But the Rabshakeh replied, "Has my master sent me to speak these words only to you and your master, and not to the men sitting on the wall, who are destined with you to eat their own dung and drink their own urine?" But the Rabshakeh repliedThe Rabshakeh was a high-ranking Assyrian official, likely a chief cupbearer or field commander, sent by King Sennacherib of Assyria. His role was to deliver messages and negotiate on behalf of the king. This encounter occurs during the Assyrian siege of Jerusalem under King Hezekiah of Judah. The Rabshakeh's reply is part of a psychological warfare tactic, aiming to demoralize the people of Jerusalem. Has my master sent me to speak these words only to you and your master
The "master" refers to King Sennacherib, and "you and your master" refers to the officials of King Hezekiah. The Rabshakeh's question implies that his message is not just for the leaders but for all the people, emphasizing the public nature of his threat. This tactic is meant to undermine the confidence of the leaders and create fear among the populace. and not to the men sitting on the wall
The men on the wall are the soldiers and citizens of Jerusalem who are directly involved in the city's defense. The wall represents the last line of defense against the Assyrian army. By addressing them, the Rabshakeh seeks to sow doubt and fear among those who are actively defending the city, potentially weakening their resolve. who are destined with you to eat their own dung and drink their own urine
This graphic imagery is a reference to the dire conditions of a siege, where food and water become scarce. The Rabshakeh is predicting that the siege will lead to such desperation that the people will resort to consuming waste to survive. This statement is designed to instill hopelessness and encourage surrender. The use of such vivid language highlights the severity of the situation and the Assyrian confidence in their ability to conquer Jerusalem.
In the broader biblical context, this passage illustrates the theme of trust in God versus reliance on human power. Despite the Rabshakeh's threats, King Hezekiah's response is to seek the Lord's guidance, demonstrating faith in divine deliverance. This event foreshadows the miraculous deliverance of Jerusalem, as recorded later in the chapter, where God intervenes to protect the city. Persons / Places / Events 1. RabshakehThe Assyrian field commander who delivered a message from King Sennacherib of Assyria to King Hezekiah of Judah, attempting to demoralize the people of Jerusalem. 2. HezekiahThe King of Judah, known for his faithfulness to God and his efforts to reform the religious practices of his people. 3. JerusalemThe capital city of Judah, under siege by the Assyrian army during this event. 4. Assyrian SiegeThe military campaign led by King Sennacherib of Assyria against Judah, aiming to conquer Jerusalem. 5. The Men on the WallThe defenders and inhabitants of Jerusalem who were directly addressed by Rabshakeh's taunting message. Teaching Points The Power of WordsRabshakeh's speech was designed to instill fear and doubt. As believers, we must be discerning about the messages we hear and focus on God's truth. Faith Under PressureHezekiah's situation teaches us the importance of maintaining faith and seeking God's guidance in times of crisis. God's SovereigntyDespite the Assyrian threat, God was in control. This reminds us to trust in His sovereignty over our circumstances. Community and LeadershipThe interaction between Rabshakeh and the men on the wall highlights the importance of strong, faith-filled leadership in guiding and encouraging a community. Spiritual WarfareThe psychological tactics used by Rabshakeh reflect the spiritual battles we face. We must equip ourselves with God's Word to stand firm. Bible Study Questions 1. How does Rabshakeh's message reflect the tactics of spiritual warfare we encounter today, and how can we respond biblically? 2. In what ways did Hezekiah demonstrate faith and leadership during the Assyrian siege, and how can we apply these principles in our own lives? 3. How does the account of the Assyrian siege in 2 Kings 18-19 encourage us to trust in God's sovereignty and protection? 4. What role does community play in facing external threats, and how can we support one another in our faith journeys? 5. How can we discern and counteract messages that seek to undermine our faith, using Scripture as our guide? Connections to Other Scriptures Isaiah 36-37These chapters parallel the events of 2 Kings 18-19, providing additional context and details about the Assyrian siege and Hezekiah's response. 