Verse-by-Verse Bible Commentary
Isaiah 36:10

Clarke's Commentary

Verse Isaiah 36:10. Am I now come up without the Lord — Probably some apostate Israelitish priest might have encouraged the king of Assyria by telling him that JEHOVAH had given him a commission against Jerusalem.

Bridgeway Bible Commentary

36:1-39:8 HISTORICAL APPENDIX

The historical record in this appendix is almost identical to that found in 2 Kings 18:13-19. There seem to be two main reasons for this appendix. First, it provides the background to Isaiah’s messages concerning Hezekiah and the Assyrians that have just been considered (Chapters 28-33). Second, it shows how Babylon began to become involved in Judean affairs, and so provides a fitting introduction to the second part of the book.

The Assyrian attack (36:1-22)

Once Hezekiah was satisfied that he had military backing from Egypt, he took the bold step of rebelling against the overlord, Assyria. He declared his independence of Assyria by refusing to pay further tribute (cf. 30:1-2; 2 Kings 18:7b).

After dealing with rebellions elsewhere, the Assyrian army, under the new king Sennacherib, set out to attack Jerusalem. When Hezekiah heard that the enemy had conquered the Judean countryside and was approaching Jerusalem, he quickly prepared the city’s defences and cut off any water supply outside the city that might have been of use to the besieging armies (36:1; 2 Chronicles 32:2-5).

Upon seeing the size of the Assyrian army, Hezekiah was sorry he had rebelled and offered to pay Sennacherib whatever amount he demanded (2 Kings 18:14-16). Sennacherib took a large sum of money, but then treacherously declared that he intended to punish Jerusalem anyway. He sent some of his chief officers to try to persuade Hezekiah to surrender, pointing out the uselessness of reliance on Egypt for help. In this the Assyrian officials agreed with the prophet Isaiah, though for different reasons (2-6).

The Assyrians went on to say that to depend on Yahweh was equally useless, as Yahweh was the one who had sent them to destroy Jerusalem. Their statements showed they had an inaccurate understanding of Judah’s religion, but they felt confident that neither Judah’s God nor Judah’s army could withstand them (7-10).
When they found that Jerusalem’s leaders were not willing to cooperate, the Assyrian officials turned to address the common people (11-12). They tried to win the people’s approval by promising good treatment for them if they deserted Hezekiah and surrendered unconditionally (13-17). They brought about their own undoing, however, by insulting Israel’s God. They claimed that Yahweh was no better than the gods of other nations that Assyria had conquered, and they challenged him to rescue Jerusalem from their crushing siege (18-20). In spite of the Assyrians’ promises and threats, the common people remained loyal to Hezekiah (21-22).

Coffman's Commentaries on the Bible

"And Rabshakeh said unto them, Thus saith the great king, the king of Assyria. What confidence is this wherein thou trustest? I say, thy counsel and strength for the warfare are but vain empty words: now on whom dost thou trust, that thou hast rebelled against me? Behold, thou trustest upon the staff of this bruised reed, even upon Egypt, whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt to all that trust on him. But if thou say unto me, We trust in Jehovah our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said unto Judah and Jerusalem, Ye shall worship before this altar? Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. How then canst thou turn away one captain of the least of my master's servants, and put thy trust on Egypt for chariots and horsemen? And am I now come up without Jehovah against this land to destroy it? Jehovah said unto me, Go up against this land, and destroy it."

This was indeed a master stroke of diplomatic arrogance and intimidation. It was a combination of falsehood, mingled with a few grains of truth. The arrogant offer to provide two thousand horses for Hezekiah, provided that Hezekiah had anybody who could ride them, was the equivalent of the boast of the schoolyard bully who threatened his opponent, saying, "I can whip you with one hand tied behind my back!"

"Say ye now to Hezekiah" Note that Rabshakeh did not even accord to Hezekiah his rightful title as King, whereas he referred to Sennacherib as "The Great King the King of Assyria," that being the title by which the Assyrian kings referred to themselves.

