The Pulpit Commentary — 2 Kings — Section 332

vain it was for him to hope to carry on the war. 1. Hezekiah's wnflden~ in E!]ypt. Rabshakeh answers his own question by declaring, first, that Hezekiah's confidence was placed in Egypt. This WRS true; and it was also true that, RB the speaker next went on to say, this confidence was in a "bruised reed." The policy of relying on Egypt, instead of seeking help from God, was Hezekiab's great mistake. Rabshakeh did not denounce the worthlessness of this ground of confidence too scornfully. Pharaoh King of Egypt was indeed a bruised reed, on which, if a man leant, it woulrl go into hie hand, and pierco it. Isaiah's language had been not less strong (Isa. xxx.). The metaphor may be applied to any reliance on mere hnman wisdom, human power, or human help. Often it has proven so in individual experience and the history of nations. Through some overlooked factor in the calculations, some unexpected turn in providence, some treachery, self-interest, or delay on the part of allies, the best- laid schemes break down, the strongest combinations dissolve like smoke. 2. Hezekiah's confidence in Jehovah. Rabshakeh next deals with Hczekiah's trust in the Lord. He does not at this point urge the plea afterwards put forth, viz. that no gods can stand before the King of Assyria. Indeed, he claims (ver. 25) to be commissioned by J ebovah- either an idle boast or an allusion to what he bad beard of Isaiah's prophecies (cf. Isa. vii. 17-25; x. 5-19). But he skilfully makes use of Hezekiah's action in destroying the high places and altars. "Is not this he whose high places and whose altar~ Hezekiah bath taken away, and bath said to Judah and Jerusalem, Ye shall wo~sbip before this altar iu Jerusalem?" This sweeping away of the high places is represented as an outrage on the religion of Jehovah, which that Deity might be expected to avenge. How, then, could Hezekiah expect any help from him? The argument was a skilful one as directed to the body of the people. The high places were of long-standing sanctity, and they at least were disposed to regard them with superstitious reverence. What if, after all, Hezekiah had displeased Jehovah by suppressing them? Calamity upon calamity was falling on the nation : was there not a cause? A reformer must ever lay bis account with charges of this kind. Any political, social, or religious change is apt to be blamed for troubles that arise on the back of it. Post hoe, ergo proptei· hoe. The early Christians were blamed for the calamities of the Roman empire; the Reformation was blamed for the civil convulsions that followed it; when drought or trouble falls on tribes which have been persuaded to ab::i.ndon idol::i.try, they are apt to think the idols are angry, and to go back to their old worship. In this argument, however, Rabshakeh was as wrong as he was right in his first one. The fault was that the people did not trust God enough, and what he thought was a provocation of Jehovah was an act done in his honour, and in obedience to his will. 8. Hezekiah's confidence in his resources. Lastly, Rabshakeh ridicules the idea that .Hezekiah can resist bis master by force. Where are his chariots and horsemen? Or, if he had horses, where are the riders to put on them~ He undertakes to give two thousand horses, if Hezekiah will furnish the men; and be knows he cannot. How, then, can he hope to put to flight even the least of Sennacherib's captains? Rabshakeh again was right in assuming that Hezekiah had not material forces wherewith to contend with Sennacherib, and Hezekiah himself was too well aware of the fact. He had not confidence in his forces, and therein the orator was wrong. But R::i.bshakeh's whole speech shows that he was himself committing the error he denounced in Hezekiah. If the question were retorted, "What confidence is this wherein thou trustest?" the answer could only be-In chariots and horses, in the proved might of the Assyrian arms. His speech breathes throughout the spirit of the man who has unbounded trust in armaments, provided only they are gigantic enough. Because Sennacherib has snch immense armies, valiant soldiers, and such numbers of them, therefore he is inviucil,le in war, and can defy God and man. The arm of fl.esh-"big battalions"-is every- thing here'. Herein lay his profound mistake; and it was soon to be demonstr::i.tcd, The might of the Invisi'ble was to be declared against the power of the visible. Philistinism was to receive another overthrow-this time without even the sling and stones (1 Sam. xvi. 40-51). II. ADDREili TO THE JEWS. At this point Hezekiah's officers interposed, and requested Rabshakeh to speak, not in the Hebrew, but in the Syrian tongue, that his language might not be understood by the people on the wall. Rabshakeh ha,l come on a mission of diplomacy, and it was proper that iu the first iDBta.nce only the king's representatives  880 THE SECOND BOOK OF THE KINGS. [en. xvm. l-37.