2 Kings 18:17-25 Meaning: What Are You Trusting?
17The king of Assyria sent Tartan, Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great army to Jerusalem. They went up and came to Jerusalem. When they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
18When they had called to the king, Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder came out to them.
19Rabshakeh said to them, “Say now to Hezekiah, ‘The great king, the king of Assyria, says, “What confidence is this in which you trust?
20You say (but they are but vain words), ‘There is counsel and strength for war.’ Now on whom do you trust, that you have rebelled against me?
21Now, behold, you trust in the staff of this bruised reed, even in Egypt. If a man leans on it, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust on him.
22But if you tell me, ‘We trust in Yahweh our God,’ isn’t that he whose high places and whose altars Hezekiah has taken away, and has said to Judah and to Jerusalem, ‘You shall worship before this altar in Jerusalem’?
23Now therefore, please give pledges to my master the king of Assyria, and I will give you two thousand horses if you are able on your part to set riders on them.
24How then can you turn away the face of one captain of the least of my master’s servants, and put your trust on Egypt for chariots and for horsemen?
25Have I now come up without Yahweh against this place to destroy it? Yahweh said to me, ‘Go up against this land, and destroy it.’”’”
17And the king of Assyria sent Tartan and Rabsaris and Rab–shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
18And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.
19And Rab–shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?
20Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?
21Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.
22But if ye say unto me, We trust in the Lord our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?
23Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.
24How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
25Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it.
17And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
18And when they had called to the king, there came out to them Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder.
19And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?
20Thou sayest (but they are but vain words), There is counsel and strength for the war. Now on whom dost thou trust, that thou hast rebelled against me?
21Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.
22But if ye say unto me, We trust in Jehovah our God; is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem, Ye shall worship before this altar in Jerusalem?
23Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.
24How then canst thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
25Am I now come up without Jehovah against this place to destroy it? Jehovah said unto me, Go up against this land, and destroy it.
17And the king of Asshur sendeth Tartan, and the chief of the eunuchs, and the chief of the butlers, from Lachish, unto king Hezekiah, with a heavy force, to Jerusalem, and they go up and come in to Jerusalem, and they go up, and come in and stand by the conduit of the upper pool that is in the highway of the fuller's field.
18And they call unto the king, and go out unto them doth Eliakim son of Hilkiah, who is over the house, and Shebna the scribe, and Joah son of Asaph the remembrancer.
19And the chief of the butlers saith unto them, `Say, I pray you, unto Hezekiah, Thus said the great king, the king of Asshur, What is this confidence in which thou hast confided?
20Thou hast said: Only a word of the lips! counsel and might are for battle; now, on whom hast thou trusted that thou hast rebelled against me?
21`Now, lo, thou hast trusted for thee on the staff of this broken reed, on Egypt; which a man leaneth on, and it hath gone into his hand, and pierced it! --so is Pharaoh king of Egypt to all those trusting on him.
22`And when ye say unto me, Unto Jehovah our God we have trusted, is it not He whose high places and whose altars Hezekiah hath turned aside, and saith to Judah and to Jerusalem, Before this altar do ye bow yourselves in Jerusalem?
23`And, now, give a pledge for thee, I pray thee, to my lord the king of Asshur, and I give to thee two thousand horses, if thou art able to give for thee riders on them.
24And how dost thou turn back the face of one captain of the least of the servants of my lord, that thou dost trust for thee on Egypt for chariot, and for horsemen?
25Now, without Jehovah have I come up against this place to destroy it? Jehovah said unto me, Go up against this land, and thou hast destroyed it.'
17And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish, with a strong force, against king Hezekiah, to Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the aqueduct of the upper pool, which is on the highway of the fuller's field.
18And they called to the king. Then came forth to them Eliakim the son of Hilkijah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph, the chronicler.
19And Rab-shakeh said to them, Say now to Hezekiah, Thus says the great king, the king of Assyria: What confidence is this wherein thou trustest?
20Thou sayest — but it is a word of the lips — There is counsel and strength for war. Now on whom dost thou rely, that thou hast revolted against me?
21Now behold, thou reliest upon the staff of that broken reed, upon Egypt, on which if a man lean, it goes into his hand and pierces it: so is Pharaoh king of Egypt to all that rely upon him.
22And if ye say to me, We rely upon Jehovah our God: is it not he whose high places and whose altars Hezekiah has removed, saying to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?
23And now, engage, I pray thee, with my master the king of Assyria, and I will give thee two thousand horses, if thou canst set the riders upon them.
24How then wilt thou turn away the face of one captain of the least of my master's servants? And thou reliest upon Egypt for chariots and for horsemen!
25Am I now come up without Jehovah against this place to destroy it? Jehovah said to me, Go up against this land and destroy it.
Meaning in one sentence
Assyrian officials mock Hezekiah's trust in God and Egypt, pressing the question every believer must face: where does your confidence really lie?
Context
The Assyrian army has already taken the fortified cities of Judah. King Hezekiah paid a heavy tribute to buy peace, but the king of Assyria sent his top officials, the Tartan (commander-in-chief), the Rabsaris (chief eunuch), and the Rabshakeh (chief cupbearer or spokesman), to Jerusalem with a great army. They chose their position carefully: by the conduit of the upper pool, on the highway to the fuller’s field. It was the same spot where, years earlier, Isaiah had met Hezekiah’s father Ahaz (Isaiah 7:3). That place carried a history of God’s promises, and of human failure to trust them. The officials called for the king, but Hezekiah sent three of his own officers: Eliakim, Shebna, and Joah. Then the Rabshakeh began his speech, a masterpiece of intimidation designed to undermine every possible ground of confidence.
