2 Kings 18:30
Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.
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EXPOSITORY (ENGLISH BIBLE)
(30) Neither let Hezekiah make you trust in the Lord.—Hezekiah cannot save you himself (2Kings 18:29); Jehovah will not do so (2Kings 18:25). The “Jewish colouring” of the verse is not apparent to the present writer. If Rab-shakeh could speak Hebrew, he would almost certainly know the name of the god of the Jews; and it was perfectly natural for him to assume that Hezekiah and his prophets would encourage the people to trust in the God who had His sanctuary on Zion, and was bound to defend His own dwelling-place. The words are not so exact a reproduction of Isaiah’s language (Isaiah 37:35) as to preclude this view.

Delivered.—Rather, given, yielded up.

2 Kings 18:30-31. Neither let Hezekiah make you trust in the Lord — This was high presumption indeed, to endeavour to persuade them not to place their confidence in God, as if his master were stronger than God. Make an agreement with me by a present — To redeem yourselves from all the calamities of a close siege, and from that death and destruction which will certainly follow on them: or, according to the marginal reading, make with me a blessing, that is, a blessed peace, whereby you may be delivered out of your distressed and miserable condition, and may receive from me the blessings of protection and provision, which your king cannot afford you. Then eat ye every man of his own vine — Upon these terms I will give you no disturbance; but quietly suffer each of you to enjoy his own possessions.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. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.
EXEGETICAL (ORIGINAL LANGUAGES)
30. this city shall not be delivered] R.V. given. The Hebrew word is not the same as that rendered ‘deliver’ in this verse and the previous one. It is desirable that the difference should be made plain to the English reader.Verse 30. - Neither let Hezekiah make you trust in the Lord. Rabshakeh seems to be aware that this is the argument which Hezekiah is, in point of fact, mainly urging. If at one time he had trusted in Egypt, that trust was now quite or well-nigh gone. The tone of his exhortations was that recorded in Chronicles (2 Chronicles 32:6-8), "He set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying, Be strong and courageous, be not afraid nor dismayed for the King of Assyria, nor for all the multi-rude that is with him: for there be more with us than with him [see 2 Kings 6:16]; with him is an arm of flesh; but with us is the Lord our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah King of Judah." Saying, The Lord will surely deliver us, and this city shall not be delivered into the hand of the King of Assyria. Hezekiah's was, in part, a general conviction that God would not forsake his people, who had recently turned to him, if not with absolute sincerity, yet at any rate with public confession of sin, and public acknowledgment of his mercies, and public profession of an intention to serve him; in part, probably, a special reliance on some definite prophecies of Isaiah, that the city should not be taken (see Isaiah 31:4-6; Isaiah 34:20-22). 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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