2 Kings 18:25

KJV

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

KJV (with Strong's)

Am I now come up {H5927} without {H1107} the LORD {H3068} against this place {H4725} to destroy {H7843} it? The LORD {H3068} said {H559} to me, Go up {H5927} against this land {H776}, and destroy {H7843} it.

Complete Jewish Bible

Do you think I have come up to this place to destroy it without ADONAI's approval? ADONAI said to me, 'Attack this land, and destroy it'!"'"

Berean Standard Bible

So now, was it apart from the LORD that I have come up against this place to destroy it? The LORD Himself said to me, ‘Go up against this land and destroy it.’”

American Standard Version

Am I now come up without Jehovah against this place to destroy it? Jehovah said unto me, Go up against this land, and destroy it.

Commentary

### SUMMARY
In 2 Kings 18:25, the Assyrian official, the Rabshakeh, delivers a chilling and deceptive message to the besieged inhabitants of Jerusalem. He asserts that the LORD, the very God of Israel, has commanded the Assyrian forces to invade and destroy Judah. This statement functions as a calculated act of psychological warfare, meticulously designed to shatter the morale of King Hezekiah's people and coerce their surrender by falsely suggesting that even their own divine protector has abandoned them and is actively working against them.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of Sennacherib's siege of Jerusalem, a pivotal moment in Judah's history. It immediately follows the Rabshakeh's earlier speeches (2 Kings 18:19-24), where he attempts to dissuade the Judeans from trusting in Egypt for help and mocks King Hezekiah's reliance on Yahweh. Verse 25 represents the culmination of his psychological assault, shifting from questioning Yahweh's *ability* to deliver to claiming Yahweh's *active participation* against Judah. This audacious blasphemy serves to intensify the crisis, setting the stage for King Hezekiah's desperate prayer and the LORD's miraculous intervention detailed in the subsequent chapter, particularly [2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - The Angel of the LORD Destroys the Assyrian Army"). The Rabshakeh's words here are a direct challenge to God's covenant faithfulness and Judah's very existence.

* **Historical & Cultural Context:** The events of 2 Kings 18 unfold around 701 BC, during the reign of King Hezekiah in Judah, amidst the relentless expansion of the Neo-Assyrian Empire under King Sennacherib. Assyria was the dominant superpower of the ancient Near East, renowned for its brutal military campaigns, sophisticated siege tactics, and effective psychological warfare. The Rabshakeh, a high-ranking Assyrian official (likely "chief cupbearer" or "chief officer"), was chosen to deliver this message, notably in Hebrew, to ensure maximum impact on the common people of Jerusalem. Assyrian culture frequently attributed their military successes to the favor of their own deities, such as Ashur. Here, the Rabshakeh cunningly twists this convention, not only claiming divine backing but specifically attributing it to the God of Israel, Yahweh, a particularly insidious tactic designed to demoralize the defenders by turning their own God against them in their minds.

