Grace Institute: Isaiah: The Humility of Hezekiah

The Humility of Hezekiah Isaiah 28-39 Fall 2008

The Taunt of Rabshakeh (Isaiah 36)

The Setting (36:1-3)

In chapters 7 – 12 King Ahaz is confronted with an invading army and must choose to trust God for deliverance or trust in a foreign alliance. In chapters 29 – 39, Ahaz's son, King Hezekiah faces the same choice. However, unlike his father, Hezekiah chooses to trust in the Lord rather than the armies of men. Hezekiah serves as a contrast to the arrogance of the nations and is an illustration of one who humbly trusts in the Lord.

Isaiah records in chapters 36-39 a historical narrative, which is almost identical to 2 Kings 18-20. The Assyrian king, Sennacherib has invaded Judah and conquered nearly all the fortified cities. The army of Assyria is outside the gates of Jerusalem, with the general, Rabshakeh, encamped by the upper pool. This is the location of Jerusalem's water supply. Rabshakeh is demonstrating his position of strength as he begins his siege of Jerusalem.

Rabshakeh Talks with the King's Envoys (36:4-10)

King Hezekiah sends out two of his advisors, Eliakim, who is in charge of the king's treasurer, and Shebna, who is the court recorder. We will see more of these bureaucrats later when go look back at chapter 22.

When Eliakim and Shebna arrive, Rabshakeh tells them to ask Hezekiah this important question:

On what do you rest this trust of yours? Do you think that mere words are strategy and power for war? In whom do you now trust, that you have rebelled against me? (Isaiah 36:4-5 ESV)

This is the key issue for Hezekiah and the people of Jerusalem. However, it is also the key question for each one of us. In whom do you now trust? Rabshakeh outlines three options on whom Hezekiah might place his trust:

Trusting in Egypt

Hezekiah might place his trust in the military strength of Egypt. However, the Assyrian army has just defeated the Egyptians. The siege of Jerusalem is seen by Assyria as a mop up mission after having battled Egypt (36:6). Rabshakeh is correct the Egypt will not be there for Hezekiah. They are a defeated nation.

Trusting in the Lord

Hezekiah may put his trust in his God, Yahweh. Rabshakeh gives two reasons why faith in the Lord is foolish. First, Hezekiah has removed the high places and altars to the Lord , requiring that they only worship Him in Jerusalem. It is true that Hezekiah tore down the places of worship in the hills. However, these were either altars to false gods or altars to a corrupted form of the worship to Yahweh. If Rabshakeh believes that Hezekiah cannot count on this corrupted religion to save him, he is correct.

Secondly, it is the Lord who commissioned the armies of Assyria to defeat Judah as their punishment. Again, Rabshakeh is mostly correct in this as well. Perhaps he has heard Isaiah's prophecy in Isaiah 10:5ff.

Trusting in Judah's Military Strength

Finally, Hezekiah might want to put his strength in the military strength of his own army. Rabshakeh mocks this idea, saying that if Hezekiah can muster 2,000 cavalry riders, he would provide the horses for them himself.

Rabshakeh Talks to the People of Jerusalem (36:11-22)

This entire dialog between Rabshakeh and Hezekiah's envoys is taking place within earshot of the walls of Jerusalem. Furthermore, Rabshakeh is speaking in Hebrew, not Aramaic, so that the people of Jerusalem are able to understand this entire taunt. This is a form of psychological warfare, and Rabshakeh knows that if he convinces the people of Jerusalem of the hopelessness of their situation, they will just surrender and he can avoid a lengthy siege. Therefore, when Hezekiah's envoys ask him to speak in Aramaic, Rabshakeh takes his case directly to the people.

First, if they want to go through a long siege, Rabshakeh reminds them of what an unpleasant experience that will be. They will end up eating their own dung and drinking their own urine (36:12). Then he outlines their options for whom they might be placing their trust:

• They cannot trust in Hezekiah to deliver them (36:14).
• They cannot trust in Yahweh, for none of the gods of the other nations has been able to deliver them from Assyria (36:15, 18-20).