Evidently, the Assyrians had a thorough intelligence system; because this mention that Hezekiah had tom down Jehovah's altars was a mistaken interpretation of Hezekiah's marvelous reforms. The Law of Moses required that "only at Jerusalem" was God to be worshipped by the Israelites; but, in time, high places and altars had been erected throughout the land. Hezekiah had corrected that apostasy, which is exactly what he should have done; but Rabshakeh supposed that this would have been contrary to God's will.

None of the pagan nations had a religious system that required "one altar only," as did the Jews; and therefore Rabshakeh, having learned that Hezekiah had destroyed some altars (the illegal ones) that were indeed dedicated to Jehovah, he supposed that Jehovah would have been angry with Hezekiah. As Jamieson said, "Some of those altars that Hezekiah destroyed may indeed have been dedicated to Jehovah; but they were worshipped with idols in violation of the Second Commandment."Jamieson, Fausset, and Brown's Commentary, p. 468. Thus Rahshakeh's argument was totally contrary to the truth.

One thing Rabshakeh was absolutely correct about was the dependability of Egypt!

Notice the bold lie that "Jehovah" had sent him against Jerusalem. Indeed the Assyrians were God's instrument in the reduction of the Northern Israel and many of the adjacent cities to Jerusalem, but we may reject as an arrogant falsehood the proposition that God had commanded Sennacherib to take Jerusalem.

We learn from Isaiah 36:10 that the purpose of Sennacherib was the total destruction and devastation of Jerusalem, despite all of the lying promises he had made when he exacted that scandalously large tribute from Hezekiah. The truth comes out right here.

Barnes' Notes on the Whole Bible

And am I now come up without the Lord - Am I come up without his permission or command? Rabshakeh here speaks in the name of his master; and he means to say that he had the express command of Yahweh to inflict punishment on the Jews. It is possible that there had been conveyed to Sennacherib a rumour of what Isaiah had said (see Isaiah 10:5-6) that God would bring the Assyrians upon the Jewish people to punish them for their sins, and that Rabshakeh now pleads that as his authority, in order to show them that resistance would be vain. Or it may be that he uses the name Yahweh here as synonymous with the name of God, and means to say that he had been divinely directed to come up in that expedition. All the ancient warriors usually consulted the gods, and endeavored by auguries to obtain the divine approbation of their plans of conquest, and Rabshakeh may mean simply to say that his master came now under the divine sanction and direction. Or, which is more probable, he made use of this as a mere pretence for the purpose of influencing the people who heard him, and to whom he said he was sent Isaiah 36:12, in order to alienate their minds from Hezekiah, and to induce them to surrender. He knew that it was one of the principles of the Jews, however little they regarded it in practice, to yield to his authority. Wicked people will be glad to plead divine authority for their purposes and plans when they can have the slightest pretence for it.

Calvin's Commentary on the Bible

10.And now have I come up without Jehovah? He now attacks Hezekiah in another manner, by telling him that it will serve no purpose to assemble his forces and to make other warlike preparations. For he alleges that Hezekiah has not to do or to contend with a mortal man, but with God himself, at whose suggestion, and not at his own, he camo hither to destroy the country; and therefore that they who oppose him will fight against God, and consequently all their efforts will be fruitless.

Hence we ought to learn that however earnestly we may be devoted to godliness, and however faithfully we may labor to advance the kingdom of Christ, still we must not expect to be free from every annoyance, but ought rather to be prepared for enduring very heavy afflictions. The Lord does not always recompense our piety by earthly rewards; and indeed it would be an exceedingly unsuitable recompense that we should possess abundant wealth and enjoy outward peace, and that everything should proceed to our wish; for the world reckons even wicked men to be happy on this ground, that they do not endure bad health or adversity, and are free from the pressure of poverty, and have nothing to disturb them. In this respect our condition would not differ at all from that of the reprobate.

