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Commentary on 2 Kings 18 verses 17–37
Here is, I. Jerusalem besieged by Sennacherib's army, Kg2 18:17. He sent three of his great generals with a great host against Jerusalem. Is this the great king, the king of Assyria? No, never call him so; he is a base, false, perfidious man, and worthy to be made infamous to all ages; let him never be named with honour that could do such a dishonourable thing as this, to take Hezekiah's money, which he gave him upon condition he should withdraw his army, and then, instead of quitting his country according to the agreement, to advance against his capital city, and not send him his money again either. Those are wicked men indeed, and, let them be ever so great, we will call them so, whose principle it is not to make their promises binding any further than is for their interest. Now Hezekiah had too much reason to repent his treaty with Sennacherib, which made him much the poorer and never the safer.
II. Hezekiah, and his princes and people, railed upon by Rabshakeh, the chief speaker of the three generals, and one that had the most satirical genius. He was no doubt instructed what to say by Sennacherib, who intended hereby to pick a new quarrel with Hezekiah. He had promised, upon the receipt of Hezekiah's money, to withdraw his army, and therefore could not for shame make a forcible attack upon Jerusalem immediately; but he sent Rabshakeh to persuade Hezekiah to surrender it, and, if he should refuse, the refusal would serve him for a pretence (and a very poor one) to besiege it, and, if it hold out, to take it by storm. Rabshakeh had the impudence to desire audience of the king himself at the conduit of the upper pool, without the walls; but Hezekiah had the prudence to decline a personal treaty, and sent three commissioners (the prime ministers of state) to hear what he had to say, but with a charge to them not to answer that fool according to his folly (Kg2 18:36), for they could not convince him, but would certainly provoke him, and Hezekiah had learned of his father David to believe that God would hear when he, as a deaf man, heard not, Psa 38:13-15. One interruption they gave him in his discourse, which was only to desire that he would speak to them now in the Syrian language, and they would consider what he said and report it to the king, and, if they did not give him a satisfactory answer, then he might appeal to the people, by speaking in the Jews' language, Kg2 18:26. This was a reasonable request, and agreeable to the custom of treaties, which is that the plenipotentiaries should settle matters between themselves before any thing be made public; but Hilkiah did not consider what an unreasonable man he had to deal with, else he would not have made this request, for it did but exasperate Rabshakeh, and make him the more rude and boisterous, Kg2 18:27. Against all the rules of decency and honour, instead of treating with the commissioners, he menaces the soldiery, persuades them to desert or mutiny, threatens if they hold out to reduce the to the last extremities of famine, and then goes on with his discourse, the scope of which is to persuade Hezekiah, and his princes and people, to surrender the city. Observe how, in order to do this,
1.He magnifies his master the king of Assyria. Once and again he calls him That great king, the king of Assyria, Kg2 18:19, Kg2 18:28. What an idol did he make of that prince whose creature he was! God is the great King, but Sennacherib was in his eye a little god, and he would possess them with the same veneration for him that he had, and thereby frighten them into a submission to him. But to those who by faith see the King of kings in his power and glory even the king of Assyria looks mean and little. What are the greatest of men when either they come to compare with God or God comes to contend with them? Psa 82:6, Psa 82:7.
2.He endeavours to make them believe that it will be much for their advantage to surrender. If they held out, they must expect no other than to eat their own dung, by reason of the want of provisions, which would be entirely cut off from them by the besiegers; but if they would capitulate, seek his favour with a present and cast themselves upon his mercy, he would give them very good treatment, Kg2 18:31. I wonder with what face Rabshakeh could speak of making an agreement with a present when his master had so lately broken the agreement Hezekiah made with him with that great present, Kg2 18:14. Can those expect to be trusted that have been so grossly perfidious? But, Ad populum phaleras - Gild the chain and the vulgar will let you bind them. He thought to soothe up all with a promise that if they would surrender upon discretion, though they must expect to be prisoners and captives, yet it would really be happy for them to be so. One would wonder he should ever think to prevail by such gross suggestions as these, but that the devil does thus impose upon sinners every day by his temptations. He will needs persuade them, (1.) That their imprisonment would be to their advantage, for they should eat every man of his own vine (Kg2 18:31); though the property of their estates would be vested in the conquerors, yet they should have the free use of them. But he does not explain it now to them as he would afterwards, that it must be understood just as much, and just as long, as the conqueror pleases. (2.) That their captivity would be much more to their advantage: I will take you away to a land like your own land; and what the better would they be for that, when they must have nothing in it to call their own?
