2 Kings 18:20

KJV

Thou sayest, (but [they are but] vain words,) [I have] counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?

KJV (with Strong's)

Thou sayest {H559},(but they are but vain {H8193} words {H1697},) I have counsel {H6098} and strength {H1369} for the war {H4421}. Now on whom dost thou trust {H982}, that thou rebellest {H4775} against me?

Complete Jewish Bible

Do you think that mere spoken words constitute strategy and strength for battle? In whom, then, are you trusting when you rebel against me like this?

Berean Standard Bible

You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me?

American Standard Version

Thou sayest (but they are but vain words), There is counsel and strength for the war. Now on whom dost thou trust, that thou hast rebelled against me?

Commentary

### SUMMARY
In 2 Kings 18:20, the Assyrian Rabshakeh, a high-ranking official of King Sennacherib, taunts King Hezekiah of Judah during the siege of Jerusalem. He dismisses any claims of Judah's strategic "counsel and strength for the war" as "vain words," mere empty boasts. The Rabshakeh then challenges Hezekiah directly, demanding to know the true object of his trust that emboldens him to rebel against the seemingly invincible Assyrian empire, setting the stage for a dramatic confrontation between human might and divine power.

### CONTEXT
* **Literary Context:** This verse is embedded within the intense narrative of the Assyrian invasion of Judah in 2 Kings 18-19. Specifically, it forms part of the Rabshakeh's extended speech delivered outside the walls of Jerusalem, intended for both King Hezekiah's officials and the people listening from the ramparts. Preceding this verse, Hezekiah had attempted to appease Sennacherib with a heavy tribute, stripping the temple of its gold and silver ([2 Kings 18:13-16](/2_kings/18-13 "2 Kings 18:13-16 - Hezekiah's Tribute to Sennacherib")). However, Sennacherib's ambition was not satisfied, and he sent a large army to besiege Jerusalem. The Rabshakeh's speech, beginning in [2 Kings 18:19](/2_kings/18-19 "2 Kings 18:19 - Rabshakeh's Initial Taunt"), is a masterclass in psychological warfare, designed to undermine the morale of the besieged city and expose any perceived weakness in their reliance on Egypt or their God. Verse 20 directly challenges Hezekiah's supposed military readiness and the foundation of his resistance.

* **Historical & Cultural Context:** The events described in 2 Kings 18-19 occurred around 701 BC, during the reign of King Hezekiah in Judah and King Sennacherib in Assyria. Assyria was the dominant superpower of the ancient Near East, renowned for its brutal military campaigns and effective siege warfare. Their standard practice involved not only military conquest but also extensive psychological operations, including public taunts and propaganda, to induce surrender and minimize casualties for the attacking force. The Rabshakeh, a title likely meaning "chief cupbearer" but signifying a high-ranking military and diplomatic official, was chosen specifically because he could speak Hebrew, allowing him to directly address the people of Jerusalem and sow discord. The question "on whom dost thou trust?" was particularly potent, as Judah had a history of vacillating alliances, often looking to Egypt for help against Assyria, a reliance that was consistently condemned by prophets like Isaiah as futile ([Isaiah 30:1-7](/isaiah/30 "Isaiah 30:1-7 - Woe to the Rebellious Children")).

