And the king of the Assyrians sent Rabsaces from Lachis to Jerusalem, to king Ezechias with a great army, and he stood by the conduit of the upper pool in the way of the fuller's field.
וַיִּשְׁלַ֣ח מֶֽלֶךְ־אַשּׁ֣וּר ׀ אֶת־רַב־שָׁקֵ֨ה מִלָּכִ֧ישׁ יְרוּשָׁלַ֛͏ְמָה אֶל־הַמֶּ֥לֶךְ חִזְקִיָּ֖הוּ בְּחֵ֣יל כָּבֵ֑ד וַֽיַּעֲמֹ֗ד בִּתְעָלַת֙ הַבְּרֵכָ֣ה הָעֶלְיוֹנָ֔ה בִּמְסִלַּ֖ת שְׂדֵ֥ה כוֹבֵֽס׃
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He desired to seize all the cities, including this one. But why assemble such a vast army? It was solely to reveal the might of God. He approached unexpectedly, instilling fear among the city's residents with his words and the sight of his numerous troops; he remained unaware that he would leave with a heart of stone and crushed aspirations.
The historical narrative is well-known to those who are curious. I will summarize it concisely. During the reign of Ahaz in Jerusalem, when Phakeus, son of Romelinus, and Raasson, the king of Syria, seized Judea with intentions to capture Jerusalem, Ahaz, unable to withstand their assault, sent envoys to summon Theglaphalassar, the king of Assyria, imploring his assistance. He offered numerous gifts to win the Assyrian king's favor in dismantling the coalition of Samaria and Syria that opposed him. Once this was achieved, Ahaz's adversaries met their downfall; for the Assyrians conquered Damascus and Syria, leading to Ahaz's submission and his obligation to pay tribute and taxes.
He was among the most ungodly kings, steeped in idolatry and hostile to God, possibly exceeding others in his defiance. Following Ahaz's death, Hezekiah ascended to the throne as his successor. Unlike his father, Hezekiah was devoted to God and exemplified righteousness and piety. He resolved to break away from Assyrian dominance, rejecting the subjugation that had characterized Ahaz's reign. In retaliation, Sennacherib, king of Assyria, believing he had the legitimacy to control all of Judea and its kingdom, became furious. After ravaging Samaria, he led an army against the cities of Judea, capturing many, and ultimately dispatched Rapsacus to threaten Jerusalem—not with the customary weapons of war, but through intimidation and false promises to sway the people.
In the fourteenth year of King Hezekiah's reign, Sennacherib, the king of Assyria, laid siege to all the fortified cities of Judah and captured them. He dispatched his messenger, Rabshakeh, from Lachish to Jerusalem, accompanied by a formidable army, halting at the reservoir of the upper pond along the road to the field. Eliakim, the son of Hilkiah, the steward of the royal household, alongside Shebnah the scribe and Joah the son of Asaph, the recorder, went out to him. Rabshakeh then relayed a message to Hezekiah, declaring the words of the great king of Assyria. He taunted, asking what hope remained in which they trusted and by what counsel they intended to continue the fight.
He questioned their allegiance, insinuating that reliance on Egypt was futile, comparing it to a broken reed that would inflict injury on anyone who leaned upon it. He likened Pharaoh, the king of Egypt, to this feeble support, saying that all who relied on him would be let down.
If they asserted solid faith in the Lord God, Rabshakeh mocked, reminding them of the altars Hezekiah had removed, which were devoted to the worship of God, stating that they were to bow only at the altar in Jerusalem. He insisted that they would submit to the king of Assyria, boasting he would provide them with two thousand horses, yet mocking that they would not find riders to mount them. He questioned how they could withstand the authority of one of his lord’s minor officials if they were unable to gather sufficient strength to defend themselves.
Rabshakeh further claimed that he had come by the Lord’s command to lay waste the land, thus presenting the siege as divinely sanctioned. The narrative is well-documented in the books of Kings, which recount the events of King Hezekiah’s reign, notable for his fidelity to God, surpassing all kings that preceded him or came after him. He adhered to the commandments of the Lord, fiercely upholding His laws throughout his reign.
