Text -- 2 Kings 18:1-36 (NET)

Hezekiah Becomes King of Judah

18:1 In the third year of the reign of Israel’s King Hoshea son of Elah, Ahaz’s son Hezekiah became king over Judah. 18:2 He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother was Abi, the daughter of Zechariah. 18:3 He did what the Lord approved, just as his ancestor David had done. 18:4 He eliminated the high places, smashed the sacred pillars to bits, and cut down the Asherah pole. He also demolished the bronze serpent that Moses had made, for up to that time the Israelites had been offering incense to it; it was called Nehushtan. 18:5 He trusted in the Lord God of Israel; in this regard there was none like him among the kings of Judah either before or after. 18:6 He was loyal to the Lord and did not abandon him. He obeyed the commandments which the Lord had given to Moses. 18:7 The Lord was with him; he succeeded in all his endeavors. He rebelled against the king of Assyria and refused to submit to him. 18:8 He defeated the Philistines as far as Gaza and its territory, from the watchtower to the city fortress. 18:9 In the fourth year of King Hezekiah’s reign (it was the seventh year of the reign of Israel’s King Hoshea, son of Elah), King Shalmaneser of Assyria marched up against Samaria and besieged it. 18:10 After three years he captured it (in the sixth year of Hezekiah’s reign); in the ninth year of King Hoshea’s reign over Israel Samaria was captured. 18:11 The king of Assyria deported the people of Israel to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes. 18:12 This happened because they did not obey the Lord their God and broke his agreement with them. They did not pay attention to and obey all that Moses, the Lord’s servant, had commanded.

Sennacherib Invades Judah

18:13 In the fourteenth year of King Hezekiah’s reign, King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them. 18:14 King Hezekiah of Judah sent this message to the king of Assyria, who was at Lachish, “I have violated our treaty. If you leave, I will do whatever you demand.” So the king of Assyria demanded that King Hezekiah of Judah pay three hundred talents of silver and thirty talents of gold. 18:15 Hezekiah gave him all the silver in the Lord’s temple and in the treasuries of the royal palace. 18:16 At that time King Hezekiah of Judah stripped the metal overlays from the doors of the Lord’s temple and from the posts which he had plated and gave them to the king of Assyria. 18:17 The king of Assyria sent his commanding general, the chief eunuch, and the chief adviser from Lachish to King Hezekiah in Jerusalem, along with a large army. They went up and arrived at Jerusalem. They went and stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 18:18 They summoned the king, so Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet them. 18:19 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? 18:20 Your claim to have a strategy and military strength is just empty talk. In whom are you trusting that you would dare to rebel against me? 18:21 Now look, you must be trusting in Egypt, that splintered reed staff. If a man leans for support on it, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him. 18:22 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar in Jerusalem.’ 18:23 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them. 18:24 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. 18:25 Furthermore it was by the command of the Lord that I marched up against this place to destroy it. The Lord told me, ‘March up against this land and destroy it.’”’” 18:26 Eliakim son of Hilkiah, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, for we understand it. Don’t speak with us in the Judahite dialect in the hearing of the people who are on the wall.” 18:27 But the chief adviser said to them, “My master did not send me to speak these words only to your master and to you. His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you.” 18:28 The chief adviser then stood there and called out loudly in the Judahite dialect, “Listen to the message of the great king, the king of Assyria. 18:29 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you from my hand! 18:30 Don’t let Hezekiah talk you into trusting in the Lord when he says, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.” 18:31 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. Then each of you may eat from his own vine and fig tree and drink water from his own cistern, 18:32 until I come and take you to a land just like your own– a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey. Then you will live and not die. Don’t listen to Hezekiah, for he is misleading you when he says, “The Lord will rescue us.” 18:33 Have any of the gods of the nations actually rescued his land from the power of the king of Assyria? 18:34 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Indeed, did any gods rescue Samaria from my power? 18:35 Who among all the gods of the lands has rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 18:36 The people were silent and did not respond, for the king had ordered, “Don’t respond to him.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 18:2

It is not certain that Ahaz lived only thirty six years, for those sixteen years which he reigned, may be computed, not from the first beginning of his reign, when he reigned with his father; which was at the twentieth year of his age, but from the beginning of his reigning alone.

Wesley: 2Ki 18:4

The most of them, or such as the people most frequented: for all were not taken away, 2Ki 23:13-14, tho' his own father had set them up. We must never dishonour God, in honour to our earthly parents.

Wesley: 2Ki 18:4

Which had been hitherto kept as a memorial of God's mercy; but being now commonly abused to superstition, was destroyed.

Wesley: 2Ki 18:4

Not doubtless as to a god, but only as to an instrument of God's mercy, by and through which, their adoration was directed to God, and given to that only for God's sake.

Wesley: 2Ki 18:4

He said, this serpent, howsoever formerly honoured, and used by God as a sign of his grace, yet now it is nothing but a piece of brass which can do you neither good nor hurt.

Wesley: 2Ki 18:5

Without calling in foreign succours to establish or help him; which his father Ahaz did; and before him Asa.

Wesley: 2Ki 18:5

Of the kings of Judah only; for David and Solomon were kings of all Israel. The like is said of Josiah, 2Ki 23:25. Each of them, excelled the other in several respects. Hezekiah in this, that he fell upon this work in the beginning of his reign, which Josiah did not, and with no less resolution, undertaking to do that which none of his predecessors durst do, even to remove the high places, wherein Josiah did only follow his example.

Wesley: 2Ki 18:7

He shook off that yoke of subjection, to which his father had wickedly submitted, and reassumed that full and independent sovereignty which God had settled in the house of David. And Hezekiah's case differs much from that of Zedekiah, who is blamed for rebellion against the king of Babylon, both because he had engaged himself by a solemn oath and covenant, which we do not read of Ahaz; and because he broke the covenant which he himself had made; and because God had actually given the dominion of his own land and people to the king of Babylon, and commanded both Zedekiah and his people to submit to him. And whereas Hezekiah is here said to rebel; that word implies, only a defection from that subjection which had been performed to another; which sometimes may be justly done, and therefore that word doth not necessarily prove this to be a sin. And that it was not a sin in him, seems certain, because God owned and assisted him therein; and did not at all reprove him for it, in that message which he sent to him by Isaiah, nor afterwards, though he did particularly reprove him, for his vain - glory, and ostentation, 2Ch 32:25-26.

Wesley: 2Ki 18:13

Many of them; universal particles being frequently so used both in scripture, and other authors; and this success God gave him; to lift him up to his own greater and more shameful destruction: to humble and chastise his own people for their manifold sins, and, to gain an eminent opportunity to advance his own honour by that miraculous deliverance which he designed for his people.

Wesley: 2Ki 18:14

_Above two hundred thousand pounds.

Wesley: 2Ki 18:17

Having received the money, upon which he agreed to depart from Hezekiah and his land, he breaks his faith with Hezekiah, thereby justifying his revolt, and preparing the way for his own destruction.

Wesley: 2Ki 18:19

_But what are the greatest men when they come to compare with God, or when God comes to contend with them?

Wesley: 2Ki 18:21

Whoever trusts in man, leans on a broken reed: but God is the rock of ages.

Wesley: 2Ki 18:22

_Thus boldly he speaks of the things which he understood not, judging of the great God, by their petty gods; and of God's worship by the vain fancies of the Heathens, who measured piety by the multitude of altars.

Wesley: 2Ki 18:25

_He neither owned God's word, nor regarded his providence; but he forged this, to strike a terror into Hezekiah and the people.

Wesley: 2Ki 18:27

To tell them to what extremities and miseries he will force them.

Wesley: 2Ki 18:28

The tradition of the Jews is, that Rabshaketh was an apostate Jew. If so, his ignorance of the God of Israel was the less excusable, and his enmity the less strange: for apostates are usually the most bitter and spiteful enemies.

Wesley: 2Ki 18:31

Upon which terms, I will give you no disturbance; but quietly suffer each of you to enjoy his own possession.

JFB: 2Ki 18:1-2

According to this statement (compare 2Ki 16:2), he must have been born when his father Ahaz was no more than eleven years old. Paternity at an age so early is not unprecedented in the warm climates of the south, where the human frame is matured sooner than in our northern regions. But the case admits of solution in a different way. It was customary for the later kings of Israel to assume their son and heir into partnership in the government during their lives; and as Hezekiah began to reign in the third year of Hoshea (2Ki 18:1), and Hoshea in the twelfth year of Ahaz (2Ki 17:1), it is evident that Hezekiah began to reign in the fourteenth year of Ahaz his father, and so reigned two or three years before his father's death. So that, at the beginning of his reign in conjunction with his father, he might be only twenty-two or twenty-three, and Ahaz a few years older than the common calculation makes him. Or the case may be solved thus: As the ancient writers, in the computation of time, take notice of the year they mention, whether finished or newly begun, so Ahaz might be near twenty-one years old at the beginning of his reign, and near seventeen years older at his death; while, on the other hand, Hezekiah, when he began to reign, might be just entering into his twenty-fifth year, and so Ahaz would be near fourteen years old when his son Hezekiah was born--no uncommon age for a young man to become a father in southern latitudes [PATRICK].

JFB: 2Ki 18:4

The methods adopted by this good king for extirpating idolatry, and accomplishing a thorough reformation in religion, are fully detailed (2Ch 20:3; 2Ch 31:19). But they are indicated very briefly, and in a sort of passing allusion.

JFB: 2Ki 18:4

The preservation of this remarkable relic of antiquity (Num 21:5-10) might, like the pot of manna and Aaron's rod, have remained an interesting and instructive monument of the divine goodness and mercy to the Israelites in the wilderness: and it must have required the exercise of no small courage and resolution to destroy it. But in the progress of degeneracy it had become an object of idolatrous worship and as the interests of true religion rendered its demolition necessary, Hezekiah, by taking this bold step, consulted both the glory of God and the good of his country.

JFB: 2Ki 18:4

It is not to be supposed that this superstitious reverence had been paid to it ever since the time of Moses, for such idolatry would not have been tolerated either by David or by Solomon in the early part of his reign, by Asa or Jehoshaphat had they been aware of such a folly. But the probability is, that the introduction of this superstition does not date earlier than the time when the family of Ahab, by their alliance with the throne of Judah, exercised a pernicious influence in paving the way for all kinds of idolatry. It is possible, however, as some think, that its origin may have arisen out of a misapprehension of Moses' language (Num 21:8). Serpent-worship, how revolting soever it may appear, was an extensively diffused form of idolatry; and it would obtain an easier reception in Israel because many of the neighboring nations, such as the Egyptians and Phœnicians, adored idol gods in the form of serpents as the emblems of health and immortality.

JFB: 2Ki 18:5-6

Without invoking the aid or purchasing the succor of foreign auxiliaries like Asa (1Ki 15:18-19) and Ahaz (2Ki 16:17; Isa. 7:1-25).

JFB: 2Ki 18:5-6

Of course David and Solomon are excepted, they having had the sovereignty of the whole country. In the petty kingdom of Judah, Josiah alone had a similar testimony borne to him (2Ki 23:25). But even he was surpassed by Hezekiah, who set about a national reformation at the beginning of his reign, which Josiah did not. The pious character and the excellent course of Hezekiah was prompted, among other secondary influences, by a sense of the calamities his father's wicked career had brought on the country, as well as by the counsels of Isaiah.

JFB: 2Ki 18:7-8

That is, the yearly tribute his father had stipulated to pay, he, with imprudent haste, withdrew. Pursuing the policy of a truly theocratic sovereign, he was, through the divine blessing which rested on his government, raised to a position of great public and national strength. Shalmaneser had withdrawn from Palestine, being engaged perhaps in a war with Tyre, or probably he was dead. Assuming, consequently, that full independent sovereignty which God had settled on the house of David, he both shook off the Assyrian yoke, and, by an energetic movement against the Philistines, recovered from that people the territory which they had taken from his father Ahaz (2Ch 28:18).

JFB: 2Ki 18:13

The son and successor of Shalmaneser.

JFB: 2Ki 18:13

Not absolutely all of them; for, besides the capital, some strong fortresses held out against the invader (2Ki 18:17; 2Ki 19:8). The following account of Sennacherib's invasion of Judah and the remarkable destruction of his army, is repeated almost verbatim in 2Ch. 32:1-33 and Isa. 36:1-37:38. The expedition seems to have been directed against Egypt, the conquest of which was long a leading object of ambition with the Assyrian monarchs. But the invasion of Judah necessarily preceded, that country being the key to Egypt, the highway through which the conquerors from Upper Asia had to pass. Judah had also at this time formed a league of mutual defense with Egypt (2Ki 18:24). Moreover, it was now laid completely open by the transplantation of Israel to Assyria. Overrunning Palestine, Sennacherib laid siege to the fortress of Lachish, which lay seven Roman miles from Eleutheropolis, and therefore southwest of Jerusalem on the way to Egypt [ROBINSON]. Among the interesting illustrations of sacred history furnished by the recent Assyrian excavations, is a series of bas-reliefs, representing the siege of a town, which the inscription on the sculpture shows to be Lachish, and the figure of a king, whose name is given, on the same inscription, as Sennacherib. The legend, sculptured over the head of the king, runs thus: "Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish [Lakhisha], I give permission for its slaughter" [Nineveh and Babylon]. This minute confirmation of the truth of the Bible narrative is given not only by the name Lachish, which is contained in the inscription, but from the physiognomy of the captives brought before the king, which is unmistakably Jewish.

JFB: 2Ki 18:14-16

Disappointed in his expectations of aid from Egypt, and feeling himself unable to resist so mighty a conqueror who was menacing Jerusalem itself, Hezekiah made his submission. The payment of 300 talents of silver, and 30 talents of gold--£351,000--brought a temporary respite; but, in raising the imposed tribute, he was obliged not only to drain all the treasures of the palace and the temple, but even to strip the doors and pillars of the sacred edifice of the gold that adorned them.

JFB: 2Ki 18:17

General (Isa 20:1).

JFB: 2Ki 18:17

Chief of the eunuchs.

JFB: 2Ki 18:17

Chief cupbearer. These were the great officers employed in delivering Sennacherib's insulting message to Hezekiah. On the walls of the palace of Sennacherib, at Khorsabad, certain figures have been identified with the officers of that sovereign mentioned in Scripture. In particular, the figures, Rab-shakeh, Rab-saris, and Tartan, appear as full-length portraits of the persons holding those offices in the reign of Sennacherib. Probably they represent the very individuals sent on this embassy.

JFB: 2Ki 18:17

Engaged in a campaign of three years in Egypt, Sennacherib was forced by the king of Ethiopia to retreat, and discharging his rage against Jerusalem, he sent an immense army to summon it to surrender. (See on 2Ch 32:30).

JFB: 2Ki 18:17

The conduit which went from the reservoir of the Upper Gihon (Birket et Mamilla) to the lower pool, the Birket es Sultan.

JFB: 2Ki 18:17

The public road which passed by that district, which had been assigned them for carrying on their business without the city, on account of the unpleasant smell [KEIL].

JFB: 2Ki 18:18

Hezekiah did not make a personal appearance, but commissioned his three principal ministers to meet the Assyrian deputies at a conference outside the city walls.

JFB: 2Ki 18:18

Lately promoted to be master of the royal household (Isa 22:20).

JFB: 2Ki 18:18

Removed for his pride and presumption (Isa 22:15) from that office, though still royal secretary.

JFB: 2Ki 18:18

That is, the keeper of the chronicles, an important office in Eastern countries.

JFB: 2Ki 18:19

The insolent tone he assumed appears surprising. But this boasting [2Ki 18:19-25], both as to matter and manner, his highly colored picture of his master's powers and resources, and the impossibility of Hezekiah making any effective resistance, heightened by all the arguments and figures which an Oriental imagination could suggest, has been paralleled in all, except the blasphemy, by other messages of defiance sent on similar occasions in the history of the East.

JFB: 2Ki 18:27

This was designed to show the dreadful extremities to which, in the threatened siege, the people of Jerusalem would be reduced.

Clarke: 2Ki 18:1

Now - in the third year of Hoshea - See the note on 2Ki 16:1 (note), where this chronology is considered.

Clarke: 2Ki 18:3

He did that which was right in the sight of the Lord - In chap. 29 of the second book of Chronicles, we have an account of what this pious king did to restore the worship of God. He caused the priests and Levites to cleanse the holy house, which had been shut up by his father Ahaz, and had been polluted with filth of various kinds; and this cleansing required no less than sixteen days to accomplish it. As the passover, according to the law, must be celebrated the fourteenth of the first month, and the Levites could not get the temple cleansed before the sixteenth day, he published the passover for the fourteenth of the second month, and sent through all Judah and Israel to collect all the men that feared God, that the passover might be celebrated in a proper manner. The concourse was great, and the feast was celebrated with great magnificence. When the people returned to their respective cities and villages, they began to throw down the idol altars, statues, images, and groves, and even to abolish the high places; the consequence was that a spirit of piety began to revive in the land, and a general reformation took place.

Clarke: 2Ki 18:4

Brake in pieces the brazen serpent - The history of this may be seen in Num 21:8 (note), Num 21:9 (note)

We find that this brazen serpent had become an object of idolatry, and no doubt was supposed to possess, as a telesm or amulet, extraordinary virtues, and that incense was burnt before it which should have been burnt before the true God

Clarke: 2Ki 18:4

And he called it Nehushtan - נהשתן . Not one of the versions has attempted to translate this word. Jarchi says, "He called it Nechustan, through contempt, which is as much as to say, a brazen serpent."Some have supposed that the word is compounded of נחש nachash , to divine, and תן tan , a serpent, so it signifies the divining serpent; and the Targum states that it was the people, not Hezekiah, that gave it this name. נחש nachash signifies to view, eye attentively, observe, to search, inquire accurately, etc.; and hence is used to express divination, augury. As a noun it signifies brass or copper, filth, verdigris, and some sea animal, Amo 9:3; see also Job 26:13, and Isa 26:1. It is also frequently used for a serpent; and most probably for an animal of the genus Simia, in Gen 3:1 (note), where see the notes. This has been contested by some, ridiculed by a few, and believed by many. The objectors, because it signifies a serpent sometimes, suppose it must have the same signification always! And one to express his contempt and show his sense, has said, "Did Moses hang up an ape on a pole?"I answer, No, no more than he hanged up you, who ask the contemptible question. But this is of a piece with the conduct of the people of Milan, who show you to this day the brazen serpent which Moses hung up in the wilderness, and which Hezekiah broke in pieces two thousand five hundred years ago

Of serpents there is a great variety. Allowing that נחש nachash signifies a serpent, I may ask in my turn, What kind of a serpent was it that tempted Eve? Of what species was that which Moses hung up on the pole, and which Hezekiah broke to pieces? Who of the wise men can answer these questions? Till this is done I assert, that the word, Gen 3:1, etc., does not signify a serpent of any kind; and that with a creature of the genus Simia the whole account best agrees.

Clarke: 2Ki 18:5

He trusted in the Lord - See the character of this good king

1.    He trusted in the Lord God of Israel

2.    He clave to the Lord

3.    He was steady in his religion; he departed not from following the Lord

4.    He kept God’ s commandments. And what were the consequences

1. The Lord was with him

2. He prospered whithersoever he went.

Clarke: 2Ki 18:8

From the tower of the watchmen - See the same words, 2Ki 17:9 (note). It seems a proverbial mode of expression: he reduced every kind of fortification; nothing was able to stand before him.

Clarke: 2Ki 18:9

In the fourth year - This history has been already given, 2Ki 17:3, etc.