* **Key Themes:** The Rabshakeh's declaration in this verse contributes significantly to several key themes within 2 Kings and the broader prophetic literature. Foremost is the theme of **Deceptive Propaganda**, where the enemy employs cunning lies to instill fear and doubt, aiming to undermine faith and compel surrender. By asserting that the LORD Himself had sent the Assyrians, the Rabshakeh attempts to shatter the Judeans' hope for divine intervention, making surrender appear as the only logical and divinely sanctioned choice. This directly challenges the true **Sovereignty of God** and His covenant faithfulness to His people, implying that God has abandoned Judah and is actively working for their destruction—a profound falsehood that goes against God's promises. For King Hezekiah and the people of Jerusalem, this moment represents a severe **Test of Faith**. They are forced to discern between the enemy's intimidating lies and holding fast to their trust in the true power and character of God. While the Rabshakeh's specific claim was a lie, it is crucial to note that God did, at times, use nations, even wicked ones like Assyria, as instruments of His judgment (as seen in [Isaiah 10:5](/isaiah/10-5 "Isaiah 10:5 - Assyria as God's Rod of Anger")), though these nations often acted without knowing His true divine purpose. The parallel account in [Isaiah 36:10](/isaiah/36-10 "Isaiah 36:10 - The Rabshakeh's Claim in Isaiah") further underscores the gravity of this confrontation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **LORD (Hebrew, _YHWH_):** The Rabshakeh's deliberate use of "the LORD" (Hebrew: יְהוָה, _YHWH_, often rendered Yahweh) is profoundly significant. This is not a generic term for a deity, but the sacred, covenant name of Israel's God, revealed to Moses (cf. [Exodus 3:14-15](/exodus/3-14 "Exodus 3:14-15 - God's Name, I AM WHO I AM")). By claiming that _YHWH_ Himself had sent him, the Rabshakeh sought to lend maximum weight and credibility to his lie among the Jewish listeners, directly assaulting their religious identity and national hope. He aimed to convince them that their own God had turned against them, rendering any resistance futile and blasphemous.
* **destroy (Hebrew, _shachat'_):** The verb "destroy" (שָׁחַת, _shachat'_) carries a strong connotation of ruin, corruption, and devastation. It implies not merely defeat but utter desolation and moral decay. The Rabshakeh's use of this term emphasizes the completeness of the destruction he claims Yahweh has ordained, aiming to instill a sense of hopelessness and inevitability in the besieged Judeans. This word is frequently used in the Old Testament to describe divine judgment leading to utter ruin.
* **come up (Hebrew, _alah'_):** The phrase "come up" (עָלָה, _alah'_) is a common military term in the ancient Near East, referring to an army's advance or ascent to attack a city or territory. Its usage here by the Rabshakeh frames the Assyrian invasion not as a mere human military endeavor, but as a divinely sanctioned "ascent" or campaign, giving it an aura of irresistible, heaven-backed force.

#### Verse Breakdown
* **"Am I now come up without the LORD against this place to destroy it?":** This is a rhetorical question, designed not to elicit an answer but to forcefully assert a point. The Rabshakeh implies that his presence and the Assyrian invasion are not random or merely human endeavors, but are divinely ordained and therefore unstoppable. The question carries an implicit "Of course not!" aiming to convince the Judeans that resisting Assyria means resisting their own God.
* **"The LORD said to me, Go up against this land, and destroy it.":** This is the Rabshakeh's audacious and direct claim of divine command. He presents himself as a prophet or messenger of Yahweh, directly quoting a supposed divine instruction. This statement is a bold fabrication, intended to strip the Judeans of any hope of divine intervention and to persuade them that their only recourse is immediate surrender, as even their God is on the side of their enemies.

#### Literary Devices
The Rabshakeh's speech in 2 Kings 18:25 is rich in **Propaganda**, a deliberate manipulation of information to influence public opinion. His claim of divine mandate is a classic example, designed to instill fear and doubt, thereby weakening the resolve of Jerusalem's defenders. There is profound **Irony** in his words: he claims Yahweh has sent him to destroy Jerusalem, when in reality, Yahweh is about to miraculously deliver Jerusalem and destroy the Assyrian army (2 Kings 19:35). The Rabshakeh employs a **Rhetorical Question** ("Am I now come up without the LORD...?") to assert his point forcefully, implying that the answer is self-evident and in his favor. Furthermore, his declaration constitutes **Blasphemy** and an act of **Usurpation**, as he falsely attributes words and intentions to the true God of Israel, attempting to speak on His behalf and twist His character for his own nefarious purposes. This is also a form of **Psychological Warfare**, targeting the spiritual and emotional resilience of the besieged people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The Rabshakeh's deceptive claim in 2 Kings 18:25 serves as a potent reminder of the nature of spiritual warfare, where the enemy often employs lies and misrepresentations of God's character and will to sow doubt and fear. This incident underscores the critical importance of discernment for believers, as not every declaration made in the name of God originates from Him. It highlights the constant tension between human claims of divine authority and the true, revealed Word of God. The steadfastness of Hezekiah and the ultimate deliverance of Jerusalem affirm God's unwavering sovereignty and faithfulness, even when His people are confronted with overwhelming and seemingly divinely sanctioned threats. This narrative challenges us to cling to the truth of God's promises rather than succumbing to the intimidating lies of the adversary.

