The history related here, and in the three following chapters, is, for the substance of it, and almost wholly in the same words, contained 2Ki 18:1-20:21 . It is fitly inserted here, to explain and confirm some of the foregoing predictions. It may seem to have been first written by this prophet, and from him to have been taken into the Book of Kings, to complete that history.

And. These four chapters are taken from 4 Kings xviii., &c., as a sort of explanation of what Isaias has been foretelling. (Calmet) ---

An abridgment also occurs, 2 Paralipomenon xxxii.

Altar. Such is the blindness of infidels, that they confound what is done to destroy idols, with their worship. (Worthington)

Now it came to pass in the fourteenth year of King Hezekiah,.... The following piece of history is inserted from the books of Kings and Chronicles, as an illustration of some preceding prophecies, and as a confirmation of them; see 2Ki 18:13.

that Sennacherib king of Assyria came up against all the defenced cities of Judah; who in the Apocrypha:

"And if the king Sennacherib had slain any, when he was come, and fled from Judea, I buried them privily; for in his wrath he killed many; but the bodies were not found, when they were sought for of the king.'' (Tobit 1:18)

is said to be the son of Shalmaneser, as he certainly was his successor, who in the sixth year of Hezekiah, eight years before this, took Samaria, and carried the ten tribes captive, 2Ki 18:10 he is called Sennacherib by Herodotus ^c, who says he was king of the Arabians, and the Assyrians; who yet is blamed by Josephus ^d, for not calling him the king of the Assyrians only of the Arabians, whereas he styles him both; and the same Josephus observes, that Berosus, a Chaldean writer, makes mention of this Sennacherib as king of Assyria; the same came up in a military way against the fortified cities of Judah, which were the frontier towns, and barriers of their country:

and took them; that is, some of them, not all of them; see Isa 37:8, he thought indeed to have took them to himself, this was his intent, 2Ch 32:1, but was prevailed upon to desist, by a payment of three hundred talents of silver, and thirty talents of gold to him, by the king of Judah, 2Ki 18:14.

And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto King Hezekiah with a great army,.... Notwithstanding he had taken Hezekiah's money to withdraw his army out of his country, yet sends it out to his very capital; along with this Rabshakeh he sent two other generals, Tartan and Rabsaris, 2Ki 18:17 though they are not mentioned, only Rabshakeh, because he was the principal person, however the chief speaker. Lachish was a city in the tribe of Judah, Jos 15:39, which Sennacherib was now besieging, 2Ch 32:9. This message was sent, Bishop Usher says, three years after the former expedition:

and he stood by the conduit of the upper pool, in the highway of the fullers' field; where they spread their clothes, as the Targum, having washed them in the pool, of which see Isa 7:3. Ben Melech thus describes the pool, conduit, and highway: the pool is a ditch, built with stone and lime, where rainwater was collected, or where they drew water from the fountain, and the waters were gathered into this pool; and there was in this pool a hole, which they stopped, until the time they pleased to fetch water, out of the pool: and the conduit was a ditch near to the pool, and they brought water out of the pool into the conduit, when they chose to drink, or wash garments: the highway was a way paved with stones, so that they could walk upon it in rainy days; and here they stood and washed their garments in the waters of the conduit, and in the field they spread them to the sun. This pool lay outside the city, yet just by the walls of it, which showed the daring insolence of Rabshakeh to come so very nigh, for he was in the hearing of the men upon the walls, Isa 36:12, this Rabshakeh is by the Jewish writers thought to be an apostate Jew, because he spoke in the Jews' language; and some of them, as Jerome says, will have him to be a son of the Prophet Isaiah's, but without any foundation, Procopius, in 2Ki 18:18, thinks it probable that he was a Hebrew, who either had fled on his own accord to the Assyrians, or was taken captive by them.

Then came forth unto him,.... Being sent by Hezekiah; for otherwise Rabshakeh had the impudence to call to him, in order to parley, and treat with him about the surrender of the city; but as this was not thought either safe or honourable for the king to go in person, his following ministers went; see 2Ki 18:18,

Eliakim, Hilkiah's son, which was over the house; not over the house of the Lord, the temple, as some, but the king's house, being high steward of if, or "major domo". This is the same person as is mentioned in Isa 22:20,

and Shebna the scribe; not of the book of the law, a copier, or interpreter of that, but secretary of state; he had been treasurer, but now removed, Isa 22:15,

and Joah, Asaph's son, the recorder; the master of requests, or the "remembrancer" ^e; who, as the Targum, was appointed over things memorable; whose business it was to take notice of things worthy of memory, write them down, and digest them in order; perhaps the king's historiographer.

And Rabshakeh said unto them,.... The three ministers above mentioned:

say ye now to Hezekiah; tell him what follows; he does not call him king, as he does his own master:

thus saith the great king, the king of Assyria; this he said boastingly of his master, and in order to terrify Hezekiah and his subjects; whom he would represent as little in comparison of him, who had subdued many kingdoms, and aimed at universal monarchy; so the eastern kings used to be called, as now the Grand Signior with the Turks, and the French call their king the great monarch; but the title of a great king suits best with God himself, Psa 95:3,

what confidence is this wherein thou trustest? meaning, what was the ground and foundation of his confidence? what was it that kept him in high spirits, that he did not at once submit to the king of Assyria, and surrender the city of Jerusalem to him?

I say, (sayest thou,) but they are but vain words,.... Or, "word of lips" ^f; meaning the following, which he suggests were only the fruit of his lips, not of his heart; or were vain and foolish, and without effect, and stood for nothing; so the first part of the words are Hezekiah's, "I say (sayest thou)"; and the latter, Rabshakeh's note upon them; though they may be understood as Hezekiah's, or what he is made to speak by Rabshakeh, as the ground of his confidence, namely, "word of lips"; that is, prayer to God, as Kimchi explains it; or eloquence in addressing his soldiers, and encouraging them to fight, either of which Rabshakeh derides, as well as what follows:

I have counsel and strength for war; as he had; he had wise ministers to consult, and was capable of forming a good plan, and wise schemes, and of putting them in execution, and of heartening men; though he did not put his confidence in these things, as Rabshakeh suggested, 2Ch 32:3, the words may be rendered; "but counsel and strength are for war" ^g: what signifies words to God, or eloquence with men? this is all lip labour, and of little service; wisdom and counsel to form plans, and power to execute them, are the things which are necessary to carry on a war with success, and which, it is intimated, were wanting in Hezekiah; and therefore he had nothing to ground his confidence upon, within himself, or his people:

now on whom dost thou trust, that thou rebellest against me? which it does not appear he had, having paid the money agreed to for the withdrawment of his army; but this was a pretence for the siege of Jerusalem.

Lo, thou trustest in the staff of this broken reed, on Egypt,.... His ally and auxiliary; and which is rightly called "the staff of a broken reed", if trusted to, and leaned upon, being weak and frail, and an insufficient ground of confidence to depend upon; the allusion seems to be to the cane or reed which grew upon the banks of the river Nile, in Egypt:

whereon if a man lean, it will go into his hand, and pierce it; the splinters of the broken reed being leaned on, will enter into a man's hand, and do him harm, instead of being a help to him to walk with:

so is Pharaoh king of Egypt to all that trust in him; pernicious and harmful, instead of being useful and helpful.

But if thou say to me, we trust in the Lord our God,.... In his promises, providence, power, and protection, and not in human counsels and strength; not in allies and auxiliaries, as Pharaoh king of Egypt; should this be replied, Rabshakeh has something to say to that; having shown the vanity of trusting in the above things, he now proceeds to beat them off of all trust in the Lord their God:

is it not he, whose high places and whose altars Hezekiah hath taken away; the question might easily be answered in the negative; no, he has not; the high places and altars which Hezekiah took away were the high places and altars of Heathen gods, of false deities, and not of the true God of Israel, and which was to his honour and glory; but Rabshakeh would make a crime of it, and, ignorantly supposing that these were the altars and high places of the God of Israel, would insinuate that the taking of these away must be displeasing to him, and consequently Hezekiah and his people could not hope for any protection from him, whom he had so highly affronted; but all this talk was the fruit of ignorance, as well as of malice:

and said to Judah, and to Jerusalem, ye shall worship before this altar? the altar of the Lord, in the temple at Jerusalem, and before that only, confining their religious worship to one place, and their sacrifices to one altar; which was so far from being displeasing to God, as he would insinuate, that it was entirely agreeable to his will: and therefore there was no weight or strength in this kind of reasoning.

Now therefore give pledges to my master the king of Assyria,.... Or; "hostages" ^h; that thou wilt not rebel against him, but be faithful to him, and he will withdraw his army; or give security for the horses after promised: "or mingle thyself with him"; agree the matter with him, give pledges for future fidelity; or join in battle with him, come out and fight him, if able:

and I will give thee two thousand horses, if thou be able on thy part to set riders on them; thus scoffing at him, as if he had not so many soldiers to bring out against him; or so many men in his kingdom as had skill enough to ride a horse; in his bravado he signifies, that if he would come out and fight him, he would lend him so many horses, if he could put men upon them, to assist him; this he said as boasting of his master's strength and power, and in scorn and derision at Hezekiah's weakness.