Clarke: 2Ki 18:17

The king of Assyria sent Tartan, etc. - Calmet has very justly remarked that these are not the names of persons, but of offices. Tartan, תרתן tartan or tantan , as in the parallel place in Isaiah, in the Greek version, signifies he who presides over the gifts or tribute; chancellor of the exchequer

Clarke: 2Ki 18:17

Rabsaris - רב סריס, the chief of the eunuchs. Rab-shakeh, רב שקה master or chief over the wine cellar; or he who had the care of the king’ s drink

Clarke: 2Ki 18:17

From Lachish - It seems as if the Assyrian troops had been worsted before Lachish, and were obliged to raise the siege, from which they went and sat down before Libnah. While Sennacherib was there with the Assyrian army, he heard that Tirhakah, king of Ethiopia, had invaded the Assyrian territories. Being obliged therefore to hasten, in order to succor his own dominions, he sent a considerable force under the aforementioned officers against Jerusalem, with a most fearful and bloody manifesto, commanding Hezekiah to pay him tribute, to deliver up his kingdom to him, and to submit, he and his people, to be carried away captives into Assyria! This manifesto was accompanied with the vilest insults, and the highest blasphemies. God interposed and the evils threatened against others fell upon himself

Manifestoes of this kind have seldom been honorable to the senders. The conduct of Rab-shakeh was unfortunately copied by the Duke of Brunswick, commander-in-chief of the allied army of the center, in the French revolution, who was then in the plains of Champagne, August 27, 1792, at the head of ninety thousand men, Prussians, Austrians, and emigrants, on his way to Paris, which in his manifesto he threatened to reduce to ashes! This was the cause of the dreadful massacres which immediately took place. And shortly after this time the blast of God fell upon him, for in Sept. 20 of the same year, (three weeks after issuing the manifesto), almost all his army was destroyed by a fatal disease, and himself obliged to retreat from the French territories with shame and confusion. This, and some other injudicious steps taken by the allies, were the cause of the ruin of the royal family of France, and of enormities and calamities the most extensive, disgraceful, and ruinous, that ever stained the page of history. From all such revolutions God in mercy save mankind

Clarke: 2Ki 18:17

Conduit of the upper pool - The aqueduct that brought the water from the upper or eastern reservoir, near to the valley of Kidron, into the city. Probably they had seized on this in order to distress the city

Clarke: 2Ki 18:17

The fuller’ s field - The place where the washermen stretched out their clothes to dry.

Clarke: 2Ki 18:18

Called to the king - They wished him to come out that they might get possession of his person

Clarke: 2Ki 18:18

Eliakim - over the household - What we would call lord chamberlain

Clarke: 2Ki 18:18

Shebna the scribe - The king’ s secretary

Clarke: 2Ki 18:18

Joah - the recorder - The writer of the public annals.

Clarke: 2Ki 18:19

What confidence is this - מה הבטחן הזה ma habbittachon hazzeh . The words are excessively insulting: What little, foolish, or unavailing cause of confidence is it, to which thou trustest? I translate thus, because I consider the word בטחון bittachon as a diminutive, intended to express the utmost contempt for Hezekiah’ s God.

Clarke: 2Ki 18:21

The staff of this bruised reed - Egypt had already been greatly bruised and broken, through the wars carried on against it by the Assyrians.

Clarke: 2Ki 18:22

Whose high places and whose altars Hezekiah hath taken away - This was artfully malicious. Many of the people sacrificed to Jehovah on the high places; Hezekiah had removed them, (2Ki 18:4), because they were incentives to idolatry: Rab-shakeh insinuates that by so doing he had offended Jehovah, deprived the people of their religious rights, and he could neither expect the blessing of God nor the cooperation of the people.

Clarke: 2Ki 18:23

I will deliver thee two thousand horses - Another insult: Were I to give thee two thousand Assyrian horses, thou couldst not find riders for them. How then canst thou think that thou shalt be able to stand against even the smallest division of my troops?

Clarke: 2Ki 18:25

Am I now come up without the Lord - As Rab-shakeh saw that the Jews placed the utmost confidence in God, he wished to persuade them that by Hezekiah’ s conduct Jehovah had departed from them, and was become ally to the king of Assyria, and therefore they could not expect any help from that quarter.

Clarke: 2Ki 18:26

Talk not with us in the Jews’ language - The object of this blasphemous caitiff was to stir up the people to sedition, that the city and the king might be delivered into his hand.

Clarke: 2Ki 18:27

That they may eat their own dung - That they may be duly apprised, if they hold on Hezekiah’ s side, Jerusalem shall be most straitly besieged, and they be reduced to such a state of famine as to be obliged to eat their own excrements.

Clarke: 2Ki 18:28

Hear the word of the great king - of Assyria - This was all intended to cause the people to revolt from their allegiance to their king.

Clarke: 2Ki 18:32

Until I come and take you away - This was well calculated to stir up a seditious spirit. Ye cannot be delivered; your destruction, if ye resist, is inevitable; Sennacherib will do with you, as he does with all the nations he conquers, lead you captive into another land: but if you will surrender without farther trouble, he will transport you into a land as good as your own.

Clarke: 2Ki 18:34

Where are the gods of Hamath - Sennacherib is greater than any of the gods of the nations. The Assyrians have already overthrown the gods of Hamath, Arpad, Hena, and Ivah; therefore, Jehovah shall be like one of them, and shall not be able to deliver Jerusalem out of the hand of my master

The impudent blasphemy of this speech is without parallel. Hezekiah treated it as he ought: it was not properly against him, but against the Lord; therefore he refers the matter to Jehovah himself, who punishes this blasphemy in the most signal manner.

Clarke: 2Ki 18:36

Answer him not - The blasphemy is too barefaced; Jehovah is insulted, not you; let him avenge his own quarrel. See the succeeding chapter, 2 Kings 19 (note).

Defender: 2Ki 18:4

The brasen serpent (Num 21:8, Num 21:9) was originally a symbol of sin judged and salvation given. Once it had served its purpose, however, it should have been abandoned. Instead it eventually became an idol. This is the danger involved in too much emphasis on symbols rather than the realities they are intended to represent.

Defender: 2Ki 18:4

The meaning of "Nehushtan" is "a piece of brass.""

Defender: 2Ki 18:5

Hezekiah was arguably the most godly of all the kings of Judah, yet his father Ahaz was probably the most ungodly. Perhaps the testimony of his grandfather, Jotham, or his great grandfather, Uzziah, influenced him toward Jehovah. More likely, he was pointed to the Lord by the prophet Isaiah, who was a frequent spokesman for God at the king's court."

Defender: 2Ki 18:17

These names are actually titles. Tartan, Rabsaris and Rabshakeh mean, respectively, "Tribute Officer," "Chief Eunuch" and "Chief Butler."

Defender: 2Ki 18:17

Ironically (or providentially), this was the same location where Ahaz had received and then ignored, the testimony of the prophet Isaiah some thirty years before, even including the great promise of the coming virgin birth of the Messiah, Immanuel (Isa 7:3, Isa 7:10-14)."

TSK: 2Ki 18:1

am 3278, bc 726

in the third : 2Ki 18:9, 2Ki 15:30, 2Ki 17:1

Hezekiah : 2Ki 16:20; 1Ch 3:13; 2Ch 28:27, 2Ch 29:1; Mat 1:9, Mat 1:10, Ezekias

TSK: 2Ki 18:2

Twenty and five years old : As Ahaz was 20 years old when he began to reign, and died when he had reigned 16 years, his whole age only amounted to 36 years; and as Hezekiah was, at least, entering on his 25th year when he began to reign, then Ahaz must have been under 12 years of age when his son was born! This is not at all impossible, and there are well-attested facts of men having children at as early a period, especially in eastern countries., am 3278-3306, bc 726-698

Abi : 2Ch 29:1, Abijah

TSK: 2Ki 18:3

right in the sight : 2Ki 20:3; Exo 15:26; Deu 6:18; 2Ch 31:20, 2Ch 31:21; Job 33:27; Psa 119:128; Rom 7:12; Eph 6:1

according : 2Ki 22:2; 1Ki 3:14, 1Ki 11:4, 1Ki 11:38, 1Ki 15:5, 1Ki 15:11; 2Ch 29:2

TSK: 2Ki 18:4

removed : 2Ki 12:3, 2Ki 14:4, 2Ki 15:4, 2Ki 15:35; Lev 26:30; 1Ki 3:2, 1Ki 3:3, 1Ki 15:14, 1Ki 22:43; Psa 78:58; Eze 20:28, Eze 20:29

brake : 2Ki 23:4; Deu 7:5, Deu 12:2, Deu 12:3; Jdg 6:25, Jdg 6:28; 1Ki 15:12, 1Ki 15:13; 2Ch 19:3, 2Ch 31:1; 2Ch 33:3

images : Heb. statues

the brazen serpent : Num 21:8, Num 21:9; Joh 3:14, Joh 3:15

unto those days : 2Ki 16:15

Nehushtan : That is, a piece of brass.

TSK: 2Ki 18:5

trusted : 2Ki 19:10; 2Ch 32:7, 2Ch 32:8; Job 13:15; Psa 13:5, Psa 27:1, Psa 27:2, Psa 46:1, Psa 46:2, Psa 84:12; Psa 146:5, Psa 146:6; Jer 17:7, Jer 17:8; Mat 27:43; Eph 1:12

after him : 2Ki 19:15-19, 2Ki 23:25; 2Ch 14:11, 2Ch 16:7-9, 2Ch 20:20, 2Ch 20:35

TSK: 2Ki 18:6

he clave : None of the kings of Judah, from the time of the division of the kingdom, equalled Hezekiah in the stedfastness and simplicity of his dependence upon the Lord; in which he aspired to an equality with his progenitor David, who had reigned over the whole land. Even Asa, through weakness of faith, sought the assistance of a heathen prince; and Jehoshaphat formed an alliance with idolatrous Ahab; but Hezekiah clave to the Lord, in entire confidence and unreserved obedience, to the end of his life. Deu 10:20; Jos 23:8; Act 11:23

from following him : Heb. from after him

kept : 2Ki 17:13, 2Ki 17:16, 2Ki 17:19; Jer 11:4; Joh 14:15, Joh 14:21, Joh 15:10, Joh 15:14; 1Jo 5:3

TSK: 2Ki 18:7

And the Lord : Gen 21:22, Gen 39:2, Gen 39:3; 1Sa 18:14; 2Ch 15:2; Psa 46:11, Psa 60:12; Mat 1:23; Mat 28:20; Act 7:9, Act 7:10

he prospered : Gen 39:2; 1Sa 18:5, 1Sa 18:14 *marg. 2Sa 8:6, 2Sa 8:14; 2Ch 31:21, 2Ch 32:30; Psa 1:3, Psa 60:12; Rom 8:31

rebelled : 2Ki 18:20, 2Ki 16:7

TSK: 2Ki 18:8

the Philistines : 1Ch 4:41; 2Ch 28:18; Isa 14:29

Gaza : Heb. Azzah

from the tower : 2Ki 17:9; 2Ch 26:10; Isa 5:2

TSK: 2Ki 18:9

am 3281, bc 723

the fourth year : 2Ki 18:1, 2Ki 17:4-6

Shalmaneser : 2Kings 17:3-23; Hos 10:14, Shalman

TSK: 2Ki 18:10

am 3283, bc 721

they took it : Hos 13:16; Amo 3:11-15, Amo 4:1-3, Amo 6:7, Amo 9:1-4; Mic 1:6-9, Mic 6:16, Mic 7:13

TSK: 2Ki 18:11

the king : 2Ki 17:6, 2Ki 19:11; 1Ch 5:26; Isa 7:8, Isa 8:4, Isa 9:9-21, Isa 10:5, Isa 10:11, Isa 37:12; Hos 8:8, Hos 8:9; Hos 9:3; Amo 5:1-3, Amo 5:6, Amo 5:25-27; Act 7:43

Halah : It is thought, with much probability, that Halah, or Chalach, is Ptolemy’ s Calachene, the northern part of Assyria; that Habor, or Chabor, is the mountain or mountainous country, between Media and Assyria, called by Ptolemy, Χαβωρας , Chaboras; and that Gozan is Gauzanitis of Ptolemy, situated between that mountain and the Caspian sea, and between the two channels of the river Cyrus.

TSK: 2Ki 18:12

they obeyed not : 2Kings 17:7-23; Deu 8:20, Deu 11:28, Deu 29:24-28, Deu 31:17; Neh 9:17, Neh 9:26, Neh 9:27; Psa 107:17; Isa 1:19; Jer 3:8, Jer 7:23; Dan 9:6-11; Mic 3:4; 2Th 1:8; 1Pe 2:8, 1Pe 4:17

Moses : Num 12:7; Deu 34:5; Jos 1:1; 2Ti 2:24; Heb 3:5, Heb 3:6

TSK: 2Ki 18:13

am 3291, bc 713

the fourteenth : 2Chr. 32:1-23; Isa. 36:1-22

Sennacherib : Heb. Sanherib

come up : Isa 7:17-25, Isa 8:7, Isa 8:8, Isa 10:5; Hos 12:1, Hos 12:2

TSK: 2Ki 18:14

I have offended : 2Ki 18:7; 1Ki 20:4; Pro 29:25; Luk 14:32

TSK: 2Ki 18:15

2Ki 12:18, 2Ki 16:8; 1Ki 15:15, 1Ki 15:18, 1Ki 15:19; 2Ch 16:2

TSK: 2Ki 18:16

gold : 1Ki 6:31-35; 2Ch 29:3

it : Heb. them

TSK: 2Ki 18:17

am 3294, bc 710

the king : 2Ch 32:9; Isa 20:1, Isa 36:2

Tartan : Calmet remarks, that these are not the names of persons, but of offices: Tartan signifies ""he who presides over gifts or tribute;""Rabsaris , ""the chief of the eunuchs;""and Rabshakeh , ""the chief cup-bearer."

great : Heb. heavy

the conduit of the upper pool : If the Fuller’ s field were near En-Rogel, or the Fuller’ s fountain, east of Jerusalem, as is generally supposed, then the conduit of the upper pool may been an aqueduct that brought the water from the upper or eastern reservoir of that fountain, which had been seized in order to distress the city. 2Ki 20:20; Isa 7:3, Isa 22:9-11, Isa 36:2

TSK: 2Ki 18:18

Eliakim : 2Ki 19:2; Isa 22:20-24, Isa 36:3, Isa 36:22, Isa 37:2

Shebna : Isa 22:15-19

the scribe : or, secretary, 2Sa 8:17 *marg.

the recorder : 2Sa 8:16, 2Sa 20:24; 1Ki 4:3; 2Ch 34:8

TSK: 2Ki 18:19

Rabshakeh : He was the chief speaker, being a very eloquent man, and, according to the Hebrews, whom Procopius follows, an apostate Jew; which is not improbable, as he spoke Hebrew so fluently; and when he blasphemed the Divine Majesty, the king and nobles rent their clothes, which was usual unless the blasphemer were an Israelite.

Thus saith : 2Ch 32:10; Isa 10:8-14, Isa 36:4, Isa 37:13; Dan 4:30

What confidence : 2Ki 18:22, 2Ki 18:29, 2Ki 18:30, 2Ki 19:10; 2Ch 32:7, 2Ch 32:8, 2Ch 32:10, 2Ch 32:11, 2Ch 32:14-16; Psa 4:2; Isa 36:4, Isa 36:7, Isa 37:10

TSK: 2Ki 18:20

sayest : or, talkest

vain words : Heb. word of the lips, I have counsel and strength for the war. or, but counsel and strength are for the war. Pro 21:30, Pro 21:31

rebellest : 2Ki 18:14

TSK: 2Ki 18:21

trustest : Heb. trustest thee

the staff : Isa 36:6; Eze 29:6, Eze 29:7

upon Egypt : Isa 30:2, Isa 30:7, Isa 31:1-3

so is Pharaoh : 2Ki 17:4; Jer 46:17

TSK: 2Ki 18:22

We trust : 2Ki 18:5; Dan 3:15; Mat 27:43

whose high places : 2Ki 18:4; 2Ch 31:1, 2Ch 32:12; Isa 36:7; 1Co 2:15

TSK: 2Ki 18:23

pledges : Heb. hostages

I will deliver : 1Sa 17:42, 1Sa 17:44; 1Ki 20:10, 1Ki 20:18; Neh 4:2-5; Psa 123:3, Psa 123:4; Isa 10:13, Isa 10:14; Isa 36:8, Isa 36:9

TSK: 2Ki 18:24

How then : Isa 10:8; Dan 2:37, Dan 2:38, Dan 4:22, Dan 4:37

thy trust : 2Ki 18:21; Deu 17:16; Isa 31:1, Isa 31:3, Isa 36:6, Isa 36:9; Jer 37:7, Jer 42:14-18; Eze 17:15, Eze 17:17

chariots : Psa 20:7, Psa 20:8

TSK: 2Ki 18:25

Amos I now : 2Ki 19:6, 22-37; 1Ki 13:18; 2Ch 35:21; Isa 10:5, Isa 10:6; Amo 3:6; Joh 19:10, Joh 19:11

TSK: 2Ki 18:26

Speak : Perceiving that the object of this blasphemous caitiff was to stir up the people to sedition, they mildly and reasonably required him to make his proposals in the Syrian language.

in the Syrian language : Ezr 4:7; Isa 36:11, Isa 36:12; Dan 2:4

TSK: 2Ki 18:27

eat : 2Ki 6:25; Deu 28:53-57; Psa 73:8; Lam 4:5; Eze 4:13, Eze 4:15

their own piss : Heb. the water of their feet

TSK: 2Ki 18:28

Rabshakeh : 2Ch 32:18; Isa 36:13-18

the king of Assyria : 2Ki 18:19; Ezr 7:12; Psa 47:2; Isa 10:8-13; Eze 29:3, Eze 31:3-10; Rev 19:6

TSK: 2Ki 18:29

saith : Psa 73:8, Psa 73:9

Let not : 2Ch 32:11, 2Ch 32:15; Dan 3:15-17, Dan 6:16; Joh 19:10, Joh 19:11; 2Th 2:4, 2Th 2:8

TSK: 2Ki 18:30

make you : 2Ki 18:22; 2Ki 19:10, 2Ki 19:22; Psa 4:2, Psa 11:1, Psa 22:7, Psa 22:8, Psa 71:9, Psa 71:11, Psa 125:1, Psa 125:2; Mat 27:43; Luk 23:35

this city : 2Ki 19:32-34

TSK: 2Ki 18:31

Make an agreement with me : or, Seek my favour, Heb. Make with me a blessing, Gen 32:20, Gen 33:11; Pro 18:16

eat ye : 1Ki 4:20, 1Ki 4:25; Zec 3:10

cistern : or, pit

TSK: 2Ki 18:32

I come : 2Ki 18:11, 2Ki 17:6, 2Ki 17:23, 2Ki 24:14-16, 2Ki 25:11

like your own : Exo 3:8; Num 13:26, Num 13:27, Num 14:8; Deu 8:7-9, Deu 11:12, Deu 32:13, Deu 32:14

persuadeth : or, deceiveth, 2Ki 18:29

TSK: 2Ki 18:33

Hath any : 2Ki 19:12, 2Ki 19:13, 2Ki 19:17, 2Ki 19:18; 2Ch 32:14-17, 2Ch 32:19; Isa 10:10, Isa 36:18-20

TSK: 2Ki 18:34

the gods : 2Ki 19:13; Num 13:21; 2Sa 8:9; Jer 49:23

Hamath : Hamath, there is little doubt, was the Epiphania of the Greeks, as Josephus, Theodoret, and Jerome, expressly assert. It was a celebrated city of Syria, situated on the Orontes, and the present Hamah doubtless occupies its site; as Abulfeda, who was prince or emir of Hamah about ad 1345, expressly states, in his Description of Syria, that Hamah is an ancient city mentioned in the writings of the Israelites. It is still a considerable town, situated on both sides of the Orontes, about three days’ journey and a half from Tripoli; and must contain, Burckhardt says, at least 30,000 inhabitants.

Arpad : Arpad is probably the town of Arphas, mentioned by Josephus as limiting the province of Gamalitis, Gaulanitis, Batanea, and Trachonitis, to the ne; and the Raphan, or Raphanea, which Stephanus places near Epiphania.

the gods : 2Ki 17:24-33, Ava, Isa 36:18, Isa 36:19, Isa 37:11, Isa 37:12, Isa 37:18, Isa 37:19

have they delivered : 2Ki 17:6, 2Ki 17:23, 2Ki 17:24, 2Ki 17:30, 2Ki 17:31, 2Ki 19:12, 2Ki 19:13

TSK: 2Ki 18:35

Who are : 2Ki 19:17; Dan 3:15

that the Lord : Exo 5:2; 2Ch 32:15; Job 15:25, Job 15:26; Isa 10:15, Isa 37:23-29

TSK: 2Ki 18:36

held their peace : Psa 38:13, Psa 38:14, Psa 39:1; Pro 9:7, Pro 26:4; Amo 5:13; Mat 7:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 18:1

In the third year - If Hoshea ascended the throne toward the close of the 12th year of Ahaz 2Ki 17:1, and if Ahaz reigned not much more than 15 years 2Ki 16:2, the first of Hezekiah might synchronise in part with Hoshea’ s third year.

Hezekiah - The name given by our translators follows the Greek form, Ἐζεκίας Ezekias , rather than the Hebrew, which is Hizkiah. Its meaning is "strength of Yahweh."