This presents an intriguing challenge. This means that if the Lord is able to deliver Judah, then Rabshakeh has just established that this means the Lord, the God of Israel, is sovereign over all the other gods.

Finally, Rabshakeh promises to Jerusalem that if they surrender they will prosper (36:16-17). This comes as a contrast to the continual promise of God that if the remnant of Jerusalem returns to the worship of the Lord , that he will prosper them.

The people of Jerusalem keep quiet in response to the taunt of Rabshakeh, as commanded by Hezekiah, and the envoys return Hezekiah to report to him these words.

In Whom Will You Place Your Trust? (Isaiah 28—35)

Rabshakeh has wisely outlined all the options for King Hezekiah and the people of Jerusalem. He has systematically shown them in whom they might want to place their trust.

• They could trust in their false religion.
• They could trust in Egypt.
• They could trust in Hezekiah
• They could trust in the Lord .

In chapters 28-35, Isaiah has addressed each of these options as well, making his case that Hezekiah would be foolish to put his trust in anyone or anything other than the Lord .

Trusting in False Religion (Isaiah 28—29)

Rabshakeh tells the people of Jerusalem that they cannot trust in their God, because Hezekiah has torn down the altars in the high places. However, the true worship of Yahweh was only to take place in the temple in Jerusalem. When Hezekiah tore down the high places, he was eliminating the places of false worship.

Indeed, the false religion of the people would not be able to save them. Isaiah has already condemned this false religion in chapter 28-29.

The False Words of Israel (28:1—13)

Chapter 28 begins by condemning the religious leaders of Israel. Isaiah is demonstrating that the false worship of the northern kingdom led to their destruction. Therefore, if Judah persists in the same sort of false religion, they would face the same destruction Israel experienced in 722 BC.

The chapter begins with a poetic lament for the leadership of Israel, and especially the religious leadership (28:7). He calls them drunkards and the fading flowers of Israel who have become overcome with wine.

Ah, the proud crown of the drunkards of Ephraim (Isaiah 28:1 ESV)

In contrast to the proud crown of the drunken leadership, the Lord of hosts will be a crown of glory (28:5), providing justice, judgment and strength to the remnant that trust in Him (28:6).

However, the drunken priest and prophet had poor vision and poor judgment (28:7). They are surrounded by their own vomit. This probably refers not to literal vomit, but is a description of the teaching coming out of the religious leaders' mouths.

For it is precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little. (Isaiah 28:10 ESV)

The religious leaders have poured on their false teaching, turning faith in God to a series of commandments and religious rites. Religion was not a relationship with God, but a series of ceremonies and actions to take. While God offers rest to the weary, the religious leaders burdened the people with lists of do's and don'ts that wearied the people. Rather than weary the people, the religious leaders were to offer rest in the Lord .

“This is rest; give rest to the weary; and this is repose"; yet they would not hear. (Isaiah 28:12 ESV)

Since the people cannot hear God from their own religious leadership, he will instead speak through the foreign armies (28:11). Furthermore, he will condemn the prophet and the priest by holding them accountable to their own precepts and religious commandments (28:13)

Jerusalem's Covenant with Death (28:14—29)

This false religion of rule keeping is described by Isaiah as “a covenant of death” and a “refuge of lies” (28:15). However, true relationship with God is a sure refuge, and whoever believes in his refuge will be saved (28:16).

The Lord will make justice the plumb line, not the line upon line given by the religious leaders (28:17). In so doing, he will annul their covenant of death (28:18).

Nonetheless, Yahweh will get his message across through the foreigner (28:21) who will raise up destruction (28:22). Therefore, the people of Jerusalem need to take heed (28:23).

However, God will not just keep on pouring the judgment. The farmer does not just continually plow the ground (28:24). At some point, the farmer stops plowing and tends to his garden (28:25-28).

The Lament for Ariel (29:1—8)

Chapter 29 begins with a lament for Ariel, which is a synonym for Jerusalem. Literally, Ariel means “the lion of God,” The lion is the symbol of the tribe of Judah, and more specifically the Davidic line within Judah.

In this lament, Ariel describes the place where David encamped (29:1), and just as David placed his camp here, now the Lord will encamp around Jerusalem and besiege the city.

