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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.
As I have already said, Sennacherib is a type of the devil, and this hypothesis is perfectly confirmed by the words that in this passage the Rabshakeh boastfully speaks against God when he makes false promises to the people, trying to take away from [God] the praise of his supreme power and giving assurance of a land of fertile soil and abundant crops in order to persuade them to abandon the region given to them by God and to move to the new dwelling places promised by the Assyrian. With a very similar artifice the accomplices and envoys of the devil endeavor to seduce a simple soul. And for this reason, in the first place, they try to uproot all the opinions that are inspired by divine providence.
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SUMMARY
2 Kings 18:23 captures a critical moment of psychological warfare waged by the Assyrian field commander, Rabshakeh, against King Hezekiah and the people of Jerusalem. Amidst Sennacherib's devastating invasion of Judah, Rabshakeh's taunt exposes Judah's profound military weakness, particularly its lack of trained cavalry, while simultaneously highlighting the overwhelming might and arrogance of the Assyrian Empire. This verse serves as a sarcastic challenge, designed to demoralize the Judeans and compel their surrender by demonstrating their utter inadequacy in the face of Assyrian power, subtly challenging their trust in any earthly or divine protector.
CONTEXT
Literary Context: This verse is deeply embedded within the dramatic narrative of Sennacherib's invasion of Judah, specifically within Rabshakeh's lengthy and intimidating speech to Hezekiah's officials outside Jerusalem's walls, recorded in 2 Kings 18:19-35. The speech is a masterclass in ancient psychological warfare, meticulously crafted to undermine the Judeans' morale and trust in their king and, more significantly, in their God. Rabshakeh's taunt in 2 Kings 18:23 serves as a particularly cutting example of this strategy, highlighting Judah's military deficiencies. Following this audacious taunt, Hezekiah's humble response and fervent prayer to the Lord, detailed in 2 Kings 19, sets the stage for God's miraculous intervention and the subsequent destruction of the Assyrian army, providing a stark and divine contrast to Rabshakeh's arrogant boasts. The broader context of 2 Kings 18 also establishes Hezekiah's righteous reign and his initial, albeit temporary, submission to Sennacherib by paying tribute, before the Assyrian king's continued aggression led to this direct confrontation.
Historical & Cultural Context: The events of 2 Kings 18-19 occurred around 701 BC, during the reign of King Hezekiah of Judah and King Sennacherib of Assyria. The Assyrian Empire was the dominant superpower of the ancient Near East, renowned for its formidable military, particularly its highly organized and devastating cavalry and chariot divisions, which were central to their rapid conquests. Their military campaigns were characterized by brutal efficiency, mass deportations, and calculated psychological intimidation. Judah, a smaller kingdom situated in a mountainous region, had limited military resources and was not known for its cavalry, traditionally relying more on infantry and fortified cities. Rabshakeh, a high-ranking Assyrian official (likely the chief cupbearer, a position of significant trust and authority), was fluent in Hebrew, allowing him to address the people directly without an interpreter. His "offer" of "two thousand horses" was not a genuine proposal for military aid but a calculated insult, designed to highlight the vast military disparity and Judah's inability to even man such a force, thereby exposing their perceived helplessness. This tactic was common in ancient siege warfare, aiming to break the enemy's will to resist before a full-scale assault.
Key Themes: The verse powerfully contributes to several overarching themes in 2 Kings and the broader prophetic literature of the period. Firstly, it underscores the theme of Assyrian Arrogance and Intimidation, vividly portraying the empire's pride and its attempts to instill fear and despair, a common motif when facing God's people (Isaiah 10:12-14). Secondly, it highlights the stark Military Disparity between the overwhelming might of a global superpower and the seemingly vulnerable state of a small nation, setting the stage for a demonstration of divine power rather than human strength. This imbalance is crucial for the narrative's resolution. Finally, and most significantly, Rabshakeh's taunt serves as a profound Challenge to Reliance, implicitly questioning Hezekiah's trust in human alliances (such as Egypt, which Rabshakeh also mocked in 2 Kings 18:21) and, more profoundly, his reliance on the Lord God of Israel. This challenge ultimately forces Hezekiah and the people to confront where their ultimate hope and security truly lie, leading to a profound display of faith and divine intervention, as seen in 2 Kings 19:35-36.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Kings 18:23 is Sarcasm, delivered through Irony. Rabshakeh's "offer" of two thousand horses is not genuine; it's a mock proposal designed to highlight Judah's weakness, making it a form of verbal irony where the stated meaning (a generous offer) is the opposite of the intended meaning (a cutting insult). This sarcasm is amplified by Hyperbole, as the number of horses (two thousand) is an exaggerated figure intended to impress upon the Judeans the overwhelming scale of Assyrian power and resources compared to their own meager capabilities. The entire speech is an exercise in Psychological Warfare, using words as weapons to demoralize the enemy and induce surrender without a fight. Rabshakeh employs a clear Contrast between the immense military might of Assyria, particularly its cavalry, and the perceived utter weakness and lack of trained horsemen in Judah, thereby emphasizing the futility of resistance. This contrast serves to underscore the hopelessness of Judah's situation from a purely human standpoint.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, with its stark depiction of human weakness and overwhelming opposition, serves as a powerful theological backdrop for the unfolding narrative of divine intervention. Rabshakeh's taunt, designed to expose Judah's military inadequacy, inadvertently sets the stage for a profound demonstration of God's sovereignty and power, independent of human strength or resources. The challenge to "set riders upon them" underscores the human inability to overcome insurmountable odds through conventional means, thereby compelling Hezekiah and the people to turn to the Lord. This episode beautifully illustrates the biblical principle that God often allows His people to be brought to the end of their own resources so that His power might be fully displayed, reinforcing the call to trust in Him alone, rather than in chariots or horses. It is a testament to the truth that God's strength is made perfect in weakness.