Barnes: 2Ki 18:2

Twenty and five years old was he - This statement, combined with that of 2Ki 16:2, would make it necessary that his father Ahaz should have married at the age of 10, and have had a child born to him when he was 11 years of age. This is not impossible; but its improbability is so great, that most commentators suggest a corruption in some of the numbers.

The Zachariah here mentioned was perhaps one of the "faithful witnesses"of Isaiah Isa 8:2.

Barnes: 2Ki 18:3

He did that which was right ... - This is said without qualification of only three kings of Judah, Asa 1Ki 15:11, Hezekiah, and Josiah 2Ki 22:2. See some details of Hezekiah’ s acts at the commencement of his reign in 2 Chr. 29, etc. It is thought that his reformation was preceded, and perhaps caused, by the prophecy of Micah recorded in Jer 26:18; Mic 3:12.

Barnes: 2Ki 18:4

He removed the high places - This religious reformation was effected in a violent and tumultuous manner (marginal reference). The "high places,"though forbidden in the Law (Deu 12:2-4, Deu 12:11-14; compare Lev 26:30), had practically received the sanction of Samuel 1Sa 7:10; 1Sa 9:12-14, David 2Sa 15:32, Solomon 1Ki 3:4, and others, and had long been the favorite resorts of the mass of the people (see 1Ki 3:2 note). They were the rural centers for the worship of Yahweh, standing in the place of the later synagogue;, and had hitherto been winked at, or rather regarded as legitimate, even by the best kings. Hezekiah’ s desecration of these time-honored sanctuaries must have been a rude shock to the feelings of numbers; and indications of the popular discontent may be traced in the appeal of Rab-shakeh 2Ki 18:22, and in the strength of the reaction under Manasseh 2Ki 21:2-9; 2Ch 33:3-17.

The brasen serpent - See the marginal reference. Its history from the time when it was set up to the date of Hezekiah’ s reformation is a blank. The present passage favors the supposition that it had been brought by Solomon from Gibeon and placed in the temple, for it implies a long continued worship of the serpent by the Israelites generally, and not a mere recent worship of it by the Jews.

And he called it Nehushtan - Rather, "And it was called Nehushtan."The people called it, not "the serpent" נחשׁ nāchâsh , but "the brass,"or "the brass thing" נחשׁתן n^e chûshtān . Probably they did not like to call it "the serpent,"on account of the dark associations which were attached to that reptile (Gen 3:1-15; Isa 27:1; Psa 91:13; etc.).

Barnes: 2Ki 18:5

After him was none like him - The same is said of Josiah (marginal reference). The phrase was probably proverbial, and was not taken to mean more than we mean when we say that such and such a king was one of singular piety.

Barnes: 2Ki 18:6

Other good kings, as Solomon, Jehoshaphat, Joash, and Amaziah, had fallen away in their later years. Hezekiah remained firm to the last. The phrase "cleaving to God"is frequent in Deuteronomy, but rare elsewhere.

Barnes: 2Ki 18:7

The Lord was with him - This had been said of no king since David (marginal reference). The phrase is very emphatic. The general prosperity of Hezekiah is set forth at some length by the author of Chronicles 2Ch 32:23, 2Ch 32:27-29. His great influence among the nations bordering on the northern kingdom, was the cause of the first expedition of Sennacherib against him, the Ekronites having expelled an Assyrian viceroy from their city, and delivered him to Hezekiah for safe keeping: an expedition which did not very long precede that of 2Ki 18:13, which fell toward the close of Hezekiah’ s long reign.

Barnes: 2Ki 18:8

Sargon had established the complete dominion of Assyria over the Philistines. Hence, the object of Hezekiah’ s Philistine campaign was not so much conquest as opposition to the Assyrian power. How successful it was is indicated in the Assyrian records by the number of towns in this quarter which Sennacherib recovered before he proceeded against Jerusalem.

Barnes: 2Ki 18:9-12

These verses repeat the account given in the marginal reference. The extreme importance of the event may account for the double insertion.

Barnes: 2Ki 18:13

In the fourteenth year - This note of time, which places the invasion of Sennacherib eight years only after the capture of Samaria, is hopelessly at variance with the Assyrian dates for the two events, the first of which falls into the first of Sargon, and the second into the fourth of Sennacherib, twenty-one years later. We have therefore to choose between an entire rejection of the Assyrian chronological data, and an emendation of the present passage. Of the emendations proposed the simplest is to remove the note of time altogether, regarding it as having crept in from the margin.

Sennacherib - This is the Greek form of the Sinakhirib of the inscriptions, the son of Sargon, and his immediate successor in the monarchy. The death of Sargon (705 B.C.) had been followed by a number of revolts. Hezekiah also rebelled, invaded Philistia, and helped the national party in that country to throw off the Assyrian yoke.

From Sennacherib’ s inscriptions we learn that, having reduced Phoenicia, recovered Ascalon, and defeated an army of Egyptians and Ethiopians at Ekron, he marched against Jerusalem.

The fenced cities - Sennacherib reckons the number taken by him at "forty-six."He seems to have captured on his way to the holy city a vast number of small towns and villages, whose inhabitants he carried off to the number of 200, 000. Compare Isa 24:1-12. The ground occupied by his main host outside the modern Damascus gate was thenceforth known to the Jews as "the camp of the Assyrians."Details connected with the siege may be gathered from Isa. 22 and Chronicles (marginal reference "s"). After a while Hezekiah resolved on submission. Sennacherib 2Ki 18:14 had left his army to continue the siege, and gone in person to Lachish. The Jewish monarch sent his embassy to that town.

Barnes: 2Ki 18:14

Return from me - Or "retire from me,"i. e., "withdraw thy troops."

Three hundred talents ... - According to Sennacherib’ s own account, the terms of peace were as follows:

(1) A money payment to the amount of 800 talents of silver and 30 talents of gold.

(2) the surrender of the Ekronite king.

(3) a cession of territory toward the west and the southwest, which was apportioned between the kings of Ekron, Ashdod, and Gaza.

Barnes: 2Ki 18:16

Ahaz had already exhausted the treasuries 2Ki 16:8; Hezekiah was therefore compelled to undo his own work.

Barnes: 2Ki 18:17

An interval of time must be placed between this verse and the last. Sennacherib, content with his successes, had returned to Nineveh with his spoil and his numerous captives. Hezekiah, left to himself, repented of his submission, and commenced negotiations with Egypt 2Ki 18:21, 2Ki 18:24; Isa 30:2-6; Isa 31:1, which implied treason against his Assyrian suzerain. It was under these circumstances that Sennacherib appears to have made his second expedition into Palestine very soon after the first. Following the usual coast route he passed through Philistia on his way to Egypt, leaving Jerusalem on one side, despising so irony a state, and knowing that the submission of Egypt would involve that of her hangers-on. While, however, he was besieging Lachish on his way to encounter his main enemy, he determined to try the temper of the Jews by means of an embassy, which he accordingly sent.

Tartan and Rabsaris and Rab-shakeh - None of these are proper names. "Tartan"was the ordinary title of an Assyrian general; "Rab-saris"is "chief eunuch,"always a high officer of the Assyrian court; Rab-shakeh is probably "chief cup-bearer."

By the conduit of the upper pool - Possibly a conduit on the north side of the city near the "camp of the Assyrians."The spot was the same as that on which Isaiah had met Ahaz Isa 7:3.

Barnes: 2Ki 18:18

When they had called to the king - The ambassadors summoned Hezekiah, as if their rank were equal to his. Careful of his dignity, he responds by sending officers of his court.

Eliakim ... which was over the household - Eliakim had been promoted to fill the place of Shebna Isa 22:20-22. He was a man of very high character. The comptroller of the household, whose position 1Ki 4:6 must have been a subordinate one in the time of Solomon, appears to have now become the chief minister of the crown. On the "scribe"or secretary, and the "recorder,"see the 1Ki 4:3 note.

Barnes: 2Ki 18:19

The Rab-shakeh, the third in rank of the three Assyrian ambassadors, probably took the prominent part in the conference because he could speak Hebrew 2Ki 18:26, whereas the Tartan and the Rabsaris could not do so.

The great king - This title of the monarchs of Assyria is found in use as early as 1120 B.C. Like the title, "king of kings,"the distinctive epithet "great"served to mark emphatically the vast difference between the numerous vassal monarchs and the suzerain of whom they held their crowns.

Barnes: 2Ki 18:20

Hezekiah no doubt believed that in the "counsel"of Eliakim and Isaiah, and in the "strength"promised him by Egypt, he had resources which justified him in provoking a war.

Vain words - literally, as in margin, i. e., a mere word, to which the facts do not correspond.

Barnes: 2Ki 18:21

This bruised reed - The "tall reed of the Nile bulrush"fitly symbolized the land where it grew. Apparently strong and firm, it was quite unworthy of trust. Let a man lean upon it, and the rotten support instantly gave way, wounding the hand that stayed itself so insecurely. So it was with Egypt throughout the whole period of Jewish history (compare 2Ki 17:4-6). Her actual practice was to pretend friendship, to hold out hopes of support, and then to fail in time of need.

Barnes: 2Ki 18:22

The destruction of numerous shrines and altars where Yahweh had been worshipped 2Ki 18:4 seemed to the Rab-shakeh conduct calculated not to secure the favor, but to call forth the anger, of the god. At any rate, it was conduct which he knew had been distasteful to many of Hezekiah’ s subjects.

Barnes: 2Ki 18:23

The phrase translated "give pledges,"or "hostages"(margin) may perhaps be best understood as meaning "make an agreement."If you will "bind yourself to find the riders"(i. e., trained horsemen), we will "bind ourselves to furnish the horses."The suggestion implied that in all Judaea there were not 2000 men accustomed to serve as cavalry.

Barnes: 2Ki 18:25

The Rab-shakeh probably tries the effect of a bold assertion, which had no basis of fact to rest upon.

Barnes: 2Ki 18:26

The Syrian language - i. e., Aramaic; probably the dialect of Damascus, a Semitic language nearly akin to their own, but suffciently different to be unintelligible to ordinary Jews

The people that are on the wall - The conference must have been held immediately outside the wall for the words of the speakers to have been audible.

Barnes: 2Ki 18:27

That they may eat ... - " My master hath sent me,"the Rab-shakeh seems to say, "to these men, whom I see stationed on the wall to defend the place and bear the last extremities of a prolonged siege - these men on whom its worst evils will fall, and who have therefore the greatest interest in avoiding it by a timely surrender."He expresses the evils by a strong coarse phrase, suited to the rude soldiery, and well calculated to rouse their feelings. The author of Chronicles has softened down the words 2Ch 32:11.

Barnes: 2Ki 18:29-30

There were two grounds, and two only, on which Hezekiah could rest his refusal to surrender,

(1) ability to resist by his own natural military strength and that of his allies; and

(2) expectation based upon the language of Isaiah Isa 30:31; Isa 31:4-9, of supernatural assistance from Yahweh.

The Rab-shakeh argues that both grounds of confidence are equally fallacious.

Barnes: 2Ki 18:31

Make an agreement ... - Rather, "Make peace with me."The word, which primarily means "blessing,"and secondarily "a gift,"has also the meaning, though more rarely, of "peace."Probably it acquired this meaning from the fact that a peace was commonly purchased by presents.

eat ... drink - A picture of a time of quiet and prosperity, a time when each man might enjoy the fruits of his land, without any fear of the spoiler’ s violence. The words are in contrast with the latter part of 2Ki 18:27.

Cistern - Rather, "well"Deu 6:11. Each cultivator in Palestine has a "well"dug in some part of his ground, from which he draws water for his own use. "Cisterns,"or reservoirs for rain-water, are comparatively rare.

Barnes: 2Ki 18:33

The boast is natural. The Assyrians had had an uninterrupted career of success, and might well believe that their gods were more powerful than those of the nations with whom they had warred. It is not surprising that they did not understand that their successes hitherto had been allowed by the very God, Yahweh, against whom they were now boasting themselves.

Barnes: 2Ki 18:34

Arpad was situated somewhere in southern Syria; but it is impossible to fix its exact position. Sargon mentions it in an inscription as joining with Hamath in an act of rebellion, which he chastised. It was probably the capture and destruction of these two cities on this occasion which caused them to be mentioned together here (and in 2Ki 19:13, and again in Isa 10:9). Sennacherib adduces late examples of the inability of the nations’ gods to protect their cities. On the other cities mentioned in this verse, see 2Ki 17:24 notes.

Poole: 2Ki 18:1

In the third year in the third of those nine years mentioned 2Ki 17:1 , of which see there. See 2Ki 18:10 .

Poole: 2Ki 18:2

Twenty and five years old was he when he began to reign How is this credible? For then Ahaz, who lived but six and thirty years, 2Ki 16:2 , must beget Hezekiah at the eleventh year of his age.

Answ 1. There are some like instances mentioned by credible authors; which these very men will not deny, who are so ready to quarrel with the Holy Scriptures for such matters.

2. This being the confessed custom of sacred and other writers, in the numbering of years, sometimes to omit, and sometimes to add, those which are imperfect or unfinished; and so Ahaz might be near one and twenty years old when he began to reign, and near seventeen years older when he died. And on the other side, Hezekiah, when he began to reign, might be only four and twenty years old complete, and but entered into his five and twentieth year. And thus Ahaz might be between thirteen and fourteen years old when he got Hezekiah; which is not at all strange, especially in that nation, to which God had promised a singular degree of fruitfulness, and in that house of David, to which God had made so many and such great promises.

3. It is not certain that Ahaz lived only thirty six years; for those sixteen years which he reigned, 2Ki 17:2 , may be computed, not from the first beginning of his reign, when he reigned with his father, (of which See Poole "2Ki 15:30" ,) which was at the twentieth year of his age, but from the beginning of his reign alone.

4. Some affirm that Hezekiah was not the natural, but only the legal son and successor of Ahaz; for the name of son is given in Scripture to such persons; as 1Ch 3:16 , compared with 2Ki 24:17 Mat 1:12 , compared with Jer 22:30 ; and to adopted sons, Act 7:21 Heb 11:24 ; and to sons-in-law, 1Sa 24:16 26:17 Luk 3:23 . Any of these solutions are far more credible to any man of common prudence, than that these sacred books, whose Divine original hath been so fully evidenced both by God and men, are but the fictions and contrivances of a base impostor. And if none of these solutions were sufficient, it is absurd to conclude that a true resolution cannot be found because it is not yet found; because it is manifest, that many difficulties, both in Scripture and in the arts, which were formerly judged insoluble, have been cleared in later times; and therefore we may justly expect the resolution of other difficulties, which may be thought not yet fully explained. Abi , or Abijah , 2Ch 29:1 .

Poole: 2Ki 18:4

He removed the high places i.e. the most of them, or such as the people most frequented; for all were not taken away, 2Ki 23:13,14 . And this he attempted to do, notwithstanding the people’ s great and constant affection to them; partly because he had more zeal and courage than his predecessors; and partly because thee dreadful judgments of God upon the kingdom of Israel for their superstition and idolatry had made the people of Judah more pliable to the commands of God, and of their good king.

The brazen serpent that Moses had made by God’ s command, to be an ordinance or mean for the conveyance of God’ s blessing to the people; which therefore had been hitherto kept as a memorial of God’ s mercy; but being now commonly abused to superstition, was destroyed.

The children of Israel did burn incense to it not doubtless as to a god, but only as to an instrument and token of God’ s mercy, by and through which their adoration was directed to God, and given to that only for God’ s sake.

He called it Nehushtan i.e. he said, This serpent, howsoever formerly honoured, and used by God as a sign of his grace, yet now it is nothing but a piece of brass, which can do you neither good nor hurt; and therefore is no fit object for your worship.

Poole: 2Ki 18:5

He trusted in the Lord God of Israel without calling in foreign and heathenish succours to stablish or help him; which his father Ahaz did, 2Ki 16:7 Isa 7 ; and before him Asa, 1Ki 15:18,19 , with reflection upon whom this seems to be noted.

Nor any that were before him to wit, of the kings of Judah only; for David and Solomon were kings of all Israel.

Object. The like is said of Josiah, 2Ki 23:25 .

Answ Each of them excelled the other in several qualities or actions: Hezekiah in this, that he fell upon this work with great expedition, even in the beginning of his reign, which Josiah did not, 2Ki 22:1,3 ; and with no less resolution, undertaking to do that which none of his predecessors durst do, even to remove the high places, wherein Josiah did only follow his example, 2Ki 23 .

Poole: 2Ki 18:6

Departed not from following him in the general course of his life and especially in the matters of God’ s worship.

Poole: 2Ki 18:7

He shook off that yoke of subjection and tribute to which his father had wickedly submitted, 2Ki 16:7 , and reassumed that full and independent sovereignty which God had settled in the house of David, which Ahaz could not alienate further than for his own time. And Hezekiah’ s case differs much from that of Zedekiah, who is blamed for rebellion against the king of Babylon, both because he had engaged himself to him by a solemn oath and covenant, which we do not read of Ahaz; and because he broke the covenant which he himself had made; and because God had actually given the dominion of his own land and people to the king of Babylon, and commanded both Zedekiah and his people to submit to him. And whereas Hezekiah is here said to rebel , that word implies only a defection from that subjection which had been professed and performed to another: which sometimes may be justly done, and sometimes may not; and therefore that word doth not necessarily prove this action to be a sin. And these words,

he rebelled & c., are explained by the next following words,

and he served him not And that it was not a sin in him seems most probable because God did own and assist him therein; and did not at all reprove him for it in that message which he sent to him by Isaiah about this matter, 2Ki 19:20 , &c., nor afterwards, though he did particularly reprove him for that which might seem a less fault, for his vain-glory and ostentation, 2Ch 32:25,26 . For what he saith, I have offended , See Poole "2Ki 18:14" .

Poole: 2Ki 18:8

He smote the Philistines and recovered from them what his father had lost, 2Ch 28:18 , and more.

From the tower of the watchmen to the fenced city of which phrase See Poole "2Ki 17:9" .

Poole: 2Ki 18:9

The seventh year of Hoshea the seventh of those nine years expressed 2Ki 17:1 .

Poole: 2Ki 18:10

At the end of three years to wit, of the siege, i.e. in the third year, as this phrase is used, Deu 14:28 Jos 9:16,17 Jer 34:14 , compared with Exo 21:2 .

Poole: 2Ki 18:11

Of which See Poole "2Ki 17:6" .

Poole: 2Ki 18:12

All that Moses the servant of the Lord commanded: they began with one sin, the worship of the calves; but from thence they were led by degrees into the violation of all the other commands; although indeed that one sin made them in some sort guilty of the breach of the whole law, Jam 2:10 .

Poole: 2Ki 18:13

Sennacherib the son or successor of Shalmaneser.

Come up against all the fenced cities of Judah, and took them i.e. against many of them; universal particles being frequently so used, both in Scripture and other authors; for that all were not taken appears from 2Ki 19:8 . And his success God gave him, partly, to lift him up to his own greater and more shameful destruction; partly, to humble and chastise his own people for their manifold sins, and afterwards to raise them up with more comfort and glory; and partly, to gain an eminent opportunity to advance his own honour and service by that miraculous deliverance which he designed for his people.

Poole: 2Ki 18:14

I have offended to wit, against thee, i.e. I have given thee occasion of warring against me, whereof I now repent. Or his ill success might make him think that he had sinned against God in this action, and might make him willing to submit to him, though God graciously prevented it. Of a talent of gold see on Exo 25:39 .

Poole: 2Ki 18:16

Which Hezekiah king of Judah had overlaid so repairing the injury which his father had done to them, and putting them into the same condition in which Solomon left them, 1Ki 6:32 .

Poole: 2Ki 18:17

The king of Assyria sent having received the money, upon which he agreed to depart from Hezekiah and his land, 2Ki 18:16 . He breaks his faith with Hezekiah, thereby justifying Hezekiah’ s rebellion, and preparing the way for his own approaching destruction.

Poole: 2Ki 18:18

When they had called the king i.e. sent a message to him to come or send to treat with them.

Eliakim the son of Hilkiah of whom see Isa 22:20 , &c.

Over the household Heb. over the house ; either of God; or rather, of the king here mentioned; as appears from Isa 22 .

Shebna the scribe so called to distinguish him from an other Shebna who was over the house, Isa 22:15 .

Poole: 2Ki 18:20

Thou sayest either to thy people, to encourage them; or rather, within thyself.

