(20) Thou sayest (but they are but vain Words).—Literally, thou hast said—a mere lip-word it was—i.e., insincere language, an utterance which thou knewest to be false. (Comp. our expression, “lip-service.”)

I have counsel . . .—The margin is wrong.

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.Hezekiah no doubt believed that in the "counsel" of Eliakim and Isaiah, and in the "strength" promised him by Egypt, he had resources which justified him in provoking a war.

Vain words - literally, as in margin, i. e., a mere word, to which the facts do not correspond.

19. Rab-shakeh said—The insolent tone he assumed appears surprising. But this boasting [2Ki 18:19-25], both as to matter and manner, his highly colored picture of his master's powers and resources, and the impossibility of Hezekiah making any effective resistance, heightened by all the arguments and figures which an Oriental imagination could suggest, has been paralleled in all, except the blasphemy, by other messages of defiance sent on similar occasions in the history of the East. Thou sayest; either to thy people, to encourage them; or rather, within thyself.

But they are but vain words, or, surely, or, only words of the lips, i.e. vain, unprofitable, idle talk, without any effect; or they come not from thy heart; thou speakest this against thy own knowledge.

Counsel and strength for the war; counsel to contrive, strength or courage to execute; which two things are of greatest necessity and use for war. But the words are and may be rendered otherwise; either this, thou speakest surely words of the lips, i.e. thou encouragest thyself and thy people with talk and words; but counsel and strength are for war, are necessary for thy defence; neither of which thou hast within thyself, but must seek them from others; and where wilt thou find them?

on whom (as it follows)

dost thou trust? Or thus, Thou sayest, I have the word of my lips, (either,

1. Words wherewith to pray to God for help; or,

2. Eloquence to encourage my soldiers and people,) counsel and strength for war; i.e. I am furnished with all things necessary for my defence. On whom dost thou trust? seeing it is apparent thou hast not strength of thy own, from whom dost thou expect succours?

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. Thou sayest, (but they are but vain words,) I have {f} counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?

(f) You think that words will serve to persuade your people, or to move my master.