2 Kings 18:35

KJV

Who [are] they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?

KJV (with Strong's)

Who are they among all the gods {H430} of the countries {H776}, that have delivered {H5337} their country {H776} out of mine hand {H3027}, that the LORD {H3068} should deliver {H5337} Jerusalem {H3389} out of mine hand {H3027}?

Complete Jewish Bible

Where is the god of any country that has saved its country from my power, so that ADONAI might be able to save Yerushalayim from my power?'"

Berean Standard Bible

Who among all the gods of these lands has delivered his land from my hand? How then can the LORD deliver Jerusalem from my hand?”

American Standard Version

Who are they among all the gods of the countries, that have delivered their country out of my hand, that Jehovah should deliver Jerusalem out of my hand?

Commentary

### SUMMARY
In Rabshakeh, the chief cupbearer of Assyria, delivers a climactic and blasphemous challenge to King Hezekiah and the people of Jerusalem. Drawing upon Assyria's unbroken record of conquering nations and their deities, he rhetorically questions the unique power of the LORD, implying that Judah's God is no different from the impotent idols of the subjugated lands. This taunt is a calculated act of psychological warfare, designed to erode faith, instill despair, and compel Jerusalem's surrender, thereby setting the stage for a profound confrontation between human arrogance and divine omnipotence.

### CONTEXT
* **Literary Context:** This verse serves as the rhetorical apex of Rabshakeh's extended and inflammatory speech, recorded in [2 Kings 18:28-35](/2_kings/18-28-35 "2 Kings 18:28-35 - Rabshakeh's Taunts Against Jerusalem"), delivered in Hebrew to the people of Jerusalem from outside the city walls. His earlier pronouncements aimed to undermine their trust in King Hezekiah, discourage reliance on Egypt, and even audaciously claim that the LORD Himself had dispatched the Assyrians. Verse 35 specifically targets the very foundation of Judah's hope—the unique power and covenant faithfulness of the LORD—by equating Him with the defeated gods of other nations. This direct challenge to divine sovereignty immediately precedes King Hezekiah's profound act of humility, prayer, and seeking prophetic counsel in [2 Kings 19:1-7](/2_kings/19-1-7 "2 Kings 19:1-7 - Hezekiah Seeks the LORD Through Isaiah"), which ultimately paves the way for the LORD's miraculous and decisive intervention against the Assyrian army, detailed in [2 Kings 19:35-37](/2_kings/19-35-37 "2 Kings 19:35-37 - The LORD Delivers Jerusalem").
* **Historical & Cultural Context:** The late 8th century BC was characterized by the overwhelming dominance of the Neo-Assyrian Empire, a formidable military and political power that systematically conquered vast territories, deported populations, and imposed its will across the ancient Near East. King Sennacherib (705-681 BC), a particularly ruthless and militarily successful monarch, led campaigns that are extensively documented in both biblical accounts and extra-biblical Assyrian inscriptions. His siege of Jerusalem, following the swift fall of Lachish and other fortified Judean cities, was a critical phase in his strategy to solidify control over the Levant. Assyrian military doctrine frequently incorporated psychological warfare, with Rabshakeh's public address being a prime example, designed to demoralize the enemy and induce surrender without the costly and uncertain outcome of a direct assault. Culturally, the Assyrians, like most ancient Near Eastern peoples, adhered to a polytheistic worldview where a nation's military success was perceived as irrefutable proof of its god's superior power. Rabshakeh's argument in [2 Kings 18:35](/2_kings/18-35 "2 Kings 18:35 - Rabshakeh's Blasphemous Taunt") perfectly reflects this perspective, demonstrating his profound inability to comprehend the singular, incomparable nature of Israel's God, Yahweh, who was not merely a tribal deity but the sovereign Creator and Sustainer of all nations.
* **Key Themes:** Rabshakeh's audacious challenge in [2 Kings 18:35](/2_kings/18-35 "2 Kings 18:35 - Rabshakeh's Blasphemous Taunt") encapsulates several pivotal themes that resonate throughout the book of Kings and the broader biblical narrative. Firstly, it starkly highlights the **blasphemous arrogance** of human power when it presumes to stand in defiance of divine sovereignty. Rabshakeh's words are not merely a military taunt but a direct and profound insult to the unique character and authority of the LORD. Secondly, the verse underscores the **false equivalency** between the living, active God of Israel and the lifeless, man-made idols of other nations. This fundamental theological error is central to the conflict, setting the stage for God to unequivocally demonstrate His incomparable power and distinguish Himself from all other so-called gods. Thirdly, it presents a stark contrast between **divine omnipotence and human might**, questioning whether a seemingly invincible earthly empire can truly overcome the God of heaven. Finally, the challenge serves as a profound **test of faith** for King Hezekiah and the people of Judah. Their response to this overwhelming existential threat—whether to succumb to fear and despair or to trust implicitly in the LORD's promised deliverance—is a central question throughout this narrative, mirroring the broader theme of covenant faithfulness in the face of overwhelming adversity, as powerfully exemplified by Hezekiah's steadfast trust in [2 Kings 18:5-7](/2_kings/18-5-7 "2 Kings 18:5-7 - Hezekiah's Trust in the LORD").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **gods (Hebrew, _ʾĕlôhîym'_):** This term, H430, is used by Rabshakeh to refer to the deities of the conquered nations. While _ʾĕlôhîym_ can refer to the supreme God (especially with the definite article), in this context, Rabshakeh uses it in the plural, denoting the various national deities of the ancient Near East. His intention is to lump the LORD (Yahweh) into this category of impotent, localized gods, thereby diminishing His unique, incomparable nature and reducing Him to merely one among many defeated deities. This reflects a polytheistic worldview that fundamentally misapprehends the singularity of Israel's God.
* **delivered (Hebrew, _nâtsal'_):** The verb H5337, _nâtsal_, means "to snatch away, whether in a good or a bad sense; to defend, deliver (self), escape, rescue, save." Rabshakeh points to a consistent track record of non-deliverance by other gods, asserting that none had been able to "snatch" their people or land from the overwhelming power of the Assyrian hand. He then rhetorically applies this same logic to the LORD, implying that if lesser gods could not deliver, neither could the God of Israel. This word sets up the central conflict of the narrative: whether the LORD is truly capable of delivering His people when all human and perceived divine (from Rabshakeh's perspective) efforts have demonstrably failed.
* **LORD (Hebrew, _Yᵉhôvâh'_):** Represented by H3068, this is the sacred, covenant name of God, Yahweh (יהוה), signifying "the Self-Existent or Eternal." Rabshakeh's use of this specific name indicates his awareness of the God Israel worshipped, yet his tone is one of dismissive mockery and challenge. He employs the covenant name not to acknowledge divine uniqueness, but to directly challenge it, implying that even this supposedly powerful God is subject to the same limitations as the "gods of the countries." This deliberate appropriation and twisting of God's revealed name for blasphemous purposes highlights the depth of his spiritual blindness and the Assyrian worldview's inability to grasp true monotheism.

