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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 18:17–37. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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
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, 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, which ultimately paves the way for the LORD's miraculous and decisive intervention against the Assyrian army, detailed in 2 Kings 19:35-37.
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 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 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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 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 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.
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 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
FAQ
Was Rabshakeh truly ignorant of Yahweh, or was his challenge deliberate?
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.
How does this verse set up the rest of the narrative in 2 Kings?
2 Kings 18:35 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, 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), 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). 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). 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), and who has been given all authority in heaven and on earth (Matthew 28:18). 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.