In the sixth year of Hezekiah's rule, the Assyrian king Salmanassar invaded and captured Samaria, leading the Israelites into exile in various cities across Assyria. Seven years later, Sennacherib attacked Judah, besieging its strongholds. Upon besieging Lachish, Hezekiah reached out, acknowledging his mistakes and offering to bear any charges laid against him. Consequently, he paid a substantial tribute of silver and gold to repel the Assyrian threat, even compromising the integrity of the temple by stripping it of its treasures. Soon after, Sennacherib sent his officials to confront Hezekiah with demands, arriving at Jerusalem and once more calling upon the king.
It is essential to note the arrogance of Rabshakeh, who imitated the prophetic tradition by asserting the authority of his position by declaring, “Thus says the king of Assyria.” Eliakim, Shebnah, and Joah responded to these commands. Eliakim is the same individual previously appointed to guide the affairs of the city of Zion, destined to become a stabilizing force for the people. This Eliakim, despite the threats, ultimately capitulated to the Assyrian forces, save for the fortress of Zion and the sanctuary.
The misconception lies in mistaking Shebnah, who accompanied Eliakim, for the same leader, when in fact this Shebnah was a scribe, diverging from the captain of the temple mentioned before. Rabshakeh, speaking the Hebrew language, was understood by many as a descendant of the prophet Isaiah, viewed by some as a traitor. His blasphemous remarks regarding the Lord should be scrutinized. He inaccurately suggested that Hezekiah had sought help from Egypt, while at the same time falsely conceding that Hezekiah’s reforms had undermined God’s authority; in truth, the king had sought to abolish idolatry to restore true worship in Jerusalem, focusing on the one true altar.
Rabshakeh’s promises of horses did not stem from Judah’s inadequacies but adhered to divine principles concerning the king of Israel, who was instructed to refrain from multiplying horses or wives. His challenge asserted the futility of resisting such overwhelming might, yet when stating, “If you say, ‘We trust in the Lord,’” he displayed his significant misjudgment. His arrival in Jerusalem operated under God's ordination, as confirmed by the events unfolding. Historically, claims that Sennacherib was also responsible for the fall of Samaria are unfounded, as scriptural texts attribute that earlier destruction to various Assyrian encounters, culminating in Sennacherib's siege of Jerusalem, where he faced the steadfastness of Hezekiah and the people of Judah.
Some interpretations suggest that Sennacherib was responsible for the fall of Samaria, but this claim is inaccurate. Holy Scripture records that it was Ful, king of Assyria, who first devastated the ten tribes under Menaim, king of Israel (2 Kings 15:17-20). The second invader was Pheglaphelassar, who came to Samaria during the reign of Pekah, son of Remaliah (2 Kings 15:29). The third was Salmanassar, who besieged Samaria during Uzziah’s reign (2 Kings 17:3-6). The fourth, Sargon, conquered Azotus (Isaiah 20:1). The fifth was Asaraddon, who, following the displacement of the Israelites, sent in Samaritans to act as guardians in Judah. Finally, the sixth was Sennacherib, who captured Lachish and other cities in Judah and laid siege to Jerusalem (2 Kings 18:13-19).
Some believe these figures may refer to the same individual under different names.
Additionally, it is believed among the Jews that Rabsak, who spoke in Hebrew, might have been the son of the prophet Isaiah, interpreted as a traitor, while his other son, Jashuv, which means forsaken, remained. Others consider the possibility that Rabsak was a Samaritan, which explains his proficiency in Hebrew and his audacious blasphemies against God. Let us reflect upon Rabsak’s words, particularly his assertion, "Behold, you rely upon Egypt, this broken reed" (1 Kings 18:21), which is misleading because no records state that Hezekiah sought help from the Egyptians. However, when he stated, "If you say to me, In the Lord our God we trust" (1 Kings 18:22), he spoke the truth. Yet, he intertwined truth with falsehood by accusing Hezekiah of dismantling the altars of God. In reality, Hezekiah acted in service to God by eradicating idolatry and restoring legitimate worship to the temple in Jerusalem. Despite this, the people had maintained improper worship practices, sacrificing on high places and hills.
Rabsak further attempted to diminish the besieged by offering two thousand horses, deriding Hezekiah's inability to find riders for them; this was not due to the weakness of the Jewish people, who were unfamiliar with cavalry, but rather in obedience to divine command given to Moses, which advised that a king should not multiply horses or wives (Deuteronomy 17:16-17). He questioned how Hezekiah would withstand the smallest of the king's minions if he could not resist him. Yet, when Hezekiah proclaimed, "In the Lord our God we trust," Rabsak responded strategically, claiming he was sent by the Lord's command: "The Lord said to me, Go into this land and ravage it" (1 Kings 18:25). This assertion suggests a divine endorsement of his conquests, supporting the view that his presence was according to the will of the Lord.
