, subduing that outpost and others lying in the way of his advance upon Egypt. His confidence that he can break Egypt to pieces, like the reeds of her river banks, seems now as strong as his purpose to do so. This accomplished, his purpose is to overthrow the government at Jerusalem and to transport the people, as Israel had been, to Assyria. This device of Rabshakeh is apparently to reconcile the Jews toward this probable result.

Verse 16. Make an agreement] hkrb berachah, make a blessing with me; i.e., Give me a ransom for the city, and I will not destroy it; give me the yearly tribute thou hast promised.

14-18. Special pleading begins here against Hezekiah’s influence; also, so far forth, against the people’s fealty to Jehovah. Striking down one makes both to fall. Make an agreement — He calls upon them to come to pleasant terms with him, to make a blessing, probably a mutual blessing; (so the original;) that is, to leave Hezekiah, ignore his assurances of divine aid and deliverance from the great king’s power, choose sustenance from figs and oil and wine and wholesome water, outside the walls, rather than the revolting extremities of a siege and famine inside. Prepare also to go to a similar land of plenty beyond the great river Euphrates. Until I come, means his return from conquering Egypt. He is now at Lachish, subduing that outpost and others lying in the way of his advance upon Egypt. His confidence that he can break Egypt to pieces, like the reeds of her river banks, seems now as strong as his purpose to do so. This accomplished, his purpose is to overthrow the government at Jerusalem and to transport the people, as Israel had been, to Assyria. This device of Rabshakeh is apparently to reconcile the Jews toward this probable result.

Verse 17. And vineyards] The other copy, 2 Kings 18:32, adds here: “A land of oil-olive, and of honey; that ye may live, and not die: and hearken not unto Hezekiah when he seduceth you.”

14-18. Special pleading begins here against Hezekiah’s influence; also, so far forth, against the people’s fealty to Jehovah. Striking down one makes both to fall. Make an agreement — He calls upon them to come to pleasant terms with him, to make a blessing, probably a mutual blessing; (so the original;) that is, to leave Hezekiah, ignore his assurances of divine aid and deliverance from the great king’s power, choose sustenance from figs and oil and wine and wholesome water, outside the walls, rather than the revolting extremities of a siege and famine inside. Prepare also to go to a similar land of plenty beyond the great river Euphrates. Until I come, means his return from conquering Egypt. He is now at Lachish, subduing that outpost and others lying in the way of his advance upon Egypt. His confidence that he can break Egypt to pieces, like the reeds of her river banks, seems now as strong as his purpose to do so. This accomplished, his purpose is to overthrow the government at Jerusalem and to transport the people, as Israel had been, to Assyria. This device of Rabshakeh is apparently to reconcile the Jews toward this probable result.

14-18. Special pleading begins here against Hezekiah’s influence; also, so far forth, against the people’s fealty to Jehovah. Striking down one makes both to fall. Make an agreement — He calls upon them to come to pleasant terms with him, to make a blessing, probably a mutual blessing; (so the original;) that is, to leave Hezekiah, ignore his assurances of divine aid and deliverance from the great king’s power, choose sustenance from figs and oil and wine and wholesome water, outside the walls, rather than the revolting extremities of a siege and famine inside. Prepare also to go to a similar land of plenty beyond the great river Euphrates. Until I come, means his return from conquering Egypt. He is now at Lachish, subduing that outpost and others lying in the way of his advance upon Egypt. His confidence that he can break Egypt to pieces, like the reeds of her river banks, seems now as strong as his purpose to do so. This accomplished, his purpose is to overthrow the government at Jerusalem and to transport the people, as Israel had been, to Assyria. This device of Rabshakeh is apparently to reconcile the Jews toward this probable result.

Verse 19. Where are the gods] Many MSS. add the conjunction here also: And, or But, where are the gods, &c.

For other matters relative to this chapter, see Clarke’s notes on “2 Kings 18:13”, &c.

Of Sepharvaim] The other copy, 2 Kings 18:34, adds, of “Henah and Ivah.”

Have they delivered] ykw vechi. The copulative is not expressed here by the Septuagint, Syriac, Vulgate, and three MSS.; nor is it in any other copy. Ib. Houbigant reads ykh hachi, with the interrogative particle; a probable conjecture, which the ancient Versions above quoted seem to favour.

Ver. 19. Where are the gods of Hamath? The country north of the passe of Lebanon.—Sephar-vaim, a kingdom north of Damascus. Arphad, Hena, and Ivah were royal cities, adjacent to the kingdom of Hamath. Those men boasted of having conquered the gods; to say they had conquered men was of small account. Idolaters from the beginning have placed their cities and temples under the care of titular divinities. The origin of such practices was pious, without a doubt; for Jacob says, “the angel of the Lord, (the Messiah) hath redeemed me from all evil and mischief.” The Athenians, walking in the vanity of their imagination, placed their city under the care of the blue-eyed Pallas. We follow them in placing churches and chapels under the patronage of apostles, saints and martyrs.

19. Where are the gods — Rabshakeh had, in the previous verse, appealed to his success as to the petty northern nations. Their gods failed them, so will Jehovah, the Jews’ deity, fail them. For Hamath, Arphad, and Sepharvaim, see notes in Isaiah 10:9. The defeat of Samaria is another argument.

20-22. Rabshakeh continues his impious, Jehovah-defying argument, but to no avail. They, the Jews, held their peace, according to the instruction of their king Hezekiah. Rabshakeh’s eloquence was spent in vain. The God-fearing Hezekiah had succeeded well in his reformation of the masses. A few worldly or false ones at court had not reformed, and they doubtless had caused the king to fall in with their temporizing policy of securing a promise of help from Egypt. It is fair to believe, with Delitzsch, that the commissioners, on Rabshakeh’s turning to the people on the wall, retired at once to Hezekiah, rending their clothes in grief at the disgrace they had experienced.

The second attempt of the Assyrians to force the surrender of Jerusalem begins at Isaiah 37:8, and closes the chapter.

Verse 21. But they held their peace— “But the people held their peace”] The word העם haam, the people, is supplied from the other copy, and is authorized by a MS. which inserts it after wta otho.

ISAIAH

20-22. Rabshakeh continues his impious, Jehovah-defying argument, but to no avail. They, the Jews, held their peace, according to the instruction of their king Hezekiah. Rabshakeh’s eloquence was spent in vain. The God-fearing Hezekiah had succeeded well in his reformation of the masses. A few worldly or false ones at court had not reformed, and they doubtless had caused the king to fall in with their temporizing policy of securing a promise of help from Egypt. It is fair to believe, with Delitzsch, that the commissioners, on Rabshakeh’s turning to the people on the wall, retired at once to Hezekiah, rending their clothes in grief at the disgrace they had experienced.

The second attempt of the Assyrians to force the surrender of Jerusalem begins at Isaiah 37:8, and closes the chapter.

20-22. Rabshakeh continues his impious, Jehovah-defying argument, but to no avail. They, the Jews, held their peace, according to the instruction of their king Hezekiah. Rabshakeh’s eloquence was spent in vain. The God-fearing Hezekiah had succeeded well in his reformation of the masses. A few worldly or false ones at court had not reformed, and they doubtless had caused the king to fall in with their temporizing policy of securing a promise of help from Egypt. It is fair to believe, with Delitzsch, that the commissioners, on Rabshakeh’s turning to the people on the wall, retired at once to Hezekiah, rending their clothes in grief at the disgrace they had experienced.

The second attempt of the Assyrians to force the surrender of Jerusalem begins at Isaiah 37:8, and closes the chapter.