But they are but vain words or, surely , or, only words of the lips , i.e. vain, unprofitable, idle talk, without any effect; or they come not from thy heart; thou speakest this against thy own knowledge.

Counsel and strength for the war counsel to contrive, strength or courage to execute; which two things are of greatest necessity and use for war. But the words are and may be rendered otherwise; either this, thou speakest surely words of the lips , i.e. thou encouragest thyself and thy people with talk and words; but counsel and strength are for war , are necessary for thy defence; neither of which thou hast within thyself, but must seek them from others; and where wilt thou find them?

on whom (as it follows)

dost thou trust? Or thus, Thou sayest , I have the word of my lips , (either,

1. Words wherewith to pray to God for help; or,

2. Eloquence to encourage my soldiers and people,) counsel and strength for war ; i.e. I am furnished with all things necessary for my defence. On whom dost thou trust ? seeing it is apparent thou hast not strength of thy own, from whom dost thou expect succours?

Poole: 2Ki 18:21

This bruised reed he calls Egypt a reed, with allusion to the reeds wherewith the banks of Nilus were full; and bruised, to note their weakness and insufficiency to support him. Compare Eze 29:6,7 .

It will go into his hand, and pierce it by some of the fragments into which it will be broken.

Unto all that trust on him doing them no good, but much hurt.

Poole: 2Ki 18:22

Whose high places and whose altars Hezekiah hath taken away thereby robbing him of that worship and service which he had in those places. Thus boldly he speaks of these things which he understood not, judging of the great God by their false and petty gods; and judging of God’ s worship according to the vain fancies of the heathens, who measured piety by the multitude of altars.

Poole: 2Ki 18:23

Give pledges to my lord i.e. give him hostages to secure him from thy future rebellion, and he will depart from thee. Or rather, contend with my lord in battle ; seeing thou hast counsel and strength for war, do not lie lurking in thy strong hold, but come out into the open field, and let us try for mastery; and whereas thou mayest pretend thou wantest horses to fight with me, if thou wilt accept of my challenge, I will furnish thee with two thousand horses, if thou hast riders for them; as it here follows.

Poole: 2Ki 18:24

How wilt thou force him to turn his back to thee, and flee away from thee?

Poole: 2Ki 18:25

Without the Lord without his consent and commission.

The Lord said unto me to wit, by secret inspiration, or by his providence. But indeed he neither owned God’ s word, nor regarded his providence; but he forged this, to strike a terror into Hezekiah and the people.

Poole: 2Ki 18:26

Upon which these officers stood; not being willing to put themselves into the power of such a barbarous and perfidious enemy, by going out of the city.

Poole: 2Ki 18:27

To tell them to what extremities and miseries he will force them.

Poole: 2Ki 18:28

In the Jews’ language that he might affright the people into a compliance with him, which he perceived Eliakim and his brethren endeavour to prevent.

Poole: 2Ki 18:31

Make an agreement with me by a present to redeem yourselves from all the calamities of a close siege, and that death which certainly will follow on them. Or, procure , or purchase a blessing from me, i.e. a blessed peace; whereby you may be delivered out of your distressed and cursed condition, and receive from me the blessings of protection and provision, which your king cannot give you.

Then eat ye every man of his own vine upon these terms I will give you no disturbance, but quietly suffer each of you to enjoy his own possessions.

Poole: 2Ki 18:32

Like your own land i.e. a fruitful and pleasant land. Because he could not conceal from them his intentions of transplanting them into another land, which he had already discovered in his dealing with the Israelites, and other nations, he assures them they shall be no losers by it; and shall only change their place, but not their condition and comforts; which they should enjoy in that land, no less than in their own.

Poole: 2Ki 18:34

Hamath and Arpad of which see Jer 49:23 .

Sepharvaim of which see 2Ki 17:21 .

Hena and Ivah the names, either,

1. Of idol gods. But why should only these two be named, and not the gods of the other places here mentioned? Or rather,

2. Of cities or countries, as is manifest from 2Ki 19:13 , where those words are repeated among other places, whose kings are there mentioned, and where they are rendered, of Hena and Ivah , as they should be here also, the words in the Hebrew being the very same.

Have they delivered Samaria? i.e.

1. Either the gods here mentioned, which, together with other idols, were worshipped in Samaria. Or,

2. Their gods; which is easily understood from the foregoing words.

Poole: 2Ki 18:36

The people i.e. either these three men, this word being sometimes used of a very few men, as 1Sa 9:24 . Or rather, the people that were with then upon the wall, 2Ki 18:26 , to whom he spake, and from whom he expected an answer.

Answer him not which was wisely ordered, partly lest by their words they should either betray their fears, or provoke their enemies to greater injuries or blasphemies, or give them some advantage or direction for their further proceedings; and partly that by this instance of obedience and calmness he might see the resolution of the people to cleave unto their king, and the vanity of his attempts to seduce them to a defection from him.

Haydock: 2Ki 18:1

Emath, Emesa. ---

Arphad, or Arad, an island and city on the continent, (Calmet) near Tyre. ---

Of Ana, &c. , "of," is not expressed in the Vulgate, (Haydock) and it may be explained as if Ana and Ava were idols of Sepharvaim. (Menochius) ---

But they are commonly supposed to be cities. (Haydock) ---

Ana is probably a city (Du Hamel) built on both sides of the Euphrates, four days' journey from Bagdat. Isaias does not specify these cities in the parallel passage, but they are found in the letter addressed to Ezechias, Isaias xxxvii. 13. ---

Samaria, or the inhabitants who had come from distant parts, and had perhaps revolted. We do not however find the Sennacherib had conquered them, nor does the pretend that all these conquests were made by himself. (Calmet) ---

He gives part of the honour to his ancestors, chap. xix. 12., and 2 Paralipomenon xxxii. 13. But he asserts that all the gods of the respective countries of Samaria, &c., had yielded to his superior force. (Haydock) ---

Strange infatuation in a man who looked upon the idols as gods! They are in effect nothing, 1 Corinthians viii. 4. But as their votaries were of a different persuasion, ought they not to have acted and spoken consistently? Yet Suetonius (Caius, c. 5.) informs us, that "on the day when Germanicus died, the temples were stoned, the altars of the gods overturned, the domestic lares thrown out by some into the open air;" all to express their grief and indignation at the gods, for not preserving his life. (Haydock)

Haydock: 2Ki 18:1

Third, far advanced, as he was associated by his father in the last year of his reign, (Calmet) or three years before its termination. (Du Hamel)

Haydock: 2Ki 18:3

Good; opening the temple, celebrating the Passover with extraordinary magnificence, &c. He had invited people from all Israel, and at their return they broke many statues. Ezechias provided for the subsistence of the Levitical tribe, by ordering the laws to be put in execution in their favour, 2 Paralipomenon xxix., and xxx.

Haydock: 2Ki 18:4

Groves. The people were now more obedient, being terrified at the chastisement of Israel, (Calmet) though Samaria was not taken till the sixth year of this good king; who carried his reform rather than most of his predecessors, (Haydock) in destroying the high places which had been unlawfully (Calmet) retained, as consecrated to the true God. See ver. 22. (Haydock) ---

Yet Josias had still some to remove. (Menochius) ---

Nohestan; that is, their brass, or a little brass. So he called it in comtempt, because they had made a god of it. (Challoner) ---

Before, this image had been treated with due respect. When any relic or image becomes the occasion of abuse in the Catholic Church, it is thus taken away, or the error is otherwise corrected. See St. Augustine, City of God x. 8., Ser. 14., de Verb. Ap., &c. (Worthington) ---

Some of the ancients assert, that Ezechias suppressed many books of Solomon, on account of similar abuses. But this seems not to be well attested. We know that he made a collection of some of some of his sentences, Proverbs xxv. 1.

Haydock: 2Ki 18:5

Like him. Ezechias was remarkable for many excellent qualities. Yet we must not push these comparisons too far, contrary to the intention of the sacred writers. The same eulogium is given to Josias, (chap. xxiii. 25.) and David seems to be preferred, chap. xix. 34. These three are particularly commended, Ecclesiasticus xlix. 5. (Calmet) ---

Their virtues were certainly different in some respects. (Tirinus)

Haydock: 2Ki 18:7

Wisely. Hebrew, "with success." Syriac, &c., "he was victorious wherever he went." ---

Rebelled. The Assyrian assumed an undue authority in consequence of the words of Achaz, (chap. xvi. 7.) and arrogated to himself the authority of doing what he pleased with the people, ver. 32. Ezechias having formed various alliances, judged it necessary to make some resistance. Yet the prophet Isaias (xxx. 1.) complains of his applying to the Egyptians. (Calmet)

Haydock: 2Ki 18:8

City. Thus he punished them for their late invasion, 2 Paralipomenon xxviii. 18.

Haydock: 2Ki 18:9

Samaria. The same history is given, chap. xvii. 3. (Calmet)

Haydock: 2Ki 18:11

By the rivers. Gozan was the name of the river, as above; (Haydock) so that Salien suspects it should be fluvii, "of the river." (Menochius)

Haydock: 2Ki 18:13

Sennacherib's expedition in Egypt and Asia are mentioned by Herodotus (ii. 141.) and Berosus, (Josephus, [Antiquities?] x. 1.) but they do not say that he passed farther then Pelusium, (Calmet) the frontier on the Egyptian side of Palestine. (Haydock) ---

These expeditions might have been performed in less than eight months, during the 14th year of Ezechias, who fell sick, perhaps soon after the ruin of Sennacherib's army, chap. xx. 1. Isaias (x. 28.) represents the Assyrian proceeding from Gabaa towards Egypt, and thence he ascended to attack the cities of Juda, (ver. 25.) Manresa, (Micheas i. 15.) &c. While he was before Lachis, Ezechias, dreading the horrors of war, purchased a peace: but the tyrant soon after sent to require him to surrender at discretion; and in the mean time he went to besiege Lebna, where his envoys found him, having received no answer from the king of Juda. The haughty Assyrian being obliged to go to meet the king of Chus, sent insolent letters to Ezechias; but the latter was assured that all his menaces were to be despised, and on the same night that Sennacherib left Lebna, the angel destroyed 185,000 of his men. It is thought that the siege of Lachis did not take place till three years after Sennacherib had come into Palestine, and after he had spent that time in attacking Egypt, chap. xix. 24. (Josephus, [Antiquities?] x. 2., and 3.) ---

He attempted afterwards to take the southern cities of Juda, in order to cut off all communication with Egypt; as Nabuchodonosor, Holofernes, and Eupator probably intended to do, Jeremias xxiv. 7., Judith vi., and vii., and 1 Machabees vi. 31. (Calmet) ---

Offended, and been imprudent. (Menochius) ---

Gold, so that the value of each was equal. (Du Hamel) ---

Josephus reads, "or thirty," as if that quantity of gold would suffice. (Haydock) ---

The talent contains 3000 sicles. (Menochius) ---

The heart of Ezechias fainted at the approach of so great an army, though he had before made the greatest preparations, chap. xx. 2., 2 Paralipomenon xxxii. 5., and Ecclesiasticus xlviii. 19. (Tirinus)

Haydock: 2Ki 18:16

On them. All must go to meet the exigencies of the state. (Grotius, Jur. ii. 5.) ---

The doors of temples and palaces were frequently adorned with the most precious metals, as Homer describes the palace of Alcinous; (Odyssey; Haydock) and Tavernier (vii. 12.) speaks of some mosques in Persia, the doors of which are covered with plates of silver. See Josephus, Jewish Wars vi. 6.

Haydock: 2Ki 18:17

Tharthan, or Thathania, (1 Esdras v. 3.) and in the Greek of Isaias xx. 1., means "the president of tributes," or presents. The two other names denote "the chief eunuch," and "the chief butler," and are not proper names. These officers were sent at the head of a strong army to Jerusalem. ---

Field, by the torrent Cedron, to the east. There they defied the king, or perhaps endeavoured to persuade him to come out, that they might seize his person. (Calmet) They came in a military capacity, rather than as ambassadors.

Haydock: 2Ki 18:18

House. Josephus says, "procurator of the palace or kingdom." (Haydock) ---

The house often refers to the temple, when placed without any explanation, Isaias xxii. 15. (Calmet) ---

Eliacim was prefect of the prætorium, (Salien) or grand master of the palace. He was richly dressed, and possessed a great authority over the people. ---

Scribe. See Judges viii. 14. This Sobna, according to St. Jerome, is different from the one who was over the house in the days of Manasses, before Eliacim was restored to his office, (Calmet) unless he also was a different person. (Tirinus) ---

The Jews say Sobna was deprived of his dignity, on account of his having betrayed the lower city to Sennacherib. See Isaias xxii. 21. ---

Recorder, or chancellor, &c., 2 Kings viii. 16. (Calmet)

Haydock: 2Ki 18:20

Counsel. Hebrew, "Thou sayest ( but they are but vain words) I have counsel and strength for the war." (Protestants) (Haydock) ---

You have vainly boasted. (Calmet) ---

Isaias xxvi. 5. (Calmet)

Haydock: 2Ki 18:21

Pierce it. He alludes to the reeds which grow on the Nile. See Delrio, adag. 210. Egypt had been already greatly harassed in the expedition of Sennacherib, so that no succour could be expected thence. (Calmet)

Haydock: 2Ki 18:22

Jerusalem. Many were perhaps displeased at this injunction, and Rabsaces endeavoured to excite them to revolt, and insinuates (Calmet) that the king had made God his enemy, (Haydock) and must expect punishment from him. (Theodoret, in Isaias xxxvi. 5.) He perhaps was ignorant that these altars were contrary to his law. (Menochius) ---

Yet the Jews say that Rabsaces was son of Isaias, (ap. St. Jerome, bib.) or a Samaritan.

Haydock: 2Ki 18:23

Over. Josephus insinuates that it is a challenge to fight, and that Rabsaces was so confident of victory, that he made this contemptuous proposal, (Haydock) knowing that the subjects of Ezechias were not good horsemen, (Calmet) or that they were comparatively (Haydock) so few in number. (Menochius) ---

Hebrew, "agree, or give pledges to my master."

Haydock: 2Ki 18:25

Destroy. Prosperity renders a man insolent, and the passions blind him. Rabsaces interprets success to be a sure proof of the divine approbation, and thus attempts to justify all the excesses of his master. (Calmet) ---

God only used Sennacherib as a rod to chastise his people. (Menochius) ---

The most wicked often represent themselves as the executioners of God's will, and attribute their ambition to his decrees. (Haydock) ---

God did not order the Assyrians to destroy the land: he rather threatened to destroy them, Isaias xxxvii., and 2 Paralipomenon xxxii. (Worthington)

Haydock: 2Ki 18:26

Syriac, or Chaldean language, which was spoken at the Assyrian court, 1 Esdras iv. 7., and Daniel ii. 4. Rabsaces was acquainted with both the languages; as the Jews say he was an apostate, which they infer from this passage, and from the legates tearing their clothes when they heard him blaspheme; as t hey pretend this was only done when blasphemy came from the mouth of an Israelite. (Grotius) ---

But these reasons are very weak. (Calmet) ---

The like was practised when any thing terrifying was heard, ver. 37. (Haydock) ---

The reasons why the legates desire Rabsaces not to speak in a language which the common soldiers understood, was to prevent them from shewing their indignation by shooting at him, or out of fear, lest they should be induced to cause some sedition. (Menochius)

Haydock: 2Ki 18:27

With you. Insolent bravado! whence some have inferred the probability of pigeons' dung being really eaten, chap. vi. 25. (Calmet) ---

Rabsaces threatens them with all the horrors of famine, so that they shall eat such things, if they refuse to give up the city. (Menochius)

Haydock: 2Ki 18:29

My. Hebrew and Vatican Septuagint, "his (Sennacherib's) hand." But the other reading of the Syriac, &c., is more natural. These words do not occur [in] Isaias xxxvi. 14.

Haydock: 2Ki 18:31

Advantage. Hebrew, "make a blessing," or present. (Calmet) ---

Chaldean and Syriac, "peace."

Haydock: 2Ki 18:32

Till. Sennacherib will remove you to another country, but it will be as good as this. He requires you to surrender at discretion. (Calmet) ---

Deliver us. This will not be in his power, no more than it was in that of the other tutelary gods. (Menochius) ---

Infidels and heretics are very foolish thus to compare their delusions with God, and his holy religion. (Worthington)

Haydock: 2Ki 18:36

The people. The three legates, (Calmet) Isaias xxxvi. 21. And they held their peace. (Haydock)

Gill: 2Ki 18:1

Now it came to pass in the third year of Hoshea son of Elah king of Israel,.... That is, in the third year of his rebelling against the king of Assyria, when he shook off his yoke, and refused to be tributary to him any longer, see 2Ki 17:1,

that Hezekiah the son of Ahaz king of Judah began to reign; having finished the account of the kingdom of Israel, and the captivity of the people, the historian returns to the kingdom of Judah, and the things of it.

Gill: 2Ki 18:2

Twenty and five years old was he when he began to reign,.... Now as Ahaz his father began to reign at twenty, and reigned sixteen, he must die at thirty six; so that this son of his must be born to him when at eleven years of age, for only so many years there be between twenty five and thirty six, which may seem wonderful; but, as Grotius observes, Hezekiah had now entered into the twenty fifth year, and he might be just turned of twenty four, and so his father might be twelve years of age at his birth: besides, as it is usual for the divine historian to take away or add the incomplete years of kings, Ahaz might be near twenty one when he began to reign, and might reign almost seventeen, which makes the age of Ahaz to be about thirty eight; and Hezekiah being but little more than twenty four, at his death there were thirteen or near fourteen years difference in their age, and which was an age that need not be thought incredible for begetting of children. Bochart ^f and others ^g have given many instances of children begotten by persons under that age, even at ten years of age ^h: four years after his birth, the famous city of Rome began to be founded ⁱ, A. M. 3256, and before Christ 748, as commonly received, though it is highly probable it was of a more early date; according to Dionysius Halicarnassensis, it was founded in the first year of the seventh Olympaid, in the times of Ahaz, A. M. 3118 ^k:

and he reigned twenty and nine years in Jerusalem; so that he reigned twenty three years or more after the captivity of the ten tribes:

his mother's name also was Abi the daughter of Zachariah; perhaps the daughter of the same that was taken by Isaiah for a witness, Isa 8:3 who very probably was a very good woman, and took care to give her son a religious education, though he had so wicked a father.

Gill: 2Ki 18:3

And he did that which was right in the sight of the Lord, according to all that David his father did. Some of the kings of Judah, that were better than some others, are said to do that which was right, but not like David; or they did as he did, but not according to all that he did, as is here said of Hezekiah.

Gill: 2Ki 18:4

He removed the high places,.... Which the best of the kings of Judah never attempted, and which is observed of them to their discredit:

and broke the images, and cut down the groves; the idols his father set up and served, 2Ki 16:4, groves and idols in them, were early instances of idolatry; See Gill on Jdg 3:7, and their use for temples are still continued, not only among some Indian nations ^l, but among some Christians in the northern parts of Europe ^m:

and brake in pieces the brazen serpent that Moses had made; which he made in the wilderness, and which was brought by the children of Israel with them into the land of Canaan, and was kept as a memorial of the miracle wrought by looking to it, being laid up in some proper place where it had been preserved to this day:

for unto those days the children of Israel did burn incense to it not from the time it was brought into Canaan, nor even in later times, in the days of Asa and Jehoshaphat, who would never have suffered it; very probably this piece of idolatry began in the times of Ahaz, who encouraged everything of that kind: for this serpent they had a great veneration, being made by Moses, and a means in his time of healing the Israelites; and they imagined it might be of some service to them, in a way of mediation to God; and worthy of worship, having some degree of divinity, as Kimchi and Ben Gersom; but Laniado ⁿ excuses them from all show of idolatry, and supposes what they did was for the honour of God only; hence sprung the heresy of the Ophites, according to Theodoret:

and he called it Nehushtan; perceiving they were ensnared by it, and drawn into idolatry to it, by way of contempt he called it by this name, which signifies "brass"; suggesting that it was only a mere piece of brass, had no divinity in it, and could be of no service to them in divine things; and, that it might no longer be a snare to them, he broke it into pieces; and, as the Jews ^o say, ground it to powder, and scattered it to every wind, that there might be no remains of it.