How then wilt thou turn away the face of one captain of the least of my master's servants,.... Be able to resist him; or be a match for him; or cause him to flee; the least captain or general in the army having, as Kimchi says, two thousand men under him; and therefore, if Hezekiah could not produce two thousand men, to sit upon so many horses offered, he could not be a match for, or hope to conquer, or cause to flee, the least officer in the army, who had the fewest men under him, and much less conquer, or cause to flee, the whole Assyrian army. Some think Rabshakeh means himself, but that does not seem likely, that Sennacherib should send an inferior officer, or a person of a low character, and in a low station, or that such an one should be the principal speaker; nor does it suit with the imperious and haughty disposition of Rabshakeh to speak in such a manner of himself:

and put thy trust on Egypt for chariots, and for horsemen? for to what purpose was it to seek and send to Egypt for chariots and horses, since he had not a sufficient number of men to put upon them, but must be obliged to have men, as well as horses and chariots; and which, as before observed, it was a vain thing to trust to, and was quite needless, when he might have enough from his master, the Assyrian king, would he agree with him.

And am I now come up without the Lord against this land to destroy it?.... He would insinuate that he had a commission from the Lord God, and that it was by his will and order that he came up to destroy the land; which he said to intimidate Hezekiah and his subjects, as knowing that nothing was more likely to do it than that so far it was true, that he did not come up without the knowledge of the Lord, nor without his will to chastise, but not to destroy, as the event showed:

the Lord said unto me: by the impulse of his Spirit, or by one of his prophets, as he would suggest:

go up against this land, and destroy it; which was a lie of his own making; he knew that the Lord had said no such thing to him, nor had sent him on such an errand; unless he concluded it from his success in taking the fenced cities of Judah, and from Samaria, and the ten tribes, being delivered up in time past into the hands of the king of Assyria, and so was confident this would be the fate of Judah and Jerusalem.

Then said Eliakim and Shebah and Joah unto Rabshakeh,.... That is, one of them addressed him in the name of the rest; for the verb is singular; and what follows confirms it; perhaps Eliakim was the speaker:

speak, I pray thee, unto thy servants in the Syriac language; which was somewhat different from the Hebrew, in which he spoke, and which was not understood by the common people, and for that reason desired:

for we understand it; or hear it; could hear it, so as to understand it; it being common in all courts, as the French tongue now; the Assyrian empire being very large, and so had been learned by these courtiers, for the sake of negotiation or commerce, when the common people had no concern with it:

and speak not to us in the Jews' language, in the ears of the people that are on the wall; the wall of the city, where the commissioners were, who would not venture themselves out of the city, in the hands of so perfidious an enemy: and the men on the wall were such, who either were placed there to defend the city, and so were soldiers, or people that were gathered together to see the ambassadors of the king of Assyria, and to hear, as much as they could, what passed between them and the ministers of Hezekiah; and as this speech of Eliakim's showed great submissiveness in praying and entreating Rabshakeh to speak to them in another language, and a mean abject spirit, in saying they were his servants, so a great degree of timorousness in them, and diffidence of the people, lest they should be terrified, and be for giving up the city at once into the hands of the enemy; this looks like a piece of bad policy, and some think that Shebna was the contriver of it, and the adviser to it, in order to give Rabshakeh a hint of their fears, and of the disposition of the people, and put him in higher spirits, and on railing the more, and thereby still work the more on the people's fears; however, it had this effect on him, as follows.

But Rabshakeh said, hath my master sent me to thy master, and to thee, to speak these words?.... That is, to them only, that he should use a language only understood by them:

hath he not sent me to the men that sit upon the wall; and therefore it is proper to speak in a language which they understand, and to let them know that if they will not surrender up the city, but will attempt to hold out a siege, they must expect

that they may eat their own dung, and drink their own piss with you? suggesting that they must expect a close siege, which would not be broke up until the city was taken; the consequence of which would be such a famine, that they would be reduced to such extremities. The Jews have substituted other words in the margin, instead of those in the text, as more cleanly, and less offensive; for "dung" they put "excrement", and for "piss" they read "the waters of the feet"; and had we in our version put excrement and urine instead of these words, it would have been more decent.

Then Rabshakeh stood, and cried with a loud voice in the Jews' language,.... In which he spoke before; but now he raised up himself, and elevated his voice, and strained himself to the utmost, that all the people might hear, and that he might strike a terror into them, and stir them up to mutiny and rebellion, and oblige their governors to give up the city into the hands of the Assyrians; this use he made of the request of Hezekiah's ministers, perceiving hereby their fears, and the disposition of the people:

and said, hear ye the words of the great king, the king of Assyria; See Gill on Isa 36:4.

Thus saith the king,.... The king of Assyria, whom he personated, whose general and ambassador he was; so he spake to command the greater awe of the people, and the more to terrify them:

let not Hezekiah deceive you; with fair words, promising protection and safety, making preparations for the defence of the city, and to oblige the besiegers to break up the siege of it:

for he shall not be able to deliver you; but if he was not, his God, whom he served, and in whom he trusted, was able to deliver them, and did deliver them; though he endeavoured to dissuade them from trusting in him, or hearkening to Hezekiah's persuasions thereunto, as in the following verse.

Neither let Hezekiah make you trust in the Lord,.... Hezekiah trusted in the Lord himself, and he endeavoured, both by his own example, and by arguments, to persuade his people to do so likewise; of this Rabshakeh was sensible, and was more afraid of this than of any thing else, and, therefore laboured this point more than any other; see 2Ch 32:6;

saying, the Lord will surely deliver us, this city shall not be delivered into the hand of the king of Assyria: which he might say with the greatest confidence, since the Lord had promised to defend it, Isa 31:5 and especially if his sickness, and recovery out of it, and promises then made to him, were before this, as some think; since it is expressly promised by the Lord, that he would deliver him and the city out of the hand of the king of Assyria, Isa 38:6.

Hearken not to Hezekiah,.... To his exhortations and persuasions to trust in the Lord; nor would he have them obey him in things civil, any more than hearken to him in things sacred, though their liege lord and sovereign; for his view and endeavour were to stir them up to mutiny and rebellion; and so the Targum,

"do not obey Hezekiah:''

or receive any orders from him, or pay any regard to them:

for thus saith the king of Assyria, make an agreement with me by a present; or, "make a blessing with me" ⁱ; either send a large and liberal gift to secure his favour, and their happiness; a most insolent and unrighteous demand this, when he had already received three hundred talents of silver, and thirty talents of gold, to withdraw his army; or make a blessed peace with me; suggesting that it would turn more to their account to give up themselves to him, than to be in the condition they were; so the Targum,

"make peace with me:''

this sense Ben Melech gives; and the Septuagint version is, "if ye would be blessed" ^k, or happy,

come out to me; forsake your king, throw off your allegiance to him, surrender yourselves and city to me:

and eat ye everyone of his vine, and everyone of his fig tree: and drink ye everyone the waters of his own cistern; promising liberty and property, but does not tell them how long they should enjoy them; he signifies that they should enjoy everything that was necessary, convenient, and delightful; vines and fig trees are mentioned, because common in Judea, and all had cisterns near them for their use; unless this last clause is to be understood of everyone having their own wives; see Pro 5:15 as the other clauses may design the enjoyment of their estates and possessions, without any molestation or infringement of them; see Mic 4:4.

Until I come and take you away to a land like your own land,..... Some have thought, as Jerom observes, that the land of Media was meant, which bore some likeness to the land of Judea in situation and fruitfulness. Maimonides thinks that Africa is intended ^l. Rabshakeh names no land, nor could he name any like, or equal to, the land of Canaan; he could not conceal his intention to remove them from their own land to another; this having been always done by the king of Assyria to people conquered by him, and as was usual for conquerors to do, that so the conquered might have no expectation or opportunity of recovering their own land:

a land of corn and wine, a land of bread and vineyards; corn for bread, and vineyards for wine, and both for food and drink; such a land was the land of Judea. The description agrees with Deu 8:8. Rabshakeh was well acquainted with the land of Judea; and this seems to confirm the conjecture of the Jews, that he was one of their people, since he could speak their language, and describe their land so well; all this he said to sooth and persuade them to a voluntary surrender.

Beware lest Hezekiah persuade you,.... To trust in the Lord, stand up in your own defence and not listen to these proposals; or, lest he "deceive you" ^m; with vain words; whom he would represent not only as not being their lawful king, and therefore never gives him that title, but also as a deceiver and impostor, of whom they should be cautious, and guard against:

saying, the Lord will deliver us; and therefore need not fear the boasts and threats, the force and fury, of the enemy:

hath any of the gods of the nations delivered his land; over whom he presided, and to whom the people of it were devotees:

out of the hand of the king of Assyria? this reasoning would have had some weight in it had the Lord God of Israel been like the gods of the nations, but he is not; he is the Former and Maker of all things, and sits in the heavens, and does whatsoever he pleases in heaven and in earth; and therefore, though they could not deliver their nations that worshipped them, it did not follow that the God of Israel could not deliver Hezekiah and his people.