3.That which he aims at especially is to convince them that it is to no purpose for them to stand it out: What confidence is this wherein thou trustest? So he insults over Hezekiah, Kg2 18:19. To the people he says (Kg2 18:29), "Let not Hezekiah deceive you into your own ruin, for he shall not be able to deliver you; you must either bend or break." It were well if sinners would submit to the force of this argument, in making their peace with God - That it is therefore our wisdom to yield to him, because it is in vain to contend with him: what confidence is that which those trust in who stand it out against him? Are we stronger than he? Or what shall we get by setting briars and thorns before a consuming fire? But Hezekiah was not so helpless and defenceless as Rabshakeh would here represent him. Three things he supposes Hezekiah might trust to, and he endeavours to make out the insufficiency of these: - (1.) His own military preparations: Thou sayest, I have counsel and strength for the war; and we find that so he had, Ch2 32:3. But this Rabshakeh turns off with a slight: "They are but vain words; thou art an unequal match for us," Kg2 18:20. With the greatest haughtiness and disdain imaginable, he challenges him to produce 2000 men of all his people that know how to manage a horse, and will venture to give him 2000 horses if he can. He falsely insinuates that Hezekiah has no men, or none fit to be soldiers, Kg2 18:23. Thus he thinks to run him down with confidence and banter, and will lay him any wager that one captain of the least of his master's servants is able to baffle him and all his forces. (2.) His alliance with Egypt. He supposes that Hezekiah trusts to Egypt for chariots and horsemen (Kg2 18:24), because the king of Israel had done so, and of this confidence he truly says, It is a broken reed (Kg2 18:21), it will not only fail a man when he leans on it and expects it to bear his weight, but it will run into his hand and pierce it, and rend his shoulder, as the prophet further illustrates this similitude, with application to Egypt, Eze 29:6, Eze 29:7. So is the king of Egypt, says he; and truly so had the king of Assyria been to Ahaz, who trusted in him, but he distressed him, and strengthened him not, Ch2 28:20. Those that trust to any arm of flesh will find it no better than a broken reed; but God is the rock of ages. (3.) His interest in God and relation to him. This was indeed the confidence in which Hezekiah trusts, Kg2 18:22. He supported himself by depending on the power and promise of God; with this he encouraged himself and his people (Kg2 18:30): The Lord will surely deliver us, and again Kg2 18:32. This Rabshakeh was sensible was their great stay, and therefore he was most large in his endeavours to shake this, as David's enemies, who used all the arts they had to drive him from his confidence in God (Psa 3:2; Psa 11:1), and thus did Christ's enemies, Mat 27:43. Three things Rabshakeh suggested to discourage their confidence in God, and they were all false: - [1.] That Hezekiah had forfeited God's protection, and thrown himself out of it, by destroying the high places and the altars, Kg2 18:22. Here he measures the God of Israel by the gods of the heathen, who delighted in the multitude of altars and temples, and concludes that Hezekiah has given a great offence to the God of Israel, in confining his people to one altar: thus is one of the best deeds he ever did in his life misconstrued as impious and profane, by one that did not, or would not, know the law of the God of Israel. If that be represented by ignorant and malicious men as evil and a provocation to God which is really good and pleasing to him, we must not think it strange. If this was to be sacrilegious, Hezekiah would ever be so. [2.] That God had given orders for the destruction of Jerusalem at this time (Kg2 18:25): Have I now come up without the Lord? This is all banter and rhodomontade. He did not himself think he had any commission from God to do what he did (by whom should he have it?) but he made this pretence to amuse and terrify the people that were on the wall. If he had any colour at all for what he said, it might be taken from the notice which perhaps he had had, by the writings of the prophets, of the hand of God in the destruction of the ten tribes, and he thought he had as good a warrant for the seizing of Jerusalem as of Samaria. Many that have fought against God have pretended commissions from him. [3.] That if Jehovah, the God of Israel, should undertake to protect them from the king of Assyria, yet