This event is not the siege of Assyria against Jerusalem, but a siege of God against the foreigners who have occupied Jerusalem. The foreign foes within the city will become like dust (29:5) as the Lord of hosts visits a great natural disaster upon the occupying forces (29:6). The foreign army's occupation of Jerusalem will not satisfy them, and though they have taken Jerusalem, they will not be able to enjoy their conquest (29:8). God will rescue and defend the people of Jerusalem.

The False Words of Judah (29:9—24)

However, Jerusalem is not able to see the defense of the Lord . It is as if they are asleep and the prophets are unable to see the wonderful works of the Lord (29:10-12).

The prophets of Jerusalem have the same issue as the prophets of Israel. They pour on the religious rules to the people to such an extent that the people can no longer understand the very character of God. They cannot see the wonderful works of God (29:14), doubting his omnipresence (29:15) and claiming that the Lord is not the creator and that He lacks understanding (29:16).

Their talk is very religious and righteous sounding, but they have only inspired fear in the people:

And the Lord said: "Because this people draw near with their mouth and honor me with their lips, while their hearts are far from me, and their fear of me is a commandment taught by men. (Isaiah 29:13 ESV)

Jesus also condemned the religious leadership of His day with these same words of Isaiah. The Pharisees of Jesus day burdened the people with detailed commandments and rules. They taught that acceptance by God was based on how well you kept the commandments rather than being based on a heart of humble repentance.

You hypocrites! Well did Isaiah prophesy of you, when he said: “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.” (Matthew 15:7-9 ESV)

Jesus did not come to burden us with commandments. He did not equate acceptance from God through keeping the law. Instead, Jesus is the fulfillment of the law (Matthew 5:17). All he asks is that we humbly admit our need for Him (Matthew 5:3).

Rather than burden us down with commandments, Jesus takes on our burden, and provides us with rest.

Come to me, all who labor and are heavy laden, and I will give you rest. (Matthew 11:28 ESV)

When the Lord comes, he will turn things upside down (29:16). The wise will be made foolish. The deaf will hear and the blind will see (29:18) and the humble and the poor will exalt the Holy One of Israel (29:19). When that happens, God's name will be made holy and they will stand in awe of the God of Israel (19:23).

Trusting in Egypt (Isaiah 30—31)

In his taunt against Jerusalem, Rabshakeh not only told them they could not trust in their religion, but that they could not trust in Egypt. Egypt would have been a very likely ally for Judah, being a major military power in the region. However, the Assyrian army now surrounding Jerusalem had just returned from a battle in which they defeated the Egyptians. Rabshakeh tells Hezekiah's envoys that Egypt “that broken reed of a staff.”

However, long before Assyria had actually defeated Egypt, Isaiah had told the people of Judah of the futility of putting their hope in Egypt, predicting the destruction of the Nile at the hands of Assyria.

The Lament for the Stubborn Children (30:1-17)

Isaiah condemns those who look to Egypt for their hope against Assyria, calling them stubborn children (30:1-2). Such an alliance with Egypt was in direct conflict the word of the Lord , and those who look to Pharaoh for shelter will be humiliated (30:30).

God tells Isaiah to write this message down so that the people will remember this when it comes about (30:8). For now, they are unwilling to hear the instructions of the Lord (30:9) and they only want to hear prophecies with which they agree.

…do not prophesy to us what is right; speak to us smooth things, prophesy illusions, leave the way, turn aside from the path, let us hear no more about the Holy One of Israel ." (Isaiah 30:10-11 ESV)

The people despise God's word and His truth (30:12). Therefore, they face destruction (30:13-14). However, if they return and trust in the LORD, they will be saved (30:15).

The Deliverance from the Lord (30:18-33)

While the people reject God's word because it does not fit with their plan, the LORD is nonetheless patient, “waiting to be gracious to you.” While the people are impatient and are looking for an immediate solution to their problems, God will show mercy and bless those “who wait for Him” (30:18).

God will be gracious (30:19) and he will teach them (30:20-21). They will give up their idolatry (30:22) and He will bless their crops (30:23).

