2 Kings 18:37

KJV

Then came Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh.

KJV (with Strong's)

Then came {H935} Eliakim {H471} the son {H1121} of Hilkiah {H2518}, which was over the household {H1004}, and Shebna {H7644} the scribe {H5608}, and Joah {H3098} the son {H1121} of Asaph {H623} the recorder {H2142}, to Hezekiah {H2396} with their clothes {H899} rent {H7167}, and told {H5046} him the words {H1697} of Rabshakeh {H7262}.

Complete Jewish Bible

Then Elyakim the son of Hilkiyah, who was in charge of the household, Shevnah the general secretary and Yo'ach the son of Asaf the foreign minister went to Hizkiyahu with their clothes torn and reported to him what Rav-Shakeh had said.

Berean Standard Bible

Then Hilkiah’s son Eliakim the palace administrator, Shebna the scribe, and Asaph’s son Joah the recorder came to Hezekiah with their clothes torn, and they relayed to him the words of the Rabshakeh.

American Standard Version

Then came Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

Commentary

### SUMMARY
2 Kings 18:37 vividly portrays the immediate and profound distress of King Hezekiah's chief officials—Eliakim, Shebna, and Joah—upon hearing the blasphemous and intimidating words of Rabshakeh, the Assyrian general. Their act of rending their clothes signifies deep grief, shock, and outrage, reflecting the immense spiritual and national crisis facing Judah. This pivotal moment underscores the gravity of the Assyrian threat, not merely as a military challenge but as a direct assault on Judah's faith in the Lord, setting the stage for Hezekiah's desperate appeal to divine intervention.

### CONTEXT
* **Literary Context:** This verse immediately follows Rabshakeh's lengthy and provocative speech to the people of Jerusalem and Hezekiah's officials, recorded in [2 Kings 18:19-35](/2_kings/18-19 "2 Kings 18:19-35 - Rabshakeh's Taunts"). Rabshakeh's address was a masterful piece of psychological warfare, designed to sow doubt and fear, urging surrender by undermining trust in Hezekiah and, crucially, in the Lord God. The officials' reaction in [2 Kings 18:37](/2_kings/18-37 "2 Kings 18:37 - Officials' Reaction to Rabshakeh") serves as a direct response to this verbal assault, highlighting its devastating impact. It directly precedes Hezekiah's own act of rending his clothes and his subsequent turning to the prophet Isaiah and to the Lord in prayer, as detailed in [2 Kings 19:1-4](/2_kings/19-1 "2 Kings 19:1-4 - Hezekiah's Distress and Prayer"). Thus, [2 Kings 18:37](/2_kings/18-37 "2 Kings 18:37 - Officials' Reaction") acts as a critical narrative bridge, transitioning from the enemy's taunts to Judah's profound distress and ultimately to God's miraculous intervention.

* **Historical & Cultural Context:** The events of [2 Kings 18](/2_kings/18 "2 Kings 18 - Hezekiah's Reign and Sennacherib's Invasion") unfold during the Assyrian siege of Jerusalem around 701 BC, under King Sennacherib. King Hezekiah of Judah had rebelled against Assyrian hegemony, leading to Sennacherib's devastating campaign against fortified cities in Judah. Rabshakeh, a high-ranking Assyrian official and likely a master of multiple languages, was dispatched to Jerusalem not only to demand surrender but to break the morale of the city's inhabitants. His speech was particularly insidious because it directly challenged the Lord's ability to deliver Judah, drawing parallels to the fall of other nations whose gods had failed them ([2 Kings 18:33-35](/2_kings/18-33 "2 Kings 18:33-35 - Rabshakeh's Blasphemy")). The officials mentioned—Eliakim, Shebna, and Joah—held significant positions in Hezekiah's court, representing the highest levels of Judah's administration. Their public act of "clothes rent" was a deeply ingrained cultural practice in the ancient Near East, signifying extreme grief, horror, despair, or outrage, particularly in response to blasphemy or a national calamity. This visible display of anguish underscored the gravity of Rabshakeh's words and the existential threat to Judah's faith and survival.