he was notable to do it. With this blasphemy he concluded his speech (Kg2 18:33-35), comparing the God of Israel with the gods of the nations whom he had conquered and putting him upon the level with them, and concluding that because they could not defend and deliver their worshippers the God of Israel could not defend and deliver his. See here, First, His pride. When he conquered a city he reckoned himself to have conquered its gods, and valued himself mightily upon it. His high opinion of the idols made him have a high opinion of himself as too hard for them. Secondly, His profaneness. The God of Israel was not a local deity, but the God of the whole earth, the only living and true God, the ancient of days, and had often proved himself to be above all gods; yet he makes no more of him than of the upstart fictitious gods of Hamath and Arpad, unfairly arguing that the gods (as some now say the priests) of all religions are the same, and himself above them all. The tradition of the Jews is that Rabshakeh was an apostate Jew, which made him so ready in the Jews' language; if so, his ignorance of the God of Israel was the less excusable and his enmity the less strange, for apostates are commonly the most bitter and spiteful enemies, witness Julian. A great deal of art and management, it must be owned, there were in this speech of Rabshakeh, but, withal, a great deal of pride, malice, falsehood, and blasphemy. One grain of sincerity would have been worth all this wit and rhetoric.
Lastly, We are told what the commissioners on Hezekiah's part did. 1. They held their peace, not for want of something to say both on God's behalf and Hezekiah's: they might easily and justly have upbraided him with his master's treachery and breach of faith, and have asked him, What religion encourages you to hope that such conduct will prosper? At least they might have given that grave hint which Ahab gave to Benhadad's like insolent demands - Let not him that girdeth on the harness boast as though he had put it off. But the king had commanded them not to answer him, and they observed their instructions. There is a time to keep silence, as well as a time to speak, and there are those to whom to offer any thing religious or rational is to cast pearls before swine. What can be said to a madman? It is probable that their silence made Rabshakeh yet more proud and secure, and so his heart was lifted up and hardened to his destruction. 2. They rent their clothes in detestation of his blasphemy and in grief for the despised afflicted condition of Jerusalem, the reproach of which was a burden to them. 3. They faithfully reported the matter to the king, their master, and told him the words of Rabshakeh, that he might consider what was to be done, what course they should take and what answer they should return to Rabshakeh's summons.
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SUMMARY
Meticulously records the strategic deployment of King Hezekiah's three most senior officials—Eliakim, Shebna, and Joah—to formally engage the Assyrian Rabshakeh outside the walls of Jerusalem. This pivotal encounter, set amidst Sennacherib's devastating siege of Judah, marks the initial, restrained response of Hezekiah's government to the formidable Assyrian psychological warfare, thereby setting the stage for a profound spiritual and military confrontation that would test Judah's faith and leadership.
CONTEXT
Literary Context: This verse is deeply embedded within the gripping narrative of Sennacherib's invasion of Judah, serving as a crucial bridge between the Assyrian Rabshakeh's initial, highly provocative and blasphemous address to the people of Jerusalem and King Hezekiah (as detailed in 2 Kings 18:17) and the unfolding drama of Judah's response. Hezekiah's calculated decision to dispatch these specific officials, rather than appearing himself, is a strategic move to maintain royal dignity, avoid direct insult, and gather intelligence without succumbing to the Assyrian's psychological warfare. The events immediately following this verse involve the Rabshakeh's continued taunts, Hezekiah's command for his officials not to respond (recorded in 2 Kings 18:36), and their subsequent report of the Assyrian's message back to the king. This report then precipitates Hezekiah's profound spiritual response and fervent prayer in 2 Kings 19, highlighting the narrative's shift from human diplomacy to divine intervention. The verse thus functions as the critical moment of Judah's official, yet carefully restrained, engagement with the overwhelming enemy.