* [Deuteronomy 13:1-5](/deuteronomy/13-1 "Deuteronomy 13:1-5 - Testing False Prophets")
* [Matthew 4:1-11](/matthew/4-1 "Matthew 4:1-11 - The Temptation of Jesus")
* [1 John 4:1](/1_john/4-1 "1 John 4:1 - Test the Spirits")

### REFLECTION AND APPLICATION
The Rabshakeh's audacious lie in 2 Kings 18:25 offers profound lessons for contemporary believers facing spiritual and emotional battles. We live in a world saturated with voices claiming authority, some even invoking the divine, that seek to undermine our faith, sow discord, and instill despair. This narrative calls us to cultivate a robust spiritual discernment, enabling us to distinguish truth from falsehood, especially when the enemy attempts to twist God's character or promises against us. Like Hezekiah, who took the Rabshakeh's letter to the temple and spread it before the LORD, we are called to bring our fears, doubts, and the enemy's lies directly before God in prayer, trusting in His revealed Word rather than succumbing to the intimidation. Our spiritual resilience is forged not by the absence of challenges, but by our unwavering trust in God's ultimate sovereignty and His unchanging faithfulness, even when circumstances seem to suggest otherwise.

#### Questions for Reflection
* **How can we cultivate greater discernment to recognize spiritual deception in our own lives and in the world around us?**
* **What "Rabshakeh-like" voices or thoughts might be attempting to undermine your trust in God's character or promises today?**
* **How does clinging to the revealed truth of God's Word protect us from the enemy's lies and psychological warfare?**
* **In what ways does this narrative encourage you to trust God more deeply when faced with seemingly overwhelming or divinely sanctioned opposition?**

### FAQ

**Was the Rabshakeh truly sent by God to destroy Jerusalem?**

Answer: No, the Rabshakeh's claim was an outright lie and a calculated act of psychological warfare. While God did sometimes use nations, even wicked ones like Assyria, as instruments of His judgment against other nations or even His own people for their sin (as seen in [Isaiah 10:5](/isaiah/10-5 "Isaiah 10:5 - Assyria as God's Rod of Judgment")), the Rabshakeh's specific assertion that Yahweh had commanded him to destroy Jerusalem *at that moment* was a fabrication. God's true intention was to deliver Jerusalem, as Hezekiah prayed and as the LORD miraculously demonstrated in [2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - The Angel of the LORD Destroys the Assyrian Army"). The Rabshakeh spoke out of his own pride and the Assyrian worldview, not under divine inspiration from Yahweh.

**Why did the Rabshakeh specifically use the name "the LORD" (YHWH) instead of a generic term for a deity?**

Answer: The Rabshakeh, being a shrewd and well-informed official, likely knew that "YHWH" was the sacred, covenant name of Israel's God. By using this specific name, he aimed to maximize the psychological impact of his message on the Judean people. He sought to convince them that their own God had turned against them, thereby shattering their religious identity, national hope, and will to resist. This was a direct and insidious attempt to undermine their faith and make surrender seem not only logical but divinely sanctioned.

### CHRIST-CENTERED FULFILLMENT
The narrative of the Rabshakeh's deceptive claims and God's ultimate deliverance of Jerusalem in 2 Kings 18:25 finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Just as the Rabshakeh, an agent of an earthly empire, sought to intimidate and deceive God's people by twisting divine truth, so too does Satan, the "father of lies" ([John 8:44](/john/8-44 "John 8:44 - The Devil, Father of Lies")), constantly attempt to undermine the faith of believers through deception, accusation, and misrepresentation of God's character. The Rabshakeh's lie that God had turned against His people foreshadows the ultimate spiritual battle where the accuser seeks to convince humanity that God is against them, rather than for them. However, in Christ, we see the ultimate answer to such lies. Jesus, the true Lamb of God, did not come "without the LORD" but was sent by the Father to conquer the spiritual enemies that seek to destroy us. His victory on the cross disarmed the spiritual powers and authorities ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")), demonstrating that God is indeed for us, not against us, and that no weapon formed against His people will ultimately prevail. The miraculous deliverance of Jerusalem by the LORD's angel ([2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - The Angel of the LORD Destroys the Assyrian Army")) foreshadows Christ's ultimate triumph over sin, death, and the accuser, who is finally cast down ([Revelation 12:10](/revelation/12-10 "Revelation 12:10 - The Accuser Cast Down")). In Jesus, we find our true Deliverer, who exposes the lies of the enemy and secures our eternal salvation.

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

2 Kings 19:6

And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me.

2 Kings 19:22

Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy [One] of Israel.

2 Kings 19:37

And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.

John 19:10

Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

John 19:11

Jesus answered, Thou couldest have no power [at all] against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

Isaiah 10:5

¶ O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.

Isaiah 10:6

I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.