(19) And Rab-shakeh said.--Tiglath Pileser records that he sent a rab-sak as his envoy to Tyre. Thenius supposes the present rab-sak may have been a better master of Hebrew than his companions. Schrader says it would have been beneath the tartan's dignity to speak, and that such vigorous language as follows would have had a very strange effect in the mouth of a eunuch (the rabsaris).

The great king, the king of Assyria.--Comp. the usual grandiloquent style of the Assyrian sovereigns: "I, Esarhaddon, the great king, the mighty king, the king of multitudes, the king of the country of Asshur;" and the title, "king of princes," which Hosea applies to the king of Assyria (Hosea 8:10).

Verse 19. - And Rabshakeh said unto them. Although the third in order of dignity, Rabshakeh took the word, probably because he was familiar with the Hebrew language, and could speak it fluently (see ver. 26). His being spokesman made him appear to be the chief ambassador, and made Isaiah, in the parallel passage (36.), pass over in silence the other two. Speak ye now to Hezekiah. It was a rude, almost an insulting commencement, to give Hezekiah no title - neither "the king," nor "King of Judah," nor even "your master," but to call him merely "Hezekiah." The same rudeness is persisted in throughout (vers. 22, 29, 30, 31, 32), and it is emphasized by the employment of some title or other, generally a lofty title, when Sennacherib is spoken cf. Sennacherib himself is less rude in his inscriptions (see the 'Eponym Canon,' pp. 133, line 45; 134, line 6; 136, lines 21, 15). Thus saith the great king, the King of Assyria. The "great king" - sarru rabu - was the ordinary title assumed by Assyrian monarchs. It passed from them to the Babylonians and the Persians. Sennacherib calls himself, on Bellino's cylinder," the great king, the powerful king, the King of Assyria, the king unrivalled, the pious monarch, the worshipper of the great gods, the protector of the just, the lover of the righteous, the noble warrior, the valiant hero, the first of all kings, the great punisher of unbelievers" (see 'Records of the Past,' vol. 1. p. 25). What confidence is this wherein thou trustest? We may assume that Hezekiah had, at the beginning of the year, withheld his tribute. He had certainly not gone out to meet the "great king" as he approached his territories, to do homage, and place the forces of Judah at his disposal. On the contrary, he had taken up an attitude of hostility. He had fortified his capital (2 Chronicles 32:2-5); he had collected arms and soldiers, and had shut himself up in Jerusalem, having made every preparation for a siege. Sennacherib inquires why he has dared to do all this - on what strength does he rely? What is the ground of his confidence?

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.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.