* **Key Themes:** The central theme in [2 Kings 18](/2_kings/18 "2 Kings 18 - Hezekiah's Reign and the Assyrian Invasion") and [2 Kings 19](/2_kings/19 "2 Kings 19 - God Delivers Jerusalem") is the **sovereignty of God** versus the apparent invincibility of human power. The Rabshakeh's taunt in verse 20 immediately sets up this contrast, presenting Assyria's overwhelming might against Judah's perceived weakness and Hezekiah's "vain words" of counsel and strength. This challenge forces the question of **trust and reliance**: will Hezekiah and Judah trust in their own limited human resources, in unreliable foreign alliances, or in the Lord, despite the seemingly insurmountable odds? The narrative also powerfully illustrates the theme of **divine deliverance**, as God ultimately intervenes miraculously to save Jerusalem, demonstrating that human boasting and military might are indeed "vain" when set against His power ([2 Kings 19:35-36](/2_kings/19-35 "2 Kings 19:35-36 - The Angel of the Lord Strikes Down the Assyrians")). Finally, the passage exemplifies **psychological warfare**, showcasing the Rabshakeh's sophisticated tactics to demoralize and divide, a common feature of ancient conflicts.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Vain (Hebrew, _riqim'_):** This word, often translated as "empty" or "hollow," carries a strong sense of futility and worthlessness. When applied to "words" (_d'varim_), it emphasizes that Hezekiah's claims of counsel and strength are utterly devoid of substance or power against the Assyrian might. It's a dismissive term, designed to strip away any confidence Judah might have had in its own preparations or strategies.
* **Counsel (Hebrew, _ʿēṣāh'_):** Refers to strategic planning, advice, or wisdom, particularly in military or political contexts. The Rabshakeh's dismissal of Hezekiah's "counsel" implies that any plans or strategies Judah might devise are inherently flawed, foolish, or simply inadequate to counter the Assyrian threat. It challenges Hezekiah's leadership and strategic acumen.
* **Strength (Hebrew, _gĕvūrāh'_):** Denotes power, might, or military prowess. By calling Hezekiah's "strength" vain, the Rabshakeh mocks Judah's military capacity, suggesting that their army, fortifications, or any other physical resources are utterly insufficient and will crumble before the Assyrian war machine.

#### Verse Breakdown
* **"Thou sayest, (but [they are but] vain words,)":** The Rabshakeh directly addresses Hezekiah, immediately discrediting any statement or claim Hezekiah might make regarding his ability to resist. The parenthetical "but [they are but] vain words" is a sneering interjection, revealing the Rabshakeh's utter contempt and the Assyrian belief in their own overwhelming superiority. It sets the tone for a speech designed to demoralize.
* **"[I have] counsel and strength for the war.":** This is the Rabshakeh's sarcastic summary of Hezekiah's presumed position or boast. Hezekiah, as king, would naturally be expected to possess strategic "counsel" (plans, wisdom) and military "strength" (troops, fortifications) for defending his kingdom. The Rabshakeh presents this as a hollow, self-deceiving claim, implying that Hezekiah's resources are laughably inadequate.
* **"Now on whom dost thou trust, that thou rebellest against me?":** This is the core of the Rabshakeh's challenge and the most piercing question. It cuts to the heart of Hezekiah's motivation for defying Assyria. The Rabshakeh assumes Hezekiah must be relying on some external power, as his own resources are clearly insufficient. This question implicitly forces Hezekiah to consider if his trust is misplaced—perhaps in Egypt, or even in his God, whom the Rabshakeh will further mock in subsequent verses ([2 Kings 18:22-25](/2_kings/18-22 "2 Kings 18:22-25 - Rabshakeh's Blasphemy")). It highlights the Assyrian's belief that only a fool would rebel without a powerful patron.

#### Literary Devices
The Rabshakeh's speech in 2 Kings 18:20 employs several powerful literary devices. **Sarcasm** is evident in the Rabshakeh's dismissive tone, particularly in the parenthetical "but [they are but] vain words," which mocks Hezekiah's supposed confidence. This is closely related to **Irony**, as the Rabshakeh's confident assertion of Assyrian might and Judah's futility will be dramatically overturned by God's intervention in [2 Kings 19](/2_kings/19 "2 Kings 19 - God Delivers Jerusalem"). The phrase "vain words" itself is a form of **hyperbole** and **understatement** combined: it hyperbolically dismisses Hezekiah's entire strategic position as worthless, while simultaneously understating the true source of Hezekiah's hope (his trust in God), which the Rabshakeh cannot comprehend. The direct question, "Now on whom dost thou trust, that thou rebellest against me?", functions as a potent **rhetorical question**, designed not for an answer but to sow doubt and expose Hezekiah's perceived vulnerability, forcing a psychological confrontation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse underscores a foundational biblical theme: the stark contrast between human reliance and divine trust. The Rabshakeh's taunt, though intended to demoralize, inadvertently serves to clarify the true object of Hezekiah's faith. In the face of overwhelming human power and seemingly insurmountable odds, the question "on whom dost thou trust?" becomes a theological crucible. It challenges the human tendency to place confidence in one's own limited "counsel and strength," or in unreliable worldly alliances, which are ultimately "vain" against the sovereign will of God. The narrative of Hezekiah's response and God's subsequent deliverance powerfully affirms that true security and strength are found not in human might or wisdom, but in an unwavering trust in the Lord, who alone can deliver when all human efforts fail.

