Isaiah 36:19

The people of Hamath and Arpad were moved to Samaria, where they worshipped the gods of Sepharvaim (2 Kings 17:24). This argument made sense to an Assyrian. If the Assyrian gods defeated the gods of other nations and the God of the Israelites in Samaria, would they not also defeat the God of Judah?

In the Assyrian chief of staff’s second speech, he claimed that his nation’s gods were more powerful than the God of Judah (compare Isaiah 10:9–10). The ability of God to rescue his people was in question. In the following events, the Lord surprised the Assyrian with his power (Isaiah 37:36–37).

The Assyrian chief of staff tried to use intimidation to negotiate a peaceful settlement. In his first speech (Isaiah 36:4–10), he correctly argued that Egypt could not rescue them but incorrectly accused Hezekiah of misplaced trust in the Lord.

Interestingly, the Assyrian did not view the contest as between the gods of Assyria and the Lord, but rather between Sennacherib (the great king) and the Lord.

Jerusalem’s rescue from King Sennacherib of Assyria is a main event in Isaiah 1–39. The Lord promised to save his people. He would remain present with Jerusalem (see 7:14). He would also keep a remnant, a small group who would survive (see study note on Isaiah 10:20).

Much of the land became empty and the population greatly reduced. This happened because Judah made a foolish alliance with Assyria (chapters 7–8). Even so, the Lord did not allow total defeat. He preserved his people through Hezekiah, a faithful king.

Hezekiah faced the same kind of test that King Ahaz had faced. It was a test of trust in the Lord. In chapter 36, the Assyrian officer repeats the word trust as he challenges the people. But Hezekiah had learned from the earlier warnings in chapters 13–35. At least at first, he trusted God and passed the test.

This story also appears in 2 Kings 18:13–20:19.