2 Kings 18:23

KJV

Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.

KJV (with Strong's)

Now therefore, I pray thee, give pledges {H6148} to my lord {H113} the king {H4428} of Assyria {H804}, and I will deliver {H5414} thee two thousand {H505} horses {H5483}, if thou be able {H3201} on thy part to set {H5414} riders {H7392} upon them.

Complete Jewish Bible

All right, then, make a wager with my lord the king of Ashur: I will give you two thousand horses if you can find enough riders for them.

Berean Standard Bible

Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them!

American Standard Version

Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

Commentary

### SUMMARY
2 Kings 18:23 captures a pivotal 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 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](/2_kings/18-19 "2 Kings 18:19-35 - Rabshakeh's Taunt"). The speech is a masterclass in ancient psychological warfare, designed to undermine the Judeans' morale and trust in their king and their God. Following this taunt, Hezekiah's humble response and fervent prayer to the Lord, detailed in [2 Kings 19](/2_kings/19 "2 Kings 19 - Hezekiah's Prayer and God's Deliverance"), sets the stage for God's miraculous intervention and the subsequent destruction of the Assyrian army, providing a stark contrast to Rabshakeh's arrogant boasts. The immediate context of [2 Kings 18](/2_kings/18 "2 Kings 18 - Hezekiah's Reign and Assyrian Invasion") also establishes Hezekiah's righteous reign and his initial submission to Sennacherib, 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. Their military campaigns were characterized by brutal efficiency, mass deportations, and psychological intimidation. Judah, a smaller kingdom, had limited military resources and was not known for its cavalry. 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. His offer of "two thousand horses" was not a genuine proposal for military aid but a calculated insult, highlighting 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 (cf. [Isaiah 10:12-14](/isaiah/10-12 "Isaiah 10:12-14 - Assyria's Arrogance")). 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. Finally, and most significantly, Rabshakeh's taunt serves as a **Challenge to Reliance**, implicitly questioning Hezekiah's trust in human alliances (such as Egypt, which Rabshakeh also mocked in [2 Kings 18:21](/2_kings/18-21 "2 Kings 18:21 - Rabshakeh's Taunt Against Egypt")) 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](/2_kings/19-35 "2 Kings 19:35-36 - God's Deliverance of Jerusalem").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Pledges (Hebrew, _‘arubbot_):** This word, derived from a root meaning "to mix, to exchange, to give security," denotes a guarantee, security, or a bond. In a commercial context, it refers to collateral or a down payment. Here, Rabshakeh uses it rhetorically, not as a genuine offer of a financial transaction, but as a sarcastic dare. He is challenging Hezekiah to put up a "bond" or "bet" on Judah's non-existent cavalry capability, implying that Hezekiah would lose this "bet" because Judah utterly lacks the capacity to fulfill their end of the bargain, even if given the horses. It emphasizes the mocking and conditional nature of his proposition.
* **Deliver (Hebrew, _‘ettənah_):** From the verb נָתַן (_natan_), "to give, place, put." While literally meaning "I will give," in this context, it carries a heavy undertone of condescension and sarcasm. Rabshakeh is not genuinely offering to "deliver" horses as an act of generosity or military aid. Instead, it's a rhetorical flourish designed to highlight Assyria's overwhelming abundance and Judah's dire lack, making the "offer" itself part of the taunt. It underscores the power dynamic where Assyria could effortlessly provide what Judah desperately lacked, yet Judah would still be incapable.
* **Set riders upon them (Hebrew, _latet ‘alehem rokebim_):** This phrase speaks to the specialized skill and training required for cavalry. It's not merely about having horses, but about having experienced, proficient horsemen. In ancient warfare, cavalry was a highly skilled and expensive arm of the military, requiring years of training for both horse and rider. Judah, a mountainous region, traditionally relied more on infantry and chariots (though even these were limited compared to Assyria). Rabshakeh's challenge is a cruel jab at Judah's military deficiency, implying that even if they miraculously acquired two thousand horses, they would be utterly incapable of fielding an effective cavalry unit because they lacked the fundamental human resource – the trained riders.