This example of Hezekiah, who labored with all his might to restore religion and the true worship of God, and yet endured calamities so heavy and violent that he was not far from despair, ought to be constantly placed before our eyes, in order that, when we shall think float we have discharged our duty, we may nevertheless be prepared to endure conflicts and troubles of every kind, and may not be disturbed if enemies gain an advantage at the first onset, as if all at once they would swallow us up. Those proud and haughty minds will quickly fall, when the first ardor has boiled over and spent its foam, and their eagerness and pride will speedily disappear Rabshakeh boasted of the greatness and power of his king, in order to terrify Hezekiah. Such is the manner in which wicked men act towards us. By threatening words they attack us, and by various terrors they try our patience, or rather through their agency Satan labors, whom we plainly see speaking by the mouth of Rabshakeh. Nay, Satan assumes the character of God himself, and “is transformed into an angel of light.” (2 Corinthians 11:14.) Thus also the Spirit of God himself declares, that the strength of man is frail and fading, and that every one who leans on it seeks his own destruction. (Jeremiah 17:5.) Rabshakeh says the same thing, and discourses as if he were discharging the prophetical office by the command of God.

We ought therefore to distinguish wisely when God speaks, and when, on the other hand, his name is falsely assumed by men; for Satan resorts to various artifices to make himself appear to be like God. All these reproaches were unjustly, as we have said, brought by Rabshakeh against Hezekiah, who did not place his hope in his own strength, and did not vaunt himself through reliance on the Egyptians; but godly men, even when they do well, must be exposed to evil reports. By these stratagems Satan attacks our faith, and unjustly slanders us among men. This temptation is highly dangerous, for we are desirous that our integrity should be well known; and when we are well disposed, we take it ill if other men put a different interpretation on our conduct. Thus Satan endearours by slander to overturn all that has been done out of a good conscience, or accuses us of something with which we are not at all chargeable, or loads us with unfounded slanders, or contrives what never came into our mind; but an upright conscience ought to be like a brazen wall to us, that, imitating the example of Hezekiah, we may stand unshaken against such accusations and slanders.

So far as relates to the last clause, in which Rabshakeh reproaches him with having overturned the worship of God, ⁽³⁶⁾ every person must plainly see how slanderous is that charge; for Hezekiah had taken away false gods and superstitious ⁽³⁷⁾ worship, which God abhors. (2 Kings 18:4.) But we need not wonder that wicked men cannot distinguish between the true God and the false, between superstition, and religion. And the same thing is practiced amongst us every day; for the Papists, who are delighted with nothing but their own superstitions, accuse us of having taken away innumerable inventions of men, and complain that we have impaired and almost abolished the worship of God. They taunt us also in the same manner as that Rabshakeh, “Would God assist those who have taken away his worship, profaned the holy temples, and everything that was established in that beautiful order?” The reason is, that in Popery everything had a dazzling appearance, and drew the admiration of men; while we retain no ceremonies but those which are plain and simple, and free from all pageantry, and therefore they think that we have taken away the worship of God, which they estimate by outward appearances. If any adverse event befalls us, they exclaim that it; is richly deserved, that all the blame attaches to us, that the whole world is punished for our ungodliness, and if we ourselves suffer any calamity they taunt us still more.

Yet with resolute faith we must stand out against such ungodly speeches, by shewing that what they call the worship of God is not his worship, but that we have taken away, and have justly taken away, mere trifles, and that all the contrivances of men do not belong to the worship of God, but. are delusions of Satan, and that nothing is more destructive. We must therefore stand out with unshaken faith against reproaches of every kind, by which Satan endeavors to throw a shade over the practice of godliness. At first sight it appears to be shameful that he overthrew many altars and left but one, that he profaned many temples that one might remain. (2 Kings 18:4.) But Hezekiah was fully acquitted by this single defense, that he undertook nothing but by the word of God; and therefore that he was satisfied with a single altar, because God had forbidden him to erect more, and that he had thrown down all images, because they had been unlawfully set up in opposition to the instructions of the Law. (Exodus 20:4.) We have the same dispute with the Papists in the present day, because they blame us on no other ground than that we have set aside a huge mass of ceremonies, and retain only what God has enjoined. In such cases, however, we must not argue about what pleases men, but what is approved by God.

