(32) Oil olive.--The cultivated as distinct from the wild olive, or oleaster (1Kings 6:23), which yields less and worse oil.

That ye may live.--Or, and ye shall live; a general promise of immunity, if they obey. (There should be, in this case, a stop at "honey.")

When he persuadeth you.--Or, if he prick you on (1Chronicles 21:1).

Verse 32. - Until I come and take you away to a land like your own land. Rabshakeh did not dissemble the fact that they must look for a transplantation. Probably he felt that, if he did, he would not be believed. The transplantations had been too numerous and too recent, the examples of Samaria, Damascus, Hamath, Ashdod, etc., were too notorious, for it to be worth his while to pretend that Judaea would have any other fate. He therefore set himself the task of persuading the Jews that transplantation had nothing about it displeasing or even disagreeable - that, in fact, they were to be envied rather than pitied for being about to experience it. The King of Assyria, in the goodness of his paternal breast, would select for them a land as nearly as possible "like their own land" - a land teeming with corn and wine and oil, full of rich arable tracts, of vineyards and of olive-grounds, which would yield them those fruits of the earth to which they were accustomed, in abundance. What security they had that these promises would be fulfilled, he did not attempt to show them; much less did he explain to them why, if they were to gain rather than lose, it was worth while transplanting them at all; how that transplanted nations lost all spirit and patriotism, sank into apathy, and gave no trouble to their masters. A land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey (comp. Deuteronomy 8:8, 9, which has, no doubt, affected the language of the reporter, who gives the general tenor of Rabshakeh's speech, but could not have taken down or have remembered his exact words) that ye may live, and not die - as you win if you follow Hezekiah's advice - and [therefore] hearken not unto Hezekiah, when he persuadeth - i.e., seeketh to persuade - you, saying, The Lord will deliver us (see the comment on ver. 30).

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.