It is not impossible that behind these events we may find the efforts and yearnings of a party which cared more for Israel's unity than for David's throne. Such a party may easily have sprung up during the splendid, prosperous reign of Jeroboam II. It has been conjectured by some that the election of Uzziah by the people--delayed, according to one reckoning, for twelve years--was in reality the triumph of the party which felt an unquenchable allegiance to David's house. In Deut. xxxiii. Reuben is put before Judah; Jeshurun (_i.e._, Israel) is magnified far more than Judah; and some Northern shrine in Zebulon, as well as the Temple, is celebrated as a sanctuary.[378] That there were men in Jerusalem who preferred Rezin and Pekahiah to their own king is clearly stated in Isaiah. He compares them to those who prefer a turbid torrent to a soft, sweet stream. "Because," he says, "this people despise the waters of Shiloah that flow softly, and take delight in Rezin and Remaliah's son; now, therefore, the Lord bringeth upon them the waters of the river, strong and many, even the King of Assyria, and all his glory."[379] Isaiah seems to have had a contempt for the whole attack. He told Ahaz not to fear for the stumps of those two smoking firebrands Rezin, King of Syria, and the Israelitish usurper, whom he only condescends to call "Remaliah's son." He promises the trembling Ahaz that, since he had faithlessly _refused_ a sign, God would give him a sign. The sign was that the young woman who accompanied Isaiah--perhaps his youthful wife--should bear a son, whose name should be called Immanuel; and that before the child Immanuel--whose designation, "God with us," was an omen of the loftiest hope--should be of an age to distinguish evil from good, the Northern land, which Ahaz abhorred, should be forsaken of both her kings.
The prophecy came true in every particular. Rezin and Pekah swept all before them, and besieged Jerusalem; but they wasted their time in vain before the fortifications which Jotham had strengthened and repaired. Obliged to raise the siege, Rezin carried his army southward, and indemnified himself by seizing Elath, by driving out the Judæan garrison, and replacing them with Syrians.[380] It was the last gleam of Syrian success, before the final overthrow of Damascus which prophecy had often and emphatically foretold.
Pekah also withdrew his forces--no doubt compelled to do so by the step which Ahaz took in his desperation. For now the King of Judah invoked the protection and invited the active interference of Tiglath-Pileser against his enemies--"to save him out of the hand of the King of Syria, and out of the hand of the King of Israel, who were risen up against him."
Rezin and Damascus first felt the might of the Assyrian's conquering arm. The account of his decisive conquest is preserved in the _Eponym Canon_, and the passages which refer to the defeat of the Syrians will be found in the First Appendix at the end of the volume. It appears from the monuments that Rezin (Rasannu) lost not only his kingdom, but his life.
It is the death-knell of Aramæan greatness, as Amos had foretold.
"Thus saith Jehovah: For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; Because they have threshed Gilead with threshing instruments of iron: But I will send a fire into the house of Hazael, Which shall devour the palaces of Benhadad. And I will break the bar of Damascus,[381] And cut off him that sitteth [on the throne] in the Valley of Aven,[382] And him that holdeth the sceptre from Beth-Eden:[383] And the people of Syria shall go into captivity unto Kir,[384] Saith Jehovah."
Rezin was slain--how we know not; very probably by one of the horrible methods of torture--by being flayed alive, or decapitated, or having his lips and nose cut off--which were practised by these demon-kings of Nineveh.