In the fourteenth year of King Hezekiah's reign, Sennacherib, king of Assyria, advanced against all the fortified cities of Judah, capturing them. Rabsak was dispatched from Lachish to confront King Hezekiah in Jerusalem, stopping at the upper pool on the way to the field where the potshards were. Eliakim, son of Hilkiah, the steward, along with Sobnah the scribe and Joach, son of Asaph, emerged to meet him. Rabsak demanded they communicate to Hezekiah what the Assyrian king had stated about their trust, challenging the very foundation of their hope and counsel. He mocked their reliance on Egypt, a fragile ally, warning that any who leaned upon Pharaoh would find themselves injured. He continued by questioning their faith in the Lord, insinuating that it was Hezekiah who had destroyed the altars and worship sites sanctioned by God, misleadingly claiming that Hezekiah commanded the people to worship before a singular altar in Jerusalem.
Rabsak then insisted that the people surrender to the might of the Assyrian king, offering two thousand horses while taunting Hezekiah about his inability to secure riders. He boasted of his authority, questioning how they could withstand such power if they couldn't resist even him. If they were indeed relying on Egypt, he asserted, it should be clear that he had invaded the land under the directive of the Lord. The accounts in the historical books of Kings reaffirm the chronology: Hezekiah, who began to reign at the age of twenty-five and ruled in Jerusalem for twenty-nine years, remained faithful to the Lord, emulating his ancestor David. His devoted faithfulness set him apart from all other kings, leading him to establish a revival against idolatry and uphold divine commandments, as the Lord prospered all his endeavors (2 Kings 18:1-7).
In the sixth year of Hezekiah's reign, Salmanassar captured Samaria and exiled the Israelites to Assyria, settling them by the Gozan rivers and in the cities of the Medes (2 Kings 18:9-11). Then, seven years later, in Hezekiah's fourteenth year, Sennacherib besieged the fortified cities of Judah. When he laid siege to Lachish, Hezekiah sent messengers to negotiate. After paying a hefty tribute of silver and gold to Sennacherib and stripping the temple's treasures, the Assyrian king sent a mighty force, including Tartan and Rabsak, to Jerusalem. Upon their arrival, they called for the king, and Eliakim, Sobnah, and Joach met with them. Rabsak parodied the prophets by proclaiming, "Thus says the great king, the king of Assyria," claiming authority similar to that of the prophets who declared, "Thus says the Lord." Eliakim's identity is tied to an earlier vision where God enabled him as a steward over Jerusalem, tasked to guide its leaders righteously (Isaiah 22:20-21). The Jewish tradition suggests that Rabsak's threats led to Eliakim conceding to the Assyrians, leaving Jerusalem vulnerable outside the temple and fortress of Zion.
It is essential to distinguish between the Sobnah who accompanied Eliakim to Rabsak, who served as a scribe, and the Sobnah mentioned earlier, the captain of the temple, who was prophesied to be taken captive. Thus, Rabsak, believed to have been a Hebrew speaker, might have connections to the prophet Isaiah, with accusations of betrayal against him and his other son Jashuv interpreted as being forsaken. These roles underscore the challenge faced by Hezekiah, wherein Rabsak's eloquent words disguised deception amidst genuine faith in the Lord's protection.
This account is referenced in the Book of Kings (4 Kings 18:17-20). Isaiah connected this narrative to his prophetic message, not veering off topic but rather demonstrating the authenticity of his prophecy. When he spoke previously about Babylon, Tyre, Egypt, and other nations, his primary concern was the incarnation of our Savior, the disbelief and punishment faced by the Jews, as well as the calling and salvation of the Gentiles. He also hinted at the impending invasion of the Assyrians and the resulting devastation of the Jewish people as defined by God.
Hence, it was with purpose that he recalled this story to affirm the validity of his prophecy, ensuring that when his prediction regarding Sennacherib came to pass, it would be evident that all of his other prophecies were equally assured of fulfillment.
Passages read together with this verse.
THEOSIS