2 Kings 18:32

KJV

Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.

KJV (with Strong's)

Until I come {H935} and take you away {H3947} to a land {H776} like your own land {H776}, a land {H776} of corn {H1715} and wine {H8492}, a land {H776} of bread {H3899} and vineyards {H3754}, a land {H776} of oil {H3323} olive {H2132} and of honey {H1706}, that ye may live {H2421}, and not die {H4191}: and hearken {H8085} not unto Hezekiah {H2396}, when he persuadeth {H5496} you, saying {H559}, The LORD {H3068} will deliver {H5337} us.

Complete Jewish Bible

until I come and take you away to a land like your own land, a land with grain and wine, a land with bread and vineyards, a land with olive trees and honey; so that you can live and not die. So don't listen to Hizkiyahu; he is only deluding you when he says, "ADONAI will save us."

Berean Standard Bible

until I come and take you away to a land like your own—a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey—so that you may live and not die. But do not listen to Hezekiah, for he misleads you when he says, ‘The LORD will deliver us.’

American Standard Version

until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards, a land of olive-trees and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, Jehovah will deliver us.

Commentary

### SUMMARY
This verse, part of the Rabshakeh's cunning address to the besieged inhabitants of Jerusalem, records the Assyrian envoy's manipulative promise of a fertile new land under Assyrian rule. This offer was designed to entice Judah's surrender and undermine their loyalty to King Hezekiah. It subtly contrasts a seemingly idyllic future with the dire present, while directly challenging the people's faith in the Lord's ability to deliver them, forming a psychological assault aimed at breaking their morale and securing an uncontested victory for Sennacherib.

### CONTEXT
* **Literary Context:** 2 Kings 18:32 is embedded within a critical narrative section (2 Kings 18:17-37) detailing the Assyrian siege of Jerusalem under King Sennacherib. Following Hezekiah's initial, ill-fated attempt to appease Sennacherib (2 Kings 18:13-16), the Assyrian king sends his high-ranking officials, including the Rabshakeh, to deliver a message directly to the people of Jerusalem. This speech, overheard by the city's inhabitants from the walls, is a masterclass in psychological warfare, designed to demoralize the populace, sow disunity, and compel surrender without further bloodshed. The verse specifically concludes a section of the Rabshakeh's address where he attempts to present Assyrian rule as a benevolent alternative to Hezekiah's leadership, setting the stage for Hezekiah's subsequent prayer and the Lord's miraculous intervention in chapter 19.
* **Historical & Cultural Context:** The late 8th century BCE was dominated by the Neo-Assyrian Empire, renowned for its military might and ruthless administrative policies. Sennacherib's campaign against Judah (701 BCE) was part of a broader strategy to consolidate Assyrian control over the Levant. A key Assyrian tactic for maintaining conquered territories was mass deportation, where populations were forcibly relocated to distant lands and replaced with foreign peoples. This practice aimed to break national identity, disrupt potential rebellions, and integrate diverse groups into the Assyrian imperial system. The promise of a "land like your own" was a deceptive sugarcoating of this brutal reality, implying a comfortable resettlement rather than a violent uprooting and loss of heritage. Jerusalem, as the capital of Judah and the site of the Temple, held immense religious and political significance, making its capture a primary objective for Assyrian dominance in the region.
* **Key Themes:** The Rabshakeh's vivid description of a land "of corn and wine, a land of bread and vineyards, a land of oil olive and of honey" is a calculated deception. It cleverly echoes the biblical descriptions of the bounty of the [Promised Land](/deuteronomy/8-8 "Deuteronomy 8:8 - Description of the Promised Land"), aiming to make forced deportation sound appealing. This imagery, however, masks the harsh reality of Assyrian conquest and the loss of identity and freedom that accompanied their policy of population transfer. A central objective of the Rabshakeh's speech is to erode the trust of the people in their king, Hezekiah, and, more critically, in the Lord their God. The explicit command, "hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us," directly challenges Hezekiah's authority and the very foundation of Judah's faith in divine protection, echoing the enemy's age-old strategy to sow doubt in God's faithfulness, as seen in the [Garden of Eden](/genesis/3-1 "Genesis 3:1 - The Serpent's Deception"). Beyond the physical siege, this moment represents a profound spiritual battle. The Rabshakeh's words are not merely political threats but an assault on the theological bedrock of Judah's existence—their covenant relationship with Yahweh. The enemy seeks to break their faith and reliance on God's deliverance through fear and false promises, mirroring the spiritual struggles believers face against the "schemes of the devil" as described in [Ephesians 6:11-12](/ephesians/6-11 "Ephesians 6:11-12 - The Armor of God").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Land like your own land (Hebrew, _’erets k’artsekhem_):** This phrase is a masterstroke of Assyrian psychological warfare. While seemingly benign, it is a euphemism for forced deportation, a standard Assyrian policy designed to break the identity and unity of conquered peoples. The Rabshakeh presents this brutal uprooting as a mere change of scenery, implying continuity and comfort, rather than the traumatic reality of exile.
* **Corn and wine, bread and vineyards, oil olive and honey (Hebrew, _dagan v'tirosh, lechem u'kramim, shemen zayit u'devash_):** This detailed enumeration of agricultural bounty is highly significant. It directly mirrors the biblical descriptions of the richness and fertility of the Promised Land (e.g., [Deuteronomy 8:8](/deuteronomy/8-8 "Deuteronomy 8:8 - Description of the Promised Land")). By using such familiar and positive imagery, the Rabshakeh attempts to make the prospect of Assyrian deportation sound like a desirable, even blessed, alternative to remaining in Jerusalem, further manipulating the people's hopes and fears.
* **Deliver (Hebrew, _yatsilenu'_):** Derived from the root נצל (natsal), meaning "to snatch away, rescue, deliver, save." This word is at the heart of the Rabshakeh's theological challenge. He directly questions the Lord's ability or willingness to "deliver" Jerusalem, attempting to undermine the people's faith in divine intervention. This echoes a recurring theme in Israel's history, where their faith in God's power to save is tested in times of crisis.