Where are the gods of Hamath and Arphad?.... What is become of them? where are they to be found? where's their power to protect and defend the people they presided over? thus they might be justly derided, but not so the God at Israel; these places are mentioned in Isa 10:9. Hamath was a city in Syria, thought by some to be the same afterwards called Antiochia and Epiphania, from Antiochus Epiphanes: Arphad is joined with it in Jer 49:23 as a city of Syria; perhaps originally founded and inhabited by the Arvadite, mentioned with the Hamathite, in Gen 10:18,

where are the gods of Sepharvaim? another place in Syria, the city Sipphore; not the Sipphara of Ptolemy ⁿ, in Mesopotamia, or that, near Babylon, Abydenus ^o makes mention of, but a city in Syro-Phoenicia, 2Ki 17:24,

and have they delivered Samaria out of my hand? the gods of the above places, which were worshipped in Samaria, or the gods peculiar to that place; though Samaria was not taken by the present king of Assyria, Sennacherib, but by a predecessor of his, Shalmaneser,

2Ki 17:3,6, which yet is here boasted of as a conquest of the present king.

Who are they amongst all the gods of these lands, that have delivered their land out of my hand?.... Not one of them, it is suggested; wherefore then should it be thought practicable,

that the Lord should deliver Jerusalem out of my hand? thus blasphemously setting the Lord God of Israel upon a level with the fictitious gods of the Gentiles; though these could not, the Lord could, being the Lord God Almighty. If Rabshakeh was an apostate Jew, he must have known better; but the malice of such is usually the greatest.

But they held their peace, and answered him not a word,.... The three ministers of Hezekiah; not as confounded, and unable to return an answer: they were capable of saying many things in proof that the Lord God was greater than the gods of the nations, and in favour of their king, Hezekiah, whom he had treated in a scurrilous manner; and could have objected to him the king of Assyria's breach of faith and honour, but these things they waved, and said nothing of; no doubt they said something to him, had some conference with him, or otherwise what were they sent as commissioners about? but they made no answer to his blasphemies and menaces:

for the king's commandment was, saying, answer him not: with respect to the above things; when he sent them, he might be aware that he would behave in such a rude, insolent, and blaspheming manner, and therefore the king gave them instructions how to conduct themselves, should this be the case. Musculus thinks the king was on the wall, and heard all himself, and gave orders to his ministers to make no reply; but this does not seem likely; what is here said of the ministers is also said of the people, 2Ki 18:36.

Then came Eliakim, that was over the household,.... The first of the commissioners sent to Rabshakeh:

and Shebna the Scribe, and Joah, the son of Asaph, the recorder, to Hezekiah: by which it seems that he could not be with them on the wall, but was all the while in his own palace, whither they came to him, to report the issue of their conference with Rabshakeh:

with their clothes rent; which was done perhaps not in the presence and within the sight of Rabshakeh, but as they came along; and that partly on account of the blasphemies they had heard, Mat 26:65, and partly through the grief of heart, for the distress and calamity they might fear were coming on themselves, their king, their city, and country, Joe 2:13,

and told him the words of Rabshakeh; what he had said against him, and against the God of Israel, his menaces and his blasphemies; they made a faithful report of the whole, as messengers ought to do. What effect this had upon the king, we have an account of in the following chapter.

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

¹ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

⁴ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

¹ tn Heb “What is this object of trust in which you are trusting?”

¹ tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.

¹ tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”

¹ sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.

¹ sn Aramaic was the diplomatic language of the Assyrian empire.

² tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

¹ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

² tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.

¹ tn The Hebrew text includes “and he said.”

¹ tn Heb “make with me a blessing and come out to me.”

¹ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

¹ tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”

² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

³ tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).

¹ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

¹ tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

Now it came to pass ^{( a )} in the ^{( b )} fourteenth year of king Hezekiah, [that] Sennacherib king of Assyria came up against all the fortified cities of Judah, and took them.

^{( a )} This history is rehearsed because it is as a seal and confirmation of the doctrine before, both for the threatenings and promises: that is, that God would permit his Church to be afflicted, but at length would send deliverance.

^{( b )} When he had abolished superstition, and idolatry, and restored religion, yet God would exercise his Church to try their faith and patience.

Then came forth to him Eliakim, Hilkiah's son, who was ^{( c )} over the house, and Shebna ^{( d )} the scribe, and Joah, Asaph's son, the recorder.

^{( c )} For he was now restored to his office, as Isaiah had prophesied in (Isa 22:20).

^{( d )} This declares that there were few godly to be found in the king's house, when he was driven to end this wicked man in such a weighty matter.

And ^{( e )} Rabshakeh said to them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this in which thou trustest?

^{( e )} Sennacherib's chief captain.

I say, ^{( f )} [sayest thou], (but [they are but] vain words) [I have] counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?

^{( f )} He speaks this in the person of Hezekiah, falsely charging him that he put his trust in his wit and eloquence, while his only confidence was in the Lord.

Lo, thou trustest in the staff of this broken reed, on Egypt; on which if a man lean, it will enter his hand, and pierce it: so [is] ^{( g )} Pharaoh king of Egypt to all that trust in him.

^{( g )} Satan laboured to pull the godly king from one vain confidence to another: that is, from trust in the Egyptians, whose power was weak and would deceive them, to yield himself to the Assyrians, and so not to hope for any help from God.

How then wilt thou turn away the face of one captain of the ^{( h )} least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

^{( h )} He reproaches Hezekiah's small power, which is not able to resist one of Sennacherib's least captains.

And am I now come up without the LORD against this land to destroy it? the LORD said to me, ^{( i )} Go up against this land, and destroy it.

^{( i )} Thus the wicked to deceive us, will pretend the Name of the Lord: but we must try the spirits, whether they are of God or not.

Then said Eliakim and Shebna and Joah to Rabshakeh, ^{( k )} Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews' language, in the ears of the people that [are] on the wall.

^{( k )} They were afraid, lest by his words, he should have stirred up the people against the king, and also pretended to grow to some appointment with him.

Hearken not to Hezekiah: for thus saith the king of Assyria, Make ^{( l )} [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;

^{( l )} The Hebrew word signifies blessing, by which this wicked captain would have persuaded the people, that their condition would be better under Sennacherib than under Hezekiah.

Where [are] the gods of ^{( m )} Hamath and Arphad? where [are] the gods of Sepharvaim? and have they delivered Samaria out of my hand?

^{( m )} That is, of Antioch in Syria, of which these two other cities also were: by which we see how every town had its peculiar idol, and how the wicked make God an idol because they do not understand that God makes them his scourge, and punishes cities for sin.

But they ^{( n )} held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.

^{( n )} Not that they did not show by evident signs that they detested his blasphemy: or they had now rent their clothes, but they knew it was in vain to use long reasoning with this infidel, whose reign they would have so much more provoked.

We shall here only observe some practical lessons. 1. A people may be in the way of their duty and yet meet with trouble and distress. Hezekiah was reforming, and his people were in some measure reformed; and yet their country is at that time invaded and a great part of it laid waste. Perhaps they began to grow remiss and cool in the work of reformation, were doing it by halves, and ready to sit down short of a thorough reformation; and then God visited them with this judgment, to put life into them and that good cause. We must not wonder if, when we are doing well, God sends afflictions to quicken us to do better, to do our best, and to press forward towards perfection. 2. That we must never be secure of the continuance of our peace in this world, nor think our mountain stands so strong that it cannot be moved. Hezekiah was not only a pious king, but prudent, both in his administration at home and in his treaties abroad. His affairs were in a good posture, and he seemed particularly to be upon good terms with the king of Assyria, for he had lately made his peace with him by a rich present (2Ki 18:14), and yet that perfidious prince pours an army into his country all of a sudden and lays it waste. It is good for us therefore always to keep up an expectation of trouble, that, when it comes, it may be no surprise to us, and then it will be the less a terror. 3. God sometimes permits the enemies of his people, even those that are most impious and treacherous, to prevail far against them. The king of Assyria took all, or most, of the defenced cities of Judah, and then the country would of course be an easy prey to him. Wickedness may prosper awhile, but cannot prosper always. 4. Proud men love to talk big, to boast of what they are, and have, and have done, nay and of what they will do, to insult over others, and set all mankind at defiance, though thereby they render themselves ridiculous to all wise men and obnoxious to the wrath of that God who resists the proud. But thus they think to make themselves feared, though they make themselves hated, and to carry their point by great swelling words of vanity, Jud 1:16. 5. The enemies of God's people endeavour to conquer them by frightening them, especially by frightening them from their confidence in God. Thus Rabshakeh here, with noise and banter, runs down Hezekiah as utterly unable to cope with his master, or in the least to make head against him. It concerns us therefore, that we may keep our ground against the enemies of our souls, to keep up our spirits by keeping up our hope in God. 6. It is acknowledged, on all hands, that those who forsake God's service forfeit his protection. If that had been true which Rabshakeh alleged, that Hezekiah had thrown down God's altars, he might justly infer that he could not with any assurance trust in him for succour and relief, Isa 36:7, We may say thus to presuming sinners, who say that they trust in the Lord and in his mercy. Is not this he whose commandments they have lived in the contempt of, whose name they have dishonoured, and whose ordinances they have slighted? How then can they expect to find favour with him? 7. It is an easy thing, and very common, for those that persecute the church and people of God to pretend a commission from him for so doing. Rabshakeh could say, Have I now come up without the Lord? when really he had come up against the Lord, Isa 37:28. Those that kill the servants of the Lord think they do him service and say, Let the Lord be glorified. But, sooner or later, they will be made to know their error to their cost, to their confusion.