#### Verse Breakdown
* **"Now therefore, I pray thee, give pledges to my lord the king of Assyria,"**: Rabshakeh begins with a seemingly polite, yet deeply condescending, invitation. The phrase "I pray thee" is a rhetorical softener that masks a cutting challenge. He demands "pledges" – essentially, a guarantee or a bet – from Hezekiah to Sennacherib, implying that Hezekiah should put his money where his mouth is regarding Judah's military strength. This opening sets the stage for the audacious and mocking "offer" that follows, framing it as a challenge to Hezekiah's honor and capability.
* **"and I will deliver thee two thousand horses,"**: This is the core of Rabshakeh's sarcastic proposition. He boasts of Assyria's immense military resources, casually offering a substantial number of horses – a vital and expensive asset in ancient warfare – as if they were inconsequential to the Assyrian war machine. The sheer quantity (two thousand) is meant to impress and intimidate, highlighting the vast disparity between Assyria's abundance and Judah's scarcity. This "gift" is not an act of benevolence but a display of overwhelming power intended to demoralize.
* **"if thou be able on thy part to set riders upon them."**: This is the devastating punchline of Rabshakeh's taunt. The conditional "if" clause exposes the true intent of the offer: to highlight Judah's utter inability to utilize even such a generous gift. It's a direct challenge to Judah's military capacity, specifically its lack of trained cavalry. Rabshakeh implies that Judah is so weak and militarily inept that even with the best equipment, they lack the fundamental human skill to wield it effectively. This final clause strips away any pretense of genuine aid, revealing the offer as a cruel, demoralizing insult designed to shatter any remaining hope or confidence in Jerusalem.

#### 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 likely 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.

### 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.

* [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Lord, not in Chariots")
* [Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to Those Who Go Down to Egypt for Help")
* [Zechariah 4:6](/zechariah/4-6 "Zechariah 4:6 - Not by Might Nor by Power, but by My Spirit")

### 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, or personal inadequacies that 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," it is precisely then that God's power is most clearly manifested, inviting us to a deeper reliance on Him.

#### Questions for Reflection
* **What "Rabshakeh" voices are you currently hearing in your life that challenge your sense of adequacy or your trust in God?**
* **In what areas of your life do you feel you lack the "riders" or resources to overcome a challenge?**
* **How does this passage encourage you to shift your reliance from your own strength or external circumstances to God's power?**
* **What practical steps can you take to cultivate a deeper trust in God when faced with seemingly impossible odds?**

### FAQ

**Question?** 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](/2_kings/18-19 "2 Kings 18:19-35 - Rabshakeh's Taunt").

**Question?** 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. 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 (cf. [Deuteronomy 17:16](/deuteronomy/17-16 "Deuteronomy 17:16 - Prohibition Against Multiplying Horses for the King")).

### 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 to leverage military resources, 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 useless without the "riders," which is the perfect obedience and righteousness we lack. This is where Christ enters the narrative. He is the ultimate "rider" who perfectly fulfills all righteousness (cf. [Matthew 3:15](/matthew/3-15 "Matthew 3:15 - Jesus Fulfills All Righteousness")). 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 (cf. [2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - The Angel of the Lord Strikes Down the Assyrians")), points to the greater deliverance accomplished by Christ. He, the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), overcomes the "strong man" of sin and death (cf. [Mark 3:27](/mark/3-27 "Mark 3:27 - Binding the Strong Man")) 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 (cf. [Zechariah 9:9](/zechariah/9-9 "Zechariah 9:9 - The King Comes on a Donkey") and [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities and Powers")).

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

1 Kings 20:10

And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me.

Nehemiah 4:2

And he spake before his brethren and the army of Samaria, and said, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?

Nehemiah 4:5

And cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked [thee] to anger before the builders.

1 Samuel 17:42

And when the Philistine looked about, and saw David, he disdained him: for he was [but] a youth, and ruddy, and of a fair countenance.

Isaiah 36:8

Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

Isaiah 36:9

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

1 Samuel 17:44

And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field.