#### Verse Breakdown
* **"Who [are] they among all the gods of the countries,"**: This opening rhetorical question is strategically designed to disarm and demoralize the listeners. Rabshakeh assumes a position of unassailable authority based on Assyria's overwhelming military success and its history of conquering numerous nations. He challenges the very notion of any deity possessing the power to resist Assyrian might, implicitly asserting the absolute supremacy of the Assyrian king's power over all known deities.
* **"that have delivered their country out of mine hand,"**: This clause provides the "empirical evidence" for Rabshakeh's audacious claim. He cites Assyria's unbroken and formidable record of conquest, emphasizing that no nation's deity had successfully intervened to save them from Sennacherib's powerful grasp. This boast highlights the Assyrian empire's perceived invincibility and the utter impotence of the polytheistic gods in the face of such overwhelming human and military power.
* **"that the LORD should deliver Jerusalem out of mine hand?"**: This is the direct, blasphemous challenge that forms the core of the verse. Based on the "evidence" of other nations' defeated gods, Rabshakeh concludes that the LORD (Yahweh) is equally incapable of delivering Jerusalem. He places Yahweh on the same level as the lifeless idols, demonstrating his profound failure to grasp the infinite qualitative difference between the Creator God and man-made deities. This question is intended to instill profound fear and despair within the people, leading to the inevitable surrender of Jerusalem.