* **Key Themes:** The immediate and profound distress of the officials highlights the theme of **human helplessness in the face of overwhelming odds**. Rabshakeh's words, aimed at eroding trust in God, underscore the theme of **spiritual warfare**—the enemy's attempt to undermine faith. The officials' act of rending their clothes is a powerful expression of **profound grief and righteous indignation**, particularly against the blasphemy directed at the Lord. This response, leading directly to Hezekiah's prayer, introduces the crucial theme of **humility and reliance on divine intervention**. It demonstrates that when human wisdom and strength are exhausted, the only recourse is to turn to God. The faithful reporting of Rabshakeh's words to Hezekiah also subtly reinforces the theme of **loyal service** in a time of crisis, ensuring the king was fully apprised of the enemy's psychological tactics and blasphemous claims.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Clothes rent (Hebrew, _qara'_):** The verb קָרַע (_qara'_) means "to tear, rend, cut off." In ancient Israelite culture, the act of tearing one's garments was a highly symbolic and often spontaneous expression of intense emotion. It signified profound grief (as seen in [Genesis 37:34](/genesis/37-34 "Genesis 37:34 - Jacob's Grief")), horror or shock (as in [Leviticus 10:6](/leviticus/10-6 "Leviticus 10:6 - Aaron's Sons' Death")), indignation, or outrage, especially in response to blasphemy ([Matthew 26:65](/matthew/26-65 "Matthew 26:65 - Caiaphas Tears His Robes")). In this context, the officials' rending of clothes was a public declaration of their deep anguish, not merely at the military threat but primarily at the direct verbal assault on the honor and power of the Lord God by Rabshakeh. It was a sign of utter despair and a desperate appeal to heaven.

#### Verse Breakdown
* **"Then came Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder":** This clause identifies the three highest-ranking officials in Hezekiah's administration who were present for Rabshakeh's speech. Eliakim was the palace administrator, a position of immense authority second only to the king. Shebna was the royal secretary or scribe, responsible for official correspondence and records. Joah was the recorder or chronicler, likely documenting royal events and decisions. Their collective presence underscores the official and representative nature of their encounter with Rabshakeh, and their high status makes their subsequent display of distress all the more impactful, signifying the nation's leadership was deeply affected.
* **"to Hezekiah with [their] clothes rent":** This phrase describes their immediate action after the encounter. They returned directly to the king, bearing the visible sign of their profound emotional and spiritual turmoil. The act of "clothes rent" was a public, non-verbal communication of overwhelming grief, shock, and indignation, particularly at the blasphemous nature of Rabshakeh's words against the Lord. It indicated that the situation was not merely a military setback but a crisis of faith and national identity, demanding the king's immediate attention and spiritual response.
* **"and told him the words of Rabshakeh":** Despite their visible distress, the officials faithfully conveyed the full content of Rabshakeh's speech to King Hezekiah. This demonstrates their loyalty and commitment to their duty. They did not filter or soften the enemy's taunts and blasphemies, ensuring the king understood the full psychological and spiritual weight of the challenge. This direct reporting was crucial for Hezekiah to grasp the gravity of the situation and formulate his response, which ultimately led to his turning to God.

#### Literary Devices
The verse employs several potent **literary devices**. The most prominent is **Symbolism**, with the act of "clothes rent" serving as a powerful visual symbol of extreme distress, grief, and outrage. This ancient Near Eastern custom immediately communicates the depth of the officials' anguish and the severity of the situation without needing further explanation. It also functions as **Foreshadowing**, as the officials' immediate and visible distress sets the stage for Hezekiah's own similar reaction in [2 Kings 19:1](/2_kings/19-1 "2 Kings 19:1 - Hezekiah's Response"), which then leads to his turning to God in prayer and the subsequent divine deliverance. The contrast between Rabshakeh's confident, taunting words and the officials' desperate, humble response also creates a subtle **Juxtaposition**, highlighting the spiritual nature of the conflict and the ultimate reliance on divine power rather than human strength or diplomacy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The officials' profound distress and public display of grief in 2 Kings 18:37 underscore a crucial theological principle: human helplessness in the face of overwhelming spiritual and physical threats. Their rending of clothes is not merely an emotional outburst but a recognition that the challenge posed by Rabshakeh, particularly his blasphemy against the Lord, transcends human capacity to resolve. It implicitly acknowledges that only divine intervention can address such a crisis. This act of humility and despair becomes the necessary precursor to Hezekiah's own turning to God in prayer, demonstrating that true strength and deliverance are found not in self-reliance but in desperate dependence on the Almighty. It highlights the truth that God often allows His people to reach the end of their own resources so that His power may be clearly manifested.

* [2 Kings 19:1](/2_kings/19-1 "2 Kings 19:1 - Hezekiah's Response to Rabshakeh")
* [2 Kings 19:14-19](/2_kings/19-14 "2 Kings 19:14-19 - Hezekiah's Prayer")
* [2 Chronicles 32:20-22](/2_chronicles/32-20 "2 Chronicles 32:20-22 - God Delivers Jerusalem")

### REFLECTION AND APPLICATION
For believers today, 2 Kings 18:37 offers profound insights into how we might respond when faced with overwhelming challenges, particularly those that seem to mock our faith or threaten our spiritual well-being. The officials' immediate and visible distress, symbolized by their torn clothes, reminds us that it is natural and even appropriate to feel deep anguish and despair when confronted with seemingly insurmountable obstacles or direct assaults on the name of God. This verse validates the reality of human emotion in crisis. However, their subsequent action of reporting to Hezekiah, who then turns to God, teaches us that such distress should not lead to paralysis or surrender, but rather to a humble and desperate turning towards divine authority and intervention. It calls us to acknowledge our limitations, bring our brokenness and the full weight of the challenge before God, and trust in His power to overcome what human strength cannot. This passage encourages us to cultivate a spirit of dependence on God, recognizing that our ultimate deliverance comes from Him, even when the enemy's taunts are at their loudest.