#### Verse Breakdown
* **"Until I come and take you away to a land like your own land":** This opening clause sets the stage for the Rabshakeh's deceptive offer. The "I" refers to Sennacherib, the Assyrian king, whose arrival is presented as inevitable. The phrase "take you away" (לָקַח אֶתְכֶם, _laqach ’etkhem_) refers to forced deportation, a standard Assyrian policy for conquered peoples. The promise of a "land like your own land" is a cunning euphemism, designed to soften the harsh reality of exile and make the prospect of surrender more palatable by implying a familiar and comfortable resettlement, rather than a traumatic uprooting.
* **"a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey":** This detailed, almost poetic, description of the promised land is a rhetorical masterpiece. It directly mirrors the language used in the Old Testament to describe the fertility and abundance of the Promised Land (e.g., [Deuteronomy 8:8](/deuteronomy/8-8 "Deuteronomy 8:8 - Description of the Promised Land")). By invoking such familiar and positive imagery, the Rabshakeh attempts to make the harsh reality of Assyrian captivity sound like a desirable alternative, appealing to the physical needs and desires of the besieged people.
* **"that ye may live, and not die":** This clause presents a stark choice: surrender and live, or resist and perish. It is a thinly veiled threat, designed to instill fear and pressure the inhabitants of Jerusalem into capitulation. The "life" offered is one of subjugation and exile, but it is presented as preferable to the certain death that resistance, in the Rabshakeh's view, would bring.
* **"and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us":** This is the theological and political crux of the Rabshakeh's message. He directly challenges King Hezekiah's authority and, more importantly, the very foundation of Judah's faith—the belief that the Lord will deliver them. By explicitly dismissing Hezekiah's promise of divine intervention, the Rabshakeh aims to sow seeds of doubt, undermine morale, and break the people's trust in both their earthly and heavenly king. This is a direct assault on their covenant relationship with God.

