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36. Sennacherib Threatens Jerusalem

¹ In the fourteenth year of King Hezekiah’s reign, Sennacherib king of Assyria attacked all the fortified cities of Judah and captured them. ² Then the king of Assyria sent his field commander with a large army from Lachish to King Hezekiah at Jerusalem. When the commander stopped at the aqueduct of the Upper Pool, on the road to the Launderer’s Field, ³ Eliakim son of Hilkiah the palace administrator, Shebna the secretary, and Joah son of Asaph the recorder went out to him.

⁴ The field commander said to them, “Tell Hezekiah:

“‘This is what the great king, the king of Assyria, says: On what are you basing this confidence of yours? ⁵ You say you have counsel and might for war—but you speak only empty words. On whom are you depending, that you rebel against me? ⁶ Look, I know you are depending on Egypt, that splintered reed of a staff, which pierces the hand of anyone who leans on it! Such is Pharaoh king of Egypt to all who depend on him. ⁷ But if you say to me, “We are depending on the LORD our God”—isn’t he the one whose high places and altars Hezekiah removed, saying to Judah and Jerusalem, “You must worship before this altar”?

⁸ “‘Come now, make a bargain with my master, the king of Assyria: I will give you two thousand horses—if you can put riders on them! ⁹ How then can you repulse one officer of the least of my master’s officials, even though you are depending on Egypt for chariots and horsemen Or charioteers? ¹⁰ Furthermore, have I come to attack and destroy this land without the LORD? The LORD himself told me to march against this country and destroy it.’”

¹¹ Then Eliakim, Shebna and Joah said to the field commander, “Please speak to your servants in Aramaic, since we understand it. Don’t speak to us in Hebrew in the hearing of the people on the wall.”

¹² But the commander replied, “Was it only to your master and you that my master sent me to say these things, and not to the people sitting on the wall—who, like you, will have to eat their own excrement and drink their own urine?”

¹³ Then the commander stood and called out in Hebrew, “Hear the words of the great king, the king of Assyria! ¹⁴ This is what the king says: Do not let Hezekiah deceive you. He cannot deliver you! ¹⁵ Do not let Hezekiah persuade you to trust in the LORD when he says, ‘The LORD will surely deliver us; this city will not be given into the hand of the king of Assyria.’

¹⁶ “Do not listen to Hezekiah. This is what the king of Assyria says: Make peace with me and come out to me. Then each of you will eat fruit from your own vine and fig tree and drink water from your own cistern, ¹⁷ until I come and take you to a land like your own—a land of grain and new wine, a land of bread and vineyards.

¹⁸ “Do not let Hezekiah mislead you when he says, ‘The LORD will deliver us.’ Have the gods of any nations ever delivered their lands from the hand of the king of Assyria? ¹⁹ Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they rescued Samaria from my hand? ²⁰ Who of all the gods of these countries have been able to save their lands from me? How then can the LORD deliver Jerusalem from my hand?”

²¹ But the people remained silent and said nothing in reply, because the king had commanded, “Do not answer him.”

²² Then Eliakim son of Hilkiah the palace administrator, Shebna the secretary and Joah son of Asaph the recorder went to Hezekiah, with their clothes torn, and told him what the field commander had said.

21. And they were silent. This is added in order that we may more fully understand how deep was the affliction which prevailed throughout the whole of Judea; for the good king, having hardly any strength or means of defense, is therefore struck dumb even when an enemy insults him. Ambassadors were sent to soothe the enemy; when they are unsuccessful they are enjoined to be silent, that they might not provoke that savage beast, which already was too much excited, to cruelty. Yet it is uncertain whether these words relate to the ambassador or to the people, against whom Rabshakeh threw out these reproaches; and indeed it is probable, that it rather refers to those who guarded the walls, who, though they were sharply piqued by the taunts of the enemy, yet were not provoked to quarrels or disturbance, because they obeyed the kings command. Hence, also, we infer that it arose from the peculiar kindness of God, that they were so much disposed to yield obedience when matters were desperate.

It will perhaps be objected that they ought not to have been silent when such blasphemies were uttered against God; for we ought not to conceal our sentiments when wicked men mock, and jeer, and reproach God, even though our life should be put in danger. We ought, at least, to testify that we cannot patiently endure that his honor and glory should be attacked. But it is not said that they were silent because they expressed their assent, or cared nothing about the reproaches which were cast on God, and which, though not a word was uttered by them, gave deep pain to the ambassadors, and prompted them to the attitudes and tokens of grief; for afterwards, such is the bitterness of their sorrow that they tear their garments, and by this token they shew that they hold such blasphemies in abhorrence and detestation. But as it would have been of no avail for the ambassadors to debate with Rabshakeh, they returned peaceably and without any tumult; and the people, because it was useless to make any disturbance, reckoned it enough to meet the wicked man’s impertinence by silent groans. And it is no despicable courage, even when we have it not in our power to utter a syllable, still not to shrink or flinch, but to remain quietly in our place.

Hence we are also reminded, that we ought not always to contend with wicked men when they reproach and tear in pieces the name of God; for amidst bitter strife and confused noise the truth will not be heard. And yet we must not on that account give way to cowardice, by thinking that we ought to be excused for being silent, whenever wicked men rise up against God; for our silence will have no excuse if we do not in some way testify that it is highly displeasing to us, and if we do not, as far as lies in our power, declare that nothing is more distressing to us than that the name of God should be dishonored. We must, therefore, give expression to our zeal, that wicked men may not think that we have no regard for the honor of God, and that we are not moved when they blaspheme it.