Historical & Cultural Context: The events described in 2 Kings 18 took place around 701 BC, during the zenith of the Neo-Assyrian Empire's power under King Sennacherib. Having already conquered numerous fortified cities in Judah (as mentioned in 2 Kings 18:13), Sennacherib was now besieging Jerusalem, the capital and a critical stronghold. The Rabshakeh was not merely a military commander but a high-ranking Assyrian official, likely a field commander or chief of staff, renowned for his diplomatic skills, mastery of psychological warfare, and ability to speak in the local language (Hebrew) to demoralize the populace. In ancient Near Eastern diplomacy, sending high-ranking officials to meet an adversary was a standard practice, allowing the king to remain aloof and protected from direct insult, while also signaling the gravity of the situation. The specific roles of Eliakim (steward), Shebna (scribe), and Joah (recorder) were indispensable in the royal court, each bringing distinct administrative, diplomatic, and historical expertise to this tense encounter, reflecting the sophisticated structure of the Judean government.
Key Themes: The dispatch of these high-ranking officials underscores several key themes woven throughout the narrative of 2 Kings 18 and 2 Kings 19. Firstly, it highlights the theme of prudent leadership and diplomacy in crisis, showcasing King Hezekiah's strategic wisdom in the face of an overwhelming threat. Rather than direct confrontation, he opts for official communication through trusted representatives, demonstrating composure under pressure. Secondly, the verse emphasizes the importance of wise counsel and delegated authority, as Hezekiah relies on his most senior and experienced advisors to navigate a perilous situation. Each official's specific role speaks to the structured nature of the Judean court and the necessity of specialized expertise in national emergencies. Finally, and most significantly, this encounter sets the stage for the overarching theme of divine sovereignty versus human power. These human officials, representing Judah's earthly response, ultimately witness the futility of human intimidation when confronted with God's miraculous intervention, a theme powerfully demonstrated in the subsequent divine deliverance of Jerusalem, where God's power utterly eclipses Assyrian might (as seen in 2 Kings 19:35-36).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several effective literary devices to heighten the tension and significance of the encounter. Characterization is evident in the precise naming and titling of the three Judean officials, immediately establishing their high status and the gravity of the situation. This specific identification contrasts with the more generic "Rabshakeh" (a title, not a personal name) of the Assyrian, highlighting the organized and formal nature of Hezekiah's administration in the face of an impersonal, intimidating force. Juxtaposition is powerfully present in the meeting of the powerful, intimidating Assyrian representative with three senior, yet seemingly vulnerable, Judean officials, underscoring the immense power disparity and the palpable tension of the encounter. The scene also utilizes Foreshadowing, as this initial diplomatic exchange, marked by the Assyrian's taunts, sets the stage for the dramatic verbal confrontation that follows, ultimately leading to Hezekiah's prayer and God's miraculous intervention, thereby hinting at the ultimate futility of the Assyrian threats against a nation protected by divine power. The dispatch of these three men can also be seen as a form of Synecdoche, where these key officials, by virtue of their roles and authority, represent the entire kingdom's formal and official response to the overwhelming Assyrian challenge, embodying Judah's measured and strategic approach.
THEOLOGICAL AND THEMATIC CONNECTIONS
The dispatch of these three officials by Hezekiah is more than a mere political maneuver; it is an act of prudent leadership in the face of an existential threat, ultimately revealing a deep trust in God's sovereignty. While human wisdom dictates sending the most capable advisors to assess the enemy's demands, the larger narrative demonstrates that human efforts alone are insufficient against such overwhelming power. This encounter serves as a prelude to Hezekiah's profound spiritual response, where he turns from human strategies to fervent prayer, recognizing that true deliverance comes from the Lord. The scene underscores the theological truth that while we are called to act with wisdom and discernment, our ultimate reliance must be on God, who alone can deliver His people from seemingly insurmountable odds. It highlights that even the most capable human administration must ultimately defer to divine power when facing threats beyond human capacity.
