Isaiah 36:21
But the people remained silent and did not answer a word, for Hezekiah had commanded, "Do not answer him."
But the people remained silent
This phrase highlights the obedience of the people to King Hezekiah's command. In the context of ancient Israel, silence in the face of provocation was a demonstration of trust in leadership and, by extension, trust in God. The people’s silence can be seen as an act of faith, reflecting the wisdom found in Proverbs 17:28, which suggests that even a fool is considered wise when he holds his peace.

and did not answer a word
The refusal to respond to the Assyrian envoy's taunts and threats is significant. It contrasts with the typical human reaction to defend oneself verbally. This restraint can be seen as a form of spiritual discipline, aligning with the biblical principle of letting God fight one's battles, as seen in Exodus 14:14, where Moses tells the Israelites, "The LORD will fight for you; you need only to be still."

for Hezekiah had commanded
King Hezekiah's leadership is underscored here. His command reflects his reliance on divine guidance rather than human wisdom. Hezekiah is portrayed as a king who seeks the Lord, as evidenced by his actions throughout his reign (2 Kings 18:5-6). His command to remain silent is a strategic decision, showing his understanding of the power of words and the potential for escalation.

“Do not answer him.”
This directive from Hezekiah is a strategic move to avoid engaging with the enemy on their terms. It reflects a broader biblical theme of choosing one's battles wisely and relying on God for deliverance. This echoes the advice found in Proverbs 26:4-5 about not answering a fool according to his folly. It also prefigures the silence of Jesus before His accusers (Matthew 27:12-14), demonstrating a profound trust in God's ultimate justice and timing.

Persons / Places / Events
1. Hezekiah
The King of Judah during the time of the Assyrian invasion. He is known for his faithfulness to God and his reforms to restore proper worship in Judah.

2. Rabshakeh
The Assyrian field commander sent by King Sennacherib to Jerusalem to intimidate and persuade the people to surrender.

3. Jerusalem
The capital city of Judah, under siege by the Assyrian army. It is a central location for many significant biblical events.

4. Assyrian Siege
The historical event where the Assyrian army, led by King Sennacherib, besieged Jerusalem, attempting to conquer it.

5. Sennacherib
The King of Assyria, known for his military campaigns and attempts to expand his empire, including the siege of Jerusalem.
Teaching Points
The Power of Silence
Silence can be a powerful response in the face of intimidation and provocation. Hezekiah's command to remain silent demonstrates wisdom and trust in God's deliverance rather than human argument.

Trust in God Over Human Strength
Hezekiah's decision to not engage with Rabshakeh's taunts reflects a deep trust in God's power and promises, rather than relying on human negotiation or military might.

Leadership and Obedience
Hezekiah's leadership is marked by his ability to guide his people in faithfulness and obedience to God's direction, even in challenging circumstances.

Spiritual Warfare
The siege of Jerusalem is a reminder of the spiritual battles believers face. Silence and prayer can be effective weapons against the enemy's tactics.

Faith in Action
Hezekiah's actions encourage believers to put their faith into action by trusting God and following His guidance, even when it seems counterintuitive.
Bible Study Questions
1. How does Hezekiah's command to remain silent reflect his faith and leadership? What can we learn from this about responding to challenges in our own lives?

2. In what ways does the account of the Assyrian siege of Jerusalem encourage us to trust in God's deliverance rather than our own strength?

3. How can the wisdom found in Proverbs 26:4-5 and James 1:19 be applied to our daily interactions and conflicts?

4. What are some modern-day situations where remaining silent might be a more powerful testimony of faith than speaking out?

5. How does the account of Isaiah 36-37 inspire us to pray and seek God's intervention in seemingly impossible situations?
Connections to Other Scriptures
2 Kings 18-19
Provides a parallel account of the events in Isaiah 36, offering additional details about Hezekiah's response and God's deliverance.

Isaiah 37
Continues the account, showing Hezekiah's prayer and God's intervention against the Assyrians.

Proverbs 26:4-5
Offers wisdom on when to answer a fool and when to remain silent, relevant to Hezekiah's command to not respond to Rabshakeh.

James 1:19
Encourages believers to be "quick to listen, slow to speak," aligning with the wisdom of Hezekiah's command for silence.
The Strength of SilenceW. Clarkson Isaiah 36:21
Hezekiah and the AssyrianE. Johnson Isaiah 36:1-22
ContemptuousnessW. Clarkson Isaiah 36:4-21
The Bland Insinuations of the Enemies of God's PeopleIsaiah 36:13-21
People
Asaph, Eliakim, Hezekiah, Hilkiah, Isaiah, Joah, Pharaoh, Rabshakeh, Sennacherib, Shebna
Places
Arpad, Assyria, Egypt, Hamath, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Command, Commanded, Commandment, Held, Kept, King's, Nothing, Order, Peace, Quiet, Reply, Saying, Silent
Dictionary of Bible Themes
Isaiah 36:21

     5932   response

Isaiah 36:1-22

     7240   Jerusalem, history

Library
A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665
John Bunyan—The Works of John Bunyan Volumes 1-3

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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