The moon and sun will shine brighter (30:26) and the Lord 's voice will be heard (30:30). The Assyrians will be afraid as the Lord fights them (30:323), fighting fire with fire (30:33).

The Lament for those who Trust Egypt (31:1-9)

However, woe to those who trust in Egypt and their chariots and horsemen rather than the Holy One of Israel (31:1). The Egyptians are merely flesh and cannot protect as God does (31:3). In fact, God will cause Egypt to stumble, so those that look to Egypt for protection will stumble as well (31:3).

Instead, they should trust in the Lord of hosts. He will come down, fight, protect and deliver Jerusalem (31:4-5).

Israel pleads with Israel for Judah to turn to God (31:6), for when God delivers them their idols will be cast away (31:7). The Assyrians will not be defeated by swords (31:8), but in panic and fear, they will run from the fire of the Lord (31:9).

Trusting in King Hezekiah (Isaiah 22, 32—33, 38—39)

Rabshakeh tells the people of Jerusalem that they also are unable to trust in King Hezekiah for “he will not be able to deliver you.”

Hezekiah was declared by the writer of 2 Kings to be unequaled among all the kings of Judah. He was the only king to tear down the places of idol worship, and he was faithful to the word of God. He represented the best of the house of David, and was perhaps even seen by the people of his day as a type of the coming Son of David who would rescue his people.

However, for all the faithfulness of Hezekiah, he would not be the Messiah and the deliverer of his people. Hezekiah had failures, in his administration (Isaiah 22), in his desire for self-preservation (Isaiah 38) and in his admiration of the Babylonians (Isaiah 39). However, while Hezekiah is not a perfect king, God still promises that he will send a righteous king who will rule over Judah (Isaiah 32-33).

The Failure of Hezekiah's Bureaucrats (Isaiah 22)

In chapter 22, Isaiah declares his oracle of “the valley of vision,” in which he condemns the poor judgment of the leaders of Judah. Specifically, Isaiah condemns Hezekiah's treasurer and steward of the household, Shebna (22:15). Shebna is one of the envoys that Hezekiah sends to negotiate with Rabshakeh (36:3).

Evidently, Shebna and other leaders had looked to re-enforced walls (22:10) and other defenses to save the city. Then, when it became apparent that the defenses would not hold, they responded with a defeatist attitude, saying:

“Let us eat and drink, for tomorrow we die.” (Isaiah 22:13 ESV)

Because of this, this sin will only be atoned for through his death (22:14). The Lord will remove him from his office (22:19) and leave him to die (22:18).

In his place Eliakim, the other envoy to Rabshakeh will take over as Hezekiah's chief administrator (22:20, 22).

The Failure of King Hezekiah (Isaiah 38—39)

Hezekiah's Illness (Isaiah 38)

In chapter 38, Isaiah delivers a message to Hezekiah from the Lord . “Put your affairs in order, for you are going to die” (38:1).

Hezekiah prays and cries and begs God to heal him (38:2-3), saying that he will be unable to praise and serve God if he dies (38:18). God agrees to heal Hezekiah and add fifteen years to his life.

What this chapter demonstrates is that King Hezekiah is a mortal. Although he is of the house of David, he will not be the one who fulfills the prophecies of Isaiah 7, 9 and 11. He is not the Messiah (Oswalt, The Book of Isaiah Chapters 1 - 39 682) . His very life is dependent upon God, and even then this only a temporary reprieve. Indeed, Hezekiah is not the savior in whom the people of Jerusalem should place their trust.

Hezekiah's Hope in Babylon (Isaiah 39)

In chapter 39, Hezekiah welcomes envoys from Babylon, showing them the wealth of the city. Isaiah comes to Hezekiah and asks him why he did this (39:3), for someday Babylon will come and haul Judah into exile (39:6). Even Hezekiah's own descendents will be among those carried away to Babylon (39:7).

Hezekiah responds very unexpectedly. He says that at least it will not happen while he is alive (39:8). This reveals a selfish and shortsightedness in Hezekiah. Rather than use this revelation from God as a warning and a chance to teach his sons to repent and hold fast to the spiritual gains Judah achieved under his reign, Hezekiah sat back for the rest of the 15 years that God gave him and remained complacent, knowing that God's judgment would not come in his lifetime.

