| Barnes' Notes on the Bible But they held their peace - Hezekiah had commanded them not to answer. They were simply to hear what Rabshakeh had to propose, and to report to him, that he might decide on what course to pursue. It was a case also in which it was every way proper that they should be silent. There was so much insolence, self-confidence, blasphemy, the proposals were so degrading, and the claims were so arrogant, that it was not proper that they should enter into conference, or listen a moment to the terms proposed. Their minds also were so horror-stricken with the language of insolence and blasphemy, and their hearts so pained by the circumstances of the city, that they would not feel like replying to him. There are circumstances when it is proper to maintain a profound silence in the presence of revilers and blasphemers, and when we should withdraw from them, and go and spread the case before the Lord. This was done here Isaiah 37:1, and the result showed that this was the course of wisdom.
Clarke's Commentary on the BibleBut they held their peace "But the people held their peace" - The word העם haam, the people, is supplied from the other copy, and is authorized by a MS. which inserts it after אתו otho.
Gill's Exposition of the Entire BibleBut they held their peace, and answered him not a word,.... The three ministers of Hezekiah; not as confounded, and unable to return an answer: they were capable of saying many things in proof that the Lord God was greater than the gods of the nations, and in favour of their king, Hezekiah, whom he had treated in a scurrilous manner; and could have objected to him the king of Assyria's breach of faith and honour, but these things they waved, and said nothing of; no doubt they said something to him, had some conference with him, or otherwise what were they sent as commissioners about? but they made no answer to his blasphemies and menaces: for the king's commandment was, saying, answer him not: with respect to the above things; when he sent them, he might be aware that he would behave in such a rude, insolent, and blaspheming manner, and therefore the king gave them instructions how to conduct themselves, should this be the case. Musculus thinks the king was on the wall, and heard all himself, and gave orders to his ministers to make no reply; but this does not seem likely; what is here said of the ministers is also said of the people, 2 Kings 18:36.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe effect of Rabshakeh's words. "But they held their peace (K. and they, the people, held their peace), and answered him not a word; for it was the king's commandment, saying, Ye shall not answer him. Then came Eliakim son of Hilkiyahu (K. Hilkiyah), the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder, to Hizkiyahu, with torn clothes, and told him the words of Rabshakeh." It is only a superficial observation that could commend the reading in Kings, "They, the people, held their peace," which Hitzig and Knobel prefer, but which Luzzatto very properly rejects. As the Assyrians wished to speak to the king himself (2 Kings 18:18), who sent the three to them as his representatives, the command to hear, and to make no reply, can only have applied to them (and they had already made the matter worse by the one remark which they had made concerning the language); and the reading ויּחרישׁוּ in the text of Isaiah is the correct one. The three were silent, because the king had imposed the duty of silence upon them; and regarding themselves as dismissed, inasmuch as Rabshakeh had turned away from them to the people, they hastened to the king, rending their clothes, in despair and grief and the disgrace they had experienced.
Geneva Study BibleBut they {n} held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. (n) Not that they did not show by evident signs that they detested his blasphemy: or they had now rent their clothes, but they knew it was in vain to use long reasoning with this infidel, whose reign they would have so much more provoked.
Jamieson-Fausset-Brown Bible Commentary21. not a word-so as not to enter into a war of words with the blasphemer (Ex 14:14; Jude 9).
Matthew Henry's Concise Commentary36:1-22:See 2Ki 18:17-37, and the commentary thereon.
Matthew Henry's Whole Bible CommentaryVerses 11-22 We may hence learn these lessons:-1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand (v. 11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his servants, they petitioned for it: Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us, "Make an agreement with us and come out to us, submit to our dominion and come into our interests, and you shall eat every one of his own vine," they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore, when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to answer a fool according to his folly. Hezekiah's command was, "Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot." They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered. |