We may hence learn these lessons: - 1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand (Isa 36:11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his servants, they petitioned for it: Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us, " Make an agreement with us and come out to us, submit to our dominion and come into our interests, and you shall eat every one of his own vine, "they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore, when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to answer a fool according to his folly. Hezekiah's command was, " Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot."They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered.

Marcus V. Niebuhr, in his History of Asshur and Babel (p. 164), says, "Why should not Hezekiah have revolted from Asshur as soon as he ascended the throne? He had a motive for doing this, which other kings had not - namely, that as he held his kingdom in fief from his God, obedience to a temporal monarch was in his case sin."But this assumption, which is founded upon the same idea as that in which the question was put to Jesus concerning the tribute money, is not at all in accordance with Isaiah's view, as we may see from chapters 28-32; and Hezekiah's revolt cannot have occurred even in the sixth year of his reign. For Shalmanassar, or rather Sargon, made war upon Egypt and Ethiopia after the destruction of Samaria (Isa 20:1-6; cf., Oppert, Les Inscriptions des Sargonides , pp. 22, 27), without attempting anything against Hezekiah. It was not till the time of Sargon, who overthrew the reigning house of Assyria, that the actual preparations for the revolt were commenced, by the formation of an alliance between the kingdom of Judah on the one hand, and Egypt, and probably Philistia, on the other, the object of which was the rupture of the Assyrian yoke.

(Note: The name Amgarron upon the earthenware prism of Sennacherib does not mean Migron (Oppert), but Ekron (Rawlinson).)

The campaign of Sennacherib the son of Sargon, into which we are transported in the following history, was the third of his expeditions, the one to which Sennacherib himself refers in the inscription upon the prism: " dans ma ̄e campagne je marchai vers la Syrie ."The position which we find Sennacherib taking up between Philistia and Jerusalem, to the south-west of the latter, is a very characteristic one in relation to both the occasion and the ultimate object of the campaign.

(Note: We shall show the variations in the text of 2Ki 18:13., as far as we possibly can, in our translation. K. signifies the book of Kings. But the task of pronouncing an infallible sentence upon them all we shall leave to those who know everything.)

Isa 32:1 "And it came to pass in the (K. and in the ) fourteenth year of king Hizkîyahu , Sancherîb king of Asshur came up against all the fortified cities of Judah, and took them. (K. adds: Then Hizkiyah king of Judah sent to the king of Asshur to Lachish, saying, I have sinned, withdraw from me again; what thou imposest upon me I will raise. And the king of Asshur imposed upon Hizkiyah king of Judah three hundred talents of silver, and thirty talents of gold. And Hizkiyah gave up all the silver that was in the house of Jehovah, and in the treasures of the king's house. At the same time Hizkiyah mutilated the doors of the temple of Jehovah, and the pillars which Hizkiyah king of Judah had plated with gold, and gave it to the king of Asshur ) ." This long addition, which is distinguished at once by the introduction of חזיקה in the place of חזקיהו , is probably only an annalistic interpolation, though one of great importance in relation to Isa 33:7. What follows in Isaiah does not dovetail well into this addition, and therefore does not presuppose its existence. Isa 36:2 "Then the king of Asshur sent Rabshakeh (K.: Tartan, and Rabsaris, and Rabshakeh ) from Lachish towards Jerusalem to king Hizkiyahu with a great army, and he advanced (K.: to king H. with a great army to Jerusalem; and they went up and came to Jerusalem, and went up, and came and advanced ) to the conduit of the upper pool by the road of the fuller's field." Whereas in K. the repeated ויבאו ויעלו (and went up and came) forms a "dittography,"the names Tartan and Rab-saris have apparently dropped out of the text of Isaiah, as Isa 37:6, Isa 37:24 presuppose a plurality of messengers. The three names are not names of persons, but official titles, viz., the commander-in-chief ( Tartan , which really occurs in an Assyrian list of offices; see Rawlinson, Monarchies , ii. 412), the chief cup-bearer ( רבשׁקה with tzere = רבשׁקא ) ). The situation of Lachish is marked by the present ruins of Umm Lakis , to the south-west of Bet-Gibrin ((Eleutheropolis) in the Shephelah. The messengers come from the south-west with the ultima ratio of a strong detachment ( חיל a connecting form, from חיל , like גדולה גּיא , Zec 14:4; Ewald, §287, a ); they therefore halt on the western side of Jerusalem (on the locality, see at Isa 7:3; Isa 22:8-11; compare Keil on Kings).

Hezekiah's confidential ministers go there also. Isa 36:3 (K. "And they called to the king ) , and there went out to him (K. to them ) Eliakim son of Hilkiyahu, the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder." On the office of the house-minister, or major-domo, which was now filled by Eliakim instead of Shebna ( שׁבנא , K. twice שׁבנה ), see Isa 22:15.; and on that of sōphēr and mazkı̄r . Rabshakeh's message follows in Isa 36:4-10 : "And Rabshakeh said to them, Say now to Hizkiyahu, Thus saith the great king, the king of Asshur, What sort of confidence is this that thou hast got? I say (K. thou sayest, i.e., thou talkest ), vain talk is counsel and strength for war: now, then, in whom dost thou trust, that thou hast rebelled against me? (K. Now ) Behold, thou trustest (K. לּ ך ) in this broken reed-staff there, in Egypt, on which one leans, and it runs into his hand and pierces it; so does Pharaoh king of Egypt to all who trust in him. But if thou sayest to me (K. ye say ), We trust in Jehovah our God; is it not He whose high places and altars Hizkiyahu has removed, and has said to Judah and Jerusalem, Ye shall worship before the altar (K. ads, in Jerusalem )? And now take a wager with my lord (K. with ) the king of Asshur; I will deliver thee two thousand horses, if thou art able for thy part to give horsemen upon them. And how couldst thou repel the advance of a single satrap among the least of the servants of my lord?! Thou puttest thy trust then in Egypt for chariots and riders! And (omitted in K.) now have I come up without Jehovah against this land to destroy it (K. against this place, to destroy it )? Jehovah said to me, Go up to (K. against) this land, and destroy it." The chronicler has a portion of this address of Rabshakeh in 2Ch 32:10-12. And just as the prophetic words in the book of Kings have a Deuteronomic sound, and those in the Chronicles the ring of a chronicle, so do Rabshakeh's words, and those which follow, sound like the words of Isaiah himself. "The great king"is the standing royal title appended to the names of Sargon and Sennacherib upon the Assyrian monuments (compare Isa 10:8). Hezekiah is not thought worthy of the title of king, ether here or afterwards. The reading אמרתּ in Isa 36:5 (thou speakest vain talk) is not the preferable one, because in that case we should expect דּבּרתּ , or rather (according to the usual style) אך דּבּרתּ . The meaning is, that he must look upon Hezekiah's resolution, and his strength ( וּגבוּרה עצה connected as in Isa 11:2) for going to war, as mere boasting ("lip-words,"as in Pro 14:23), and must therefore assume that there was something in the background of which he was well aware. And this must be Egypt, which would not only be of no real help to its ally, but would rather do him harm by leaving him in the lurch. The figure of a reed-staff has been borrowed by Ezekiel in Isa 29:6-7. It was a very appropriate one for Egypt, with its abundance of reeds and rushes (Isa 19:6), and it has Isaiah's peculiar ring (for the expression itself, compare Isa 42:3; and for the fact itself, Isa 30:5, and other passages). רצוּ ץ does not mean fragile (Luzz. quella fragil canna ), but broken, namely, in consequence of the loss of the throne by the native royal family, from whom it had been wrested by the Ethiopians (Isa 18:1-7), and the defeats sustained at the hands of Sargon (Isa 20:1-6). The construction cui quis innitur et intrat is paratactic for cui si quis . In Isa 36:7 the reading תאמרוּן commends itself, from the fact that the sentence is not continued with הסירת ; but as Hezekiah is addressed throughout, and it is to him that the reply is to be made, the original reading was probably תאמר . The fact that Hezekiah had restricted the worship of Jehovah to Jerusalem, by removing the other places of worship (2Ki 18:4), is brought against him in a thoroughly heathen, and yet at the same time (considering the inclination to worship other gods which still existed in the nation) a very crafty manner. In Isa 36:8, Isa 36:9, he throws in his teeth, with most imposing scorn, his own weakness as compared with Asshur, which was chiefly dreaded on account of its strength in cavalry and war-chariots. נא התערב does not refer to the performance and counter-performance which follow, in the sense of "connect thyself"(Luzz. associati ), but is used in a similar sense to the Omeric μιγῆναι , though with the idea of vying with one another, not of engaging in war (the synonym in the Talmud is himrâh , to bet, e.g., b. Sabbath 31 a ): a bet and a pledge are kindred notions (Heb. ערבון , cf., Lat. vadari ). On pechâh (for pachâh ), which also occurs as an Assyrian title in Eze 23:6, Eze 23:23. אחד פּחת , two constructives, the first of which is to be explained according to Ewald, §286, a (compare above, Isa 36:2, כבד חיל ), form the logical regens of the following servorum dominin mei minimorum ; and hēshı̄bh penē does not mean here to refuse a petitioner, but to repel an antagonist (Isa 28:6). The fut. consec. ותּבטח deduces a consequence: Hezekiah could not do anything by himself, and therefore he trusted in Egypt, from which he expected chariots and horsemen. In Isa 36:10, the prophetic idea, that Asshur was the instrument employed by Jehovah (Isa 10:5, etc.), is put into the mouth of the Assyrian himself. This is very conceivable, but the colouring of Isaiah is undeniable.

