Exegetical and Hermeneutical Commentary of Isaiah 36:10
And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.
10. That the Assyrian should represent himself as commissioned by Jehovah to avenge the desecration of his sanctuaries is not by any means incredible. A precisely similar sentiment is put into the mouth of Cyrus in his account of the conquest of Babylon. It expresses no serious religious conviction (see Isa 36:20); and the resemblance to Isaiah’s teaching (ch. Isa 10:5 ff.) is either accidental, or is due to a Jewish colouring unconsciously imparted to the narrative by the writer.
For this land, in the first half of the verse, we read in 2Ki 18:25 “this place,” i.e. Jerusalem.
Fuente: The Cambridge Bible for Schools and Colleges
And am I now come up without the Lord – Am I come up without his permission or command? Rabshakeh here speaks in the name of his master; and he means to say that he had the express command of Yahweh to inflict punishment on the Jews. It is possible that there had been conveyed to Sennacherib a rumour of what Isaiah had said (see Isa 10:5-6) that God would bring the Assyrians upon the Jewish people to punish them for their sins, and that Rabshakeh now pleads that as his authority, in order to show them that resistance would be vain. Or it may be that he uses the name Yahweh here as synonymous with the name of God, and means to say that he had been divinely directed to come up in that expedition. All the ancient warriors usually consulted the gods, and endeavored by auguries to obtain the divine approbation of their plans of conquest, and Rabshakeh may mean simply to say that his master came now under the divine sanction and direction. Or, which is more probable, he made use of this as a mere pretence for the purpose of influencing the people who heard him, and to whom he said he was sent Isa 36:12, in order to alienate their minds from Hezekiah, and to induce them to surrender. He knew that it was one of the principles of the Jews, however little they regarded it in practice, to yield to his authority. Wicked people will be glad to plead divine authority for their purposes and plans when they can have the slightest pretence for it.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
10. A boastful inference fromthe past successes of Assyria, designed to influence the Jews tosurrender; their own principles bound them to yield toJehovah’s will. He may have heard from partisans in Judah what Isaiahhad foretold (Isa 10:5; Isa 10:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And am I now come up without the Lord against this land to destroy it?…. He would insinuate that he had a commission from the Lord God, and that it was by his will and order that he came up to destroy the land; which he said to intimidate Hezekiah and his subjects, as knowing that nothing was more likely to do it than that so far it was true, that he did not come up without the knowledge of the Lord, nor without his will to chastise, but not to destroy, as the event showed:
the Lord said unto me: by the impulse of his Spirit, or by one of his prophets, as he would suggest:
go up against this land, and destroy it; which was a lie of his own making; he knew that the Lord had said no such thing to him, nor had sent him on such an errand; unless he concluded it from his success in taking the fenced cities of Judah, and from Samaria, and the ten tribes, being delivered up in time past into the hands of the king of Assyria, and so was confident this would be the fate of Judah and Jerusalem.
Fuente: John Gill’s Exposition of the Entire Bible
10. And now have I come up without Jehovah? He now attacks Hezekiah in another manner, by telling him that it will serve no purpose to assemble his forces and to make other warlike preparations. For he alleges that Hezekiah has not to do or to contend with a mortal man, but with God himself, at whose suggestion, and not at his own, he camo hither to destroy the country; and therefore that they who oppose him will fight against God, and consequently all their efforts will be fruitless.
Hence we ought to learn that however earnestly we may be devoted to godliness, and however faithfully we may labor to advance the kingdom of Christ, still we must not expect to be free from every annoyance, but ought rather to be prepared for enduring very heavy afflictions. The Lord does not always recompense our piety by earthly rewards; and indeed it would be an exceedingly unsuitable recompense that we should possess abundant wealth and enjoy outward peace, and that everything should proceed to our wish; for the world reckons even wicked men to be happy on this ground, that they do not endure bad health or adversity, and are free from the pressure of poverty, and have nothing to disturb them. In this respect our condition would not differ at all from that of the reprobate.