#### Literary Devices
2 Kings 18:32 employs several potent **literary devices** to achieve its persuasive and manipulative effect. Foremost is **Euphemism**, particularly in the phrase "a land like your own land," which subtly cloaks the brutal reality of forced deportation and cultural annihilation under Assyrian rule. This softening of harsh truth is a key component of the Rabshakeh's **Propaganda**, as his entire speech is meticulously crafted to demoralize the besieged population and compel their surrender through psychological warfare rather than direct military assault. The detailed description of the fertile land ("corn and wine... oil olive and honey") functions as a powerful **Allusion** to the biblical descriptions of the bountiful Promised Land, exploiting the Israelites' deep-seated cultural and religious associations with such imagery. This creates a deceptive sense of familiarity and desirability for an otherwise terrifying prospect. Furthermore, there is a clear **Juxtaposition** between the life offered in exile and the implied death and destruction that await those who resist, forcing a stark, fear-driven choice upon the listeners. The Rabshakeh's direct challenge to Hezekiah's words also serves as a form of **Ad Hominem** attack, discrediting the king's message by undermining his authority and wisdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the nature of spiritual warfare, where the enemy often employs deception and alluring promises to undermine faith and obedience. The Rabshakeh's strategy mirrors the ancient serpent's temptation in Eden, offering a seemingly better alternative to God's command, designed to sow doubt and lead to spiritual death. It highlights the critical importance of discernment, urging believers to test the spirits and not be swayed by voices that promise ease or comfort at the expense of fidelity to God's word and His appointed leaders. The narrative underscores that true life and security are found not in human compromises or seemingly appealing worldly offers, but in unwavering trust in the Lord, even when circumstances appear dire and the path of obedience seems difficult. This episode serves as a timeless reminder that God's deliverance often comes in unexpected ways, not always through human might, but through divine intervention for those who remain steadfast in faith.

* [Deuteronomy 8:8](/deuteronomy/8-8 "Deuteronomy 8:8 - Description of the Promised Land")
* [Matthew 4:8-9](/matthew/4-8 "Matthew 4:8-9 - Temptation of Jesus")
* [2 Corinthians 11:14](/2_corinthians/11-14 "2 Corinthians 11:14 - Satan Disguises as Angel of Light")

### REFLECTION AND APPLICATION
The Rabshakeh's deceptive offer in 2 Kings 18:32 serves as a powerful metaphor for the temptations and spiritual attacks believers face today. We are constantly confronted with "voices"—from culture, media, or even within ourselves—that promise an easier, more comfortable path if we compromise our convictions, abandon our trust in God, or disregard the wisdom of godly leadership. These alluring alternatives often paint a picture of immediate gratification or escape from present difficulties, much like the "land of corn and wine." However, such promises are often a veiled attempt to lead us away from God's true protection, provision, and purpose for our lives. This passage calls us to cultivate spiritual discernment, to critically evaluate the sources and intentions behind attractive offers, and to remain steadfast in our faith, recognizing that true security and abundant life are found only in unwavering loyalty to Christ and His kingdom, even when the path of obedience seems challenging or the enemy's threats loom large.

#### Questions for Reflection
* **What "Rabshakeh-like" voices are you encountering today that promise an easier path if you compromise your faith or values?**
* **How can you discern between genuine opportunities and deceptive promises that aim to pull you away from God's will?**
* **In what areas of your life are you tempted to distrust God's provision or the guidance of godly leaders, preferring a seemingly "comfortable" alternative?**

### FAQ
**Why did the Rabshakeh describe the land in such detail?**

Answer: The Rabshakeh's detailed description of the land as "a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey" was a deliberate and cunning rhetorical strategy. This imagery directly echoes the biblical descriptions of the fertility and abundance of the [Promised Land](/deuteronomy/8-8 "Deuteronomy 8:8 - Description of the Promised Land") given to Israel. By using such familiar and positive language, he aimed to make the harsh reality of Assyrian forced deportation sound appealing and desirable to the besieged inhabitants of Jerusalem. It was a psychological tactic designed to manipulate their hopes and fears, making surrender seem like a comfortable resettlement rather than a traumatic uprooting and loss of identity under a foreign power. The goal was to break their morale and loyalty to King Hezekiah and the Lord.