REFLECTION AND APPLICATION
In times of overwhelming challenge and intimidation, 2 Kings 18:18 offers profound lessons on leadership, prudence, and unwavering faith. King Hezekiah, facing a seemingly insurmountable threat from the mighty Assyrian Empire, did not panic or rush into a direct, ill-advised confrontation. Instead, he demonstrated profound wisdom by dispatching his most trusted and capable officials to gather information and engage in official, albeit tense, communication. This act reminds us of the critical importance of seeking wise counsel, delegating responsibilities effectively, and maintaining composure and strategic foresight when confronted with daunting opposition. For us, it highlights that while human efforts, strategic planning, and administrative excellence are valuable and necessary, they must always be undertaken with a foundational and ultimate trust in God's supreme sovereignty. Even when circumstances appear dire, and human solutions seem inadequate, the larger narrative of 2 Kings 18-19 powerfully demonstrates that God is capable of delivering His people from the greatest of threats, urging us to respond to life's crises with both practical wisdom and an unwavering, humble reliance on divine power.
Questions for Reflection
FAQ
Why did Hezekiah send officials instead of going himself to meet the Rabshakeh?
Answer: Hezekiah's decision to send his officials rather than appearing himself was a strategic and prudent move for several compelling reasons. Firstly, it maintained his royal dignity and authority, preventing him from being personally insulted or directly subjected to the Rabshakeh's blasphemous and demoralizing taunts. A king's direct appearance before an enemy's representative could be perceived as a sign of weakness or desperation in ancient Near Eastern diplomacy. Secondly, it allowed his most trusted and experienced advisors to gather intelligence directly, assess the Assyrian's demands, and report back, enabling Hezekiah to formulate a more considered and prayerful response. It was a way to engage officially without compromising the king's position or exposing him to the full brunt of the Assyrian general's psychological warfare, as seen in the parallel account in Isaiah 36.
What was the significance of these specific officials (Eliakim, Shebna, and Joah)?
Answer: The selection of Eliakim, Shebna, and Joah was highly significant, as each held a vital and powerful role within the Judean royal administration, representing the full scope of Hezekiah's government. Eliakim, as "over the household" (chief steward or prime minister), held the highest administrative office, effectively managing the kingdom's internal affairs and finances. His presence signaled the utmost seriousness of the king's response and the formal nature of the engagement. Shebna, the "scribe," was the royal secretary, responsible for official correspondence, state documents, and often involved in foreign policy, indicating the need for precise recording and communication during such a critical diplomatic exchange. Interestingly, Shebna had previously held Eliakim's position but was demoted (as prophesied in Isaiah 22:15-19), suggesting a complex political dynamic within Hezekiah's court, yet his expertise was still deemed necessary. Joah, the "recorder," was the royal chronicler, responsible for keeping historical records and likely serving as a royal advisor, ensuring that the events were accurately documented for posterity and that diplomatic precedents were considered. Their combined presence demonstrated Hezekiah's organized, formal, and comprehensive approach to the overwhelming Assyrian threat.
CHRIST-CENTERED FULFILLMENT
The confrontation in 2 Kings 18:18, where human officials of a temporal king face an overwhelming earthly enemy, serves as a powerful Old Testament shadow pointing to the ultimate spiritual confrontation between God's eternal kingdom and the forces of evil. Just as Eliakim, Shebna, and Joah represented Hezekiah, so too does the entire narrative of God's people facing seemingly insurmountable odds find its ultimate fulfillment in Jesus Christ. He is the true and perfect "Steward of the Household," not of an earthly palace, but of God's eternal house, as Hebrews 3:6 declares, "Christ is faithful as a son over God's house." He is the quintessential "Scribe," the very "Word made flesh" (John 1:14), who perfectly communicates the will and character of God, revealing the Father to humanity. And He is the ultimate "Recorder," whose life, death, and resurrection are eternally chronicled and remembered, ensuring the fulfillment of all God's promises and the establishment of His everlasting covenant. While Hezekiah's officials faced an intimidating Rabshakeh, Christ faced the ultimate adversary, Satan, and triumphed definitively through His cross and resurrection, disarming principalities and powers (Colossians 2:15). The earthly crisis in Jerusalem foreshadows the spiritual warfare overcome by Christ, who, through His own perfect delegation (sending His disciples with the Great Commission, Matthew 28:19), continues to extend His kingdom, assuring His people that no earthly or spiritual foe can ultimately prevail against His divine authority and the church He is building (Matthew 16:18).