#### Questions for Reflection
* **What are the "Rabshakeh moments" in your life—situations where your faith is directly challenged or you feel overwhelmed by external pressures?**
* **How do you typically respond to such moments of deep distress or spiritual attack? Do you tend to internalize, lash out, or turn to God?**
* **In what ways can your "clothes rent" moments of despair become a catalyst for deeper reliance on God, rather than a cause for surrender?**
* **How can you faithfully "report the words" of your challenges to God, laying them bare before Him in prayer, even when they seem too great?**

### FAQ

**What is the significance of the officials rending their clothes in this verse?**

Answer: The act of "rending their clothes" (tearing their garments) was a deeply significant and ancient cultural practice in the Near East. It was a spontaneous and public display of intense emotion, specifically profound grief, shock, horror, or indignation. In this context, it signified their overwhelming anguish and outrage, not just at the military threat posed by Assyria, but primarily at Rabshakeh's blasphemous words against the Lord God of Israel ([2 Kings 18:33-35](/2_kings/18-33 "2 Kings 18:33-35 - Rabshakeh's Blasphemy")). It was a non-verbal declaration of utter despair and a desperate appeal to heaven, signaling that the situation was beyond human remedy and required divine intervention. This act immediately communicated the gravity of the spiritual and national crisis to King Hezekiah.

**Why were these specific officials—Eliakim, Shebna, and Joah—the ones to report to Hezekiah?**

Answer: Eliakim, Shebna, and Joah were the highest-ranking and most trusted officials in King Hezekiah's administration. Eliakim was "over the household" (palace administrator), a position of immense power and influence. Shebna was "the scribe" (royal secretary), responsible for official documents and communications. Joah was "the recorder" (royal chronicler), tasked with documenting events. Their presence at the confrontation with Rabshakeh and their subsequent report to Hezekiah highlights the official and grave nature of the encounter. As the king's most senior advisors, it was their duty to convey the full weight of Rabshakeh's message, including its psychological and blasphemous elements, directly to the king, ensuring he was fully informed of the crisis facing Judah.

### CHRIST-CENTERED FULFILLMENT
The despair of Hezekiah's officials, expressed through their torn garments, and their subsequent turning to the king who then turns to God, powerfully foreshadows the ultimate human condition and God's perfect response in Christ. Humanity, in its fallen state, is often confronted by overwhelming spiritual enemies—sin, death, and the devil—whose taunts and accusations are far more insidious than Rabshakeh's. We are truly helpless, our "clothes rent" by the weight of our brokenness and the assaults of the enemy. Yet, just as Hezekiah's officials brought their despair to their earthly king, who then sought the Lord, so too does the New Testament reveal our ultimate King, Jesus Christ, who perfectly intercedes for us. He is the true [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose own garments were torn, not in despair, but in the ultimate act of sacrifice on the cross ([Matthew 27:35](/matthew/27-35 "Matthew 27:35 - Soldiers Divide Jesus' Garments")). Through His death, the veil of the temple was torn from top to bottom ([Matthew 27:51](/matthew/27-51 "Matthew 27:51 - The Temple Veil Torn")), symbolizing open access to God, an access that the officials in 2 Kings 18 could only desperately long for. In Christ, our despair is met with divine deliverance, our helplessness with His omnipotence, and the enemy's taunts are silenced by His victorious resurrection ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). He is our ultimate deliverer, turning our rended hearts into garments of praise ([Isaiah 61:3](/isaiah/61-3 "Isaiah 61:3 - Garment of Praise")).

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

Isaiah 33:7

Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.

2 Kings 6:30

And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, [he had] sackcloth within upon his flesh.

Matthew 26:65

Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

Genesis 37:34

And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

2 Kings 18:26

Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and talk not with us in the Jews' language in the ears of the people that [are] on the wall.

Genesis 37:29

And Reuben returned unto the pit; and, behold, Joseph [was] not in the pit; and he rent his clothes.

Jeremiah 36:24

Yet they were not afraid, nor rent their garments, [neither] the king, nor any of his servants that heard all these words.