(36) Our author refers to the charges contained in the 7^th verse of this chapter. — Ed.

(37) “Les idols et l’idolatrie.” “Idols and idolatry.”

Smith's Bible Commentary

Shall we turn to Isaiah chapter 36.

Last week as we completed the thirty-fifth chapter of the book of Isaiah, of course, we got into those glorious prophecies of the future Kingdom Age when Jesus Christ will be reigning over the earth, and how God is going to restore the earth to its Edenic glory. Now we always it seems have sort of curious minds and we wander off on just how God proposes to do the things that He said He is going to do. And in reality, the whys aren't really our real concern. However, we so often make them a concern. You know, "Well, if He did this or if He did that." There are many suggestions as to how the earth might be restored to the Edenic glory and beauty. Here in the thirty-fifth chapter there are references to there being streams in the deserts, pools in the dry places, and so forth. And how that the whole earth is going to be more or less restored, as far as the deserts will be gone. They will blossom as a rose and the whole earth will become very fertile and productive.

With the prophecies of Isaiah there are also those prophecies of the earth being moved out of its place, staggering to and fro as a drunken man, and things of this nature, which has caused some people to theorize that it is quite possible that we will have another polar axis shift. And it could very well explain many of the cataclysmic events that are declared to be taking place during the Great Tribulation. As the earth shakes and as the mountains and the islands disappear. And it talks really of a tremendous cataclysmic upheaval of the earth.

At the present time, the earth is tilted at about, as far as the polar axis in its relationship to the sun, it's tilted at about 23 1/3 degrees, which causes our summer and winter seasons because of this tilt on the polar axis. And now being in the northern hemisphere, the sun is, because of our tilt we are now receiving longer days and will do so up until the twenty-second of June when we come into the summer equinox.

There is a suggestion that there will be another polar axis shift at which time it could be that the earth will come into pretty much a straight alignment with the sun and the earth revolving on its axis. Now if this should result, what would happen is, of course, you would have a medium climate all the way around the earth. You wouldn't really have your seasons any longer. But you'd have pretty much a medium climate around the earth. It would heat up the earth sufficient to melt the ice pack at the North and the South Pole, which would raise the water level around the entire earth.

With the greater warmth it would cause more evaporation of the water on into the atmosphere and would create a much larger moisture barrier within the atmosphere itself. Because of the polar ice packs being melted, you would not have your tremendous cold air, arctic air moving, so all of your winds would become much more mild than they presently are, as the air would move much slower than it now does as a result of the polar arctic winds and so forth that bring these. You have your warm air rising and the cold air moving in. But it would sort of minimize the air movement, much milder winds and so forth than what we presently have.

Probably increased rainfall upon the... around the earth, of course, would raise the water level on all of the shorelines and it would give us a little bit more of a water-earth ratio, rather than 2/3:1/3. And would result probably in the disappearance of all of the desert regions and also all of your extremely hot zones and extremely cold zones so that you'd have a pretty much of a temperate climate all around the world.

We do know that at one time at the North Pole there was tropical vegetation. Mammoths that had been found encased in ice in Siberia have had tropical vegetation still in their digestive tracts. The mammoths were fast frozen there by some cataclysmic event of the past, quite possibly the flood of Noah. We do know that at one time at the South Pole there were great forests because they have found tremendous deposits of charcoal 200 feet under the ice pack, indicating that there were once forests down there. And, again, it could be accountable back to the flood, that at that time there was a polar axis shift causing the tremendous movement of the waters, the oceans and so forth and creating whole new type of continents and entirely new kind of a geography around the earth.

So there are hints and indications in the scripture that this indeed might be what will cause these changing effects. However God works it out, as I say, we only guess. We really don't know. But God is going to work it out and the earth is going to be a beautiful place to live. And so it really doesn't matter. You don't have to put a claim on Hawaii. I don't even know if Hawaii will still be here because during the great cataclysmic changes, it talks about the islands disappearing. It would be a shame, I agree, if Hawaii would go, but you know, no matter where you live it will be beautiful and verdant as God restores the earth.

