(31) Make an agreement with me by a present.--Literally, make with me a blessing, i.e. (according to the Targum and Syriac), "make peace with me." The phrase does not elsewhere occur. Perhaps it is grounded on the fact that the conclusion of peace was generally accompanied by mutual expressions of goodwill. (Gesenius says peace is a conception akin to blessing, weal.)

Come out to me.--From behind your walls; surrender (1Samuel 11:3; Jeremiah 21:9).

And then eat ye.--Omit then. The country-folk who had taken refuge in Jerusalem are invited to return to their farms, and dwell in peace, "until Sennacherib has brought his Egyptian campaign to a close; then, no doubt, they will be removed from their home, but a new home will be given them equal to the old" (Cheyne). We might, however, render, according to a well-known Hebrew idiom, so shall ye eat, every man of his own vine, &c., i.e., If ye surrender at once, no harm shall befall you; but ye shall enjoy your own land, until I remove you to a better. (Comp. 1Kings 5:5.) Thenius denies the reference to the Egyptian campaign, and makes Sennacherib pose as a father who wishes to make the necessary preparations for the reception of his dear children (!).

Verse 31. - Hearken not to Hezekiah: for thus saith the King of Assyria. Rabshakeh, before concluding, tries the effect of blandishments. The King of Assyria is no harsh lord, as he has been represented to them. He will be a kinder master than Hezekiah. Hezekiah condemns them to all the hardships of a siege; and then, if they survive it, to a wasted land, ruined homes, broken cisterns. Sennacherib, if they will but yield to him, promises them peace and prosperity, a time of quiet enjoyment in their own land, and then removal to another equally good, where they will "live and not die," be happy and not miserable. It will be observed that none but material inducements are held out to them. They are expected to barter freedom, independence, religious privileges, country, home, for the sake of creature comforts - for ease, quiet, and security. Setting aside the question whether they could count on the performance of the promises made them, it will be felt that they did well not to be tempted. Better vigorous national life, with any amount of hardship, struggle, and suffering, than the gilded chains of the most peaceful servitude. Make an agreement with me by a present - rather, make peace with me, or "make terms with me" (Knobel, Thenius, Keil, Bahr); in other words, give in your submission - and come out to me; i.e. quit the town, surrender it (see 1 Samuel 11:3; Jeremiah 21:9; Jeremiah 38:17), place yourselves at my mercy, "and then" see what great things I will do for you." The tone, as Bahr says, is one of "wheedling" and cajolement. And then eat ye every man of his own vine, and every one of his fig tree. Proverbial expressions for a peaceful, happy time (see 1 Kings 4:25; Micah 4:4; Zechariah 3:10), when there are no inroads, no ravages, no disturbances. Rabshakeh promises, in the name of Sennacherib, that they shall rest in their own land for a term - an indefinite term - in a blissful state of peace and quietness before any new resolution is taken about them. And drink ye every one the waters of his cistern; rather, of his well (בר). Every man who had a field or a vineyard was sure to have a well in it. Cisterns for the storage of rain-water were comparatively uncommon.

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.