As we come to Isaiah 36, we arrive at a major turning point in the book. Up to this point, Isaiah has largely been prophetic warnings, visions, judgments against the nations and Judah and Israel, and pictures of Messiah’s coming Kingdom.

We’ve seen Judah’s rebellion and God’s holiness in Isaiah 1–6. The promise of Immanuel (God with us) and Israel’s coming Davidic King, the Messiah, in Isaiah 7–12. God’s judgment on the nations in Isaiah 13–23.

The “Isaiah Apocalypse” in chapters 24–27, where the whole earth is advised about God’s coming judgment and prepares for His redeemed people to be restored, renewed, and to experience eternal blessings. The repeated “woes” in chapters 28–35 for those trusting in false security, political compromise, and unbelief.

The promise that a righteous King will reign along with the future restoration of Zion (Jerusalem) and the highway of holiness where God leads the way in a dark world. This way and walk provides and leads to blessings, peace, and confidence as God’s children wait on the Lord in times of trouble and distress as we saw in Isaiah 35.

Now in Isaiah 36, prophecy becomes history. This chapter records the Assyrian invasion under King Sennacherib of the Assyrian Empire during the reign of King Hezekiah. What Isaiah had warned Judah about is now standing at Jerusalem’s gates with his bloodthirsty army.

The theological truths outlined in the previous chapters become a real life test. Will Judah trust in their alliances with Egypt and Syria or in God? Will faith overcome their fears? Will God’s people believe the promises of God when surrounded by overwhelming circumstances?

Isaiah 36 is not just ancient history. It’s a living illustration of the spiritual conflict Isaiah has been describing all along. This chapter sets the stage for one of the great lessons of Scripture: that faith is not proven in comfort but in crisis.

The Assyrian Empire was the dominant military power of the ancient Near East. The northern kingdom of Israel had already fallen to Assyria in 722 BC because of Israel’s unfaithfulness and rebellion against God.

Now Judah stands alone. King Hezekiah had attempted reforms and sought to restore worship of the Lord, but politically Judah was weak and vulnerable. Sennacherib, king of Assyria, invaded Judah and captured fortified cities. Jerusalem appeared to be next. Humanly speaking, the situation was hopeless.

V 1–3 Isaiah begins with historical accuracy: “Now it came to pass in the fourteenth year of King Hezekiah…” This reminds us that biblical faith is based on empirical facts of history. The dates of Hezekiah’s reign verified in historical documents apart from Scripture describe his co-regency, or sharing of kingship with his father, when he was 11 or 12 years old in 729 BC, and his sole rule began at the age of 25 when his father Ahaz died in 715 BC. He then ruled until 687 BC. It was at the start of his exclusive reign that God healed him after he was struck with a fatal illness and prayed for healing (Isa. 38:1–5; 2 Kings 20:1–3).

The Assyrians had already overwhelmed much of Judah beginning in 701 BC. Twenty-one years earlier, Israel had fallen to Assyria. Archaeological discoveries from Sennacherib’s own records boast of conquering numerous Judean cities and shutting up Hezekiah “like a bird in a cage.”

Jerusalem is now surrounded, and it does not look like anything can stop the powerful Assyrian army. is literally “chief cupbearer,” but the term came to refer to the vizier or chief officer of the empire. This role was similar to Nehemiah’s role to the king of Persia. The Rabshakeh was present with the Assyrian army, and he stands at the conduit of the upper pool. This is the exact place where Isaiah confronted Hezekiah’s father Ahaz back in Isaiah 7. It was there Ahaz was told by him to trust God instead of foreign alliances, and as a sign to Ahaz the prophecy of Immanuel was given in 7:14. Now Hezekiah, the son of Ahaz, faces an even greater crisis at the same location.

V 4–10 The Rabshakeh speaks with arrogance using psychological warfare to discourage and intimidate the people. “What confidence is this in which you trust?” This question is really the theme of the chapter. Everyone trusts in something. The Assyrians trusted in their military strength. Egypt their political power. Judah under Ahaz, and now Hezekiah, were tempted to trust in political alliances. But God was calling on the king and His people to trust in Him alone against overwhelming odds. Walking by faith and not sight (2 Cor. 5:7). 

The Rabshakeh mocks Judah’s dependence on Egypt: “Egypt is a broken reed.” In this case, he is correct. Throughout Isaiah, God repeatedly warned Judah not to trust Egypt. Sometimes even our enemies speak partial truth.

But then the Rabshakeh goes further and mocks trust in the Lord Himself. “Do you think mere words are strategy and power for war?” The world still mocks faith this way. Prayer appears weak. Obedience appears foolish. Trust in God appears impractical. But Scripture repeatedly teaches that the unseen hand of God determines the outcome of nations as well as our defense in times of crisis (consider David’s cry and confidence when all Israel, led by Absalom, was after him in Psalm 3).

Then the Rabshakeh accuses Hezekiah of offending God by removing the high places. In the Bible, “high places” were elevated locations, usually hills or raised platforms, where people worshiped. At first, some high places were used in the worship of the God of Israel before the Temple was built in Jerusalem. Later, however, they became associated with idolatry and false worship.