So chapter 35 is prophetic as it looks ahead into that glorious Kingdom Age. Now from thirty-six to thirty-nine, Isaiah just takes out of the historic records and you'll find that this particular area parallels Second Kings beginning with around chapter 17 or 18. And so he evidently took the historic records. In fact, chapter 37 of Isaiah is identical to Second Kings, chapter 19. So he has just more or less copied the historic records of which Second Kings is a part of the history of the nations of Israel and Judah. And he copied out of the historic accounts these chapters in order to give you the historic background for the prophecies that he has just made of the destruction of the Assyrian forces and so forth. Having prophesied these things, he now gives the historic background that you might see that God's Word was accurate and true and what God foretold would come to pass did indeed transpire.

So these next four chapters are just out of the Kings and other historic records that he had available to him that we do not have now. And they just covered this period of history over which he has been prophesying, the period of history when the Assyrians would be bringing their armies in an invasion of Jerusalem but would be turned back by the hand of God. So this is the history of it.

Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib the king of Assyria came up against the defensed cities of Judah, and took them. And the king of Assyria sent Rabshakeh ( Isaiah 36:1-2 )

Now Rabshakeh is the title. We really don't know what the name of the man was, but that is the title of this particular person.

from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool. Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder. And Rabshakeh said unto them, Go tell Hezekiah, Thus saith the great king, the king of Assyria, What is this confidence wherein you trust? I say, (but they are but vain words) I have counsel ( Isaiah 36:2-5 )

He said, "You're saying, actually, that you have counsel,"

and strength for war: now on whom are you trusting, that you would rebel against me? Lo, you are trusting in the staff of the broken reed, of Egypt; whereon if a man would lean, it would go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him. But if you say to me, We trust in Yahweh our God: is it not he, whose high places and whose altars Hezekiah has taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar? ( Isaiah 36:5-7 )

Now Rabshakeh shows his ignorance of the worship of the God of Israel or the God of Judah. For Hezekiah did indeed destroy the altars and the high places and the groves in which the children of Israel were worshipping the gods of the Canaanites. The worship of Molech and Baal and Mammon was done in these groves and in these high places. And so one of the pluses of Hezekiah is that when he came to the throne, he tore down the altars to the false gods that the children of Israel had been worshipping. But as is so often the case, those that are looking from the outside in presume to know a lot of what is being taught or said and really they know nothing of the truth. And in this case, Rabshakeh was totally wrong in that he is accusing Hezekiah of tearing down the altars or tearing down the high places of Jehovah. Jehovah actually commanded them not to build the high places and all. He spoke out against them. And it was established that there was only one place that they should gather to worship Jehovah and to offer sacrifices and that was in Jerusalem at the temple. And so Rabshakeh shows his total ignorance of Jehovah in his remarks.

Now he also is assuming that the children of Judah had gone to Egypt for help. But Hezekiah had been counseled by Isaiah not to go down to Egypt for help but just to trust in the Lord. Now, the natural thing to do in this situation, the wise natural thing would have been to go down to Egypt to seek their help because Egypt was also being threatened by Assyria. And so it would have made good natural sense to go down to get Egypt's help. But what often is to us good natural sense isn't always good spiritual sense. And where naturally it would have been a smart move, from a spiritual standpoint it would have been a bad move and God recommended and counseled them against it. He said, "Trust in Me and not in the arm of Egypt or in the arm of flesh." And so Rabshakeh shows two cases of his ignorance of the situation.

One is ignorance of their worship of Yahweh. Secondly, his ignorance of the counsel that God had given to them not to trust in Egypt. So they were not trusting in Egypt. They were trusting completely in the Lord through the encouragement of Isaiah to just trust in the Lord to deliver the Assyrian host into their hand. Now he is belittling them. He said, "Look, give me some money and I'll give you two thousand horses. And let's see if you can find enough men to sit upon those horses. We'll help you to fight us."

