2 Kings 18:29
Thus said the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:
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(29) Let not Hezekiah deceive you.—Rab-shakeh was quick-witted enough to take instant advantage of Eliakim’s unwary remark, and to come forward in the character of a friend of the people (Cheyne). (For the verb, see Genesis 3:13.)

His hand.—To be corrected into “my hand,” in accordance with all the versions, save the Targum.

18:17-37 Rabshakeh tries to convince the Jews, that it was to no purpose for them to stand it out. What confidence is this wherein thou trustest? It were well if sinners would submit to the force of this argument, in seeking peace with God. 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 out against him? A great deal of art there is in this speech of Rabshakeh; but a great deal of pride, malice, falsehood, and blasphemy. Hezekiah's nobles held their peace. 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. Their silence made Rabshakeh yet more proud and secure. It is often best to leave such persons to rail and blaspheme; a decided expression of abhorrence is the best testimony against them. The matter must be left to the Lord, who has all hearts in his hands, committing ourselves unto him in humble submission, believing hope, and fervent prayer.There were two grounds, and two only, on which Hezekiah could rest his refusal to surrender,

(1) ability to resist by his own natural military strength and that of his allies; and

(2) expectation based upon the language of Isaiah Isa 30:31; Isaiah 31:4-9, of supernatural assistance from Yahweh.

The Rab-shakeh argues that both grounds of confidence are equally fallacious.

27. that they may eat, &c.—This was designed to show the dreadful extremities to which, in the threatened siege, the people of Jerusalem would be reduced. No text from Poole on this verse. And the king of Assyria sent Tartan and Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great host against Jerusalem,.... Notwithstanding he took the above large sum of money of him, so false and deceitful was he: these were three generals of his army, whom he sent to besiege Jerusalem, while he continued the siege of Lachish; only Rabshakeh is mentioned in Isaiah 36:2 he being perhaps chief general, and the principal speaker; whose speech, to the end of this chapter, intended to intimidate Hezekiah, and dishearten his people, with some circumstances which attended it, are recorded word for word in Isaiah 36:1 throughout; See Gill on Isaiah 36:1 and notes on that chapter. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:
29. out of his hand] The natural expression would be ‘out of my hand’. And so it is rendered in all the versions but the Chaldee. It is worth noting that in Isaiah these words are not expressed.Verse 29. - Thus saith the king, Let not Hezekiah deceive you. Rabshakeh and his master, no doubt, both of them thought Hezekiah's grounds of confidence would prove fallacious, and that all who should trust in them would find themselves "deceived." There were but two grounds that Hezekiah could possibly put forward:

(1) deliverance by human means - by his own armed strength and that of his allies;

(2) deliverance by supernatural means - by some great manifestation of miraculous power on the part of Jehovah. Rabshakeh thinks both equally impossible. The first, however, is too absurd for argument, and he therefore takes no further notice of it; but the second he proceeds to combat, in vers. 33-35. For he shall not be able to deliver you out of his hand. Correct grammar requires "out of my hand;" but Rabshakeh forgets that he is professing to report the words of Sennacherib. Still less could Hezekiah rely upon his military resources. נא התערב: enter, I pray thee, (into contest) with my lord, and I will give thee 2000 horses, if thou canst set the horsemen upon them. The meaning, of course, is not that Hezekiah could not raise 2000 soldiers in all, but that he could not produce so many men who were able to fight as horsemen. "How then wilt thou turn back a single one of the smallest lieutenants of my lord?" פל את־פּני השׁיב, to repulse a person's face, means generally to turn away a person with his petition (1 Kings 2:16-17), here to repulse an assailant. אחד פּחת is one pasha; although אחד hguo, which is grammatically subordinate to פּחת, is in the construct state, that the genitives which follow may be connected (for this subordination of אחד see Ewald, 286, a.). פּחה (see at 1 Kings 10:15), lit., under-vicegerent, i.e., administrator of a province under a satrap, in military states also a subordinate officer. ותּבטח: and so (with thy military force so small) thou trustest in Egypt וגו לרכב, so far as war-chariots and horsemen are concerned.
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