This example of Hezekiah, who labored with all his might to restore religion and the true worship of God, and yet endured calamities so heavy and violent that he was not far from despair, ought to be constantly placed before our eyes, in order that, when we shall think float we have discharged our duty, we may nevertheless be prepared to endure conflicts and troubles of every kind, and may not be disturbed if enemies gain an advantage at the first onset, as if all at once they would swallow us up. Those proud and haughty minds will quickly fall, when the first ardor has boiled over and spent its foam, and their eagerness and pride will speedily disappear Rabshakeh boasted of the greatness and power of his king, in order to terrify Hezekiah. Such is the manner in which wicked men act towards us. By threatening words they attack us, and by various terrors they try our patience, or rather through their agency Satan labors, whom we plainly see speaking by the mouth of Rabshakeh. Nay, Satan assumes the character of God himself, and “is transformed into an angel of light.” (2Co 11:14.) Thus also the Spirit of God himself declares, that the strength of man is frail and fading, and that every one who leans on it seeks his own destruction. (Jer 17:5.) Rabshakeh says the same thing, and discourses as if he were discharging the prophetical office by the command of God.
We ought therefore to distinguish wisely when God speaks, and when, on the other hand, his name is falsely assumed by men; for Satan resorts to various artifices to make himself appear to be like God. All these reproaches were unjustly, as we have said, brought by Rabshakeh against Hezekiah, who did not place his hope in his own strength, and did not vaunt himself through reliance on the Egyptians; but godly men, even when they do well, must be exposed to evil reports. By these stratagems Satan attacks our faith, and unjustly slanders us among men. This temptation is highly dangerous, for we are desirous that our integrity should be well known; and when we are well disposed, we take it ill if other men put a different interpretation on our conduct. Thus Satan endearours by slander to overturn all that has been done out of a good conscience, or accuses us of something with which we are not at all chargeable, or loads us with unfounded slanders, or contrives what never came into our mind; but an upright conscience ought to be like a brazen wall to us, that, imitating the example of Hezekiah, we may stand unshaken against such accusations and slanders.
So far as relates to the last clause, in which Rabshakeh reproaches him with having overturned the worship of God, (36) every person must plainly see how slanderous is that charge; for Hezekiah had taken away false gods and superstitious (37) worship, which God abhors. (2Kg 18:4.) But we need not wonder that wicked men cannot distinguish between the true God and the false, between superstition, and religion. And the same thing is practiced amongst us every day; for the Papists, who are delighted with nothing but their own superstitions, accuse us of having taken away innumerable inventions of men, and complain that we have impaired and almost abolished the worship of God. They taunt us also in the same manner as that Rabshakeh, “Would God assist those who have taken away his worship, profaned the holy temples, and everything that was established in that beautiful order?” The reason is, that in Popery everything had a dazzling appearance, and drew the admiration of men; while we retain no ceremonies but those which are plain and simple, and free from all pageantry, and therefore they think that we have taken away the worship of God, which they estimate by outward appearances. If any adverse event befalls us, they exclaim that it; is richly deserved, that all the blame attaches to us, that the whole world is punished for our ungodliness, and if we ourselves suffer any calamity they taunt us still more.
Yet with resolute faith we must stand out against such ungodly speeches, by shewing that what they call the worship of God is not his worship, but that we have taken away, and have justly taken away, mere trifles, and that all the contrivances of men do not belong to the worship of God, but. are delusions of Satan, and that nothing is more destructive. We must therefore stand out with unshaken faith against reproaches of every kind, by which Satan endeavors to throw a shade over the practice of godliness. At first sight it appears to be shameful that he overthrew many altars and left but one, that he profaned many temples that one might remain. (2Kg 18:4.) But Hezekiah was fully acquitted by this single defense, that he undertook nothing but by the word of God; and therefore that he was satisfied with a single altar, because God had forbidden him to erect more, and that he had thrown down all images, because they had been unlawfully set up in opposition to the instructions of the Law. (Exo 20:4.) We have the same dispute with the Papists in the present day, because they blame us on no other ground than that we have set aside a huge mass of ceremonies, and retain only what God has enjoined. In such cases, however, we must not argue about what pleases men, but what is approved by God.