Just give us some pledges, and we'll give you two thousand horses, [if you can put men upon them] if you're able to set riders on them. How then will you turn away the face of just one captain of the least of my master's servants, and you put your trust in Egypt for chariots and for horsemen? And do you think that I now come up without the LORD against this land to destroy it? Yahweh said unto me, Go up against this land, and destroy it ( Isaiah 36:8-10 ).

So now he is blaspheming God. He is saying, "Hey, God is giving me directions. You think I'd come out up here without God's instructions? For Yahweh said to me, 'Come on up and besiege this place.'"

Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language [or in Aramaic]; for we understand it: don't speak to us in the Jews' language, in the ears of the people that are upon the wall ( Isaiah 36:11 ).

Now here are all of the men of Israel sitting there on the wall and so these emissaries have had to kind of figure, "Man, these guys must be demoralizing these people saying, 'If we gave you two thousand horses you couldn't put men on them. And how are you ever going to defy us?' and all." And so they said, "Hey, don't talk to us in Hebrew. Talk to us in the Syrian; we can understand your Syrian tongue. We're Aramaic, we understand that. Speak to us in Aramaic." But this Rabshakeh picked up on what they were noticing and so he said,

[Hey, wait a minute.] Didn't the king send me to talk to you men on the wall? ( Isaiah 36:12 )

I don't care about your king Hezekiah.

And he stood, and he cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king, the king of Assyria. Thus saith the king, Don't let Hezekiah deceive you: for he shall not be able to deliver you. Neither let Hezekiah make you trust in the LORD [or in Yahweh], saying, Yahweh will surely deliver us: for this city shall not be delivered into the hand of the king of Assyria. Hearken not to Hezekiah: for thus saith the king of Assyria, Just make an agreement with me by a present [just pay some tribute], and come on out ( Isaiah 36:13-16 ):

And just work in your fields.

eat of your own vines, and of your own fig tree, drink waters out of your own cistern; Until I come and repopulate you in another land that is just as nice and pleasant as this one ( Isaiah 36:16-17 ).

Now Sennacherib, the Assyrian king, had the habit or custom of repopulating the peoples from their lands, because as they would move them out of their land, away from their families and away from their friends, they had to learn a whole new culture and were with different people, and it kept them from banding together in a rebellion. And so he's offering them here. "We'll just take you away and we'll give you another land that's just as pleasant and nice as this. Just pay tribute and just wait for us to come and repopulate you." And then again he said,

Beware lest Hezekiah persuade you, saying, Yahweh will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? ( Isaiah 36:18 )

So he's now exalting himself against the God of Jacob.

Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? Who are they among all the gods of these lands, that have delivered their land out of my hand, that Yahweh should deliver Jerusalem out of my hand? But the men on the wall wisely held their peace, they didn't answer a word: for the king's commandment was, Don't answer him. Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and they told him the words of Rabshakeh ( Isaiah 36:19-22 ).

Now it was a custom that when you were very upset or when you were in real trouble, the thing to do is just tear your clothes. And so these guys have been receiving all of these threats now from this emissary of the king of Assyria and it's been a bad experience, so they tear their clothes and sort of, "Hey, woe is us. We've had it," kind of a thing. And they came in to Hezekiah with their clothes torn.

"

Dr. Constable's Expository Notes

An ultimatum 36:1-20

Dr. Constable's Expository Notes

Perhaps the commander was referring to Isaiah 10:5-6, Isaiah’s prophecy that God would send Assyria against His people. Alternatively, he may have just been claiming divine authorization for Sennacherib’s invasion when there was none. It was not unusual for ancient Near Eastern conquerors to claim that the god of the invaded people had joined the invader. [Note: See Pritchard, ed., Ancient Near . . ., pp. 277, 278, 283, 286, 289, 290, 291, 293, 301, 312-15, 462.]

Hezekiah’s officials interrupted the commander when they heard this last unsettling claim.