Gill: 2Ki 18:5

He trusted in the Lord God of Israel,.... To be his protector and defender, and had no dependence on idols as an arm of flesh; the Targum is, he trusted in the Word of the Lord God; not in Nehushtan, but in him the brasen serpent was a type of, even in the Word and Son of God, his alone Saviour and Redeemer:

so that after him was none like him among all the kings of Judah: for though Josiah was like him in some things, yet not in all:

nor any that were before him; from the times of the division of the kingdoms of Israel and Judah; and Ben Gersom and Abarbinel think that David and Solomon are not to be excepted; David sinning in the case of Uriah, and Solomon falling into idolatry, crimes that Hezekiah was not guilty of.

Gill: 2Ki 18:6

For he clave to the Lord,.... To his worship and service; to the fear of the Lord, as the Targum:

and departed not from following him; from his worship, as the same paraphrase:

but kept his commandments, which the Lord commanded Moses; both moral, ceremonial, and judicial.

Gill: 2Ki 18:7

And the Lord was with him,.... The Word of the Lord was for his help, as the Targum:

and he prospered whithersoever he went forth; that is, to war:

and he rebelled against the king of Assyria: which is explained in the next clause:

and served him not; he refused to be his servant, as his father Ahaz had been, 2Ki 16:7, to which he was not obliged by any agreement of his; and, if it was in his power, might lawfully shake off his yoke, which is all that is meant by rebelling against him; he refused to be tributary to him.

Gill: 2Ki 18:8

He smote the Philistines even unto Gaza, and the borders thereof,.... Who in his father's time had invaded Judah, and taken many cities and towns in it, which Hezekiah now recovered, and drove them to their own territories, of which Gaza was one; see 2Ch 28:18.

from the tower of the watchmen to the fenced city; that is, places both great and small, cities, towns, and villages; of this phrase, see 2Ki 17:9.

Gill: 2Ki 18:9

And it came to pass in the fourth year of King Hezekiah,.... In the beginning of it:

which was the seventh year of Hoshea son of Elah king of Israel: the beginning of his seventh:

that Shalmaneser king of Assyria came up against Samaria, and besieged it; see 2Ki 17:5.

Gill: 2Ki 18:10

And at the end of three years they took it,.... That is, at the first end of them, at the beginning, in which sense the phrase is taken in Deu 15:1, even in the sixth year of Hezekiah, that is, the ninth year of Hoshea king of Israel, Samaria was taken: see 2Ki 17:6.

Gill: 2Ki 18:11

And the king of Assyria did carry away Israel unto Assyria,.... Of the places he disposed of them in, after mentioned; see Gill on 2Ki 17:6.

Gill: 2Ki 18:12

Because they obeyed not the voice of the Lord,.... In his law, and by his prophets:

but transgressed his covenant, and all that Moses the servant of the Lord commanded; which evils are at large insisted on in the preceding chapter as the cause of their captivity:

and would not hear them, nor do them; contrary to the agreement of their fathers at Sinai, who promised to do both, Exo 24:3.

Gill: 2Ki 18:13

Now in the fourteenth year of King Hezekiah,.... Eight years after the captivity of Israel:

did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them; many of them, the frontier towns, and proceeded as far as Lachish; ambitious of enlarging his dominions, his father having subdued the kingdom of Israel, and being also provoked by Hezekiah's refusing to pay him tribute. Mention is made of this king by name, by Herodotus and other Heathen writers, see the note on Isa 36:1 in the Apocryha:"Now when Enemessar was dead, Sennacherib his son reigned in his stead; whose estate was troubled, that I could not go into Media.'' (Tobit 1:15)he is called Sennacherib, and is said to be son of Enemassat, that is, Shalmaneser; however, he succeeded him in his kingdom; though some ^o take him to be the same with Shalmaneser: he is said by Metasthenes ^p to reign seven years, and was succeeded by Assaradon, who, according to him, reigned ten years.

Gill: 2Ki 18:14

And Hezekiah king of Judah sent to the king of Assyria to Lachish,.... A city in the tribe of Judah, about twenty miles from Jerusalem, towards the southwest ^q; which the king of Assyria was now besieging, 2Ch 32:9 at first Hezekiah made provision to defend himself, and encouraged his people not to be afraid of the king of Assyria, 2Ch 32:1, but understanding he had taken his fortified cities, and made such progress with his arms, he was disheartened, and sent an embassy to him to sue for peace; judging it more advisable to buy it than to expose his capital to a siege; in which he betrayed much weakness and distrust of the power and providence of God:

saying, I have offended; not the Lord, but the king of Assyria by rebelling against him, or refusing to pay the yearly tribute to him; he owned he had acted imprudently, and had given him, just occasion to invade his land:

return from me; from his land, from proceeding to Jerusalem, which he seemed to have a design upon, and go back to his own country with his army, and make no further conquests:

that which thou puttest on me I will bear; what mulct or fine he should lay upon him, or tribute he should impose upon him, or whatever he should demand of him, he would submit to:

and the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver, and thirty talents of gold; to be paid to him directly; which, according to Brerewood ^r, amounted to 247,500 pounds.

Gill: 2Ki 18:15

And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king's house. To make up the three hundred talents of silver, for which purpose he exhausted both, which had been done more than once before by the kings of Judah; these were their resources in times of distress; see 2Ki 12:18.

Gill: 2Ki 18:16

At that time did Hezekiah cut off the gold from the doors of the temple of the Lord,.... The plates of gold with which they were covered; or scraped off the gold from them, as the Targum interprets it:

and from the pillars which Hezekiah king of Judah had overlaid: or the posts, as the Targum, the lintel or side posts of the doors of the temple; which though covered in Solomon's time, the gold was worn off, or had been taken off by Ahaz, but was renewed by Hezekiah; and who, in this time of distress, thought he might take it off again, no doubt with a full purpose to replace it, when he should be able. This is one of the three things the Talmudic writers ^s disapprove of in Hezekiah:

and gave it to the king of Assyria; to make up the thirty talents of gold he demanded.

Gill: 2Ki 18:17-37

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 Isa 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 Isa 36:1 throughout; See Gill on Isa 36:1 and notes on that chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 18:2

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “the name of his mother.”

³ tn The parallel passage in 2 Chr 29:1 has “Abijah.”

NET Notes: 2Ki 18:3

¹ tn Heb “he did what was proper in the eyes of the Lord, according to all which David his father had done.”

NET Notes: 2Ki 18:4

¹ tn The term is singular in the MT but plural in the LXX and other ancient versions. It is also possible to regard the singular as a collective singular, especially in the context of other plural items.

sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

² tn Heb “until those days.”

³ tn In Hebrew the name sounds like the phrase נְחַשׁ הַנְּחֹשֶׁת (nÿkhash hannÿkhoshet), “bronze serpent.”

NET Notes: 2Ki 18:5

¹ tn Heb “and after him there was none like him among all the kings of Judah, and those who were before him.”

NET Notes: 2Ki 18:6

¹ tn Heb “he hugged.”

² tn Heb “and did not turn aside from after him.”

³ tn Heb “had commanded.”

NET Notes: 2Ki 18:7

¹ tn Heb “in all which he went out [to do], he was successful.”

² tn Heb “and did not serve him.”

NET Notes: 2Ki 18:8

¹ sn See the note at 2 Kgs 17:9.

NET Notes: 2Ki 18:9

¹ tn Heb “went” (also in v. 13).

² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 2Ki 18:11

¹ tn The Hebrew text has simply “Israel” as the object of the verb.

NET Notes: 2Ki 18:12

¹ tn Heb “listen to the voice of.”

² tn Heb “his covenant.”

³ tn Heb “all that Moses, the Lord’s servant, had commanded, and they did not listen and they did not act.”

NET Notes: 2Ki 18:14

¹ tn Or “I have done wrong.”

² tn Heb “Return from upon me; what you place upon me, I will carry.”

³ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 22,500 pounds of silver and 2,250 pounds of gold.

NET Notes: 2Ki 18:15

¹ tn Heb “that was found.”

NET Notes: 2Ki 18:16

¹ tn Heb “At that time Hezekiah stripped the doors of the Lord’s temple, and the posts which Hezekiah king of Judah had plated.”

NET Notes: 2Ki 18:17

¹ sn For a discussion of these titles see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Heb “and they went up and came.”

⁴ tn Heb “the field of the washer.”

NET Notes: 2Ki 18:19

¹ tn Heb “What is this object of trust in which you are trusting?”

NET Notes: 2Ki 18:20

¹ tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.

NET Notes: 2Ki 18:23

¹ tn Heb “exchange pledges.”

NET Notes: 2Ki 18:24

¹ tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 23-24 the chief adviser develops further the argument begun in v. 21. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”

NET Notes: 2Ki 18:25

¹ tn Heb “Go.”

² sn In v. 25 the chief adviser develops further the argument begun in v. 22. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.

NET Notes: 2Ki 18:26

¹ sn Aramaic was the diplomatic language of the empire.

² tn Or “Hebrew.”

NET Notes: 2Ki 18:27

¹ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

² tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.

NET Notes: 2Ki 18:28

¹ tn The Hebrew text also has, “and he spoke and said.”

NET Notes: 2Ki 18:29

¹ tc The MT has “his hand,” but this is due to graphic confusion of vav (ו) and yod (י). The translation reads “my hand,” along with many medieval Hebrew mss, the LXX, Syriac Peshitta, Targum, and Vulgate.

NET Notes: 2Ki 18:31

¹ tn Heb “make with me a blessing and come out to me.”

NET Notes: 2Ki 18:33

¹ tn Heb “Have the gods of the nations really rescued, each his land, from the hand of the king of Assyria?” The infinitive absolute lends emphasis to the main verb. The rhetorical question expects the answer, “Of course not!”

NET Notes: 2Ki 18:34

¹ tn The parallel passage in Isa 36:19 omits “Hena and Ivvah.” The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”

² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

³ tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 33, 35).

NET Notes: 2Ki 18:35

¹ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

Geneva Bible: 2Ki 18:3

And he did [that which was] ^{( a )} right in the sight of the LORD, according to all that David his father did.

^{( a )} Although they of Judah were given to idolatry and impiety, as they of Israel were, yet God for the sake of his promise was merciful to the throne of David, and yet by his judgment toward the other, provoked to repentance.

Geneva Bible: 2Ki 18:4

He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it ^{( b )} Nehushtan.

^{( b )} That is "a piece of brass": thus he calls the serpent by contempt, which even though it was set up by the word of God, and miracles were wrought by it, when it was used for idolatry this good king destroyed it, not thinking it worthy to be called a serpent, but a piece of brass.

Geneva Bible: 2Ki 18:8

He smote the Philistines, [even] unto Gaza, and the borders thereof, ^{( c )} from the tower of the watchmen to the fenced city.

^{( c )} Read (2Ki 17:9).

Geneva Bible: 2Ki 18:14

And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, ^{( d )} I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.

^{( d )} As his zeal was before praised, so his weakness is here set forth, that no one should glory in himself.

Geneva Bible: 2Ki 18:17

And the king of Assyria sent ^{( e )} Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which [is] in the highway of the fuller's field.

^{( e )} After certain years, when Hezekiah ceased to send the tribute appointed by the king of the Assyrians, he sent his captains and army against him.

Geneva Bible: 2Ki 18:20

Thou sayest, (but [they are but] vain words,) [I have] ^{( f )} counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?

^{( f )} You think that words will serve to persuade your people, or to move my master.

Geneva Bible: 2Ki 18:21

Now, behold, thou trustest upon the staff of this bruised reed, [even] upon ^{( g )} Egypt, on which if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt unto all that trust on him.

^{( g )} Egypt will not only be unable to help you, but will be a detriment to you.

Geneva Bible: 2Ki 18:22

But if ye say unto me, We trust in the LORD our God: [is] not that he, whose high places and whose altars Hezekiah hath ^{( h )} taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?

^{( h )} Thus the idolaters think that God's religion is destroyed, when superstition and idolatry are reformed.

Geneva Bible: 2Ki 18:23

Now therefore, I pray thee, give ^{( i )} pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.

^{( i )} Meaning, that it was best for him to yield to the king of Assyria because his power was so small that he did not have men to care for two thousand horses.

Geneva Bible: 2Ki 18:25

Am I now come up without the ^{( k )} LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.

^{( k )} The wicked always flatter themselves in their prosperity, that God favours them. Thus he speaks to scare Hezekiah into thinking that by resisting him he would be resisting God.

Geneva Bible: 2Ki 18:32

Until ^{( l )} I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.

^{( l )} He makes himself so sure, that he will not grant them a truce, unless they give themselves to him to be led away as captives.

Geneva Bible: 2Ki 18:35

Who [are] they among all the gods of the countries, that have delivered their country out of mine hand, that the ^{( m )} LORD should deliver Jerusalem out of mine hand?

^{( m )} This is an execrable blasphemy against the true God, to make him equal with the idols of other nations: therefore God sharply punished him.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 18:1-37

1 Hezekiah's good reign.

4 He destroys idolatry, and prospers.

9 The inhabitants of Samaria are carried captive for their sins.

13 Sennacherib invading Judah, is pacified by a tribute.

17 Rab-shakeh, by blasphemous persuasions, solicits the people to revolt.

MHCC: 2Ki 18:1-8

Hezekiah was a true son of David. Some others did that which was right, but not like David. Let us not suppose that when times and men are bad, they must needs grow worse and worse; that does not follow: after many bad kings, God raised one up like David himself. The brazen serpent had been carefully preserved, as a memorial of God's goodness to their fathers in the wilderness; but it was idle and wicked to burn incense to it. All helps to devotion, not warranted by the word of God, interrupt the exercise of faith; they always lead to superstition and other dangerous evils. Human nature perverts every thing of this kind. True faith needs not such aids; the word of God, daily thought upon and prayed over, is all the outward help we need.

MHCC: 2Ki 18:9-16

The descent Sennacherib made upon Judah, was a great calamity to that kingdom, by which God would try the faith of Hezekiah, and chastise the people. The secret dislike, the hypocrisy, and lukewarmness of numbers, require correction; such trials purify the faith and hope of the upright, and bring them to simple dependence on God.

MHCC: 2Ki 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.

Matthew Henry: 2Ki 18:1-8

We have here a general account of the reign of Hezekiah. It appears, by comparing his age with his father's, that he was born when his father was about eleven or twelve years old, divine Providence so ordering that he might be of full age, and fit for business, when the measure of his father's iniquity should be full. Here is,

I. His great piety, which was the more wonderful because his father was very wicked and vile, one of the worst of the kings, yet he was one of the best, which may intimate to us that what good there is in any is not of nature, but of grace, free grace, sovereign grace, which, contrary to nature, grafts into the good olive that which was wild by nature (Rom 11:24), and also that grace gets over the greatest difficulties and disadvantages: Ahaz, it is likely, gave his son a bad education as well as a bad example; Urijah his priest perhaps had the tuition of him; his attendants and companions, we may suppose, were such as were addicted to idolatry; and yet Hezekiah became eminently good. When God's grace will work what can hinder it?

1. He was a genuine son of David, who had a great many degenerate ones (2Ki 18:3): He did that which was right, according to all that David his father did, with whom the covenant was made, and therefore he was entitled to the benefit of it. We have read of some of them who did that which was right, but not like David, 2Ki 14:3. They did not love God's ordinances, nor cleave to them, as he did; but Hezekiah was a second David, had such a love for God's word, and God's house, as he had. Let us not be frightened with an apprehension of the continual decay of virtue, as if, when times and men are bad, they must needs, of course, grow worse and worse; that does not follow, for, after many bad kings, God raised up one that was like David himself.

2. He was a zealous reformer of his kingdom, and as we find (2Ch 29:3) he began betimes to be so, fell to work as soon as ever he came to the crown, and lost no time. He found his kingdom very corrupt, the people in all things too superstitious. They had always been so, but in the last reign worse than ever. By the influence of his wicked father, a deluge of idolatry had overspread the land; his spirit was stirred against this idolatry, we may suppose (as Paul's at Athens), while his father lived, and therefore, as soon as ever he had power in his hands, he set himself to abolish it (2Ki 18:4), though, considering how the people were wedded to it, he might think it could not be done without opposition. (1.) The images and the groves were downright idolatrous and of heathenish original. These he broke and destroyed. Though his own father had set them up, and shown an affection for them, yet he would not protect them. We must never dishonour God in honour to our earthly parents. (2.) The high places, though they had sometimes been used by the prophets upon special occasions and had been hitherto connived at by the good kings, were nevertheless an affront to the temple and a breach of the law which required them to worship there only, and, being from under the inspection of the priests, gave opportunity for the introducing of idolatrous usages. Hezekiah therefore, who made God's word his rule, not the example of his predecessors, removed them, made a law for the removal of them, the demolishing of the chapels, tabernacles, and altars there erected, and the suppressing of the use of them, which law was put in execution with vigour; and, it is probable, the terrible judgments which the kingdom of Israel was now under for their idolatry made Hezekiah the more zealous and the people the more willing to comply with him. It is well when our neighbours' harms are our warnings. (3.) The brazen serpent was originally of divine institution, and yet, because it had been abused to idolatry, he broke it to pieces. The children of Israel had brought that with them to Canaan; where they set it up we are not told, but, it seems, it had been carefully preserved, as a memorial of God's goodness to their fathers in the wilderness and a traditional evidence of the truth of that story, Num 21:9, for the encouragement of the sick to apply to God for a cure and of penitent sinners to apply to him for mercy. But in process of time, when they began to worship the creature more than the Creator, those that would not worship images borrowed from the heathen, as some of their neighbours did, were drawn in by the tempter to burn incense to the brazen serpent, because that was made by order from God himself and had been an instrument of good to them. But Hezekiah, in his pious zeal for God's honour, not only forbade the people to worship it, but, that it might never be so abused any more, he showed the people that it was Nehushtan, nothing else but a piece of brass, and that therefore it was an idle wicked thing to burn incense to it; he then broke it to pieces, that is, as bishop Patrick expounds it, ground it to powder, which he scattered in the air, that no fragment of it might remain. If any think that the just honour of the brazen serpent was hereby diminished they will find it abundantly made up again, Joh 3:14, where our Saviour makes it a type of himself. Good things, when idolized, are better parted with than kept.

3. Herein he was a nonesuch, 2Ki 18:5. None of all the kings of Judah were like him, either before or after him. Two things he was eminent for in his reformation: - (1.) Courage and confidence in God. In abolishing idolatry, there was danger of disobliging his subjects, and provoking them to rebel; but he trusted in the Lord God of Israel to bear him out in what he did and save him from harm. A firm belief of God's all-sufficiency to protect and reward us will conduce much to make us sincere, bold, and vigorous, in the way of our duty, like Hezekiah. When he came to the crown he found his kingdom compassed with enemies, but he did not seek for succour to foreign aids, as his father did, but trusted in the God of Israel to be the keeper of Israel. (2.) Constancy and perseverance in his duty. For this there was none like him, that he clave to the Lord with a fixed resolution and never departed from following him, 2Ki 18:6. Some of his predecessors that began well fell off: but he, like Caleb, followed the Lord fully. He not only abolished all idolatrous usages, but kept God's commandments, and in every thing made conscience of his duty.

II. His great prosperity, 2Ki 18:7, 2Ki 18:8. He was with God, and then God was with him, and, having the special presence of God with him, he prospered whithersoever he went, had wonderful success in all his enterprises, in his wars, his buildings, and especially his reformation, for that good work was carried on with less difficulty than he could have expected. Those that do God's work with an eye to his glory, and with confidence in his strength, may expect to prosper in it. Great is the truth and will prevail. Finding himself successful, 1. He threw off the yoke of the king of Assyria, which his father had basely submitted to. This is called rebelling against him, because so the king of Assyria called it; but it was really an asserting of the just rights of his crown, which it was not in the power of Ahaz to alienate. If it was imprudent to make this bold struggle so soon, yet I see not that it was, as some think, unjust; when he had thrown out the idolatry of the nations he might well throw off the yoke of their oppression. The surest way to liberty is to serve God. 2. He made a vigorous attack upon the Philistines, and smote them even unto Gaza, both the country villages and the fortified town, the tower of the watchmen and the fenced cities, reducing those places which they had made themselves masters of in his father's time, 2Ch 28:18. When he had purged out the corruptions his father had brought in he might expect to recover the possessions his father had lost. Of his victories over the Philistines Isaiah prophesied, Isa 14:28, etc.

