2 Kings 18:33

Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(33) Hath any . . . his land.—Literally, have the gods of the nations at all delivered every one his own Land? If this is to be consistent with 2Kings 18:25, we must suppose the thought to be that the god of each conquered nation had favoured the Assyrian cause, as Jehovah is here alleged to be doing. But, as 2Kings 18:34-35 seem to imply the impotence of the foreign deities when opposed to the might of Assyria, a verbal inconsistency may be admitted. (See Note on 2Chronicles 32:15.)

The rab-sak would hardly be very particular about what he said in an extemporised address, the sole aim of which was to work on the fears of the Jews. The connection of thought in his mind may have been somewhat as follows: “Jehovah, instead of opposing, manifestly favours our arms; and even if that be otherwise, as you may believe, no matter! He is not likely to prove mightier than the gods of all the other nations that have fallen before us.”

Out of the hand of the king of Assyria.—Sennacherib, or his spokesman, thinks of his predecessors as well as of himself, as is evident from 2Kings 19:12-13. (Comp. 2Chronicles 32:13-14.)

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

The boast is natural. The Assyrians had had an uninterrupted career of success, and might well believe that their gods were more powerful than those of the nations with whom they had warred. It is not surprising that they did not understand that their successes hitherto had been allowed by the very God, Yahweh, against whom they were now boasting themselves.

Jamieson-Fausset-Brown Bible Commentary

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.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

33. Hath any of the gods of the nations delivered at all] R.V. ever delivered. So that it is clear that Rab-shakeh, in spite of his language in verse 25, counted Jehovah as but one among the many local deities which were supposed specially to belong to one city or one country.

Pulpit Commentary

Verse 33. - Hath any of the gods of the nations delivered at all his land out of the hand of the King of Assyria? To Rabshakeh, and the Assyrians generally, this seemed a crushing and convincing, absolutely unanswerable, argument. It had all the force of what appeared to them a complete induction. As far back as they could remember, they had always been contending with different tribes and nations, each and all of whom had had gods in whom they trusted, and the result had been uniform - the gods had been unequal to the task of protecting their votaries against Assyria: how could it be imagined that Jehovah would prove an exception? If he was not exactly, as Knobel calls him, "the insignificant god of an insignificant people," yet how was he better or stronger than the others - than Chemosh, or Moloch, or Rim-moll, or Baal, or Ashima, or Khaldi, or Bel, or Merodach? What had he done for the Jews hitherto? Nothing remarkable, so far as the Assyrians knew; for their memories did not reach back so far as the time of Asa and the deliverance from Zerah, much less to the conquest of Canaan or the Exodus. He had not 'saved the trans-Jordanic tribes from Tiglath-pileser, or Samaria from his successors. Was it not madness to suppose that he would save Judaea from Sennacherib? A heathen reasoner could not see, could not be expected to see, the momentous difference; that the gods of the other countries were "no gods" (2 Kings 19:18), while Jehovah was "the Lord of the whole earth." 2 Kings 18:33

Keil and Delitzsch Biblical Commentary on the Old Testament

Even Jehovah could not deliver them any more than Hezekiah. As a proof of this, Rabshakeh enumerated a number of cities and lands which the king of Assyria had conquered, without their gods' being able to offer any resistance to his power. "Where are the gods of Hamath, etc., that they might have delivered Samaria out of my hand?" Instead of הצּילוּ כּי we have הץ וכי and that they might have, which loosens the connection somewhat more between this clause and the preceding one, and makes it more independent. "Where are they?" is equivalent to they are gone, have perished (cf. 2 Kings 19:18); and "that they might have delivered" is equivalent to they have not delivered. The subject to הצּילוּ כּי is הגּוים אלהי, which includes the God of Samaria. Sennacherib regards himself as being as it were one with his predecessors, as the representative of the might of Assyria, so that he attributes to himself the conquests of cities and lands which his ancestors had made. The cities and lands enumerated in 2 Kings 18:34 have been mentioned already in 2 Kings 17:24 as conquered territories, from which colonists had been transplanted to Samaria, with the exception of Arpad and Hena. ארפּד, which is also mentioned in 2 Kings 19:13; Isaiah 10:9; Isaiah 36:19; Isaiah 37:13, and Jeremiah 49:23, in connection with Hamath, was certainly situated in the neighbourhood of that city, and still exists, so far as the name is concerned, in the large village of rfd, Arfd (mentioned by Maraszid, i. 47), in northern Syria in the district of Azz, which was seven hours to the north of Haleb, according to Abulf. Tab. Syr. ed. Khler, p. 23, and Niebuhr, Reise, ii. p. 414 (see Roediger, Addenda ad Ges. thes. p. 112). הנע, Hena, which is also combined with 'Ivvah in 2 Kings 19:13 and Isaiah 37:13, is probably the city of 'nt Ana, on the Euphrates, mentioned by Abulf., and עוּה is most likely the same as עוּא in 2 Kings 17:24. The names ועוּה הנע are omitted from the text of Isaiah in consequence of the abridgment of Rabshakeh's address.