The concluding words, in which the Assyrian boasts of having Jehovah on his side, affect the messengers of Hezekiah in the keenest manner, especially because of the people present. "Then said Eliakim (K. the son of Hilkiyahu ) , and Shebna, and Joah, to Rabshakeh, Pray, speak to thy servants in Aramaean, for we understand it; and do not speak to (K. with ) us in Jewish, in the ears of the people that are on the wall." They spoke Yehūdı̄th , i.e., the colloquial language of the kingdom of Judah. The kingdom of Israel was no longer in existence, and the language of the Israelitish nation, as a whole, might therefore already be called Judaean (Jewish), as in Neh 13:24, more especially as there may have been a far greater dialectical difference between the popular speech of the northern and southern kingdoms, than we can gather from the biblical books that were written in the one or the other. Aramaean ( ' arâmı̄th ), however, appears to have been even then, as it was at a later period (Ezr 4:7), the language of intercourse between the empire of Eastern Asia and the people to the west of the Tigris (compare Alex. Polyhistor in Euseb. chron. arm. i. 43, where Sennacherib is said to have erected a monument with a Chaldean inscription); and consequently educated Judaeans not only understood it, but were able to speak it, more especially those who were in the service of the state. Assyrian, on the contrary, was unintelligible to Judaeans (Isa 28:11; Isa 33:19), although this applied comparatively less to the true Assyrian dialect, which was Semitic, and can be interpreted for the most part from the Hebrew (see Oppert's "Outlines of an Assyrian Grammar"in the Journal Asiatique , 1859), than to the motley language of the Assyrian army, which was a compound of Arian and Turanian elements. The name Sennacherib (Sanchērı̄bh = סן־אסהי־ירב , lxx Sennachēreim , i.e., "Sin, the moon-god, had multiplied the brethren") is Semitic; on the other hand, the name Tartan, which cannot be interpreted either from the Semitic or the Arian, is an example of the element referred to, which was so utterly strange to a Judaean ear.

The harsh reply is given in Isa 36:12. "Then Rabshakeh said (K. to them ), Has my lord sent me to (K. העל ) the men who sit upon the wall, to eat their dung, and to drink their urine together with you?" - namely, because their rulers were exposing them to a siege which would involve the most dreadful state of famine.

After Rabshakeh had refused the request of Hezekiah's representatives in this contemptuous manner, he turned in defiance of them to the people themselves. "Then Rabshakeh went near, and cried with a loud voice in the Jewish language (K. and spake ) , and said, Hear the words (K. the word ) of the great king, the king of Asshur. Thus saith the king, Let not Hizkiyahu practise deception upon you ( יסה , K. יסהיא ) ) ; for he cannot deliver you (K. out of his hand ) . And let not Hizkiyahu feed you with hope in Jehovah, saying, Jehovah will deliver, yea, deliver us: (K. and ) this city will not be delivered into the hand of the king of Asshur. Hearken not to Hizkiyahu: for thus saith the king ( hammelekh , K. melekh ) of Asshur, Enter into a connection of mutual good wishes with me, and come out to me: and enjoy every one his vine, and every one his fig-tree, and drink every one the water of his cistern; till I come and take you away into a land like your land, a land of corn and wine, a land of bread-corn and vineyards (K. a land full of fine olive-trees and honey, and live and do not die, and hearken not to Hizkiyahu ) ; that Hizkiyahu to not befool you (K. for he befools you ) , saying, Jehovah will deliver us! Have the gods of the nations delivered (K. really delivered ) every one his land out of the hand of the king of Asshur? Where are the gods of Hamath and Arpad? where the gods of Sepharvayim (K. adds, Hena‛ and ‛Ivah ) ? and how much less ( וכי , K. כּי ) have they delivered that Samaria out of my hand? Who were they among all the gods of these (K. of the ) lands, who delivered their land out of my hand? how much less will Jehovah deliver Jerusalem out of my hand!? The chronicler also has this continuation of Rabshakeh's address in part (2Ch 32:13-15), but he has fused into one the Assyrian self-praise uttered by Rabshakeh on his first and second mission. The encouragement of the people, by referring to the help of Jehovah (2Ch 32:6-8), is placed by him before this first account is given by Isaiah, and forms a conclusion to the preparations for the contest with Asshur as there described. Rabshakeh now draws nearer to the wall, and harangues the people. השּׁיא is construed here with a dative (to excite treacherous hopes); whereas in 2Ch 32:15 it is written with an accusative. The reading מיּדו is altered from מיּדי in Isa 36:20, which is inserted still more frequently by the chronicler. The reading את־העיר with תנּתן is incorrect; it would require ינּתן (Ges. §143, 1 a ). To make a b^e râkhâh with a person was equivalent to entering into a relation of blessing, i.e., into a state of mind in which each wished all prosperity to the other. This was probably a common phrase, though we only meet with it here. יצא , when applied to the besieged, is equivalent to surrendering (e.g., 1Sa 11:3). If they did that, they should remain in quiet possession and enjoyment, until the Assyrian fetched them away (after the Egyptian campaign was over), and transported them to a land which he describes to them in the most enticing terms, in order to soften down the inevitable transportation. It is a question whether the expansion of this picture in the book of Kings is original or not; since ועוּה הנע in Isa 36:19 appears to be also tacked on here from Isa 37:13 (see at this passage). On Hamath and Arpad (to the north of Haleb in northern Syria, and a different place from Arvad = Arad ), see Isa 10:9. Sepharvayim (a dual form, the house of the S^e pharvı̄m , 2Ki 17:31) is the Sipphara of Ptol. v. 18, 7, the southernmost city of Mesopotamia, on the left bank of the Euphrates; Pliny's Hipparenum on the Narraga , i.e., the canal, n^e har m alkâ , the key to the irrigating or inundating works of Babylon, which were completed afterwards by Nebuchadnezzar (Plin. h. n. vi. 30); probably the same place as the sun-city, Sippara , in which Xisuthros concealed the sacred books before the great flood (see K. Müller's Fragmenta Historicorum Gr. ii. 501-2). פּן in Isa 36:18 has a warning meaning (as if it followed לכם השּׁמרו ); and both וכי and כּי in Isa 36:19, Isa 36:20, introduce an exclamatory clause when following a negative interrogatory sentence: and that they should have saved,"or "that Jehovah should save,"equivalent to "how much less have they saved, or will He save"(Ewald, §354, c; comp. אף־כּי , 2Ch 32:15). Rabshakeh's words in Isa 36:18-20 are the same as those in Isa 10:8-11. The manner in which he defies the gods of the heathen, of Samaria, and last of all of Jerusalem, corresponds to the prophecy there. It is the prophet himself who acts as historian here, and describes the fulfilment of the prophecy, though without therefore doing violence to his character as a prophet.

The effect of Rabshakeh's words. "But they held their peace (K. and they, the people, held their peace ) , and answered him not a word; for it was the king's commandment, saying, Ye shall not answer him. Then came Eliakim son of Hilkiyahu (K. Hilkiyah ) , the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder, to Hizkiyahu, with torn clothes, and told him the words of Rabshakeh." It is only a superficial observation that could commend the reading in Kings, "They, the people, held their peace,"which Hitzig and Knobel prefer, but which Luzzatto very properly rejects. As the Assyrians wished to speak to the king himself (2Ki 18:18), who sent the three to them as his representatives, the command to hear, and to make no reply, can only have applied to them (and they had already made the matter worse by the one remark which they had made concerning the language); and the reading ויּחרישׁוּ in the text of Isaiah is the correct one. The three were silent, because the king had imposed the duty of silence upon them; and regarding themselves as dismissed, inasmuch as Rabshakeh had turned away from them to the people, they hastened to the king, rending their clothes, in despair and grief and the disgrace they had experienced.