Hezekiah, for all his greatness, still had a root of selfishness and complacency. Rabshakeh was correct. The people should not put their trust in Hezekiah, for he will fail them as well.

The Hope of the True King (Isaiah 32-33)

Behold! A Righteous King (32:1-8)

While Hezekiah will not fulfill the promise of a coming Messiah, there will still be a righteous king who will rise up and provide shelter (32:2) and heal the disabled (32:3). In contrast, Judah's nobles were foolish and wicked (32:5-6) causing ruin to the poor and needy (32:7-8).

The Desert and the Fruitful Land (32:9-20)

The prophet calls on the “women at ease” to hear his words (32:9) and tremble (39:11), for their easy life was soon to disappear into famine (32:10) and the city will be forsaken (32:14). The city will remain desolate until the Spirit of God is poured out (32:15). Then, under the reign of the coming King, even the desert will prosper (32:15b) and the people will live in peace, righteousness, quiet and in the trust of the Lord (32:17).

The King Destroys Assyria (33:1-24)

Chapter 33 describes how this coming king will destroy the destroyer (33:1). However, this is not an immediate salvation, and so Isaiah pleads with the Lord to be gracious as they wait for his arm to come and bring deliverance (33:2).

When the King does come, the invading heroes and the envoys of their enemies will weep (33:7). He will waste the highways, break their alliances and turn the gardens into deserts (33:9).

So, then, where is the nation that requires tribute (39:18)? No longer will Judah be forced to pay off the king of Assyria. The foreign languages of the occupying forces will no longer be heard in Jerusalem (33:19).

Instead, Jerusalem will be a stable city (33:20, and the Lord will bring broad rivers and streams. However, the Lord will not just save them from the invading armies, but He will forgive their iniquity (33:21) and serve as their judge, their legislator and their king (33:22).

The people of Jerusalem may not be able to place their whole trust in King Hezekiah. Nevertheless, they can put their faith in the Lord who will serve as their ultimate King.

The Consequences of Misplaced Trust (Isaiah 34—35)

The people of Judah are given the choice of where to place their trust. They can trust in false religion, in an alliance with foreign nations or in their government. Chapter 34 will describe the result of such faith. However, the people can also put their faith in the Lord , their true king. Chapter 35 will describe the result of this faith.

Trust in the Wrong Thing: Desert (34:1-17)

Those who place their trust in the wrong things will face the wrath of the Lord (34:2). The Lord has a sword against the whole earth. He will lay waste to the land until it turns into a desert for generations (34:10). The land will be left to the wild animals (34:13-14). This is the “day of vengeance,” and the “year of recompense” (34:8).

Trust in the Lord : Garden (35:1-10)

However, for those who put their trust in the lord, the desert and the wilderness will blossom and become arable land (35:1-2). This will demonstrate the glory and d the majesty of the Lord ( 35:3).

The Lord will restore the weak, the blind, the deaf, the cripple and the mute (35:5-6). The desert will have water (35:7), and no longer will the wild animals run over the land (35:9).

When this happens, “the ransomed of the Lord shall return to Zion with singing” (35:10).

Hezekiah Trusts in the Lord (Isaiah 37)

Hezekiah and the people of Jerusalem have a choice to make. The must decide in whom they will trust as they face the siege of the Assyrian army. In chapter 37, Hezekiah and the people choose to trust in the LORD and they are therefore saved.

Assyria's Taunting of the Lord (37:1-13)

When Hezekiah hears the report of Rabshakeh's taunt, he sends his envoys, Eliakim and Shebna to Isaiah (37:2). They told the prophet that the Assyrians had mocked the living God, and therefore, to preserve God's reputation, He must lift up and deliver the remnant (37:4).

Isaiah responds with a word from the LORD. They are not to be afraid, for the Lord will send a rumor that makes Rabshakeh return to Assyria, and there the king will die by the sword (37:7).