**What was the Assyrian policy of "taking away" people?**

Answer: The Assyrian policy of "taking away" or mass deportation was a brutal but effective strategy for controlling conquered territories. Instead of simply occupying lands, the Assyrians would forcibly relocate entire populations to different parts of their vast empire, often replacing them with people from other conquered regions. This practice, exemplified by the earlier deportation of the northern kingdom of Israel (Samaria) in [2 Kings 17:6](/2_kings/17-6 "2 Kings 17:6 - Deportation of Israel"), served several purposes: it broke national identity and loyalty, prevented future rebellions, provided labor for Assyrian projects, and integrated diverse peoples into the imperial system. The Rabshakeh's offer was a sugar-coated version of this traumatic reality, presenting it as a benevolent relocation for survival.

**How does this passage relate to trusting God in difficult circumstances?**

Answer: This passage profoundly relates to trusting God in difficult circumstances by highlighting the temptation to abandon faith when faced with overwhelming threats and seemingly attractive alternatives. The Rabshakeh's message directly challenged the people's trust in God's ability to "deliver" them, urging them to rely on human promises instead. King Hezekiah, however, chose to [trust in the Lord](/2_kings/19-15 "2 Kings 19:15 - Hezekiah's Prayer") and seek His intervention, even when the situation seemed hopeless. The subsequent miraculous deliverance of Jerusalem in [2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - Angel of the Lord Strikes Assyrian Camp") powerfully demonstrates that God is faithful to those who put their trust in Him, even against seemingly insurmountable odds. It teaches that true security and life come from obedience to God, not from compromising with the enemy's deceptive offers.

### CHRIST-CENTERED FULFILLMENT
The Rabshakeh's deceptive offer in 2 Kings 18:32, promising a land of plenty in exchange for surrender and a rejection of the true King, finds its ultimate theological fulfillment and reversal in the person and work of Jesus Christ. Just as the Rabshakeh sought to undermine trust in Hezekiah and the Lord, so too does the "prince of this world" ([John 14:30](/john/14-30 "John 14:30 - Prince of this World")) constantly tempt humanity to abandon their allegiance to God, offering fleeting worldly comforts and false security in exchange for their souls. Satan's temptation of Jesus in the wilderness ([Matthew 4:8-9](/matthew/4-8 "Matthew 4:8-9 - Temptation of Jesus")) mirrors the Rabshakeh's strategy, offering "all the kingdoms of the world" if Jesus would only bow down to him. However, unlike the people of Judah who were tempted to succumb, Jesus steadfastly resisted, demonstrating unwavering fidelity to His Father. The "land of corn and wine" offered by Assyria was a false promise of life under bondage; Christ, however, offers true life and abundant provision ([John 10:10](/john/10-10 "John 10:10 - Abundant Life")) in His kingdom, not through surrender to worldly powers, but through radical submission to God. He is the ultimate Deliverer, not merely from physical enemies, but from sin and death ([Romans 6:23](/romans/6-23 "Romans 6:23 - Wages of Sin and Gift of God")). Through His sacrifice, Jesus secures for believers an inheritance in a "better country—a heavenly one" ([Hebrews 11:16](/hebrews/11-16 "Hebrews 11:16 - A Heavenly Country")), a true Promised Land where there is no more death or sorrow ([Revelation 21:4](/rev/21-4 "Revelation 21:4 - No More Death or Sorrow")), far surpassing any deceptive earthly offer.

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

Deuteronomy 8:7

For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;

Deuteronomy 8:9

A land wherein thou shalt eat bread without scarceness, thou shalt not lack any [thing] in it; a land whose stones [are] iron, and out of whose hills thou mayest dig brass.

Deuteronomy 11:12

A land which the LORD thy God careth for: the eyes of the LORD thy God [are] always upon it, from the beginning of the year even unto the end of the year.

Exodus 3:8

And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

2 Kings 25:11

Now the rest of the people [that were] left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzaradan the captain of the guard carry away.

Numbers 13:26

¶ And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land.

Numbers 13:27

And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this [is] the fruit of it.