2 Chronicles 32Offers another account of Hezekiah's reign and the Assyrian threat, emphasizing Hezekiah's faith and God's deliverance. Psalm 46Often associated with God's protection of Jerusalem during this time, highlighting themes of divine refuge and strength. People Abi, Abijah, Ahaz, Asaph, David, Elah, Eliakim, Hezekiah, Hilkiah, Hoshea, Israelites, Joah, Pharaoh, Rabsaris, Rabshakeh, Sennacherib, Shalmaneser, Shebna, Tartan, Zachariah, ZechariahPlaces Arpad, Assyria, Egypt, Gaza, Gozan, Habor River, Halah, Hamath, Hena, Ivvah, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's FieldTopics Butlers, Chief, Doomed, Drink, Dung, Eat, Excretions, Feed, Filth, Hasn't, Master, Piss, Rabshakeh, Rab'shakeh, Rab-shakeh, Replied, Seated, Short, Shut, Sit, Sitting, Speak, Town, Urine, Vilest, WallDictionary of Bible Themes 2 Kings 18:27 5529 sieges 2 Kings 18:13-35 7240 Jerusalem, history 2 Kings 18:17-35 8833 threats Library Hezekiah, a Pattern of Devout Life
'Hezekiah trusted in the Lord God of Israel.... 6. He clave to the Lord, and departed not from following Him, but kept His commandments.'--2 KINGS xviii. 5,6. Devout people in all ages and stations are very much like each other. The elements of godliness are always the same. This king of Israel, something like two thousand six hundred years ago, and the humblest Christian to-day have the family likeness on their faces. These words, which are an outline sketch of the king's character, are really …
Alexander Maclaren—Expositions of Holy ScriptureThe Woman of Samaria
(Twelfth Sunday after Trinity, 1856.) 2 Kings xviii. 9-12. And it came to pass in the fourth year of King Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser, king of Assyria, came up against Samaria, and besieged it. And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken. And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor …
Charles Kingsley—Town and Country Sermons A Living Book
[Illustration: (drop cap T) Symbol of "Asshur", the principal Assyrian idol.] There is only one Book that never grows old. For thousands of years men have been writing books. Most books are forgotten soon after they are written; a few of the best and wisest are remembered for a time. But all at last grow old; new discoveries are made; new ideas arise; the old books are out of date; their usefulness is at an end. Students are the only people who still care to read them. The nations to which the …
Mildred Duff—The Bible in its Making The Old Testament and Archeology
A century ago the student of the world's history found it exceedingly difficult, if not impossible, to paint for himself a clear picture of events antedating B.C. 400. Concerning earlier periods, he was, aside from the Old Testament, practically without records that could claim contemporaneousness with the events recorded. But, one hundred years ago, men had commenced to test every statement, be it historical, or scientific, or theological, by severe canons of criticism, and if it could not stand …
Frederick Carl Eiselen—The Christian View of the Old Testament Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but …
John Lightfoot—From the Talmud and Hebraica Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 General Principles of Interpretation. 1 Since the Bible Addresses Men in Human Language...
CHAPTER XXXIV. GENERAL PRINCIPLES OF INTERPRETATION. 1. Since the Bible addresses men in human language, and according to human modes of thinking and speaking, the interpreter's first work is to ascertain the meaning of the terms employed. Here he must proceed as in the case of other writings, seeking by the aid of grammars, lexicons, cognate languages, ancient versions, ancient interpreters, and whatever other outward helps are available, to gain a thorough knowledge of the language employed by …
E. P. Barrows—Companion to the Bible Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The History Books
[Illustration: (drop cap T) Assyrian idol-god] Thus little by little the Book of God grew, and the people He had chosen to be its guardians took their place among the nations. A small place it was from one point of view! A narrow strip of land, but unique in its position as one of the highways of the world, on which a few tribes were banded together. All around great empires watched them with eager eyes; the powerful kings of Assyria, Egypt, and Babylonia, the learned Greeks, and, in later times, …
Mildred Duff—The Bible in its Making Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 18:27 NIV2 Kings 18:27 NLT2 Kings 18:27 ESV2 Kings 18:27 NASB2 Kings 18:27 KJV
2 Kings 18:27 Commentaries
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