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.

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.

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