2 Kings 18:17-25

How does the Assyrian spokesman challenge Judah’s confidence?

Berean Standard Bible

17 Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field. 18 Then they called for the king. And Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them. 19 The Rabshakeh said to them, “Tell Hezekiah that this is what the great king, the king of Assyria, says: What is the basis of this confidence of yours? 20 You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me? 21 Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. 22 But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem: ‘You must worship before this altar in Jerusalem’? 23 Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them! 24 For how can you repel a single officer among the least of my master’s servants when you depend on Egypt for chariots and horsemen? 25 So now, was it apart from the LORD that I have come up against this place to destroy it? The LORD Himself said to me, ‘Go up against this land and destroy it.’”

What is the context?

Assyrian officials arrive with a great army and meet Judah’s representatives near the aqueduct of the upper pool. Their spokesman questions whether Judah has either military resources or a trustworthy source of help.

He ridicules reliance on Egypt, misrepresents Hezekiah’s removal of high places as an offense against the Lord, and mocks Judah’s ability even to provide riders for horses.

He then claims that the Lord Himself sent him to destroy the land. This assertion belongs to the threatening speech; it must be distinguished from a prophetic word the narrator independently endorses. The coming response through Isaiah will address that claim.

How is this passage commonly understood?

Wesley reads the spokesman’s argument about the altars as misunderstanding the reform and his claim of divine instruction as a means of intimidation. The chapter itself has already praised Hezekiah’s faithfulness. A powerful speaker’s use of the Lord’s name cannot by itself establish that he speaks truthfully for Him.

What is our position?

We don't have a position on this passage yet. When our study reaches a conclusion the text supports, it will appear here.

Where can I study this further?

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