REFLECTION AND APPLICATION
The taunt of Rabshakeh in 2 Kings 18:23 resonates deeply with the human experience of facing overwhelming challenges and voices of intimidation. Just as Judah was confronted with a seemingly insurmountable military disparity and a mocking challenge to its capabilities, we too encounter "Rabshakehs" in our lives – whether they are voices of doubt, fear, societal pressures, personal inadequacies, or even the sheer scale of the problems we face. These voices whisper, "You can't do it; you lack the resources, the skill, the strength." This passage reminds us that such taunts are often designed to demoralize and shift our trust from God to our own limited abilities or perceived lack thereof. It calls us to recognize that our ultimate security and strength do not lie in what we possess or what we can achieve, but in the sovereign power of God. When we are at the end of our own "horses and riders," feeling utterly incapable and exposed, it is precisely then that God's power is most clearly manifested, inviting us to a deeper reliance on Him. This narrative encourages us to respond to such challenges not with despair, but with humble dependence and fervent prayer, knowing that God delights to display His strength through our weakness.
Questions for Reflection
FAQ
What was Rabshakeh's real intention with this offer of horses?
Answer: Rabshakeh's intention was purely psychological. He wasn't making a genuine offer of military aid. Instead, his goal was to demoralize King Hezekiah and the people of Jerusalem, undermining their confidence and will to resist. By offering a substantial number of horses ("two thousand") and then immediately pointing out Judah's inability to "set riders upon them," he highlighted the vast military disparity between Assyria and Judah, exposing Judah's perceived weakness and futility in resisting. It was a calculated act of intimidation, designed to provoke surrender without further bloodshed, by making the Judeans feel utterly helpless and without hope, even if given the very resources they lacked. This tactic is part of the broader psychological warfare described throughout 2 Kings 18:19-35.
How significant were horses in ancient warfare, and why was Judah's lack of riders so critical?
Answer: Horses were incredibly significant in ancient warfare, especially for powerful empires like Assyria. They formed the backbone of cavalry and chariot units, providing speed, mobility, and a powerful shock factor in battle. Cavalry could quickly outflank enemies, pursue fleeing forces, and deliver devastating charges, while chariots served as mobile firing platforms. For a nation like Judah, which was more accustomed to infantry warfare in its mountainous terrain, a lack of trained horsemen ("riders") meant they were severely disadvantaged against a cavalry-heavy army like Assyria's. Even if they acquired horses, without the highly skilled and extensively trained riders, the horses would be useless in battle, becoming a liability rather than an asset. Rabshakeh's taunt therefore struck at a fundamental military weakness, emphasizing that Judah lacked not just the equipment, but the essential human capital to mount an effective defense against Assyrian might, making their situation seem hopeless from a purely military standpoint. This highlights the wisdom behind the Mosaic law's caution against the king multiplying horses, which could lead to reliance on foreign powers or military might rather than God (Deuteronomy 17:16).
CHRIST-CENTERED FULFILLMENT
The taunt of Rabshakeh, exposing Judah's inability to "set riders" on horses even if provided, powerfully foreshadows humanity's inherent spiritual inability to save itself. Just as Judah lacked the innate skill and trained personnel to leverage military resources effectively, so too are we, by nature, utterly incapable of fulfilling the righteous demands of God's law or earning our salvation. The "two thousand horses" can be seen as representing the law, good works, or human effort – seemingly valuable resources, but ultimately useless without the "riders," which is the perfect obedience and righteousness we lack. This is precisely where Christ enters the narrative. He is the ultimate "rider" who perfectly fulfills all righteousness (Matthew 3:15). Where we are weak and incapable, He is strong and perfectly able. The miraculous deliverance of Jerusalem from Assyria, not by Judah's strength but by God's direct intervention (2 Kings 19:35), points to the greater deliverance accomplished by Christ. He, the true Lamb of God, overcomes the "strong man" of sin and death (Mark 3:27) not by human might or power, but by His Spirit and His finished work on the cross. Our salvation is not contingent on our ability to "set riders" on any spiritual "horses" we might acquire, but entirely on the perfect work of Christ, who rode into Jerusalem not on a warhorse but on a humble donkey, yet ultimately triumphed over all the powers of darkness, making a public spectacle of them (Zechariah 9:9 and Colossians 2:15). He is our sufficiency where we are insufficient.