Key Words
The same Hebrew root appears again and again in this passage: batach, meaning “to trust, to feel secure, to be confident.” The Rabshakeh throws the word at Hezekiah like a weapon: “What confidence (bittachon) is this in which you trust (batach)?” (v.19). The verb comes eight times in these nine verses. It is the question the enemy always asks: what are you really leaning on?
The staff of Egypt is called a “crushed reed” (ratzutz qaneh). Ratzutz means “shattered, crushed”, not merely bent but broken. Qaneh is the tall reed that grows along the Nile, hollow and brittle. Lean on it, and it splinters into your hand. The image is vivid and cruel: dependence on human power will wound you.
The titles of the Assyrian officers, Tartan, Rabsaris, Rabshakeh, are not personal names but official ranks. “Rab” means “chief” or “great.” The Rabshakeh represents the full weight of the empire. He is not just a soldier; he is a master of psychological warfare, twisting even true facts (Hezekiah’s removal of high places) into lies about God.
How Christians Read This Verse
Christian readers across traditions have seen this passage as a vivid warning against misplaced trust. Matthew Henry called the Rabshakeh’s speech “blasphemous,” noting how he twisted Hezekiah’s religious reforms into evidence that God was angry with Judah. Wesley observed that “whoever trusts in man leans on a broken reed.” Later commentators like Ellicott pointed out the historical irony: the Assyrian claimed to have come “without the Lord,” yet also claimed the Lord sent him, a contradiction that reveals the emptiness of his boast. Most Christians agree that this narrative teaches that human alliances (symbolized by Egypt) will fail, but God remains faithful to those who genuinely trust Him, even when circumstances seem hopeless.
A common misunderstanding
Some readers assume that because the Rabshakeh says “Yahweh said to me, ‘Go up against this land and destroy it’” (v.25), his claim must be true. In fact, this was a bold lie designed to terrorize Hezekiah and the people. As Barnes notes, it was “a bold assertion which had no basis of fact to rest upon.” The enemy often mixes truth (Hezekiah did remove the high places) with deception to create doubt. The passage does not endorse the Rabshakeh’s words; it exposes them.
Living This Out
This passage asks you one direct question this week: what are you leaning on when pressure comes? The Rabshakeh’s mockery names two common props, human help (Egypt, a bruised reed) and religious reputation (“we trust in the Lord”). Both can be unreliable. Hezekiah could not defend himself; his only resource was prayer (see 2 Kings 19). You may face a situation where every visible support looks weak. The question is not whether you feel confident, but where you place your trust. That may mean letting go of a plan you have been holding too tightly, or stopping a frantic search for human solutions. It is a quiet, costly choice to say, “I will trust, not because I am strong, but because He is.”
Main takeaway: What you trust when you have nothing else to lean on shows what you really believe about God.
For Families
For ages 5, 8
The Assyrian army came to Jerusalem. A mean leader named Rabshakeh said bad things to scare the people. He said Egypt was like a broken stick that will hurt you if you lean on it. But God is strong. You can always lean on Him.
For ages 9, 12
The Rabshakeh was a bully. He tried to make Hezekiah’s people afraid by saying their allies (Egypt) were weak and even their God was against them. But he was lying. The story teaches us that when we trust in God, we don’t need to panic. Other people or countries will let us down, but God never will. That doesn't mean everything will be easy, but it means we can be honest about our fear and still choose to trust Him.
Questions People Ask
Why did the Assyrian officials choose the conduit of the upper pool as their position?
The conduit of the upper pool was a strategic location: it was the city’s water source, and the same spot where the prophet Isaiah had previously spoken to King Ahaz (Isaiah 7:3). By positioning themselves there, the Assyrians physically cut off the water supply and also reminded the people of God’s past promises, which they now mocked.
Are the names Tartan, Rabsaris, and Rabshakeh personal names or titles?
They are titles, not personal names. Tartan means “commander-in-chief,” Rabsaris means “chief eunuch” (or high court official), and Rabshakeh means “chief cupbearer” or high-ranking officer. These three high officials represented the full authority of the Assyrian empire.
Was Rabshakeh telling the truth when he said the Lord sent him to destroy Judah?
No. Commentators agree that this was a lie intended to terrify Hezekiah and the people. The Rabshakeh was not a prophet of Yahweh; he was an Assyrian military officer using religious language to manipulate. The Bible later records that God sent an angel to destroy the Assyrian army, showing that He had not sent them against Judah.
What does the “bruised reed” represent in this passage?
The bruised reed is Egypt. Just as a crushed reed will splinter and pierce the hand of anyone who leans on it, trusting in Egypt for military help would only wound Judah. Egypt was militarily weak at that time, having been defeated by Assyria. The image warns against putting confidence in any worldly power.
Why does the Rabshakeh mention Hezekiah removing the high places and altars?
Hezekiah had centralized worship in Jerusalem, removing local altars where many people had worshipped Yahweh (2 Kings 18:4). The Rabshakeh twisted this reform into an accusation: he claimed Hezekiah had offended God by destroying His altars. This was meant to confuse the people and make them doubt their king’s faithfulness.
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