Matthew Henry: 2Ki 18:9-16

The kingdom of Assyria had now grown considerable, though we never read of it till the last reign. Such changes there are in the affairs of nations and families: those that have been despicable become formidable, and those, on the contrary, are brought low that have made a great noise and figure. We have here an account,

I. Of the success of Shalmaneser, king of Assyria, against Israel, his besieging Samaria (2Ki 18:9), taking it (2Ki 18:10), and carrying the people into captivity (2Ki 18:11), with the reason why God brought this judgment upon them (2Ki 18:12): Because they obeyed not the voice of the Lord their God. This was related more largely in the foregoing chapter, but it is here repeated, 1. As that which stirred up Hezekiah and his people to purge out idolatry with so much zeal, because they saw the ruin which it brought upon Israel. When their neighbour's house was on fire, and their own in danger, it was time to cast away the accursed thing. 2. As that which Hezekiah much lamented, but had not strength to prevent. Though the ten tribes had revolted from, and often been vexatious to, the house of David, no longer ago than in his father's reign, yet being of the seed of Israel he could not be glad at their calamities. 3. As that which laid Hezekiah and his kingdom open to the king of Assyria, and made it much more easy for him to invade the land. It is said of the ten tribes here that they would neither hear God's commandments nor do them, 2Ki 18:12. Many will be content to give God the hearing that will give him no more (Eze 33:31), but these, being resolved not to do their duty, did not care to hear of it.

II. Of the attempt of Sennacherib, the succeeding king of Assyria, against Judah, in which he was encouraged by his predecessor's success against Israel, whose honours he would vie with and whose victories he would push forward. The descent he made upon Judah was a great calamity to that kingdom, by which God would try the faith of Hezekiah and chastise the people, who are called a hypocritical nation (Isa 10:6), because they did not comply with Hezekiah's reformation, nor willingly part with their idols, but kept them up in their hearts, and perhaps in their houses, though their high places were removed. Even times of reformation may prove troublesome times, made so by those that oppose it, and then the blame is laid upon the reformers. This calamity will appear great upon Hezekiah if we consider, 1. How much he lost of his country, 2Ki 18:13. The king of Assyria took all or most of the fenced cities of Judah, the frontier-towns and the garrisons, and then all the rest fell into his hands of course. The confusion which the country was put into by this invasion is described by the prophet, Isa 10:28-31. 2. How dearly he paid for his peace. He saw Jerusalem itself in danger of falling into the enemies' hand, as Samaria had done, and was willing to purchase its safety at the expense, (1.) Of a mean submission: " I have offended in denying the usual tribute, and am ready to make satisfaction as shall be demanded,"2Ki 18:14. Where was Hezekiah's courage? Where his confidence in God? Why did he not advise with Isaiah before he sent this crouching message? (2.) Of a vast sum of money - 300 talents of silver and thirty of gold (above 200,000 l. ), not to be paid annually, but as a present ransom. To raise this sum, he was forced not only to empty the public treasures (2Ki 18:15), but to take the golden plates off from the doors of the temple, and from the pillars, 2Ki 18:16. Though the temple sanctified the gold which he had dedicated, yet, the necessity being urgent, he thought he might make as bold with that as his father David (whom he took for his pattern) did with the show-bread, and that it was neither impious nor imprudent to give a part for the preservation of the whole. His father Ahaz had plundered the temple in contempt of it, 2Ch 28:24. He had repaid with interest what his father took; and now, with all due reverence, he only begged leave to borrow it again in an exigency and for a greater good, with a resolution to restore it in full as soon as he should be in a capacity to do so.

Matthew Henry: 2Ki 18:17-37

Here is, I. Jerusalem besieged by Sennacherib's army, 2Ki 18:17. He sent three of his great generals with a great host against Jerusalem. Is this the great king, the king of Assyria? No, never call him so; he is a base, false, perfidious man, and worthy to be made infamous to all ages; let him never be named with honour that could do such a dishonourable thing as this, to take Hezekiah's money, which he gave him upon condition he should withdraw his army, and then, instead of quitting his country according to the agreement, to advance against his capital city, and not send him his money again either. Those are wicked men indeed, and, let them be ever so great, we will call them so, whose principle it is not to make their promises binding any further than is for their interest. Now Hezekiah had too much reason to repent his treaty with Sennacherib, which made him much the poorer and never the safer.

II. Hezekiah, and his princes and people, railed upon by Rabshakeh, the chief speaker of the three generals, and one that had the most satirical genius. He was no doubt instructed what to say by Sennacherib, who intended hereby to pick a new quarrel with Hezekiah. He had promised, upon the receipt of Hezekiah's money, to withdraw his army, and therefore could not for shame make a forcible attack upon Jerusalem immediately; but he sent Rabshakeh to persuade Hezekiah to surrender it, and, if he should refuse, the refusal would serve him for a pretence (and a very poor one) to besiege it, and, if it hold out, to take it by storm. Rabshakeh had the impudence to desire audience of the king himself at the conduit of the upper pool, without the walls; but Hezekiah had the prudence to decline a personal treaty, and sent three commissioners (the prime ministers of state) to hear what he had to say, but with a charge to them not to answer that fool according to his folly (2Ki 18:36), for they could not convince him, but would certainly provoke him, and Hezekiah had learned of his father David to believe that God would hear when he, as a deaf man, heard not, Psa 38:13-15. One interruption they gave him in his discourse, which was only to desire that he would speak to them now in the Syrian language, and they would consider what he said and report it to the king, and, if they did not give him a satisfactory answer, then he might appeal to the people, by speaking in the Jews' language, 2Ki 18:26. This was a reasonable request, and agreeable to the custom of treaties, which is that the plenipotentiaries should settle matters between themselves before any thing be made public; but Hilkiah did not consider what an unreasonable man he had to deal with, else he would not have made this request, for it did but exasperate Rabshakeh, and make him the more rude and boisterous, 2Ki 18:27. Against all the rules of decency and honour, instead of treating with the commissioners, he menaces the soldiery, persuades them to desert or mutiny, threatens if they hold out to reduce the to the last extremities of famine, and then goes on with his discourse, the scope of which is to persuade Hezekiah, and his princes and people, to surrender the city. Observe how, in order to do this,

1. He magnifies his master the king of Assyria. Once and again he calls him That great king, the king of Assyria, 2Ki 18:19, 2Ki 18:28. What an idol did he make of that prince whose creature he was! God is the great King, but Sennacherib was in his eye a little god, and he would possess them with the same veneration for him that he had, and thereby frighten them into a submission to him. But to those who by faith see the King of kings in his power and glory even the king of Assyria looks mean and little. What are the greatest of men when either they come to compare with God or God comes to contend with them? Psa 82:6, Psa 82:7.

2. He endeavours to make them believe that it will be much for their advantage to surrender. If they held out, they must expect no other than to eat their own dung, by reason of the want of provisions, which would be entirely cut off from them by the besiegers; but if they would capitulate, seek his favour with a present and cast themselves upon his mercy, he would give them very good treatment, 2Ki 18:31. I wonder with what face Rabshakeh could speak of making an agreement with a present when his master had so lately broken the agreement Hezekiah made with him with that great present, 2Ki 18:14. Can those expect to be trusted that have been so grossly perfidious? But, Ad populum phaleras - Gild the chain and the vulgar will let you bind them. He thought to soothe up all with a promise that if they would surrender upon discretion, though they must expect to be prisoners and captives, yet it would really be happy for them to be so. One would wonder he should ever think to prevail by such gross suggestions as these, but that the devil does thus impose upon sinners every day by his temptations. He will needs persuade them, (1.) That their imprisonment would be to their advantage, for they should eat every man of his own vine (2Ki 18:31); though the property of their estates would be vested in the conquerors, yet they should have the free use of them. But he does not explain it now to them as he would afterwards, that it must be understood just as much, and just as long, as the conqueror pleases. (2.) That their captivity would be much more to their advantage: I will take you away to a land like your own land; and what the better would they be for that, when they must have nothing in it to call their own?

3. That which he aims at especially is to convince them that it is to no purpose for them to stand it out: What confidence is this wherein thou trustest? So he insults over Hezekiah, 2Ki 18:19. To the people he says (2Ki 18:29), " Let not Hezekiah deceive you into your own ruin, for he shall not be able to deliver you; you must either bend or break."It were well if sinners would submit to the force of this argument, in making their peace with God - That 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 it out against him? Are we stronger than he? Or what shall we get by setting briars and thorns before a consuming fire? But Hezekiah was not so helpless and defenceless as Rabshakeh would here represent him. Three things he supposes Hezekiah might trust to, and he endeavours to make out the insufficiency of these: - (1.) His own military preparations: Thou sayest, I have counsel and strength for the war; and we find that so he had, 2Ch 32:3. But this Rabshakeh turns off with a slight: " They are but vain words; thou art an unequal match for us,"2Ki 18:20. With the greatest haughtiness and disdain imaginable, he challenges him to produce 2000 men of all his people that know how to manage a horse, and will venture to give him 2000 horses if he can. He falsely insinuates that Hezekiah has no men, or none fit to be soldiers, 2Ki 18:23. Thus he thinks to run him down with confidence and banter, and will lay him any wager that one captain of the least of his master's servants is able to baffle him and all his forces. (2.) His alliance with Egypt. He supposes that Hezekiah trusts to Egypt for chariots and horsemen (2Ki 18:24), because the king of Israel had done so, and of this confidence he truly says, It is a broken reed (2Ki 18:21), it will not only fail a man when he leans on it and expects it to bear his weight, but it will run into his hand and pierce it, and rend his shoulder, as the prophet further illustrates this similitude, with application to Egypt, Eze 29:6, Eze 29:7. So is the king of Egypt, says he; and truly so had the king of Assyria been to Ahaz, who trusted in him, but he distressed him, and strengthened him not, 2Ch 28:20. Those that trust to any arm of flesh will find it no better than a broken reed; but God is the rock of ages. (3.) His interest in God and relation to him. This was indeed the confidence in which Hezekiah trusts, 2Ki 18:22. He supported himself by depending on the power and promise of God; with this he encouraged himself and his people (2Ki 18:30): The Lord will surely deliver us, and again 2Ki 18:32. This Rabshakeh was sensible was their great stay, and therefore he was most large in his endeavours to shake this, as David's enemies, who used all the arts they had to drive him from his confidence in God (Psa 3:2; Psa 11:1), and thus did Christ's enemies, Mat 27:43. Three things Rabshakeh suggested to discourage their confidence in God, and they were all false: - [1.] That Hezekiah had forfeited God's protection, and thrown himself out of it, by destroying the high places and the altars, 2Ki 18:22. Here he measures the God of Israel by the gods of the heathen, who delighted in the multitude of altars and temples, and concludes that Hezekiah has given a great offence to the God of Israel, in confining his people to one altar: thus is one of the best deeds he ever did in his life misconstrued as impious and profane, by one that did not, or would not, know the law of the God of Israel. If that be represented by ignorant and malicious men as evil and a provocation to God which is really good and pleasing to him, we must not think it strange. If this was to be sacrilegious, Hezekiah would ever be so. [2.] That God had given orders for the destruction of Jerusalem at this time (2Ki 18:25): Have I now come up without the Lord? This is all banter and rhodomontade. He did not himself think he had any commission from God to do what he did (by whom should he have it?) but he made this pretence to amuse and terrify the people that were on the wall. If he had any colour at all for what he said, it might be taken from the notice which perhaps he had had, by the writings of the prophets, of the hand of God in the destruction of the ten tribes, and he thought he had as good a warrant for the seizing of Jerusalem as of Samaria. Many that have fought against God have pretended commissions from him. [3.] That if Jehovah, the God of Israel, should undertake to protect them from the king of Assyria, yet he was notable to do it. With this blasphemy he concluded his speech (2Ki 18:33-35), comparing the God of Israel with the gods of the nations whom he had conquered and putting him upon the level with them, and concluding that because they could not defend and deliver their worshippers the God of Israel could not defend and deliver his. See here, First, His pride. When he conquered a city he reckoned himself to have conquered its gods, and valued himself mightily upon it. His high opinion of the idols made him have a high opinion of himself as too hard for them. Secondly, His profaneness. The God of Israel was not a local deity, but the God of the whole earth, the only living and true God, the ancient of days, and had often proved himself to be above all gods; yet he makes no more of him than of the upstart fictitious gods of Hamath and Arpad, unfairly arguing that the gods (as some now say the priests) of all religions are the same, and himself above them all. The tradition of the Jews is that Rabshakeh was an apostate Jew, which made him so ready in the Jews' language; if so, his ignorance of the God of Israel was the less excusable and his enmity the less strange, for apostates are commonly the most bitter and spiteful enemies, witness Julian. A great deal of art and management, it must be owned, there were in this speech of Rabshakeh, but, withal, a great deal of pride, malice, falsehood, and blasphemy. One grain of sincerity would have been worth all this wit and rhetoric.

Lastly, We are told what the commissioners on Hezekiah's part did. 1. They held their peace, not for want of something to say both on God's behalf and Hezekiah's: they might easily and justly have upbraided him with his master's treachery and breach of faith, and have asked him, What religion encourages you to hope that such conduct will prosper? At least they might have given that grave hint which Ahab gave to Benhadad's like insolent demands - Let not him that girdeth on the harness boast as though he had put it off. But the king had commanded them not to answer him, and they observed their instructions. 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. What can be said to a madman? It is probable that their silence made Rabshakeh yet more proud and secure, and so his heart was lifted up and hardened to his destruction. 2. They rent their clothes in detestation of his blasphemy and in grief for the despised afflicted condition of Jerusalem, the reproach of which was a burden to them. 3. They faithfully reported the matter to the king, their master, and told him the words of Rabshakeh, that he might consider what was to be done, what course they should take and what answer they should return to Rabshakeh's summons.

Keil-Delitzsch: 2Ki 18:1-8

2Ki 18:1-2

Length and character of Hezekiah's reign.

(Note: On comparing the account of Hezekiah's reign given in our books (2 Kings 18-20) with that in 2 Chron 29-32, the different plans of these two historical works are at once apparent. The prophetic author of our books first of all describes quite briefly the character of the king's reign (2Ki 18:1-8), and then gives an elaborate description of the invasion of Judah by Sennacherib and of his attempt to get Jerusalem into his power, together with the destruction of the proud Assyrian force and Sennacherib's hasty return to Nineveh and death (2Ki 18:13-19, 2Ki 18:37); and finally, he also gives a circumstantial account of Hezekiah's illness and recovery, and also of the arrival of the Babylonian embassy in Jerusalem, and of Hezekiah's conduct on that occasion (2 Kings 20). The chronicler, on the other hand, has fixed his chief attention upon the religious reformation carried out by Hezekiah, and therefore first of all describes most elaborately the purification of the temple from all idolatrous abominations, the restoration of the Jehovah-cultus and the feast of passover, to which Hezekiah invited all the people, not only the subjects of his own kingdom, but the remnant of the ten tribes also (2 Chron 29-31); and then simply gives in 2 Kings 32 the most summary account of the attack made by Sennacherib upon Jerusalem and the destruction of his army, of the sickness and recovery of Hezekiah, and of his great riches, the Babylonian embassy being touched upon in only the most casual manner. The historical character of the elaborate accounts given in the Chronicles of Hezekiah's reform of worship and his celebration of the passover, which Thenius follows De Wette and Gramberg in throwing doubt upon, has been most successfully defended by Bertheau as well as others.- On the disputed question, in what year of Hezekiah's reign the solemn passover instituted by him fell, see the thorough discussion of it by C. P. Caspari ( Beitrr. z. Einleit. in d. B. Jesaia, pp. 109ff.), and our Commentary on the Chronicles, which has yet to appear.)

2Ki 18:1, 2Ki 18:2. In the third year of Hoshea of Israel, Hezekiah became king over Judah, when he was twenty-five years old. According to 2Ki 18:9, 2Ki 18:10, the fourth and sixth years of Hezekiah corresponded to the seventh and ninth of Hoshea; consequently his first year apparently ran parallel to the fourth of Hoshea, so that Josephus ( Ant. ix. 13, 1) represents him as having ascended the throne in the fourth year of Hoshea's reign. But there is no necessity for this alteration. If we assume that the commencement of his reign took place towards the close of the third year of Hoshea, the fourth and sixth years of his reign coincided for the most part with the sixth and ninth years of Hoshea's reign. The name הזקיּה or הזקיּהוּ (2Ki 18:9, 2Ki 18:13, etc.) is given in its complete form יהזקיּהוּ , "whom Jehovah strengthens,"in 2 Chr. 29ff. and Isa 1:1; and והזקיּה in Hos 1:1 and Mic 1:1. On his age when he ascended the throne, see the Comm. on 2Ki 16:2. The name of his mother, אבי , is a strongly contracted form of אבי (2Ch 29:1).

2Ki 18:3-4

As ruler Hezekiah walked in the footsteps of his ancestor David. He removed the high places and the other objects of idolatrous worship, trusted in Jehovah, and adhered firmly to Him without wavering; therefore the Lord made all his undertakings prosper. הבּמות , המּצּבית , and האשׁרה (see at 1Ki 14:23) embrace all the objects of idolatrous worship, which had been introduced into Jerusalem and Judah in the reigns of the former kings, and more especially in that of Ahaz. The singular האשׁרה is used in a collective sense = האשׁרים (2Ch 31:1). The only other idol that is specially mentioned is the brazen serpent which Moses made in the wilderness (Num 21:8-9), and which the people with their leaning to idolatry had turned in the course of time into an object of idolatrous worship. The words, "to this day were the children of Israel burning incense to it,"do not mean that this took place without interruption from the time of Moses down to that of Hezekiah, but simply, that it occurred at intervals, and that the idolatry carried on with this idol lasted till the time of Hezekiah, namely, till this king broke in pieces the brazen serpent, because of the idolatry that was associated with it. For further remarks on the meaning of this symbol, see the Comm. on Num 21:8-9. The people called ( ויּקרא , one called) this serpent נחשׁתּן , i.e., a brazen thing. This epithet does not involve anything contemptuous, as the earlier commentators supposed, nor the idea of "Brass-god"(Ewald).

2Ki 18:5

The verdict, "after him was none like him among all the kings of Judah,"refers to Hezekiah's confidence in God ( בּטח ), in which he had no equal, whereas in the case of Josiah his conscientious adherence to the Mosaic law is extolled in the same words (2Ki 23:25); so that there is no ground for saying that there is a contradiction between our verse and 2Ki 23:25 (Thenius).

2Ki 18:6

בּיי ידבּק : he adhered faithfully to Jehovah ( דּבק as in 1Ki 11:2), and departed not from Him, i.e., he never gave himself up to idolatry.

2Ki 18:7

The Lord therefore gave him success in all his undertakings ( השׂכּיל , see at 1Ki 2:3), and even in his rebellion against the king of Assyria, whom he no longer served, i.e., to whom he paid no more tribute. It was through Ahaz that Judah had been brought into dependence upon Assyria; and Hezekiah released himself from this, by refusing to pay any more tribute, probably after the departure of Salmanasar from Palestine, and possibly not till after the death of that king. Sennacherib therefore made war upon Hezekiah to subjugate Judah to himself again (see 2Ki 18:13.).

2Ki 18:8

Hezekiah smote the Philistines to Gaza, and their territory from the tower of the watchmen to the fortified city, i.e., all the towns from the least to the greatest (see at 2Ki 17:9). He thus chastised these enemies for their invasion of Judah in the time of Ahaz, wrested from them the cities which they had taken at that time (2Ch 28:18), and laid waste all their country to Gaza, i.e., Ghuzzeh, the most southerly of the chief cities of Philistia (see at Jos 13:3). This probably took place after the defeat of Sennacherib (cf. 2Ch 32:22-23).

Keil-Delitzsch: 2Ki 18:9-12

In 2Ki 18:9-12 the destruction of the kingdom of the ten tribes by Salmanasar, which has already been related according to the annals of the kingdom of Israel in 2Ki 17:3-6, is related once more according to the annals of the kingdom of Judah, in which this catastrophe is also introduced as an event that was memorable in relation to all the covenant-nation.

Keil-Delitzsch: 2Ki 18:13-37

Sennacherib invades Judah and threatens Jerusalem.

(Note: We have a parallel and elaborate account of this campaign of Sennacherib and his defeat (2 Kings 18:13-19:37), and also of Hezekiah's sickness and recovery and the arrival of the Babylonian embassy in Jerusalem (2 Kings 20:1-19), in Isa 36-39, and a brief extract, with certain not unimportant supplements, in 2 Chron 32. These three narratives, as is now generally admitted, are drawn independently of one another from a collection of the prophecies of Isaiah, which was received into the annals of the kingdom (2Ch 32:32), and serve to confirm and complete one another.)

