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
This phrase introduces a hypothetical argument, suggesting a dialogue or challenge. The context here is a confrontation between the Assyrian envoy, Rabshakeh, and the representatives of King Hezekiah. The phrase sets the stage for a rhetorical question, emphasizing the tension and the challenge to the faith of the people of Judah. Historically, this reflects the Assyrian strategy of psychological warfare, attempting to undermine the confidence of the Israelites in their God.

‘We trust in the LORD our God,’
The word "trust" in Hebrew is "batach," which conveys a sense of confidence and reliance. This trust is not merely intellectual assent but a deep-seated faith in God's character and promises. The phrase underscores the central theme of faith in the face of adversity, a recurring motif in the book of Isaiah. The Assyrians are questioning the validity of this trust, probing the Israelites' commitment to their God amidst the threat of invasion.

is He not the One whose high places and altars Hezekiah has removed
This refers to King Hezekiah's religious reforms, where he removed the high places and altars that were used for idol worship, as recorded in 2 Kings 18:4. The Assyrian envoy is attempting to twist these reforms into a negative action, suggesting that Hezekiah's actions have angered God. Historically, high places were often associated with syncretistic worship practices, and Hezekiah's removal of them was an effort to centralize worship in Jerusalem and purify the religious practices of Judah.

saying to Judah and Jerusalem
This phrase highlights the specific audience of Hezekiah's reforms: the people of Judah and the inhabitants of Jerusalem. It emphasizes the national scope of the religious reforms and the centralization of worship. The historical context here is significant, as Jerusalem was the political and spiritual center of Judah, and Hezekiah's reforms were aimed at unifying the nation under the worship of Yahweh alone.

‘You must worship before this altar’?
The "altar" refers to the altar in the temple in Jerusalem, the designated place for sacrifices and worship according to the Mosaic Law. This centralization of worship was a return to the covenantal stipulations given to Israel. The Assyrian envoy's question is meant to cast doubt on the legitimacy of Hezekiah's reforms, suggesting that by removing the high places, Hezekiah has limited the people's access to God. However, from a conservative Christian perspective, this centralization is seen as a return to true worship and obedience to God's commands, reinforcing the importance of worshiping God in the manner He prescribed.

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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