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

C. The tests of Israel's trust chs. 36-39

Chapters 36-39 conclude the section of the book dealing with the issue of trust by giving historical proof that Yahweh will protect those who trust in Him. In these chapters, King Hezekiah represents the people of Judah.³⁴⁴ These lessons from history should encourage God's people to trust in Him rather than in the arm of flesh. Chapters 40-66 contain oracles in which Babylonian captivity looms large. So the present section (chs. 36-39) forms a bridge from emphasis on Assyria (chs. 1-35) to emphasis on Babylonia (chs 40-66). They are also almost identical to 2 Kings 18-20 (cf. 2 Chron. 29-32), except for the inclusion of Isaiah's poem in Isaiah 38:9-20.³⁴⁵ These chapters consist of more narrative material and fewer oracles than the sections that precede and follow it, in which the opposite is true.

This section contains two parts. The first one (chs. 36-37) involved King Hezekiah's trust in God and deliverance when Sennacherib's Assyrian army besieged Jerusalem. The second (chs. 38-39) involved Hezekiah's failure to trust God and his consequent judgment by God when the Babylonian envoys peacefully visited Jerusalem. In chapters 36-37 we see Judah's deliverance accomplished, and in chapters 38-39 we hear Judah's captivity announced. Thus the real hinge of the book occurs between chapters 37 and 38, where emphasis on Assyria ends and emphasis on Babylonia begins.

1. The Assyrian threat chs. 36-37

In chapters 7-8 Isaiah tried to persuade King Ahaz to trust God in the face of the Syro-Ephraimitic threat against Judah. Ahaz refused to do so and instead turned to Assyria for help, with disastrous results. Ahaz's son, Hezekiah, faced a similar challenge during his reign, but this time the threat came from Assyria. Hezekiah learned from his father's failure and from Isaiah's preaching, made the right choice, and trusted the Lord. The result was deliverance. Thus chapters 36-37 contrast with chapters 7-8.

"Here we are presented with a historical test to demonstrate once and for all whether Jehovah is the one true God, the Sovereign over all the earth."³⁴⁶

". . . chapters 36-37 put the rock of history under the fabric of eschatology."³⁴⁷

"This is history at its best, no dull recital of statistics and dates but an account which enables us to sense the haughty arrogance of the Assyrian and the chilling clutch of despair at the hearts of the Israelites."³⁴⁸

The Rabshakeh's challenge 36:1-37:7

This section demonstrates Hezekiah's commitment to God, but the next one (37:8-35) shows an even stronger commitment by the king to commit his own fate and the fate of his people to God. The present section stresses Assyrian pride and its result: divine judgment (cf. 10:15-19).³⁴⁹

An ultimatum 36:1-20

36:1 The fourteenth year of Hezekiah was 701 B.C.³⁵⁰ On an Assyrian record, Sennacherib claimed to have taken 46 cities of Judah during this campaign (cf. 2 Chron. 32:1).³⁵¹

"He went from the north along the coast defeating (among others) the towns of Aphek, Timnah, Ekron, and Lachish. Lachish was then his staging area for attacking a number of other towns."³⁵²

36:2 Rabshakeh is a title that seems about equivalent to field commander.³⁵³ Lachish stood about 30 miles southwest of Jerusalem.³⁵⁴ Interestingly, the place where the Assyrian commander took his stand near Jerusalem was the same place where Isaiah had stood when he urged Ahaz to trust God 23 years earlier (cf. 7:3).³⁵⁵ It was because Ahaz failed to trust God earlier that the Assyrian official stood there now (cf. 8:5-8). The very nation that Ahaz had trusted proved to be the greatest threat to her safety only one generation later. Father and son both faced a threat of destruction, both recognized the inadequacy of their own strength, but one trusted man and suffered defeat whereas the other trusted God and enjoyed deliverance.

36:3 Eliakim, Shebna, and Joah were all important officials in Hezekiah's government (cf. 22:20-23).³⁵⁶

The point of the Rabshakeh's first speech (vv. 4-10) was that there is no salvation in faith; no deliverance would come from trusting Yahweh. Judah should surrender because Egypt would not help her (v. 6), Yahweh would not help her (v. 7), she did not have enough military manpower to win (vv. 8-9), and Assyria had authority from Yahweh to attack Jerusalem (v. 10). This speech challenged everything Isaiah had been preaching.

36:4 The Rabshakeh told the Judean officials to give Hezekiah--he did not call him a king--a message from "the great king," a title the Assyrian monarchs arrogantly claimed for themselves (cf. 10:8; 30:33). He questioned Hezekiah's confidence that led him to rebel against Sennacherib. Clearly Sennacherib wanted the Judahites to know that he regarded Hezekiah as a minor chieftain incapable of resisting the massive power of the Assyrian Empire.

36:5 The commander claimed that Hezekiah's strategy lacked wisdom and arms (cf. 28:9-11).

36:6 He knew that some of the Judean nobles had put their trust in Egypt and had sent ambassadors there to make a treaty (cf. 30:1-7). But he also knew, better than those officials, that Egypt was not only an unreliable ally but a dangerous one, an opinion Isaiah shared (cf. ch. 20; 28:15; Ezek. 29:6). Sennacherib had already defeated the Egyptians, who for the first and last time had unsuccessfully come to the aid of the Philistines, at Eltekeh northwest of Lachish.

36:7 The Rabshakeh knew about Hezekiah's religious reforms in which he had removed many of the altars from the land (cf. 2 Kings 18:1-7; 2 Chron. 29-31). Evidently the commander believed that removing altars would antagonize Yahweh, but Hezekiah was really purifying Yahweh worship. However many of the Judeans probably believed that the removal of those altars was a bad thing, and it was to those people that the Rabshakeh was evidently appealing.

36:8 Judah was so inferior militarily that the commander felt safe offering his enemy 2,000 horses. He believed that the Judeans did not have enough cavalry soldiers to ride them. His offer was the equivalent of giving one's rival a long lead in a foot race.

36:9 The Judeans did not have enough strength to repulse even a minor Assyrian officer nor enough soldiers to man the horses and chariots that they were looking to Egypt to supply.

36:10 Perhaps the commander was referring to 10:5-6, Isaiah's prophecy that God would send Assyria against His people. Alternatively he may have just been claiming divine authorization for Sennacherib's invasion when there was none. It was not unusual for ancient Near Eastern conquerors to claim that the god of the invaded people had joined the invader.³⁵⁷

Hezekiah's officials interrupted the commander when they heard this last unsettling claim.

36:11 Aramaic was the common language of diplomacy; politicians normally conducted diplomatic talks in that language.³⁵⁸ The Rabshakeh, however, spoke to the kings' officials in the common Hebrew that all the people understood. He probably did this so all the people, not just the king's officials, would understand his message and take it as an insult to the king's officials. By using Hebrew the commander was also implying that they did not know Aramaic, that they were backwater ignoramuses.

36:12 He explained that his message was for all the people, many of whom were sitting on the city wall listening, not just the politicians in Jerusalem. All the people were, after all, doomed to the horrible conditions of siege warfare. He wanted to separate the people from their king and his policy of resisting Sennacherib. He also wanted to shock and terrorize the people by using the most crude and disgusting terms he could to picture siege warfare.

The commander then resumed his prepared speech.

36:13-17 The Rabshakeh next addressed the people of Jerusalem who could hear him. He appealed to them to listen to Sennacherib's message to them. Hezekiah could not deliver them, he boasted, nor would trusting in Yahweh work. Evidently the Assyrians knew that Isaiah's policy of trusting Yahweh was a popular one with many of the Jerusalemites. The Rabshakeh promised that if the city surrendered the people would enjoy peace and prosperity rather than war and starvation. They would be deported, a well-known Assyrian policy toward conquered peoples, but he pictured the land where they would go as similar to their own but even better.

36:18-19 The commander made the fatal mistake, however, of comparing Israel's God to the gods of the nations, specifically Aram (Syria). Even Samaria had fallen to Assyria 210 years earlier; their gods, including Yahweh, did not deliver them. Of course, Yahweh had handed over the Northern Kingdom to Assyria because of her idolatry, but the commander viewed its demise as a result of Assyrian supremacy.

"The Assyrian accuses Hezekiah of seducing the people (v. 18); in fact, it is the Assyrian who has been seduced by his own power."³⁵⁹

36:20 The Rabshakeh stated the people's choice in terms that the first part of this book presented. Was Yahweh able to deliver His people when they simply trusted in Him, or was He no better than all the other gods of the nations?

The response to the ultimatum 36:21-37:7

How would the Judeans respond to this blasphemous challenge? How they did determined their destiny not only at that moment but for years to come.

36:21 The people listening to this invitation did not respond out loud because Hezekiah commanded them to remain silent.

36:22 Hezekiah's officials then returned to their king, who had not dignified the occasion with his presence, to report what had happened. They tore their clothes as a sign of extreme distress over the present crisis.

