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Sennacherib Threatens Jerusalem

36

In the fourteenth year of King Hezekiah, King Sennacherib of Assyria came up against all the fortified cities of Judah and captured them. 2The king of Assyria sent the Rabshakeh from Lachish to King Hezekiah at Jerusalem, with a great army. He stood by the conduit of the upper pool on the highway to the Fuller’s Field. 3And there came out to him Eliakim son of Hilkiah, who was in charge of the palace, and Shebna the secretary, and Joah son of Asaph, the recorder.

4 The Rabshakeh said to them, “Say to Hezekiah: Thus says the great king, the king of Assyria: On what do you base this confidence of yours? 5Do you think that mere words are strategy and power for war? On whom do you now rely, that you have rebelled against me? 6See, you are relying on Egypt, that broken reed of a staff, which will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who rely on him. 7But if you say to me, ‘We rely on the L ord our God,’ is it not he whose high places and altars Hezekiah has removed, saying to Judah and to Jerusalem, ‘You shall worship before this altar’? 8Come now, make a wager with my master the king of Assyria: I will give you two thousand horses, if you are able on your part to set riders on them. 9How then can you repulse a single captain among the least of my master’s servants, when you rely on Egypt for chariots and for horsemen? 10Moreover, is it without the L ord that I have come up against this land to destroy it? The L ord said to me, Go up against this land, and destroy it.”

11 Then Eliakim, Shebna, and Joah said to the Rabshakeh, “Please speak to your servants in Aramaic, for we understand it; do not speak to us in the language of Judah within the hearing of the people who are on the wall.” 12But the Rabshakeh said, “Has my master sent me to speak these words to your master and to you, and not to the people sitting on the wall, who are doomed with you to eat their own dung and drink their own urine?”

13 Then the Rabshakeh stood and called out in a loud voice in the language of Judah, “Hear the words of the great king, the king of Assyria! 14Thus says the king: ‘Do not let Hezekiah deceive you, for he will not be able to deliver you. 15Do not let Hezekiah make you rely on the L ord by saying, The L ord will surely deliver us; this city will not be given into the hand of the king of Assyria.’ 16Do not listen to Hezekiah; for thus says the king of Assyria: ‘Make your peace with me and come out to me; then every one of you will eat from your own vine and your own fig tree and drink water from your own cistern, 17until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards. 18Do not let Hezekiah mislead you by saying, The L ord will save us. Has any of the gods of the nations saved their land out of the hand of the king of Assyria? 19Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria out of my hand? 20Who among all the gods of these countries have saved their countries out of my hand, that the L ord should save Jerusalem out of my hand?’ ”

21 But they were silent and answered him not a word, for the king’s command was, “Do not answer him.” 22Then Eliakim son of Hilkiah, who was in charge of the palace, and Shebna the secretary, and Joah son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.


15. And let not Hezekiah make you trust in Jehovah. He quotes the exhortation by which Hezekiah encouraged the people, and speaks lightly of it as an idle and unfounded speech. Hence we see plainly that wicked men, though they assert the power of God, treat it with contempt; for although he does not openly deny that God can assist, if he choose, yet, by sapping the foundations of their faith, he does all that he can to reduce the power of God to nothing. His intention is, to discourage the hearts of the people in such a manner that they may be constrained, as if in despair, to submit and receive laws from a victorious tyrant.

But in order to destroy their confidence in the assistance of God, he employs also another expedient, by flattering their hearts with the allurements of a more comfortable life; for there is nothing to which we are more prone than to revolt from God, when we are drawn away by the appearance of advantage. If the world flatter and caress, the hope of eternal salvation quickly passes away; for our senses are always fixed on the present state of things. Fortified by this resource, Rabshakeh advises, “Do not depend on an uncertain hope, but rather receive what is certain.” And this discourse is powerfully fitted to persuade; for nothing is more agreeable to men than to have in hand what they consider to be desirable; and they are so impatient of delay that they prefer an immediate advantage to what is very distant. Rabshakeh, therefore, reasons thus: “Hezekiah promises to you the assistance of God, but we do not see it; he holds you in suspense about what is uncertain; but my king proraises to you those things which are at hand, and will assuredly bestow them.” This might appear to be a strong argument; but we must observe the sophistry; for by the same stratagem does Satan frequently attack us, and lead us aside from confidence in God.

The Lord calls us to the hope of eternal life; that hope is concealed, “for we hope (Romans 8:25) for what we do not see;” he promises that he will be our deliverer, and yet allows us to languish and hint.; so that it appears that our hope is vain, if we look at the present condition of things. On this ground Satan attacks us. “Why dost thou hope in vain? What is the fruit of thy faith? What dost thou expect beyond the world?” In short, this is our daily lamentation. When Christ calls us to heaven, Satan endeavors to keep us still on the earth; and therefore we must adhere firmly to the promises, that, “hoping against hope,” (Romans 4:18,) we may trust in God, and not suffer ourselves to be drawn away from him by any allurements.


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