Before Solomon built the Temple, worship sometimes occurred at local altars. 1 Kings 3:2 says, “The people were still sacrificing on the high places, because there was no house built for the name of the LORD until those days.” Samuel offered sacrifices at a high place (1 Sam. 9), and Solomon worshiped at Gibeon which was a high place (1 Kings 3:4).

So initially, not every high place was pagan. High places became a problem when God appointed one place for worship and atonement: Jerusalem and the Temple (Deut. 12). Worship in the high places became sinful because it did not follow God’s biblical requirements for sacrifice and offerings outlined in Leviticus and the rest of Torah. The Canaanites and surrounding nations often worshiped Baal, Asherah, and other gods on hills and mountain places which were thought to be closer to heaven.

A repeated statement in 1 and 2 Kings is, “The high places were not taken away.” Even good kings failed to remove them, as we see in 1 Kings 15:14 regarding Asa: “But the high places were not removed; nevertheless, Asa’s heart was wholly devoted to the LORD.”

Hezekiah, and later Josiah, removed them as part of their spiritual reforms. 2 Kings 18:4 says, “He removed the high places and broke down the sacred pillars.” Hezekiah heeded the word of God through Isaiah, which led to revival in Judah. Josiah later carried out an even more sweeping destruction of high places throughout the land (2 Kings 23).

The high places represented areas where people exalted something above God or worshiped Him on their own terms rather than in His appointed way. The prophets called Israel to tear down not only physical high places but spiritual ones. These included pride, idols, self-reliance, and compromise with the world. Throughout the book of Isaiah, God calls His people to turn from false gods and return to covenant loyalty to Him.

So, the Rabshakeh, in accusing Hezekiah and Judah of forsaking God by tearing down the high places. He did not understand that Hezekiah was obeying God by removing false worship and centralizing worship in the Temple in Jerusalem. The enemies of God and His people continually misunderstood true worship just as the world still misunderstands biblical faith today. 

The speech of the Rabshakeh resembles the tactics of Satan throughout Scripture. In Genesis 3: “Has God indeed said?” When Yeshua was confronted by Satan in the wilderness after fasting forty days, and later when He was on the cross, his servants said: “If You are the Son of God…” The enemy and his seed (Gen. 3:15) will always attack confidence in and obedience to God’s Word.

V 11–20 The leaders of Judah ask the Rabshakeh to speak Aramaic instead of Hebrew because they do not want the people on the wall to hear and understand what is being discussed. But the Assyrians intentionally want the people to hear. They want to instill fear in the people using psychological warfare.

Fear divides leadership from the people, cultivating panic and distrust. The Rabshakeh offers peace and prosperity if Judah surrenders with promises of “eating from your vines and fig trees…” This distorts God’s covenant blessings from Scripture. Satan often imitates God’s promises while removing submission to God. The enemy, who is a liar, offers comfort while calling for trust in him and not in God’s covenant promises. Blessing without obedience. Peace without repentance.

V 18 “… Has any one of the gods of the nations delivered his land from the hand of the king of Assyria?” This is a great theological question for all of us. The Rabshakeh compares the God of Israel with the idols of nations that had fallen to Assyrian conquest. But Assyria underestimated the God of Israel.

The nations worship false gods. Israel’s God is the Creator of heaven and earth. This is the same mistake the world makes today. People treat Yeshua as one of many religious options. But Scripture declares Him unique.

V 21–22 “But they were silent (Israel’s leaders) and answered him not a word; for the king’s commandment was, “Do not answer him.” But they held their peace and answered him not a word.” Silence is powerful. Not every accusation deserves an answer. Sometimes faith waits quietly before the Lord. This reflects Isaiah’s earlier counsel: “In returning and rest you shall be saved; in quietness and confidence shall be your strength” (Isaiah 30:15). The people obey the king’s command not to respond the enemy’s propaganda.

So, what we see in Isaiah 36 is that faith is tested in crisis. Anyone can speak about faith in peace. The true test comes when circumstances appear impossible. Assyria was not just attacking Jerusalem. They were attacking confidence in God. Most spiritual battles begin in the arena of faith in the living God. Can we really trust God?

Assyria looked invincible. Yet soon God will demonstrate how fragile earthly empires are. Nations rise and fall, but the Lord reigns forever. He is the same yesterday, today, and forever. Isaiah repeatedly warned Judah not to trust in Egypt, politics, or military alliances. This is true today. Salvation, deliverance, justice, righteousness, and revival will not come from our president, our chosen political parties. It will not come from Congress, or the Supreme Court. This is true for the US, for Israel, or any other nation or power. We must fix our eyes and hope for ourselves and the world on the Holy One of Israel.

Isaiah has continually pointed us toward the coming righteous King. Hezekiah, as we will see, was a faithful king in many ways, but even he is only a shadow. Judah needs more than a good king. They need a perfect King. The failure of human kingdoms prepares God’s people to look to God and His Messiah.