(36) Our author refers to the charges contained in the 7 th verse of this chapter. — Ed.
(37) “ Les idols et l’idolatrie.” “Idols and idolatry.”
Fuente: Calvin’s Complete Commentary
(10) Am I now come up without the Lord . . .The words may be simply an empty boast. Possibly, however, Isaiahs teaching that it was Jehovah who brought the King of Assyria into Judah, and used him as an instrument (Isa. 7:17-18), had become known, or Sennacherib may have dreamt, or have said that he had dreamt, that the God of Judah, irritated with the destruction of the high places, had given him this mission. He assumes the character of a defender of the faith. The inscriptions of Sennacherib are, it may be noted, conspicuous for like assertions. He delights, apparently, to claim a Divine sanction for the wars in which he is engaged (Records of the Past, i. 25, 9:23).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And am I now come up without Yahweh against this land to destroy it? It was Yahweh himself who said to me, Go up against this land and destroy it.”
But what about trusting in Yahweh? Let them now consider this. It is in fact at the behest of Yahweh that they have come, in order to teach this altar-destroyer a lesson. This may reflect some knowledge of what Isaiah had already been declaring (Isa 10:5), but represented as having been said by Yahweh to Sennacherib himself. After all Sennacherib is favoured by all the gods! (In his annals Sennacherib actually gives the credit for his victories to Ashur). Or it may have been speaking of what would be the obvious consequence of Hezekiah’s reforming actions to those who saw things as they saw them.
‘This land.’ 2 Kings has ‘this place’, emphasising more the impact on Jerusalem. But as Isaiah made clear elsewhere, Sennacherib’s invasion of God’s land was one of the things that had aroused His anger (Isa 14:25).
Fuente: Commentary Series on the Bible by Peter Pett
Isa 36:10. And am I now come up without the Lord It is plain from the seventh verse, that Rabshakeh, by the Lord, meant that god whom himself or his master the king of Assyria adored, and not the Jehovah of the Jews; he boasts therefore that he did not come without the permission of this god: His prophets and diviners, most likely, had informed him that his expedition should be successful; for the heathens, we know, were used to consult their priests and augurs on these occasions. He urges therefore, that it was in vain for the Jews to trust in the Lord, when that Lord himself had sent him against them. There are some, however, who think that he had heard and known of Isaiah’s prophesies, (see chap. Isa 8:7 Isa 10:5-6.) and that he alludes to them in these words.
Fuente: Commentary on the Holy Bible by Thomas Coke
am I come up. As foretold twenty-eight years before (Isa 10:6-8).
If Rabshakeh knew of this, it shows the falsehood of “half the truth”.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 10:5-7, Isa 37:28, 1Ki 13:18, 2Ki 18:25, 2Ch 35:21, Amo 3:6
Reciprocal: Gen 19:13 – Lord hath Isa 36:18 – lest Isa 37:29 – rage
Fuente: The Treasury of Scripture Knowledge
36:10 And am I now come up without the LORD against this land to destroy it? the LORD said to me, {i} Go up against this land, and destroy it.
(i) Thus the wicked to deceive us, will pretend the Name of the Lord: but we must try the spirits, whether they are of God or not.
Fuente: Geneva Bible Notes
Perhaps the commander was referring to Isa 10:5-6, Isaiah’s prophecy that God would send Assyria against His people. Alternatively, he may have just been claiming divine authorization for Sennacherib’s invasion when there was none. It was not unusual for ancient Near Eastern conquerors to claim that the god of the invaded people had joined the invader. [Note: See Pritchard, ed., Ancient Near . . ., pp. 277, 278, 283, 286, 289, 290, 291, 293, 301, 312-15, 462.]
Hezekiah’s officials interrupted the commander when they heard this last unsettling claim.