Verse-by-Verse Bible Commentary
Isaiah 36:6

Clarke's Commentary

Verse Isaiah 36:6. The staff of this broken reed — A weakened, faithless ally.

On Egypt — The Bodl. MS. adds מלך melech, the king of Egypt; and so perhaps the Chaldee might read.

It will go into his hand, and pierce it — Will take subsidy after subsidy, and do nothing for it.

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

Lo, thou trustest - It is possible that Sennacherib might have been apprised of the attempt which had been made by the Jews to secure the cooperation of Egypt (see the notes at Isaiah 30:1-7; Isaiah 31:1 ff), though he might not have been aware that the negotiation was unsuccessful.

In the staff of this broken reed - The same comparison of Egypt with a broken reed, or a reed which broke while they were trusting to it, occurs in Ezekiel 29:6-7. Reeds were doubtless used often for staves, as they are now. They are light and hollow, with long joints. The idea here is, that as a slender reed would break when a man leaned on it, and would pierce his hand, so it would be with Egypt. Their reliance would give way, and their trusting to Egypt would be attended with injury to themselves (compare Isaiah 30:5, Isaiah 30:7; Isaiah 31:3).

Calvin's Commentary on the Bible

6.Behold, thou hast trusted in, that broken staff of reed. This is probably separate from the former verse; for, having formerly said that the eloquence by which he flatters the people is all that Hezekiah possesses, and having inferred from this that his confidence is exceedingly foolish, he now comes to other particulars. He employs every method for shaking the hearts of the people, that all, being stunned, may absolutely surrender. Accordingly, after having represented Hezekiah to be contemptible as to his internal resources, he next adds, that the external resources are idle and useless, and says that they are greatly mistaken in expecting any assistance whatever from the Egyptians.

And, first, he compares the Egyptians to “a staff of reed” on account of their weakness; secondly, for the sake of amplification he calls them “a broken staff;” thirdly, he says that it is so far from supporting that it pierces the hands that lean upon it. The meaning may be thus summed up, “the hope which the Jews entertain of receiving aid from the Egyptians is not only false and unfounded, but pernicious.” And indeed with truth might Rabshakeh have said this, if it had been true that Hezekiah relied on the Egyptians; but he slanderously and falsely accuses the pious king of this vain confidence Yet God justly rewarded a rebellious and disobedient people by allowing this filthy dog to reproach them with their wicked revolt. Isaiah had formerly (Isaiah 30:1, and 31:1, 6) condemned this crime in severe terms, but their deaf ears refused to admit the reproof; and therefore the Jews, who had wickedly despised a Prophet that spoke to them in the name of God, deserved to have Rabshakeh for their instructor.

We are therefore warned by this example, that there is no reason to wonder if unbelievers, who do not obey the counsel of God for their salvation, and reject all prophecies, are subjeered to the jeers of their enemies, as Rabshakeh, the captain of the Assyrian king, now haughtily taunts the rebellious Jews. Yet it is of importance to consider how great a difference there is between the warnings of God and the mockeries of Satan. When God wishes to dissuade us from sinful confidence in the flesh, he declares in general terms, “Cursed be he that trusteth in man,” (Jeremiah 17:5.) that the whole world may be reduced to nothing, and that thus we may be satisfied with himself alone; and therefore, when he has brought us low, he instantly imparts courage to us by holding out a remedy. But when Satan deceitfully blames any vain hope, he drives us to despair, and urges us to many other hopes equally bad or still worse, and tempts us to adopt unlawful methods; as Rabshakeh does not smite the hope which the Jews entertained from the Egyptians, in order that they may rely on God alone, but substitutes the king of Assyria, as if safety ought not to be expected from any other quarter, tie names Pharaoh, but likewise includes the whole nation.

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

He knew that some of the Judean nobles had put their trust in Egypt and had sent ambassadors there to make a treaty (cf. Isaiah 30:1-7). But he also knew, better than those officials, that Egypt was not only an unreliable ally but a dangerous one, an opinion Isaiah shared (cf. ch. 20; Isaiah 28:15; Ezekiel 29:6). Sennacherib had already defeated the Egyptians, who for the first and last time had unsuccessfully come to the aid of the Philistines, at Eltekeh northwest of Lachish.

Gill's Exposition of the Whole Bible

Lo, thou trustest in the staff of this broken reed, on Egypt,.... His ally and auxiliary; and which is rightly called "the staff of a broken reed", if trusted to, and leaned upon, being weak and frail, and an insufficient ground of confidence to depend upon; the allusion seems to be to the cane or reed which grew upon the banks of the river Nile, in Egypt:

whereon if a man lean, it will go into his hand, and pierce it; the splinters of the broken reed being leaned on, will enter into a man's hand, and do him harm, instead of being a help to him to walk with:

so is Pharaoh king of Egypt to all that trust in him; pernicious and harmful, instead of being useful and helpful.

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.