37:1 Hezekiah's response was also extreme grief, but he went into the temple. He wanted to seek the Lord's wisdom and help in prayer.

"Happy the nation that has such a ruler."³⁶⁰

It is not clear how involved Hezekiah had been in making the treaty with Egypt, but his personal repentance here set the pattern for the nation.

37:2 Then the king sent some of his highest officials and some of the leading priests, who were also in mourning, to visit Isaiah. Notice that Hezekiah did not summon Isaiah into his presence. This reflects the respect that the king felt for the prophet (cf. 2 Kings 6:12).

37:3-4 The leaders of Judah, speaking for their king, acknowledged that he had come to the end of his rope. The Assyrian invasion of Judah had been like labor pains for the king, but now the crisis had peaked and there was no human strength left to expel the enemy. Hezekiah confessed that he deserved the adversity that had overtaken him, which had signaled an end of hope and resulted in great embarrassment. Yet he did not appeal for divine help on the basis of his own needs but because of the Lord's honor and the needs of His people (cf. 1 Sam. 17:26, 36). The king appealed for Isaiah's prayers on behalf of the remnant, the remaining Judahites who had not already been devoured by the Assyrians.

"This kind of admission of helplessness is frequently a necessity before divine help can be received. So long as we believe that we only need some assistance, we are still treating ourselves as lords of the situation, and that latent pride cuts us off from all that God would give us."³⁶¹

37:5-7 So the officials came to Isaiah, and the prophet responded by sending them back to the king with a message from Yahweh. Hezekiah was not to fear the blasphemous claims of Sennacherib's underlings. The Lord promised to lead the king away from Jerusalem and back to his own country where he would die by the sword. A message placed in Sennacherib's ear would be the sovereign Lord's instrument. The lack of reference to the decimation of the Assyrian troops already gathered around Jerusalem (cf. v. 2) focuses the promise on the central issue, divine punishment for the king's blasphemy (cf. 14:24-27; 31:8).

Isaiah 36 - A Demoralizing Attack on Faith

A. Rabshakeh speaks to leaders in King Hezekiah's government.

1. (1-3) Officials from King Hezekiah's government meet Rabshakeh, general of the armies of Assyria.

Now it came to pass in the fourteenth year of King Hezekiah that Sennacherib king of Assyria came up against all the fortified cities of Judah and took them. Then the king of Assyria sent the Rabshakeh with a great army from Lachish to King Hezekiah at Jerusalem. And he stood by the aqueduct from the upper pool, on the highway to the Fuller's Field. And Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came out to him.

a. In the fourteenth year of King Hezekiah: This is about the years 700 B.C., during the reign of the godly King Hezekiah of Judah. The events of this chapter are also recorded in 2 Kings 18:13-27 and 2 Chronicles 32:1-19.

i. This begins a four-chapter section different than the prophecies recorded before or after. Isaiah 36 and 37 describe the LORD's work against the Assyrian threat. Isaiah 38 and 39 describe the response to the Babylonian threat.

ii. "This is history at its best, not dull recital of statistics and dates but an account which enables us to sense the haughty arrogance of the Assyrian and the chilling clutch of despair at the hearts of the Israelites." (Cundall, cited in Grogan)

b. Sennacherib King of Assyria came up against all the fortified cities of Judah and took them: This Assyrian invasion has been the broad background for much of the Isaiah's prophecy in Isaiah chapters 1 through 35. Now, Isaiah gives us a historical record of what happened during the time he prophesied about.

i. The Assyrian army swept down from the north, conquering Syria and Israel, as Isaiah prophesied in Isaiah 8:3-4 and many other passages. The Assyrian army then came up against all the fortified cities of Judah and took them, as Isaiah prophesied in Isaiah 7:16-17 and many other passages.

c. Then the king of Assyria sent the Rabshakeh with a great army from Lachish to King Hezekiah at Jerusalem: At the time of Isaiah 36:1-3, the Assyrian army has conquered the both Syria and northern kingdom of Israel, and has devastated the countryside and fortified cities of Judah. All that remains is Jerusalem, and if the Assyrians conquer her, then Judah is destroyed as a nation just as Syria and Israel were. These were the desperate times of King Hezekiah!

i. Who was the Rabshakeh? Actually, it is a title, not a name. It describes the "field commander" for the Assyrian army, who represented the Assyrian King Sennacherib. "Rab-shakeh, an Assyrian title, possibly originally 'chief cup-bearer' but by this time some high officer of state." (Motyer)

ii. The mention of Lachish is important historically. Lachish was thirty miles south-west of Jerusalem. Archaeologists have discovered a pit there with the remains of about 1,500 casualties of Sennachaerib's attack. In the British Museum, you can see the Assyrian carving depicting their siege of the city of Lachish, which was an important fortress city of Judah.

d. He stood by the aqueduct from the upper pool . . . Eliakim . . . Shebna . . . Joah . . . came out to him: Rabshakeh seems to be in complete command of the situation. He can walk right into the city of Jerusalem, and stand at the crucial water supply - which would be Jerusalem's life-line in a siege attack. As he stands there, three officials from Hezekiah's government come to meet him.

2. (4-6) Rabshakeh speaks against Judah's trust in an alliance with Egypt.

Then the Rabshakeh said to them, "Say now to Hezekiah, 'Thus says the great king, the king of Assyria: "What confidence is this in which you trust? I say you speak of having plans and power for war; but they are mere words. Now in whom do you trust, that you rebel against me? Look! You are trusting in the staff of this broken reed, Egypt, on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust in him."'"

a. What is the confidence in which you trust? One of the great battles for Hezekiah during this time was the temptation to make a defensive alliance with Egypt, which seemed to be the only nation strong enough to protect Judah against the mighty Assyrians.

i. As a prophet, Isaiah did everything he could to discourage Hezekiah and the leaders of Judah from putting their trust in Egypt (Isaiah 19:11-17, 20:1-6, 30:1-7). The LORD wanted Judah to trust Him instead of Egypt.

ii. In this sense, Rabshakeh is speaking the truth! God wanted Judah to have no confidence in Egypt at all. But Rabshakeh isn't doing it to bring Judah to a firm trust in the LORD God, who can and will deliver them from the Assyrians. He does it to completely demoralize Judah and drive them to despair.

iii. Satan attacks us the same way! Often, even when he tells the truth ("You are such a rotten sinner!"), he never does it to lead us to a firm trust in the LORD our God ("Jesus died for sinners, so if I am a rotten sinner, Jesus died to forgive and free me!"). Instead, Satan's strategy - even if he tells us the truth - is always to demoralize us and drive us to despair.

b. You are trusting in the staff of this broken reed, Egypt: Strangely, Rabshakeh could see the truth of Egypt's weakness better than many of the leaders of Judah could!

i. "Egypt had made its one attempt to redeem its promises (28:14) and its army had been beaten at El Tekeh. The Rab-shakeh had himself seen this, but his words are more far-reaching and damaging, exposing the criminal stupidity of Judah's leaders: surely, he said, they knew that anyone who ever trusted Egypt suffered for it." (Motyer)

3. (7) Rabshakeh speaks against Judah's trust in God.

"But if you say to me, 'We trust in the LORD our God,' is it not He whose high places and whose altars Hezekiah has taken away, and said to Judah and Jerusalem, 'You shall worship before this altar'?"

a. If you say to me, "We trust in the LORD our God": Rabshakeh anticipated the response of the leaders of Judah. "Rabshakeh, you say that we can't trust in Egypt. All right, we won't. But we can trust in the LORD our God."

b. Is it not He whose high places and whose altars Hezekiah has taken away: Rabshakeh knew that King Hezekiah had implemented broad reforms in Judah, including the removal of the high places (2 Kings 18:3-4).

i. The high places were spots of "individual worship" which were prohibited by God's law (Leviticus 17:1-4). Israel was commanded to bring their sacrifices to the official center for sacrifice (the tabernacle or later, the temple). In the pagan world at that time, it was customary to offer sacrifice wherever one pleased - altars would customarily be built on high hills, in forested areas, or at other special places.

ii. That practice may have been fine for the time of the patriarchs. But now, God regarded sacrifice at high places as an offense. Hezekiah did right when he took away the high places and the altars, demanding that people come to the temple in Jerusalem to offer sacrifice.

iii. This command runs completely contrary to the way most people come to God in our culture. For the most part, Americans have an entirely individualistic way of coming to God, where each person makes up their own rules about dealing with God as they see Him. In the book Habits of the Heart, Robert Bellah and his colleagues interview a young nurse named Sheila Larson, whom they describe as representing many Americans' experience and views on religion. Speaking about her own faith and how it operates in her life, she says: "I believe in God. I'm not a religious fanatic. I can't remember the last time I went to church. My faith has carried me a long way. It is 'Sheilaism.' Just my own little voice." This "pick-and-choose-as-I-go-along-according-to-my-inner-voice" approach is just like picking your own high place and altar to sacrifice to God the way you want to instead of the way God wants you to.

c. Is it not He whose high places and whose altars Hezekiah has taken away: In Rabshakeh's thinking, Hezekiah's reforms have really displeased God, so he should not expect help from the LORD God of Israel. Rabshakeh would say, "Look at all the places there used to be where people would worship the LORD God of Israel. Now, since Hezekiah came in, there is only one place. More is always better, so the LORD God of Israel must be pretty sore at Hezekiah!"

i. The enemy of our souls has an amazing way of discouraging our disobedience. If Hezekiah was not careful, this argument of Rabshakeh would start to make sense, when really it was demonic logic through and through!

ii. "The theological misunderstanding shown by the field commander at this point argues for the authenticity of the speech, which many critics have dubbed a free creation by the author of the narrative." (Grogan)

4. (8-9) Rabshakeh speaks against the army of Judah.

