1. It happened in the fourteenth year. In this and the following chapter the Prophet relates a remarkable history, which may be regarded as the seal of his doctrine, in which he predicted the calamities that would befall his nation, and at the same time promised that God would be merciful to them,…

2. Then the king of Assyria Rent Rabshakeh. The order of the narrative may here have been altered; for he had formerly said that Sennacherib had taken all the cities of Judea, and now he says that he sent Rabshakeh from Lachish, implying that he was besieging it, and consequently he had not yet…

3. And Eliakim went to him. Eliakim was formerly mentioned. It was he to whom the Lord promised that he would give him the chief power in the kingdom after the banishment of Shebna.

4. Say now to Hezekiah. He relates that the three ambassadors, though they were attended by all the magnificence that yet remained in the kingdom, were not only repulsed, but disdainfully treated by the tyrant’s delegate, and loaded with disgraceful reproaches; for, as if Hezekiah had been…

5. I have said (only a word of the lips) In the sacred history the word employed is, Thou hast said This may be explained as a declaration what kind of courage Rabshakeh thinks that Hezekiah possesses; as if he had said, “Such are thy deliberations.” In this passage the use of the first person, “I…

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…

7. And if thou shalt say to me. Rabshakeh employs an argument which consists of three parts. Either Hezekiah thinks that he has sufficient strength to resist, or he expects assistance from Egypt, or he trusts in God.

8. Now come, give a hostage. He concludes that there will be nothing better for Hezekiah than to lay aside the intention of carrying on war, to surrender himself, and to promise constant obedience to the king of Assyria. To persuade him the more, Rabshakeh again reproaches him with his poverty.

9. And how dost thou despise? He confirms the preceding statement, and shews that ttezekiah is so far from being able to endure the presence of his king, that he ought not to be compared to the very smallest of his captains.

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.

11. Then said Eliakim. This circumstance again shews how deeply Hezekiah was depressed, when by his ambassador he entreats so humbly the servant of his enemy.

12. And Rabshakeh said. Hence we see the fierceness and insolence of the enemy, and hence also it is evident that Hezekiah’s kingdom was on the brink of ruin; for here Rabshakeh speaks like a conqueror, and does not address Hezekiah as a king, but as if he had been his slave.

13. Therefore Rabshakeh stood, and cried with a loud voice in the Jewish language. The Prophet shews by what expedients Rabshakeh endeavored to shake the heart of the people, and first relates that he spoke in the Jewish language, though the ambassadors entreared him not to do so.

14. Thus saith the king. While he claims for his master the name of king, he speaks of Hezekiah as a private individual, without adding any title. Let not Hezekiah impose upon you.

15. And let not Hezekiah make you trust in Jehovah. He quotes the exhortation by which Hezekiah encouraged the people, and speaks lightly of it as an idle and unfounded speech.

16. Do not listen to Hezekiah. While he labors to turn away the hearts of the people from Hezekiah, he at the same time invites them to pleasures, that they may forget God and not expect anything from him.

17. Till I come and take you away. He now adds another condition far harder than the former; for he declares that peace cannot be made with Sennacherib in any other way than by the people going into banishment.

18. Lest perhaps Hezekiah deceive you. This is another argument different from the former, by which he endeavors to withdraw the people from Hezekiah and from confidence in God.

19. Where are the gods of Hamath and Arpad? It is supposed that Hamath was Antioch in Syria, that Arpad was that city from which colonies were brought to Damascus, and that Sepharvaim was a city situated in the country of Damascus.

20. That Jehovah should rescue Jerusalem out of my hand? The particle כי (ki) is taken by commentators in both places interrogatively, “Did the gods of the nations deliver? And will your God deliver?” But in order to make the meaning flow more smoothly, I have preferred to render the second clause,…

21. And they were silent. This is added in order that we may more fully understand how deep was the affliction which prevailed throughout the whole of Judea; for the good king, having hardly any strength or means of defense, is therefore struck dumb even when an enemy insults him.

22. Then came Eliakim. We now see that Eliakim and the other ambassadors were not silent as if they either approved of the impiety of Rabshakeh, or through dread of danger connived at such blasphemies; for they tear their garments, and in that manner give visible display how highly they are…