- Sennacherib, סנחריב ( Sanchērı̄bh ), Σενναχηρίμ (lxx), Σεναχήριβος (Joseph.), Σαναχάριβος (Herodot.), whose name has not yet been deciphered with certainty upon the Assyrian monuments or clearly explained (see J. Brandis uber den histor. Gewinn aus der Entzifferung der assyr. Inschriften , pp. 103ff., and M. v. Niebuhr, Gesch. Assurs , p. 37), was the successor of Salmanasar (Sargina according to the monuments). He is called βασιλεὺς Ἀραβίων τε καὶ Ἀσσυρίων by Herodotus (ii. 141), and reigned, according to Berosus, eighteen years. He took all the fortified cities in Judah ( יפּשׂם , with the masculine suffix instead of the feminine: cf. Ewald, §184, c.). The כּל , all , is not to be pressed; for, beside the strongly fortified capital Jerusalem, he had not yet taken the fortified cities of Lachish and Libnah (2Ki 18:17 and 2Ki 19:8) at the time, when, according to 2Ki 18:14., he sent a division of his army against Jerusalem, and summoned Hezekiah to surrender that city. According to Herodotus ( l.c. ), the real object of his campaign was Egypt, which is also apparent from 2Ki 19:24, and is confirmed by Isa 10:24; for which reason Tirhaka marched against him (2Ki 19:8; cf. M. v. Niebuhr, Gesch. Assurs , pp. 171, 172).

2Ki 18:14-16

On the report of Sennacherib's approach, Hezekiah made provision at once for the safety of Jerusalem. He had the city fortified more strongly, and the fountain of the upper Gihon and the brook near the city stopped up (see at 2Ki 18:17), to cut off the supply of water from the besiegers, as is stated in 2Ch 32:2-8, and confirmed by Isa 22:8-11. In the meantime Sennacherib had pressed forward to Lachish, i.e., Um Lakis, in the plain of Judah, on the south-west of Jerusalem, seven hours to the west of Eleutheropolis on the road to Egypt (see at Jos 10:3); so that Hezekiah, having doubts as to the possibility of a successful resistance, sent ambassadors to negotiate with him, and promised to pay him as much tribute as he might demand if he would withdraw. The confession "I have sinned"is not to be pressed, inasmuch as it was forced from Hezekiah by the pressure of distress. Since Asshur had made Judah tributary by faithless conduct on the part of Tiglath-pileser towards Ahaz, there was nothing really wrong in the shaking off of this yoke by the refusal to pay any further tribute. But Hezekiah certainly did wrong, when, after taking the first step, he was alarmed at the disastrous consequences, and sought to purchase once more the peace which he himself had broken, by a fresh submission and renewal of the payment of tribute. This false step on the part of the pious king, which arose from a temporary weakness of faith, was nevertheless turned into a blessing through the pride of Sennacherib and the covenant-faithfulness of the Lord towards him and his kingdom. Sennacherib demanded the enormous sum of three hundred talents of silver and thirty talents of gold (more than two and a half million thalers, or £375,000); and Hezekiah not only gave him all the gold and silver found in the treasures of the temple and palace, but had the gold plates with which he had covered the doors and doorposts of the temple (2Ch 29:3) removed, to send them to the king of Assyria. האמנות , lit., the supports, i.e., the posts, of the doors.

These negotiations with Sennacherib on the part of Hezekiah are passed over both in the book of Isaiah and also in the Chronicles, because they had no further influence upon the future progress of the war.

2Ki 18:17

For though Sennacherib did indeed take the money, he did not depart, as he had no doubt promised, but, emboldened still further by this submissiveness, sent a detachment of his army against Jerusalem, and summoned Hezekiah to surrender the capital. "He sent Tartan, Rabsaris, and Rabshakeh."Rabshakeh only is mentioned in Isaiah, as the chief speaker in the negotiations which follow, although in Isa 37:6 and Isa 37:24 allusion is evidently made to the other two. Tartan had no doubt the chief command, since he is not only mentioned first here, but conducted the siege of Ashdod, according to Isa 20:1. The three names are probably only official names, or titles of the offices held by the persons mentioned. For רב־סריס means princeps eunuchorum , and רבשׁקה chief cup-bearer. תּרתּן is explained by Hitzig on Isa 20:1 as derived from the Persian târ-tan, "high person or vertex of the body,"and in Jer 39:3 as "body-guard;"but this is hardly correct, as the other two titles are Semitic. These generals took up their station with their army "at the conduit of the upper pool, which ran by the road of the fuller's field,"i.e., the conduit which flowed from the upper pool - according to 2Ch 32:30, the basin of the upper Gihon (Birket el Mamilla) - into the lower pool (Birket es Sultân: see at 1Ki 1:33). According to Isa 7:3, this conduit was in existence as early as the time of Ahaz. The "end"of it is probably the locality in which the conduit began at the upper pool or Gihon, or where it first issued from it. This conduit which led from the upper Gihon into the lower, and which is called in 2Ch 32:30 "the outflow of the upper Gihon,"Hezekiah stopped up, and conducted the water downwards, i.e., the underground, towards the west into the city of David; that is to say, he conducted the water of the upper Gihon, which had previously flowed along the western side of the city outside the wall into the lower Gihon and so away down the valley of Ben-hinnom, into the city itself by means of a subterranean channel,

(Note: We may get some idea of the works connected with this aqueduct from the description of the "sealed fountain"of the Solomon's pool at Ain Saleh in Tobler, Topogr. v. Jerus. ii. pp. 857ff., Dritte Wanderung .)

that he might retain this water for the use of the city in the event of a siege of Jerusalem, and keep it from the besiegers.

This water was probably collected in the cistern ( הבּרכה ) which Hezekiah made, i.e., order to be constructed (2Ki 20:20), or the reservoir "between the two walls for the waters of the old pool,"mentioned in Isa 22:11, i.e., most probably the reservoir still existing at some distance to the east of the Joppa gate on the western side of the road which leads to the Church of the Holy Sepulchre, the so-called "pool of Hezekiah,"which the natives call Birket el Hamman, "Bathing-pool,"because it supplies a bath in the neighbourhood, or B. el Batrak, "Patriarch's pool"(see Robinson, Pal. i. p. 487, and Fresh Researches into the Topography of Jerusalem , pp. 111ff.), since this is still fed by a conduit from the Mamilla pool (see E. G. Schultz, Jerusalem , p. 31, and Tobler, Denkblätter , pp. 44ff.).

(Note: The identity of the ברכה , which Hezekiah constructed as a reservoir for the overflow of the upper Gihon that was conducted into the city (2Ki 20:20), with the present "pool of Hezekiah"is indeed very probable, but not quite certain. For in very recent times, on digging the foundation for the Evangelical church built on the northern slope of Zion, they lighted upon a large well-preserved arched channel, which was partly cut in the rock, and, where this was not the case, built in level layers and coated within with a hard cement about an inch thick and covered with large stones (Robinson, New Inquiries as to the Topography of Jerusalem , p. 113, and Bibl. Res . p. 318), and which might possibly be connected with the channel made by Hezekiah to conduct the water of the upper Gihon into the city, although this channel does not open into the pool of Hezekiah, and the walls, some remains of which are still preserved, may belong to a later age. The arguments adduced by Thenius in support of the assumption that the "lower"or "old pool"mentioned in Isa 22:9 and Isa 22:11 is different from the lower Gihon-pool, and to be sought for in the Tyropoeon, are inconclusive. It by no means follows from the expression, "which lies by the road of the fuller's field,"i.e., by the road which runs past the fuller's field, that there was another upper pool in Jerusalem beside the upper pool (Gihon); but this additional clause simply serves to define more precisely the spot by the conduit mentioned where the Assyrian army took its stand; and it by no means follows from the words of Isa 22:11, "a gathering of waters have ye made between the two walls for the waters of the old pool,"that this gathering of waters was made in the Tyropoeon, and that this "old pool,"as distinguished from the lower pool (Isa 22:9), was an upper pool, which was above the king's pool mentioned in Neh 3:15. For even if החמתים בין occurs in 2Ki 25:4; Jer 39:4; Jer 52:7, in connection with a locality on the south-east side of the city, the Old Testament says nothing about two pools in the Tyropoeon at the south-east corner of Jerusalem, but simply mentions a fountain gate, which probably derived its name from the present fountain of the Virgin, and the king's pool, also called Shelach in Neh 2:14; Neh 3:15, which was no doubt fed from that fountain like the present Siloam, and watered the royal gardens. (Compare Rob. Pal . i. pp. 565ff., and Bibl. Res . p. 189, and Tobler, Die Siloah-quelle u. der Oelberg , pp. 1ff.). The two walls, between which Hezekiah placed the reservoir, may very well be the northern wall of Zion and the one which surrounded the lower city (Acra) on the north-west, according to which the words in Isa 22:11 would admirably suit the "pool of Hezekiah."Again, Hezekiah did not wait till the departure of Sennacherib before he built this conduit, which is also mentioned in Wis. 48:17, as Knobel supposes (on Isa 22:11), but he made it when he first invaded Judah, before the appearance of the Assyrian troops in front of Jerusalem, when he made the defensive preparations noticed at v. 14, as is evident from 2Ch 32:3-4, compared with 2Ki 18:30, since the stopping up of the fountain outside the city, to withdraw the water from the Assyrians, is expressly mentioned in 2Ki 18:3, 2Ki 18:4 among the measures of defence; and in the concluding notices concerning Hezekiah in 2Ki 20:20, and 2Ch 32:30, there is also a brief allusion to this work, without any precise indication of the time when he had executed it.)

2Ki 18:18

Hezekiah considered it beneath his dignity to negotiate personally with the generals of Sennacherib. He sent three of his leading ministers out to the front of the city: Eliakim the son of Hilkiah, the captain of the castle, who had only received the appointment to this office a short time before in Shebna's place (Isa 22:20-21); Shebna, who was still secretary of state ( ספר : see at 2Sa 8:17); and Joach the son of Asaph, the chancellor ( מזכּיר : see at 2Sa 8:16).

Rabshakeh made a speech to these three (2Ki 18:19-25), in which he tried to show that Hezekiah's confidence that he would be able to resist the might of the king of Assyria was perfectly vain, since neither Egypt (2Ki 18:21), nor his God (2Ki 18:22), nor his forces (2Ki 18:23), would be able to defend him.

2Ki 18:19

"The great king:"the Assyrian, Babylonian, and Persian kings all assumed this title (cf. Eze 26:7; Dan 2:37), because kings of conquered lands were subject to them as vassals (see at Isa 10:8). "What is this confidence that thou cherishest?"i.e., how vain or worthless is this confidence!

2Ki 18:20

"Thou sayest ... it is only a lip-word...: counsel and might for battle;"i.e., if thou speakest of counsel and might for battle, that is only שׂפתים דּבר , a word that merely comes from the lips, not from the heart, the seat of the understanding, i.e., a foolish and inconsiderate saying (cf. Pro 14:23; Job 11:2). - עמרתּ is to be preferred to the אמרתּי of Isaiah as the more original of the two. עתּה , now, sc. we will see on whom thou didst rely, when thou didst rebel against me.

2Ki 18:21

On Egypt? "that broken reed, which runs into the hand of any one who would lean upon it (thinking it whole), and pierces it through."This figure, which is repeated in Eze 29:6-7, is so far suitably chosen, that the Nile, representing Egypt, is rich in reeds. What Rabshakeh says of Egypt here, Isaiah had already earnestly impressed upon his people (Isa 30:3-5), to warn them against trusting in the support of Egypt, from which one party in the nation expected help against Assyria.

2Ki 18:22

Hezekiah (and Judah) had a stronger ground of confidence in Jehovah his God. Even this Rabshakeh tried to shake, availing himself very skilfully, from his heathen point of view, of the reform which Hezekiah had made in the worship, and representing the abolition of the altars on the high places as an infringement upon the reverence that ought to be shown to God. "And if ye say, We trust in Jehovah our God, (I say:) is it not He whose high places and altars Hezekiah has taken away and has said to Judah and Jerusalem, Ye shall worship before this altar (in the temple) in Jerusalem?"Instead of האמרוּ כּי , according to which Rabshakeh turned to the deputies, we have in Isa 7:7 תאמר כּי , according to which the words are addressed to Hezekiah, as in 2Ki 18:20. האמרוּ is preferred by Thenius, Knobel, and others, because in what follows Hezekiah is addressed in the third person. but the very circumstance that האמרוּ is apparently more suitable favours the originality of תאמר , according to which the king is still addressed in the person of his ambassadors, and Rabshakeh only speaks directly to the ambassadors when this argument is answered. The attack upon the confidence which the Judaeans placed in their God commences with הוּא הלוא . The opinion of Thenius, that the second clause of the verse is a continuation of the words supposed to be spoken by the Judaeans who trusted in God, and that the apodosis does not follow till 2Ki 18:23, is quite a mistake. The ambassadors of Hezekiah could not regard the high places and idolatrous altars that had been abolished as altars of Jehovah; and the apodosis could not commence with ועתּה .

2Ki 18:23-24

Still less could Hezekiah rely upon his military resources. נא התערב : enter, I pray thee, (into contest) with my lord, and I will give thee 2000 horses, if thou canst set the horsemen upon them. The meaning, of course, is not that Hezekiah could not raise 2000 soldiers in all, but that he could not produce so many men who were able to fight as horsemen. "How then wilt thou turn back a single one of the smallest lieutenants of my lord?" פל את־פּני השׁיב , to repulse a person's face, means generally to turn away a person with his petition (1Ki 2:16-17), here to repulse an assailant. אחד פּחת is one pasha; although אחד hguo , which is grammatically subordinate to פּחת , is in the construct state, that the genitives which follow may be connected (for this subordination of אחד see Ewald, §286, a.). פּחה (see at 1Ki 10:15), lit., under-vicegerent, i.e., administrator of a province under a satrap, in military states also a subordinate officer. ותּבטח : and so (with thy military force so small) thou trustest in Egypt וגו לרכב , so far as war-chariots and horsemen are concerned.

2Ki 18:25

After Rabshakeh had thus, as he imagined, taken away every ground of confidence from Hezekiah, he added still further, that the Assyrian king himself had also not come without Jehovah, but had been summoned by Him to effect the destruction of Judah. It is possible that some report may have reached his ears of the predictions of the prophets, who had represented the Assyrian invasion as a judgment from the Lord, and these he used for his own purposes. Instead of הזּה המּקום על , against this place, i.e., Jerusalem, we have הזּאת הארץ על in Isaiah, - a reading which owes its origin simply to the endeavour to bring the two clauses into exact conformity to one another.

2Ki 18:26-37

It was very conceivable that Rabshakeh's boasting might make an impression upon the people; the ambassadors of Hezekiah therefore interrupted him with the request that he would speak to them in Aramaean, as they understood that language, and not in Jewish, on account of the people who were standing upon the wall. ארמית was the language spoken in Syria, Babylonia, and probably also in the province of Assyria, and may possibly have been Rabshakeh's mother-tongue, even if the court language of the Assyrian kings was an Aryan dialect. With the close affinity between the Aramaean and the Hebrew, the latter could not be unknown to Rabshakeh, so that he made use of it, just as the Aramaean language was intelligible to the ministers of Hezekiah, whereas the people in Jerusalem understood only יהוּדיה , Jewish, i.e., the Hebrew language spoken in the kingdom of Judah. It is evident from the last clause of the verse that the negotiations were carried on in the neighbourhood of the city wall of Jerusalem.

2Ki 18:27

But Rabshakeh rejected this proposal with the scornful remark, that his commission was not to speak to Hezekiah and his ambassadors only, but rather to the people upon the wall. The variation of the preposition על and אל in אדניך על אדני , to thy lord (Hezekiah), and אליך , to thee (Eliakim as chief speaker), is avoided in the text of Isaiah. על is frequently used for אל , in the later usage of the language, in the sense of to or at. In the words "who sit upon the wall to eat their dung and drink their urine,"Rabshakeh points to the horrors which a siege of Jerusalem would entail upon the inhabitants. For חריהם = חראיהם , excrementa sua , and שׁיניהם , urinas suas , the Masoretes have substituted the euphemisms צואתם , going forth, and רגליהם מימי , water of their feet.

2Ki 18:28-30

ויּעמוד : not, he stood up, raised himself (Ges.), or came forward (Then.), but he stationed himself, assumed an attitude calculated for effect, and spoke to the people with a loud voice in the Jewish language, telling them to listen to the king of Assyria and not to be led astray by Hezekiah, i.e., to be persuaded to defend the city any longer, since neither Hezekiah nor Jehovah could defend them from the might of Sennacherib. אל־ישּׁיא : let not Hezekiah deceive you, sc. by pretending to be able to defend or save Jerusalem. In מיּדו , "out of his (the Assyrian's) hand,"the speaker ceases to speak in the name of his king. On the construction of the passive תּנּתן with את־העיר , see Ewald, §277, d ., although in the instance before us he proposes to expunge the את after Isa 36:15.

2Ki 18:31-32

"Make peace with me and come out to me (sc., out of your walls, i.e., surrender to me), and ye shall eat every one his vine, ... till I come and bring you into a land like your own land..." בּרכה is used here to signify peace as the concentration of weal and blessing. The imperative ועכלוּ expresses the consequence of what goes before (vid., Ewald, §347, b .). To eat his vine and fig-tree and to drink the water of his well is a figure denoting the quiet and undisturbed enjoyment of the fruits of his own possession (cf. 1Ki 5:5). Even in the event of their yielding, the Assyrian would transport the Jewish people into another land, according to the standing custom of Asiatic conquerors in ancient times (for proofs see Hengstenberg, De rebus Tyriis, pp. 51, 52). To make the people contented with this thought, the boaster promised that the king of Assyria would carry them into a land which was quite as fruitful and glorious as the land of Canaan. The description of it as a land with corn and new wine, etc., recalls the picture of the land of Canaan in Deu 8:8 and Deu 33:28. יצהר זית is the olive-tree which yields good oil, in distinction from the wild olive-tree. וגו וחיוּ : and ye shall live and not die, i.e., no harm shall befall you from me (Thenius). This passage is abridged in Isa 36:17.

2Ki 18:33-34

Even Jehovah could not deliver them any more than Hezekiah. As a proof of this, Rabshakeh enumerated a number of cities and lands which the king of Assyria had conquered, without their gods' being able to offer any resistance to his power. "Where are the gods of Hamath, etc., that they might have delivered Samaria out of my hand?"Instead of הצּילוּ כּי we have הץ וכי and that they might have, which loosens the connection somewhat more between this clause and the preceding one, and makes it more independent. "Where are they?"is equivalent to they are gone, have perished (cf. 2Ki 19:18); and "that they might have delivered"is equivalent to they have not delivered. The subject to הצּילוּ כּי is הגּוים אלהי , which includes the God of Samaria. Sennacherib regards himself as being as it were one with his predecessors, as the representative of the might of Assyria, so that he attributes to himself the conquests of cities and lands which his ancestors had made. The cities and lands enumerated in 2Ki 18:34 have been mentioned already in 2Ki 17:24 as conquered territories, from which colonists had been transplanted to Samaria, with the exception of Arpad and Hena. ארפּד , which is also mentioned in 2Ki 19:13; Isa 10:9; Isa 36:19; Isa 37:13, and Jer 49:23, in connection with Hamath, was certainly situated in the neighbourhood of that city, and still exists, so far as the name is concerned, in the large village of rfâd, Arfâd (mentioned by Maraszid, i. 47), in northern Syria in the district of Azâz, which was seven hours to the north of Haleb, according to Abulf. Tab. Syr. ed. Köhler, p. 23, and Niebuhr, Reise, ii. p. 414 (see Roediger, Addenda ad Ges. thes . p. 112). הנע , Hena, which is also combined with 'Ivvah in 2Ki 19:13 and Isa 37:13, is probably the city of 'ânt Ana , on the Euphrates, mentioned by Abulf., and עוּה is most likely the same as עוּא in 2Ki 17:24. The names ועוּה הנע are omitted from the text of Isaiah in consequence of the abridgment of Rabshakeh's address.

2Ki 18:35

2Ki 18:35 contains the conclusion drawn from the facts already adduced: "which of all the gods of the lands are they who have delivered their land out of my hand, that Jehovah should deliver Jerusalem out of my hand?"i.e., as not one of the gods of the lands named have been able to rescue his land from Assyria, Jehovah also will not be able to defend Jerusalem.