"Now therefore, I urge you, give a pledge to my master the king of Assyria, and I will give you two thousand horses; if you are able on your part to put riders on them! How then will you repel one captain of the least of my master's servants, and put your trust in Egypt for chariots and horsemen?"

a. Give a pledge to my master the king of Assyria: This reminds us of Rabshakeh's whole strategy, which is to make Judah give up. This is the entire reason Rabshakeh is at the aqueduct, speaking to these leaders of Hezekiah's government. He had the vastly superior armies; he could have just attacked Jerusalem without this little speech. But Rabshekah would prefer it if Judah would simply give up, out of fear, discouragement, or despair.

i. The enemy of our soul uses the exact same approach. Many of us picture Satan as "itching for a fight" with us. Really, Satan doesn't want to do battle with you. First of all, there is the strong chance you will win. Second of all, win or lose, the battle can draw you closer to the LORD. Thirdly, what the LORD does in your life through the battle can be a great blessing for other people. No, Satan would much rather not fight you at all! He would much rather try to talk you into giving up!

ii. We see this exact strategy used against Jesus during His temptation in the wilderness. When Satan promised Jesus all the kingdoms of the world in exchange for Jesus' worship, Satan was trying to avoid the fight, and trying to talk Jesus into giving up (Luke 4:5-8). It didn't work with Jesus, and it shouldn't work with us.

b. I will give you two thousand horses - if you are able on your part to put riders on them! Here, Rabshakeh mocks Judah's weak army. He says, "Even if we helped you with 2,000 horses, it wouldn't do you any good." His basic message is, "We could beat you with one hand tied behind our backs!" (How then will you repel one captain of the least of my master's servants).

5. (10) Rabshakeh tells them that the LORD God of Israel is on his side.

"Have I now come up without the LORD against this land to destroy it? The LORD said to me, 'Go up against this land, and destroy it.'"

a. Have I now come up without the LORD against this land to destroy it? Rabshakeh saves his best thrust for last: "Admit it, Hezekiah. You know your God is on my side."

i. Like all good deception, it would have been easy for Hezekiah and his men to believe this one. After all, hadn't the Assyrians been wildly successful? Surely, God must be on their side. Didn't they have the most powerful army? Surely, God must be on their side.

b. The LORD said to me, "Go up against this land, and destroy it." This is the finishing blow of a brilliant attack. "Hezekiah, God told me to destroy you. I'm just doing His will, and there is nothing you can do to stop it, so you may as well surrender."

i. Significantly, we can say that Rabshekah was partially correct! God was with him, and his attack on Judah fulfilled God's prophesied plan! In conquering Syria, in conquering Israel, and in bringing Judah to the brink, the Assyrians did the will of God! God prophesied that all this would happen (Isaiah 8:3-4, 7:16-17 and many other passages in Isaiah). He allowed it to happen so His prophesied plan would be fulfilled.

ii. However, we should never think that God tempted an innocent man with an evil plan. In fact, even though God predicted and planned this invasion of the Assyrians, Rabshakeh may have been lying indeed when he said, "The LORD said to me." God did not have to do anything special to direct the bloodthirsty, conquest-hungry Assyrians to attack Syria, Israel, and Judah. He simply allowed the Assyrians to carry out the corrupt desires of their evil hearts. Therefore, the Assyrians could never excuse themselves by saying, "We were doing the LORD's will!" even as Judas could never make that excuse regarding his wicked betrayal of Jesus.

B. Rabshakeh speaks directly to the people of Jerusalem.

1. (11-12) Hezekiah's men ask Rabshakeh to speak only to them.

Then Eliakim, Shebna, and Joah said to the Rabshakeh, "Please speak to your servants in the Aramaic language, for we understand it; and do not speak to us in Hebrew in the hearing of the people who are on the wall." But the Rabshakeh said, "Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall, who will eat and drink their own waste with you?"

a. Please speak to your servants in the Aramaic language, for we understand it: We can just imagine how difficult this was for these leaders in Hezekiah's government. They must have thought, "It's bad enough we have to hear this. But since he is speaking in Hebrew, everyone will hear, and soon the people will become so discouraged they will rise up against us and make us surrender!"

b. Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall: Rabshakeh doesn't care if the common citizens of Jerusalem hear him. That's how he wants it! The more fear, discouragement, and despair he can spread, the better!

c. Who will eat and drink their own waste with you: Rabshakeh is pointing forward to what conditions would be like in Jerusalem after an extended siege. He wanted this to gross out everyone who heard it, and magnify the sense of fear, discouragement, and despair.

2. (13-20) Rabshakeh's speech to the people of Jerusalem.

Then the Rabshakeh stood and called out with a loud voice in Hebrew, and said, "Hear the words of the great king, the king of Assyria! Thus says the king: 'Do not let Hezekiah deceive you, for he will not be able to deliver you; nor let Hezekiah make you trust in the LORD, saying, "The LORD will surely deliver us; this city will not be given into the hand of the king of Assyria."' Do not listen to Hezekiah; for thus says the king of Assyria: 'Make peace with me by a present and come out to me; and every one of you eat from his own vine and every one from his own fig tree, and every one of you drink the waters of his own cistern; until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards. Beware lest Hezekiah persuade you, saying, "The LORD will deliver us." Has any one of the gods of the nations delivered its land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Indeed, have they delivered Samaria from my hand? Who among all the gods of these lands have delivered their countries from my hand, that the LORD should deliver Jerusalem from my hand?'"

a. Then Rabshakeh stood and called out with a loud voice in Hebrew: Saying "don't do that" to Rabshakeh was like saying it to a naughty child. He couldn't wait to speak to the people of Jerusalem!

b. Hear the words of the great king: Rabshakeh's speech was intended to glorify the enemy facing God's people.

c. Do not let Hezekiah deceive you: Rabshakeh's speech was intended to make God's people doubt their leaders.

d. Nor let Hezekiah make you trust in the LORD: Rabshakeh's speech was intended to build fear and unbelief in God's people.

e. For thus says the king of Assyria: "Make peace with me by a present and come out to me, and everyone one of you will eat from his own vine." Rabshakeh's speech was intended to make surrender an attractive option.

f. Until I come and take you away to a land like your own land: Here, Rabshakeh refers to the policy of "ethnic cleansing" and "forced resettlement" practiced by the Assyrians. When they conquered a people, they forcibly resettled them in far away places, to keep their spirits broken and their power weak. Rabshakeh's speech was intended to make this terrible fate seem attractive.

g. Has any one of the gods of the nations delivered its land from the hand of the king of Assyria? Rabshakeh's speech was intended to destroy their trust in God. His message is simple, and cunning in its Satanic logic: "The gods of other nations have not been able to protect them against us. Your God is just like one of them, and can't protect you either."

i. For anyone who had the spiritual understanding to see it, Judah could have started planning the victory party right then. It is one thing to speak against Judah, its people and leaders. It was another thing all together to mock the LORD God of Israel this way, and count Him as "just another god."

ii. Typical of the work of the enemy of our souls, Rabshakeh was going well until he simply overstepped his bounds. There was no way God would let him off the hook for this one. He has offended the LORD God in a way he will soon regret.

3. (21-22) The response of the leaders in Hezekiah's government and the citizens of Jerusalem.

But they held their peace and answered him not a word; for the king's commandment was, "Do not answer him." Then Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.

a. But they held their peace and answered him not a word: They didn't try to argue with Rabshakeh. Often, it is useless - if not dangerous - to try and match wits with this demonic logic. How much better to keep silent and trust God, instead of trying to win an argument!

i. "Silence is our best reply to the allegations and taunts of our foes. Be still, O persecuted soul! Hand over thy cause to God. It is useless to argue, even in many cases to give explanations. Be still, and commit thy cause to God." (Meyer)

b. For the king's commandment was, "Do not answer him." King Hezekiah was wise enough to make this command, and his officials and the people were wise enough to obey him.

c. Came to Hezekiah with their clothes torn: Though they were silent, they were still deeply affected by this attack. It didn't just roll of their back as if it were nothing. They have the same experience Paul described in 2 Corinthians 4:8-9: 2 We are hard pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed. Thing were hard, but the battle was not lost yet!

© 2001 David Guzik - No distribution beyond personal use without permission