Isaiah 36:7
But if you say to me, 'We trust in the LORD our God,' is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem, 'You must worship before this altar'?
But if you say to me, ‘We trust in the LORD our God,’
This phrase reflects the challenge posed by the Assyrian field commander, questioning the validity of Judah's trust in God. Historically, this occurs during the Assyrian siege of Jerusalem under King Sennacherib. The Assyrians were known for their military prowess and psychological warfare, often attempting to undermine the confidence of their enemies. Theologically, this statement tests the faith of the Israelites, echoing the broader biblical theme of trusting God in the face of overwhelming odds, as seen in other scriptures like Psalm 20:7 and Proverbs 3:5-6.

is He not the One whose high places and altars Hezekiah has removed,
Hezekiah's religious reforms are central here. He removed high places and altars to centralize worship in Jerusalem, as recorded in 2 Kings 18:4. This was in obedience to Deuteronomic law, which prescribed a single place of worship (Deuteronomy 12:5-14). The Assyrian commander misinterprets these actions as weakening Judah's religious structure, not understanding that Hezekiah's reforms were meant to purify and strengthen the worship of Yahweh by eliminating idolatry.

saying to Judah and Jerusalem, ‘You must worship before this altar’?
The "altar" refers to the altar in the Temple of Jerusalem, the designated place for sacrifices and worship according to God's covenant with Israel. This centralization was intended to unify the nation under the true worship of Yahweh, contrasting with the syncretistic practices that had crept in over time. Theologically, this points to the importance of worshiping God as He commands, a theme that resonates throughout the Old Testament and is fulfilled in the New Testament through Jesus Christ, who becomes the ultimate altar and sacrifice (Hebrews 13:10).

Persons / Places / Events
1. Hezekiah
The King of Judah who initiated religious reforms, including the removal of high places and altars to centralize worship in Jerusalem.

2. Rabshakeh
The Assyrian field commander who delivered a message from King Sennacherib of Assyria, challenging the faith of the people of Judah in their God.

3. Judah and Jerusalem
The southern kingdom and its capital, where Hezekiah reigned and sought to restore proper worship.

4. Assyria
The dominant empire at the time, threatening Judah with invasion and attempting to undermine their trust in God.

5. High Places and Altars
Sites of worship that were often used for idolatrous practices, which Hezekiah removed to purify the worship of Yahweh.
Teaching Points
Trust in God Alone
Hezekiah's reforms remind us that true worship and trust must be directed solely to God, not diluted by idolatrous practices.

Centralized Worship
The removal of high places underscores the importance of worshiping God as He prescribes, emphasizing obedience to His commands.

Facing Challenges with Faith
Like Hezekiah, believers today are called to stand firm in their faith, even when external voices challenge their trust in God.

The Power of Prayer
Hezekiah's response to the Assyrian threat through prayer demonstrates the importance of seeking God's guidance and intervention in times of crisis.

God's Sovereignty
Despite the Assyrian threat, the account reassures us of God's ultimate control and His ability to deliver His people.
Bible Study Questions
1. How did Hezekiah's removal of high places reflect his commitment to God, and what can we learn from this about prioritizing our worship practices?

2. In what ways do external challenges today attempt to undermine our trust in God, similar to Rabshakeh's message to Judah?

3. How can Hezekiah's reliance on prayer during a crisis inspire us to approach our own challenges?

4. What are some modern "high places" or distractions that might divert our worship from God, and how can we address them?

5. How does the account of Hezekiah and the Assyrian threat encourage us to trust in God's sovereignty and deliverance in our own lives?
Connections to Other Scriptures
2 Kings 18:4-5
Provides background on Hezekiah's reforms, emphasizing his trust in the LORD and his actions to remove idolatry.

2 Chronicles 32:7-8
Highlights Hezekiah's encouragement to the people to trust in the LORD despite the Assyrian threat.

Exodus 20:3-5
Relates to the commandment against idolatry, which Hezekiah sought to uphold by removing the high places.

Psalm 20:7
Contrasts trust in chariots and horses with trust in the name of the LORD, relevant to the challenge posed by Rabshakeh.

Isaiah 37:14-20
Shows Hezekiah's response to the Assyrian threat, turning to God in prayer and reaffirming his trust.
Mistakes Concerning Him Whom We TrustW. Clarkson Isaiah 36:7
Hezekiah and the AssyrianE. Johnson Isaiah 36:1-22
War OratorsSerrasalmo, Scientific Illustrations and Symbols.Isaiah 36:4-20
ContemptuousnessW. Clarkson Isaiah 36:4-21
People
Asaph, Eliakim, Hezekiah, Hilkiah, Isaiah, Joah, Pharaoh, Rabshakeh, Sennacherib, Shebna
Places
Arpad, Assyria, Egypt, Hamath, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Altar, Altars, Aside, Bow, Depending, Hezekiah, Hezeki'ah, Hope, Isn't, Jerusalem, Judah, Places, Rely, Removed, Saying, Trust, Trusted, Worship, Yourselves
Dictionary of Bible Themes
Isaiah 36:7

     7442   shrine

Isaiah 36:1-18

     5305   empires

Isaiah 36:1-20

     8833   threats

Isaiah 36:1-22

     7240   Jerusalem, history

Isaiah 36:4-10

     8027   faith, testing of

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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