(21) The staff of this bruised reed.--Cracked or flawed would be better than bruised; because, as is clear from the following words, the idea is that of a reed splitting and piercing the hand that rests upon it. (Comp. Isaiah 42:3.) As to the Judaean expectations from Egypt, comp. Isaiah 20:1-5; Isaiah 30:1-8; Isaiah 31:1-4, passages in which such expectations are denounced as implying want of faith in Jehovah.

Verse 21. - Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt. Sennacherib had good information. Hezekiah's embassy to Egypt (Isaiah 30:2-7) was known to him; and he rightly judged that Hezekiah was expecting aid from this quarter. This expectation he ridicules. What is Egypt but a "bruised reed"? The Nile bulrush (רצץ) has a goodly show; it rears itself aloft, and leeks strong and stately; but use it as a staff, lean upon it, and it snaps at once. Such is Pharaoh - nay, he is worse; he is a bruised reed, which can give no support at all, even for a moment. The Assyrian monarch was justified in his contempt. Egypt had never yet given any effectual support to the states attacked by Assyria Shebek gave no manner of aid to Hoshea, but allowed Samaria to be conquered in B.C. 722 without making the slightest effort on her behalf. In B.C. 720 he came to the aid of Gaza ('Eponym Canon,' p. 126), but Gaza was captured notwithstanding. In B.C. 711 either he or Sabatok undertook the protection of Ashdod, but with the same lack of success (ibid., pp. 130, 131). "Kings of Egypt" assisted the Ascalonites against Sennacherib himself in B.C. 701, and were again completely defeated (ibid., pp. 133, 134). Sargon calls the King of Egypt, whoso aid was invited by the Ashdedites (ibid., p. 130, line 37), "a monarch who could not save them." On which if a man lean, it will go into his hand, and pierce it; i.e. trust in Egypt will not only bring a country no advantage, but it will bring positive injury. The sharp siliceous casing of a reed might run into the hand and give an ugly wound. So is Pharaoh King of Egypt unto all that trust on him. Sargon in one place (ibid., p. 130, line 36) speaks of a King of Egypt under the title of "Pharaoh."

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.