#### Literary Devices
[2 Kings 18:35](/2_kings/18-35 "2 Kings 18:35 - Rabshakeh's Blasphemous Taunt") is replete with powerful literary techniques. The most prominent is **Rhetorical Question**, employed by Rabshakeh not to elicit information but to make a forceful, demoralizing assertion. By posing a question with an overwhelmingly implied negative answer ("no one"), he attempts to strip the people of Jerusalem of any remaining hope in divine intervention and to affirm the absolute, unchallengeable supremacy of Assyrian power. There is profound **Irony** at play; Rabshakeh's question, intended to mock and dismiss the LORD's power, inadvertently sets the stage for the LORD's most dramatic and undeniable demonstration of power in the entire narrative. His boast becomes the very catalyst for his empire's humiliation and ultimate defeat. The core of Rabshakeh's argument relies on a **False Analogy** or **False Equivalency**, equating the living, sovereign God of Israel with the lifeless, man-made idols of conquered nations. This fundamental theological error underscores his spiritual blindness and the inherent limitations of the Assyrian polytheistic worldview. Finally, the entire statement is an act of blatant **Blasphemy**, a direct insult and audacious challenge to the unique power, absolute sovereignty, and unwavering faithfulness of the LORD, daring Him to prove Himself in the face of human arrogance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Rabshakeh's challenge in [2 Kings 18:35](/2_kings/18-35 "2 Kings 18:35 - Rabshakeh's Blasphemous Taunt") is a pivotal moment that profoundly highlights the absolute uniqueness and incomparable sovereignty of the God of Israel. Unlike the localized, often anthropomorphic and limited deities of the ancient Near East, Yahweh is unequivocally revealed as the one true God, not bound by geographical borders or limited by human power or military might. His ability to deliver is not contingent on human strength, military strategy, or the perceived power of other nations, but solely on His own divine character, infinite power, and unwavering covenant faithfulness. The Assyrian's arrogant boast serves only to magnify God's subsequent miraculous intervention, demonstrating beyond any doubt that no earthly empire, no matter how vast or powerful, can ultimately stand against the sovereign will of the Almighty. This confrontation powerfully underscores the foundational biblical truth that the LORD alone is God, and there is no other, setting the stage for a profound vindication of His holy name and honor before all nations.

* [Isaiah 37:18-20](/isaiah/37-18-20 "Isaiah 37:18-20 - Hezekiah's Prayer for God's Vindication"): Hezekiah, in his desperate prayer, acknowledges that the kings of Assyria have indeed devastated other nations and their gods, but he profoundly distinguishes the LORD as the only true God, appealing to Him to vindicate His own name.
* [Psalm 115:3-8](/psalms/115-3-8 "Psalm 115:3-8 - The Impotence of Idols vs. The Power of God"): This Psalm directly contrasts the living God, who "does whatever pleases him," with idols that "have mouths but do not speak, eyes but do not see," emphasizing their utter powerlessness and the folly of trusting in them.
* [Deuteronomy 32:39](/deuteronomy/32-39 "Deuteronomy 32:39 - God's Exclusive Power"): Moses declares, "See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand." This verse directly and prophetically refutes Rabshakeh's blasphemous premise, asserting God's exclusive and absolute power to deliver or to withhold deliverance.

### REFLECTION AND APPLICATION
Rabshakeh's ancient taunt, though rooted in a specific historical context, resonates with profound relevance in every generation and in the life of every believer. We, too, inevitably face "Rabshakehs"—voices, circumstances, or ideologies that seek to undermine God's power, question His relevance, or challenge His ability to deliver us from our present "Assyrians." These challenges can manifest as overwhelming financial crises, debilitating illnesses, societal pressures that erode biblical truth, or even the seductive whispers of self-sufficiency and humanistic solutions. This passage calls us to a critical examination of where we place our ultimate trust and hope. Do we, like Rabshakeh, inadvertently equate God with human systems, scientific advancements, political powers, or even our own capabilities, assuming that if these fail, God must also be impotent or absent? Or do we, like King Hezekiah, recognize the incomparable, transcendent sovereignty of the LORD, who stands infinitely above all earthly powers and is demonstrably able to deliver in ways humanly impossible and unexpectedly miraculous? The narrative of [2 Kings 19](/2_kings/19 "2 Kings 19 - The LORD Delivers Jerusalem") powerfully reminds us that God's honor and reputation are profoundly at stake when His people are challenged, and He is utterly faithful to vindicate His name and protect those who trust in Him, even when the odds seem insurmountable and human hope has dwindled. Our faith is not in a god among many, but in the unique, living God who has consistently demonstrated His unparalleled power throughout history and remains sovereign over all creation.