Gill's Exposition of the Whole Bible

And am I now come up without the Lord against this land to destroy it?.... He would insinuate that he had a commission from the Lord God, and that it was by his will and order that he came up to destroy the land; which he said to intimidate Hezekiah and his subjects, as knowing that nothing was more likely to do it than that so far it was true, that he did not come up without the knowledge of the Lord, nor without his will to chastise, but not to destroy, as the event showed:

the Lord said unto me: by the impulse of his Spirit, or by one of his prophets, as he would suggest:

go up against this land, and destroy it; which was a lie of his own making; he knew that the Lord had said no such thing to him, nor had sent him on such an errand; unless he concluded it from his success in taking the fenced cities of Judah, and from Samaria, and the ten tribes, being delivered up in time past into the hands of the king of Assyria, and so was confident this would be the fate of Judah and Jerusalem.

Henry's Complete Commentary on the Bible

      1 Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them.   2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field.   3 Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder.   4 And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?   5 I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?   6 Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.   7 But if thou say to me, We trust in the LORD our God: is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar?   8 Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.   9 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?   10 And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.

      We shall here only observe some practical lessons. 1. A people may be in the way of their duty and yet meet with trouble and distress. Hezekiah was reforming, and his people were in some measure reformed; and yet their country is at that time invaded and a great part of it laid waste. Perhaps they began to grow remiss and cool in the work of reformation, were doing it by halves, and ready to sit down short of a thorough reformation; and then God visited them with this judgment, to put life into them and that good cause. We must not wonder if, when we are doing well, God sends afflictions to quicken us to do better, to do our best, and to press forward towards perfection. 2. That we must never be secure of the continuance of our peace in this world, nor think our mountain stands so strong that it cannot be moved. Hezekiah was not only a pious king, but prudent, both in his administration at home and in his treaties abroad. His affairs were in a good posture, and he seemed particularly to be upon good terms with the king of Assyria, for he had lately made his peace with him by a rich present (2 Kings 18:14), and yet that perfidious prince pours an army into his country all of a sudden and lays it waste. It is good for us therefore always to keep up an expectation of trouble, that, when it comes, it may be no surprise to us, and then it will be the less a terror. 3. God sometimes permits the enemies of his people, even those that are most impious and treacherous, to prevail far against them. The king of Assyria took all, or most, of the defenced cities of Judah, and then the country would of course be an easy prey to him. Wickedness may prosper awhile, but cannot prosper always. 4. Proud men love to talk big, to boast of what they are, and have, and have done, nay and of what they will do, to insult over others, and set all mankind at defiance, though thereby they render themselves ridiculous to all wise men and obnoxious to the wrath of that God who resists the proud. But thus they think to make themselves feared, though they make themselves hated, and to carry their point by great swelling words of vanity, Jude 1:16. 5. The enemies of God's people endeavour to conquer them by frightening them, especially by frightening them from their confidence in God. Thus Rabshakeh here, with noise and banter, runs down Hezekiah as utterly unable to cope with his master, or in the least to make head against him. It concerns us therefore, that we may keep our ground against the enemies of our souls, to keep up our spirits by keeping up our hope in God. 6. It is acknowledged, on all hands, that those who forsake God's service forfeit his protection. If that had been true which Rabshakeh alleged, that Hezekiah had thrown down God's altars, he might justly infer that he could not with any assurance trust in him for succour and relief, Isaiah 36:7; Isaiah 36:7, We may say thus to presuming sinners, who say that they trust in the Lord and in his mercy. Is not this he whose commandments they have lived in the contempt of, whose name they have dishonoured, and whose ordinances they have slighted? How then can they expect to find favour with him? 7. It is an easy thing, and very common, for those that persecute the church and people of God to pretend a commission from him for so doing. Rabshakeh could say, Have I now come up without the Lord? when really he had come up against the Lord, Isaiah 37:28; Isaiah 37:28. Those that kill the servants of the Lord think they do him service and say, Let the Lord be glorified. But, sooner or later, they will be made to know their error to their cost, to their confusion.