Indeed, the Assyrian army hears a rumor that the king of Cush had sent an army to engage Assyria (37:9), so Rabshakeh has to leave the siege of Jerusalem. Nevertheless, as he is leaving he has a final word for Hezekiah.

“Do not let your God in whom you trust deceive you by promising that Jerusalem will not be given into the hand of the king of Assyria” (Isaiah 37:10 ESV).

Hezekiah's Prayer (37:14—20)

Hezekiah takes the message from the Assyrian general to the temple and lays it out before the Lord , declaring these taunts to be God's problem, not his (37:14-15).

Hezekiah's prayer starts with a salutation that reveals something of Hezekiah's theology.

• O Lord (Yahweh) – He addresses his God with the memorial name with which he made a covenant with Israel to be His children.
• … of hosts – The Lord is the leader of the military forces of heaven.
• God of Israel – This evokes the special relationship of God to this people.
• God alone – The God of Israel is not some provincial God, but is the one and only God.
• Maker of heaven and earth – Hezekiah's God made everything and rules over all. He is sovereign even over Assyria.

This address is important, for Hezekiah will appeal to the character of God in his prayer. The king knows who God is, and the Assyrians are mocking the very character of God. Rabshakeh considers the Lord no better than any other national God:

Have the gods of the nations delivered them? (Isaiah 37:12 ESV)

Hezekiah tells God to hear the words of the king of Assyria and listen to his mocking (37:17). The gods of the other nations are not gods at all (37:19). To prove that Yahweh, the God of Israel is indeed God alone, maker of heaven and earth, the Lord will need to save them. Hezekiah's plea is not so much a plea to save him and Jerusalem, but so that the Lord will defend His honor.

So now, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that you alone are the LORD." (Isaiah 37:20 ESV)

The Response of the Lord (37:21-38)

God responds to Hezekiah's prayer, sending Isaiah with a message. The Lord says to Assyria, “whom have you mocked? The Holy One of Israel” (37:23).

The Lord has ordained and planned from long ago that Assyria would dominate the world (37:26). He knows Assyria's coming and going (37:28). The king of Assyria is like a horse with a bit in his mouth, and now the LORD will lead his horse home (37:29).

In humility, God does not rescue Jerusalem merely for his own reputation, but because of his servant Hezekiah (37:35). While Hezekiah appealed to God's character and defended God's honor, God decides to rescue Hezekiah not so much for his own reputation but because Hezekiah prayed in defense of God.

The rest of the chapter gives the details of how Isaiah's prophecy comes true. The army of Assyria was struck with a plague killing 185,000 soldiers. Having his army, decimated Sennacherib returned to Nineveh. There he was assassinated by his own sons while worshipping his false gods.

Conclusion

Rabshakeh asked the telling question in 36:4:

On what do you rest this trust of yours? (Isaiah 36:4)

Each of us must face this question, especially when in the midst of crisis.

We could place our faith in religion. We can hope that by obeying rules and keeping true to religious ceremonies and traditions that this will win us enough favor with God that he will protect us. However, Isaiah and Jesus himself warn us that to place our faith in our own ability to keep the law is an arrogant act of hypocrisy. Ultimately, we cannot trust in our own righteousness to save us.

We could place our faith in power and strength. We can hope that human ingenuity and wisdom will save us from our plight. However, just as the military might of Egypt was unable to defend Jerusalem, so we too will be disappointed if we expect the strength of humanity to rescue us from our plight.

We could place our faith in government. We can hope that our favorite candidate and politics will be able to rescue us from terrorists, economic calamity and the high cost of healthcare. However, even the best of politicians will not be able to rule in perfect righteousness and justice. Just as Hezekiah, the greatest of all the kings of Judah, turned out to be mortal and selfish, so even the best of the candidates are mortal and selfish as well. Only the Messiah, when he comes again, will be able to deliver the world into true peace.

We could place our faith in the Lord . If we appeal to the character of the Lord , His goodness and His sovereignty, if we are more worried about God's reputation than our own, then God will deliver us and save us, for our sake not his own. Only the Lord is worthy of our trust and our hope, no matter what the crisis we face in our life.