#### Questions for Reflection
* **What are the "Rabshakehs" in your personal life, community, or broader society today that seek to undermine your faith in God's power, His promises, or His active presence?**
* **In what subtle or overt ways might we be tempted to equate God with human systems, achievements, or even other spiritual paths, thereby diminishing His unique and absolute sovereignty?**
* **How does this passage encourage and equip you to respond when your faith is tested by seemingly insurmountable odds, intimidating voices, or the apparent triumph of worldly power?**

### FAQ
**Was Rabshakeh truly ignorant of Yahweh, or was his challenge deliberate?**

Answer: Rabshakeh was not ignorant of the name "LORD" (YHWH) or that Israel worshipped this specific God. His challenge was highly deliberate, calculated, and deeply blasphemous. As a skilled military commander and propagandist, he understood the psychological impact of undermining the enemy's faith in their deity. He knew enough about Israel's monotheistic claims to specifically name "the LORD," but his worldview, steeped in Assyrian polytheism, prevented him from grasping Yahweh's unique, incomparable nature as the one true God. For Rabshakeh, the LORD was merely another national god, and Assyria's consistent track record of conquering other nations and their gods led him to the arrogant conclusion that the LORD would be no different. His challenge was a dismissive, mocking assertion of Assyrian supremacy over all gods, rather than an expression of true ignorance. He aimed to break Jerusalem's will to resist by demonstrating the perceived futility of their trust in God, just as he had done by listing other conquered gods in [2 Kings 18:33-34](/2_kings/18-33-34 "2 Kings 18:33-34 - Rabshakeh's List of Conquered Gods").

**How does this verse set up the rest of the narrative in 2 Kings?**

Answer: [2 Kings 18:35](/2_kings/18-35 "2 Kings 18:35 - Rabshakeh's Blasphemous Challenge") is the dramatic climax of Rabshakeh's taunts, profoundly transforming the conflict from a mere military siege into a direct, existential challenge to the honor, power, and very nature of the LORD Himself. By equating Yahweh with the impotent gods of conquered nations, Rabshakeh essentially dares God to prove His uniqueness and vindicate His name. This audacious and blasphemous challenge necessitates a divine response, as God's reputation and the integrity of His covenant with Israel are now directly on the line. The verse creates immense narrative tension, leading directly to King Hezekiah's profound act of humility and prayer for deliverance in [2 Kings 19:14-19](/2_kings/19-14-19 "2 Kings 19:14-19 - Hezekiah Spreads the Letter Before the LORD"), where he appeals to God's unique sovereignty and His glory among the nations. The LORD's subsequent miraculous intervention, annihilating 185,000 Assyrian soldiers in a single night (as recorded in [2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - The Angel of the LORD Strikes the Assyrian Camp")), serves as the ultimate, irrefutable answer to Rabshakeh's rhetorical question, powerfully vindicating God's name, demonstrating His unparalleled ability to deliver His people, and affirming His absolute supremacy over all earthly powers and false gods.

### CHRIST-CENTERED FULFILLMENT
Rabshakeh's arrogant and blasphemous question, "Who [are] they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?", finds its ultimate answer and profound fulfillment in the person and work of Jesus Christ. While Rabshakeh boasted of Sennacherib's earthly power to conquer nations and their localized gods, the New Testament reveals a far greater and eternal conquest—Christ's decisive victory over the ultimate enemies: sin, death, and the spiritual powers that held all humanity captive. The "hand" from which no earthly god could deliver was not merely the grip of an Assyrian king, but the pervasive, enslaving power of spiritual bondage and the dominion of darkness. It is Christ who, through His sacrificial death on the cross and His glorious resurrection, truly "delivered" humanity from the domain of darkness and sovereignly transferred us into the glorious kingdom of His beloved Son ([Colossians 1:13](/colossians/1-13 "Colossians 1:13 - Delivered from Darkness")). Unlike the impotent idols Rabshakeh mocked, Jesus is the living God, the very embodiment of Yahweh's delivering power and covenant faithfulness. His triumph on the cross disarmed the spiritual rulers and authorities, making a public spectacle of them and triumphing over them in it ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). The question of who can deliver is definitively and eternally answered in the 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 who has been given all authority in heaven and on earth ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus")). He is the true and final Deliverer, whose victory guarantees the ultimate salvation of His people from every foe, fulfilling the shadow of God's miraculous deliverance of Jerusalem and ushering in an everlasting kingdom.

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

Daniel 3:15

Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands?

Psalms 2:1

¶ Why do the heathen rage, and the people imagine a vain thing?

Psalms 2:2

The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, [saying],

Isaiah 10:15

Shall the axe boast itself against him that heweth therewith? [or] shall the saw magnify itself against him that shaketh it? as if the rod should shake [itself] against them that lift it up, [or] as if the staff should lift up [itself, as if it were] no wood.

Isaiah 37:23

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.

Isaiah 37:29

Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

2 Chronicles 32:15

Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?