Isaiah 36:18–20: How do we reconcile the Rabshakeh’s claim that no god has saved any nation from Assyria with the biblical assertion that the Lord ultimately delivered Judah?

I. The Rabshakeh’s Taunt and Historical Context

In Isaiah 36:18–20, the Rabshakeh challenges Judah with these words:

“Do not let Hezekiah mislead you when he says, ‘The LORD will deliver us.’ Has any one of the gods of the nations delivered his land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? Who among all the gods of these lands has delivered his land from my hand? How then can the LORD deliver Jerusalem?”

During the late eighth century BC, the Assyrian Empire was the dominant regional power under King Sennacherib (2 Kings 18:13–16; Isaiah 36:1). Cities in the northern kingdom (Israel) and other territories had already fallen under Assyrian control, apparently confirming the Rabshakeh’s claim that no deity defended those lands. Jerusalem, under King Hezekiah, appeared next in line.

This question arises: If all the other gods of the surrounding nations failed, how could the God of Judah save His people? History records the siege of Lachish and other nearby cities, culminating in Sennacherib’s approach to Jerusalem. The Rabshakeh’s statements represented more than military intimidation. They were intended to sow doubt in the hearts of the Judeans and undermine any faith they placed in the LORD’s unique power to save.

II. Textual Analysis of Isaiah 36:18–20

1. The Claim of Assyrian Invincibility

The Rabshakeh’s challenge hinges on a perceived proof of Assyrian strength. In his view, if all other gods from conquered lands have been powerless, then the LORD must be equally powerless against Assyria’s might.

2. Contrast with Prior Prophecies

Earlier in the book of Isaiah, the prophet repeatedly declares (Isaiah 10:5–12; 31:8–9) that while Assyria is a rod of judgment in God’s hand, it will not ultimately prevail against those who remain faithful. This context underscores the difference between false gods that truly could not save their people and the one true God who is sovereign over all nations.

3. Foreshadowing the Lord’s Deliverance

Despite the Rabshakeh’s boast, Isaiah 37:7 predicts that Sennacherib’s army will fail to conquer Jerusalem. This prophecy, fulfilled soon afterward (Isaiah 37:36–37), reveals that the Rabshakeh’s statement, while factually correct about idols, fails to account for the covenantal faithfulness and omnipotence of the LORD.

III. Theological Explanation: Why Judah’s God Is Different

1. The Uniqueness of the Living God

The other nations’ deities, such as those of Hamath, Arpad, and Sepharvaim (Isaiah 36:19), were idols. These had no actual power to act on behalf of their people (see Psalm 115:4–8). By contrast, Judah’s God is the Creator (Isaiah 40:28). He enters history, orchestrates events, and binds Himself in covenant with His chosen people.

2. Covenant Faithfulness as the Key

God’s promises to David (2 Samuel 7:12–16) included preserving a remnant and keeping a faithful witness in the line of kings. Hezekiah, though imperfect, sought the LORD in prayer (Isaiah 37:14–20). This reliance on God’s covenant and the LORD’s promise to protect Jerusalem undergird the biblical assertion that the LORD delivered Judah.

3. Divine Judgment vs. Divine Deliverance

God sometimes permits foreign powers to execute judgment on unfaithful nations, as the northern kingdom of Israel discovered in 722 BC. However, Scripture asserts that when God chooses to deliver, no human empire—no matter how strong—can thwart His purpose (2 Kings 19:32–34; Isaiah 37:33–35).

IV. Historical and Archaeological Corroboration

1. Sennacherib’s Prism (Taylor Prism)

In the annals of Sennacherib (commonly referred to as Sennacherib’s Prism), the Assyrian king boasts of having Hezekiah “shut up like a caged bird,” but notably does not claim to have captured Jerusalem. This glaring omission compares with other recorded conquests where he exultantly details the fall of a city. The absence of Jerusalem’s capture bolsters the biblical account that the city was spared.

2. The Lachish Reliefs

Archaeological discoveries at Nineveh include depictions of the siege of Lachish, an important Judahite city that fell before Sennacherib advanced on Jerusalem. The reliefs show the cruelty and thoroughness of the Assyrian war machine, which often led to complete destruction. Yet, while Lachish’s defeat is celebrated and carved in stone, Jerusalem’s fall is nowhere inscribed.

3. Consistency with the Biblical Record

The biblical texts (2 Kings 18–19, 2 Chronicles 32, and Isaiah 36–37) consistently testify that Jerusalem was besieged but never captured. This is precisely the reality that emerges from Assyrian inscriptions: a siege occurred, but no final conquest. Thus, even extrabiblical records lend historical evidence supporting the miracle of Judah’s deliverance.

V. Reconciling the Rabshakeh’s Claim with the LORD’s Deliverance

1. Failure of Idols vs. Power of the True God

The Rabshakeh’s words held an implicit truth: false gods have no power. Cities that relied on these gods genuinely fell to Assyria. However, his comparison breaks down because the LORD is not an idol or a regional deity; He is the sovereign Creator who establishes and topples empires at will (Isaiah 40:15–17).

2. God’s Timing and Purposes

The LORD allowed the Assyrians to destroy certain places for His own judicial ends, but He vowed to protect Jerusalem at that specific time. Isaiah 37:35 declares, “I will defend this city and save it for My own sake and for the sake of My servant David.” God’s purpose was to uphold His name and fulfill His covenant promises.

3. Hezekiah’s Faith and Prayer

Faced with the Rabshakeh’s threats, Hezekiah sought the LORD. Isaiah 37:15–20 records his heartfelt prayer, acknowledging God’s sovereignty and power over all kingdoms of the earth. The biblical narrative thus contrasts arrogant boasting against humble dependence on God. Prayer became the channel through which Judah’s deliverance was manifest.

VI. Lessons in Trust and Sovereignty

1. Reliance on God amid Overwhelming Odds

The account in Isaiah 36–37 highlights that earthly might—even the largest empire—cannot change God’s ultimate plan. When Hezekiah placed his trust in the LORD, he demonstrated a critical biblical pattern: God honors sincere faith.

2. God’s Reputation and Glory

The Rabshakeh’s challenge was not merely a political threat but a theological one. By stating that no deity could save their people, the Rabshakeh attempted to belittle the LORD Himself. The miraculous preservation of Jerusalem showcased the LORD’s glory in the face of pagan defiance.

3. Encouragement for Future Generations

This dramatic deliverance stands as a testimony for later readers of the Bible (Romans 15:4). It reassures believers that circumstances, no matter how dire, are under God’s control and that He can deliver—and sometimes chooses to do so—against overwhelming odds.

VII. Conclusion

The Rabshakeh’s claim was based on observable facts: every nation relying on false gods had indeed succumbed to Assyria. Yet the LORD’s deliverance of Jerusalem defied those appearances. Unlike the idols Assyria had faced, the God of Judah is alive and sovereign. Archaeological records, such as Sennacherib’s Prism and the Lachish reliefs, support the biblical portrayal of a failed Assyrian siege against Jerusalem, confirming that historically, the city was never taken.

In reconciling these seemingly opposing statements—“no god has saved any nation” vs. “the LORD ultimately delivered Judah”—Scripture reveals the crucial difference between false gods and the one true God. The Rabshakeh’s statement rings true for those who trust in worthless idols, but it fails utterly when tested against the living God who intervenes in history. The biblical record—and even extrabiblical evidence—demonstrates that Judah’s situation was unique because the LORD chose to preserve Jerusalem, highlighting His power, faithfulness, and sovereign purposes in the events of that era.