* [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Name of the Lord")
* [Proverbs 21:30-31](/proverbs/21-30 "Proverbs 21:30-31 - No Wisdom Against the Lord")
* [Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to Those Who Go Down to Egypt")

### REFLECTION AND APPLICATION
In our lives, we frequently encounter situations that parallel Hezekiah's predicament, facing "Assyrian" challenges that seem to dwarf our own "counsel and strength." Whether it's a daunting professional obstacle, a severe personal crisis, or a seemingly impossible spiritual battle, the world often taunts us, suggesting our efforts are "vain words" and questioning the basis of our hope. This verse serves as a profound call to self-examination: on whom or what do we truly place our trust when our own resources are clearly insufficient? Do we rely on our intellect, our financial security, our social connections, or even our past successes, only to find them hollow in the face of true adversity? Or do we, like Hezekiah, turn to the Lord, recognizing that His power is made perfect in our weakness? The Rabshakeh's challenge, though intended for evil, becomes an invitation for us to anchor our confidence not in the fleeting and finite, but in the infinite and unfailing power of God, knowing that His strength is our ultimate defense.

#### Questions for Reflection
* **What "counsel and strength" do I tend to rely on most when facing overwhelming challenges?**
* **In what areas of my life might I be speaking "vain words" by trusting in something other than God?**
* **How does the Rabshakeh's question, "Now on whom dost thou trust, that thou rebellest against me?", challenge my own faith and dependence on God today?**
* **What practical steps can I take to shift my trust from finite resources to the infinite power of God in a specific area of my life?**

### FAQ
**What was the Rabshakeh's primary goal in delivering this speech?**

Answer: The Rabshakeh's primary goal was to demoralize the inhabitants of Jerusalem and King Hezekiah, thereby compelling them to surrender without a prolonged siege. He employed psychological warfare, aiming to sow doubt, fear, and division by mocking Judah's military capabilities, discrediting their alliances (like Egypt), and blaspheming their God. His speech was designed to convince them that resistance was futile and that their only sensible option was to submit to Sennacherib's overwhelming power, as detailed throughout [2 Kings 18:19-35](/2_kings/18-19 "2 Kings 18:19-35 - Rabshakeh's Speech to Jerusalem").

### CHRIST-CENTERED FULFILLMENT
The Rabshakeh's taunt in 2 Kings 18:20, challenging Hezekiah's "counsel and strength" and demanding to know the object of his trust, finds its ultimate fulfillment and reversal in Christ. In a world that often dismisses faith as "vain words" or foolishness, Christ stands as the embodiment of true counsel and strength, not of human origin, but divine. The world, like the Rabshakeh, questions on whom we trust, often mocking reliance on an unseen God. Yet, the New Testament reveals that all true wisdom and power reside in Christ, who is "the power of God and the wisdom of God" ([1 Corinthians 1:24](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ the Power and Wisdom of God")). Our "rebellion" against the world's systems and values is not based on our own "vain words" or feeble strength, but on the unshakeable foundation of Christ's finished work on the cross. He is the ultimate Lamb of God, who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), and the Victor over death and the grave ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")). Our trust is not in human counsel that proves empty, but in the living Word of God, Jesus Christ, who is "the way, the truth, and the life" ([John 14:6](/john/14-6 "John 14:6 - Jesus the Way, Truth, and Life")), and whose strength is made perfect in our weakness ([2 Corinthians 12:9](/2_corinthians/12-9 "2 Corinthians 12:9 - God's Grace is Sufficient")). In Him, the "vain words" of human boasting are silenced, and the true, eternal strength of God is revealed for all who trust in His name.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Proverbs 21:30

¶ [There is] no wisdom nor understanding nor counsel against the LORD.

Proverbs 21:31

The horse [is] prepared against the day of battle: but safety [is] of the LORD.