2Ki 18:36-37

The people were quite silent at this address ("the people," העם , to whom Rabshakeh had wished to address himself); for Hezekiah had forbidden them to make any answer, not only to prevent Rabshakeh from saying anything further, but that the ambassadors of Sennacherib might be left in complete uncertainty as to the impression made by their words. The deputies of Hezekiah returned to the king with their clothes rent as a sign of grief at the words of the Assyrian, by which not only Hezekiah, but still more Jehovah, had been blasphemed, and reported what they had heard.

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 18:1--25:30

III. THE SURVIVING KINGDOM chs. 18--25

In this third major section of 1 and 2 Kings the writer showed that the captivity of Judah was also a natural consequence of not following the covenantal relationship with Yahweh. The remaining kings in 2 Kings all ruled over the Southern Kingdom. This part of the book concludes with events that happened in Judah immediately following the Babylonian Captivity in 586 B.C.

Constable: 2Ki 18:1--20:21

A. Hezekiah's Good Reign chs. 18-20

The writer of Kings devoted more attention to Hezekiah than to any Hebrew king except Solomon.

Constable: 2Ki 18:1-12

1. Hezekiah's goodness 18:1-12

Hezekiah began reigning as his father Ahaz's vice-regent in 729 B.C. and ruled as such for 14 years. In 715 B.C. he began his sole rule over Judah that lasted until 697 B.C. (18 years). He then reigned with his son Manasseh who served as his vice-regent for 11 more years (697-686 B.C.). His 29-year reign (v. 2) was from 715-686 B.C.¹¹⁴

The writer recorded that only three other kings did right as David had done: Asa (1 Kings 15:11), Jehoshaphat (2 Chron. 17:3), and Josiah (2 Kings 22:2). These were Judah's reforming kings. The only other king he said removed the high places (v. 4) was Jehoshaphat (2 Chron. 17:6). Someone must have rebuilt them after he removed them. Nehushtan (v. 4) was the name that someone had given to Moses' bronze serpent. This word in Hebrew sounds similar to the Hebrew words for bronze, snake, and unclean thing. The Israelites had come to worship the object that had been a symbol of Yahweh's healing grace.

Regarding his faith Hezekiah was the greatest Judahite king (v. 5). He did not depart from Yahweh later in life (v. 6). Consequently God's blessing rested on him (v. 7; cf. 2 Chron. 29-31). His rebellion against Sennacherib (v. 7) precipitated Assyria's invasion of Judah (18:3-19:36). This was a reversal of his father Ahaz's policy of allying with Assyria (16:7-9). God gave him consistent victory over the Philistines (v. 8).

Verses 9-12 serve a double purpose. They relate the Assyrian defeat of Samaria to Hezekiah's reign, and they explain again the spiritual reason for that defeat (v. 12). Hezekiah's fourth year (v. 9) was 725 B.C., the fourth year of his coregency with Ahaz.

Constable: 2Ki 18:13-37

2. Sennacherib's challenge to Hezekiah 18:13-37

Samaria's conqueror, Shalmaneser V, died in 722 B.C. shortly after his conquest. His successor, Sargon II (722-705 B.C.), carried out the deportation of the Israelites. The king who followed him was Sennacherib (705-681 B.C., v. 13). Hezekiah's fourteenth year (v. 13) as sole ruler over Judah was 701 B.C.

Sennacherib's inscriptions claim that he conquered 46 strong cities of Hezekiah plus many villages. In preparation for his siege of Jerusalem the Assyrian king set up his headquarters at Lachish, 28 miles to the southwest. Hezekiah had joined an alliance with Phoenicia, Philistia, and Egypt to resist Assyria. He admitted to Sennacherib that this was a mistake (v. 14). Hezekiah offered to pay whatever Sennacherib would take to avoid a siege of Jerusalem. Sennacherib demanded about 11 tons of silver and one ton of gold, which Hezekiah paid. He did so by stripping the palace and temple that the king had previously re-overlaid to glorify Yahweh (v. 16).

"In Judah silver appears to have been more valuable than gold."¹¹⁵

Sennacherib accepted the ransom but would not abandon his goal of taking Judah's capital. The upper pool (v. 17) was the pool at the Gihon spring on Jerusalem's east side. From this pool water ran down into the Kidron Valley to a field where the people did their laundry. This was close to the wall of Jerusalem and was a busy area. Rabshakeh stood at the very spot where Isaiah had stood when he warned King Ahaz against making an alliance with Assyria (cf. Isa. 7:3). Hezekiah sent three of his officials to negotiate with the three representatives Sennacherib had sent.

"Rabshakeh" was an Assyrian title equivalent to commander-in-chief of the army. The commander assumed Hezekiah was trusting in his Egyptian alliance and that Judah's gods were no better than those of the other nations. He said that even if the Assyrians provided 2,000 horses for Hezekiah, perhaps what Egypt might have contributed, Judah could not win. The commander's claim that Yahweh had sent Sennacherib against Judah (v. 25) may or may not have been true (cf. Isa. 45:1-6).

Because many Judahites were hearing the negotiations taking place and would have become fearful as a result, Hezekiah's officials asked that they proceed in the Aramaic language. Only the educated leaders of Israel understood Aramaic (v. 26).

"Aramaic was the language of international diplomacy and . . . the normal medium of communication in such a situation."¹¹⁶

However the Assyrians wanted all the people to know that surrender would be better than resistance. The commander's references to the inability of the gods of Samaria would have been especially intimidating since many in Israel had worshipped Yahweh (v. 35).

The writer recorded this lengthy incident in Kings because it shows the central issues Judah faced. Would she trust in Yahweh or herself? God's enemies challenged Him again (cf. Exod. 7-11; 1 Sam. 17).¹¹⁷

Guzik: 2Ki 18:1-37

2 Kings 18 - Hezekiah's Reign; Assyria's Threat

A. The righteous reign of Hezekiah.

1. (1-2) Hezekiah reigns over Judah for 29 years.

Now it came to pass in the third year of Hoshea the son of Elah, king of Israel, that Hezekiah the son of Ahaz, king of Judah, began to reign. He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother's name was Abi the daughter of Zechariah.

a. In the third year of Hoshea: Hezekiah came to the throne of Judah at the very end of the Kingdom of Israel. Three years after the start of his reign the Assyrian armies laid siege to Samaria, and three years after that the northern kingdom was conquered.

i. The sad fate of the northern kingdom was a valuable lesson to Hezekiah. He saw first hand what happened when the people of God rejected their God and His word, and worshipped other gods.

ii. "Perhaps the knottiest of all scriptural chronological problems occurs in this chapter. . . . Despite the many ingenious attempts to resolve these difficulties, the harmonization of these data remains a thorny problem." (Patterson and Austel)

iii. In the third year of Hoshea: "729/8 B.C. in which year Hezekiah became co-regent with Ahaz. His sole reign began in 716/6 B.C. Compare this with verse 13 where his fourteenth year as sole ruler (716/5-687/6 B.C.) is a date (701 B.C.) verifiable from Sennacherib's annals." (Wiseman)

b. He reigned twenty-nine years in Jerusalem: Hezekiah was one of the better kings of Judah, and thus had a long and mostly blessed reign.

2. (3-6) Hezekiah's righteousness.

And he did what was right in the sight of the LORD, according to all that his father David had done. He removed the high places and broke the sacred pillars, cut down the wooden image and broke in pieces the bronze serpent that Moses had made; for until those days the children of Israel burned incense to it, and called it Nehushtan. He trusted in the LORD God of Israel, so that after him was none like him among all the kings of Judah, nor who were before him. For he held fast to the LORD; he did not depart from following Him, but kept His commandments, which the LORD had commanded Moses.

a. He did what was right in the sight of the LORD . . . He removed the high places: Hezekiah was one of Judah's most zealous reformers, even prohibiting worship on the high places. These were popular altars for sacrifice set up as the worshipper desired, not according to God's direction.

i. "God was never happy about this practice, but none of the other good kings ever found the courage to forbid it. Hezekiah did." (Dilday)

b. And broke in pieces the bronze serpent that Moses had made: Numbers 21:1-9 describes how during a time of a plague of fiery serpents upon the whole nation, Moses made a bronze serpent for the nation to look upon and be spared death from the snake bites. This statement in 2 Kings tells us that this particular bronze serpent had been preserved for more than 800 years and had come to be worshipped as Nehushtan. Hezekiah, in his zeal, broke in pieces this bronze artifact and put and end to the idolatrous worship of this object.

i. This bronze serpent was wonderful thing - when the afflicted people of Israel looked upon it, they were saved. It was even a representation of Jesus Christ, as Jesus Himself said in John 3:14-15. At the same time, man could take something so good and so used by God and make a destructive idol out of it.

ii. In the same way, sometimes good things become idols and therefore must be destroyed. For example, if the true cross of Jesus or His actual burial cloth were to be discovered, and these objects became idolatrous distractions, then it would be better for those objects to be destroyed. "Although it was an interesting memorial, it must be utterly destroyed, because it presented a temptation to idolatry. Here if ever in this world was a relic of high antiquity, of undoubted authenticity, a relic which had seen its hundreds of years, about which there was no question as to its being indisputably the very serpent which Moses made; and it was moreover a relic which had formerly possessed miraculous power - for in the wilderness the looking at it had saved the dying. Yet it must be broken in pieces, because Israel burned incense to it." (Spurgeon)

iii. God's people must likewise be on guard against idolatry today. There are many dangers of idolatry in the modern church:

· Making leaders idols

· Making education an idol

· Making human eloquence an idol

· Making customs and habits of ministry an idol

· Making forms of worship an idol

iv. The name Nehushtan means "piece of brass" and is a way to make less of this object that was made an idol. "So Hezekiah had it turned from an object of false worship into scrap-metal." (Wiseman)

v. "Such was the venom of the Israelitish idolatry, that the brazen serpent stung worse than the fiery." (Trapp)

c. He trusted in the LORD God of Israel, so that after him was none like him among all the kings of Judah: Hezekiah was unique in his passion and energy of his personal trust in God and for promoting the true worship of God. This is even more remarkable when we consider that his father Ahaz was one of the worst kings Judah had (2 Kings 16:10-20).

i. "It is remarkable that such a man as Hezekiah could be the son of Ahaz. Yet we must remember that all his life he was under the influence of Isaiah." (Morgan)

3. (7-8) Hezekiah's political achievements.

The LORD was with him; he prospered wherever he went. And he rebelled against the king of Assyria and did not serve him. He subdued the Philistines, as far as Gaza and its territory, from watchtower to fortified city.

a. The LORD was with him; he prospered wherever he went: Because of Hezekiah's faithful trust in the LORD, God blessed him thoroughly. It fulfilled a long standing promise to David and his descendants: that if they obeyed God, their reign would always be secure (1 Kings 2:1-4).

b. He rebelled against the king of Assyria and did not serve him: At this time Assyria was mighty enough to completely conquer the northern kingdom of Israel. Yet the kingdom of Judah stood strong, because God blessed the trusting and obedient king.

i. "He shook off that yoke of subjugation and tribute to which his father had wickedly submitted, and reassumed that full independent sovereignty which God had settled in the house of David." (Poole)

ii. Later, Zedekiah was rebuked for his rebellion against the King of Babylon. But that was a different case, and shows that sometimes rebellion is justified and sometimes it is not.

c. He subdued the Philistines: Hezekiah also found success in subjugating Judah's aggressive neighbors. He worked for a strong, free, and independent Judah.

4. (9-12) Israel falls into exile during his reign.

Now it came to pass in the fourth year of King Hezekiah, which was the seventh year of Hoshea the son of Elah, king of Israel, that Shalmaneser king of Assyria came up against Samaria and besieged it. And at the end of three years they took it. In the sixth year of Hezekiah, that is, the ninth year of Hoshea king of Israel, Samaria was taken. Then the king of Assyria carried Israel away captive to Assyria, and put them in Halah and by the Habor, the River of Gozan, and in the cities of the Medes, because they did not obey the voice of the LORD their God, but transgressed His covenant and all that Moses the servant of the LORD had commanded; and they would neither hear nor do them.

a. Samaria was taken: This was - and should have been - a sobering experience for the southern kingdom of Judah to see. The cruel devastation brought by the Assyrians showed what calamities could come upon the disobedient people of God.

i. "From this time on, the Southern Kingdom would be known not only by the name 'Judah' but also by the ancient name 'Israel.'" (Dilday)

b. They would neither hear nor do them: The people of the northern kingdom were not any less Israelites and descendants of Abraham by blood than were the people of the southern kingdom. Therefore, this clearly showed Judah that when they also stopped hearing and doing the commandments of God, they would also face judgment.

B. The Assyrian threat during the reign of Hezekiah.

1. (13-16) Hezekiah tries to buy peace from the Assyrians.

And in the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them. Then Hezekiah king of Judah sent to the king of Assyria at Lachish, saying, "I have done wrong; turn away from me; whatever you impose on me I will pay." And the king of Assyria assessed Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. So Hezekiah gave him all the silver that was found in the house of the LORD and in the treasuries of the king's house. At that time Hezekiah stripped the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

a. In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them: This was approximately five years after the fall of Samaria. Now the king of Assyria brought his force against Judah, who had successfully resisted him before (2 Kings 18:7). He captured all of the fortified cities of Judah and need to only take Jerusalem itself to completely conquer Judah.

i. The mention of Lachish is important historically. Lachish was thirty miles south-west of Jerusalem. Archaeologists have discovered a pit there with the remains of about 1,500 casualties of Sennachaerib's attack. In the British Museum, you can see the Assyrian carving depicting their siege of the city of Lachish, which was an important fortress city of Judah.

ii. "An interesting wall relief taken from the excavation of Sennacherib's royal palace in Nineveh is persevered in the British Museum. It portrays the Assyrian king on a portable throne in his military camp outside Lachish. Prisoners of war are marching by on foot, and all the booty from the city is being displayed on ox-wagons." (Dilday)

b. I have done wrong; turn away from me; whatever you impose on me I will pay: This was a clear - though understandable - lack of faith on the part of Hezekiah. He felt it was wiser to pay off the Assyrian king and become his subject than it was to trust God to defend Judah against this mighty king.

i. We can suppose that Hezekiah thought that since the northern kingdom had been recently conquered and that all the fortified cities of Judah had been captured, that God had demonstrated that He would not intervene on behalf of Judah. Therefore Hezekiah felt he had to do something himself.

ii. Perhaps this idea was strengthened in Hezekiah when he remembered the wickedness of his own father Ahaz, and when he considered that because of their prior sin, Judah deserved such judgment.

c. So Hezekiah gave him all the silver that was found in the house of the LORD and in the treasuries of the king's house: Hezekiah hoped that this policy of appeasement would make Judah safe. He was wrong, and his policy only impoverished Judah and the temple and made the King of Assyria more bold than ever against Judah.

2. (17-20) The Rabshakeh tries to convince Judah to surrender.

Then the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh from Lachish, with a great army against Jerusalem, to King Hezekiah. And they went up and came to Jerusalem. When they had come up, they went and stood by the aqueduct from the upper pool, which was on the highway to the Fuller's Field. And when they had called to the king, Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came out to them. Then the Rabshakeh said to them, "Say now to Hezekiah, 'Thus says the great king, the king of Assyria: "What confidence is this in which you trust? You speak of having plans and power for war; but they are mere words. And in whom do you trust, that you rebel against me?"'"

a. The Rabshakeh: This actually is not a name, but a title. It describes the "field commander" for the Assyrian army, who represented the Assyrian King Sennacherib. "Rab-shakeh, an Assyrian title, possibly originally 'chief cup-bearer' but by this time some high officer of state." (Motyer, cited in his commentary on Isaiah)

b. Stood by the aqueduct from the upper pool . . . Eliakim . . . Shebna . . . Joah . . . came out to them: The Rabshakeh seemed to be in complete command of the situation. He could walk right into the city of Jerusalem, and stand at the crucial water supply - which was Jerusalem's life-line in a siege attack. As he stood there, three officials from Hezekiah's government came to meet him.

c. What confidence is this in which you trust: We might wish that Hezekiah trusted in the LORD, and that this is what the Rabshakeh mocked. Instead, Hezekiah put his hope in an alliance with Egypt, and the Rabshakeh wanted him to lose confidence in that alliance.

i. It was a great temptation for Hezekiah during this time to make a defensive alliance with Egypt, which seemed to be the only nation strong enough to protect Judah against the mighty Assyrians. As a prophet, Isaiah did everything he could to discourage Hezekiah and the leaders of Judah from putting their trust in Egypt (Isaiah 19:11-17, 20:1-6, 30:1-7). The LORD wanted Judah to trust Him instead of Egypt.

ii. In this sense, the Rabshakeh spoke the truth. God wanted Judah to have no confidence in Egypt at all. But the Rabshakeh did not do it to bring Judah to a firm trust in the LORD God, who can and will deliver them from the Assyrians. He did it to completely demoralize Judah and drive them to despair.

iii. Satan often attacks us the same way. Often, even when he tells the truth ("You are such a rotten sinner!"), he never does it to lead us to a firm trust in the LORD our God ("Jesus died for sinners, so if I am a rotten sinner, Jesus died to forgive and free me!"). Instead, Satan's strategy - even if he tells us the truth - is always to demoralize us and drive us to despair.

iv. From the perspective of the unbeliever, Sennacherib asked a valid question: And in whom do you trust, that you rebel against me? "Our life must to a large extent be a mystery, our peace pass understanding, and our motives be hidden. The sources of our supply, the ground of our confidence, the reasons for our actions, must evade the most searching scrutiny of those who stand outside the charmed circle of the face of God. . . . We must be prepared to be criticized, because our behavior is determined by facts which the princes of this world know not." (Meyer)

3. (21-25) The demoralizing arguments of the Rabshakeh.

"Now look! You are trusting in the staff of this broken reed, Egypt, on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust in him. But if you say to me, 'We trust in the LORD our God,' is it not He whose high places and whose altars Hezekiah has taken away, and said to Judah and Jerusalem, 'You shall worship before this altar in Jerusalem'? Now therefore, I urge you, give a pledge to my master the king of Assyria, and I will give you two thousand horses; if you are able on your part to put riders on them! How then will you repel one captain of the least of my master's servants, and put your trust in Egypt for chariots and horsemen? Have I now come up without the LORD against this place to destroy it? The LORD said to me, 'Go up against this land, and destroy it.'"

a. You are trusting in the staff of this broken reed, Egypt: Strangely, the Rabshakeh could see the truth of Egypt's weakness better than many of the leaders of Judah could. Hezekiah's trust-in-Egypt policy would indeed be trouble for Judah.

i. "Egypt had made its one attempt to redeem its promises (Isaiah 28:14) and its army had been beaten at El Tekeh. The Rab-shakeh had himself seen this, but his words are more far-reaching and damaging, exposing the criminal stupidity of Judah's leaders: surely, he said, they knew that anyone who ever trusted Egypt suffered for it." (Motyer, Isaiah Commentary)

ii. "Since this is the same terminology Isaiah used to symbolize Egypt (Isaiah 42:3) some have suggested that Sennacherib was familiar with Isaiah's prophecies and quoted here to imply he was carrying out Yahweh's will. Further support for this idea is found in verse 25 where Sennacherib seemed to be aware of Isaiah's statement that Assyria was a rod which Yahweh would use to punish Judah (Isaiah 10:5)." (Dilday)

b. If you say to me, "We trust in the LORD our God": The Rabshakeh anticipated the response of the leaders of Judah. "Rabshakeh, you say that we can't trust in Egypt. All right, we won't. But we can trust in the LORD our God."

c. Is it not He whose high places and whose altars Hezekiah has taken away: The Rabshakeh knew that King Hezekiah had implemented broad reforms in Judah, including the removal of the high places (2 Kings 18:3-4). Yet in the Rabshakeh's thinking, Hezekiah's reforms had really displeased God, so he should not expect help from the LORD God of Israel. The Rabshakeh would say, "Look at all the places there used to be where people would worship the LORD God of Israel. Now, since Hezekiah came in, there is only one place. More is always better, so the LORD God of Israel must be pretty sore at Hezekiah!"

i. The enemy of our souls has an amazing way of discouraging our disobedience. If Hezekiah was not careful, this argument of the Rabshakeh would start to make sense, when really it was demonic logic through and through.

ii. "The theological misunderstanding shown by the field commander at this point argues for the authenticity of the speech, which many critics have dubbed a free creation by the author of the narrative." (Grogan, Isaiah Commentary)

d. Give a pledge to my master the king of Assyria: This reminds us of the Rabshakeh's whole strategy, which was to make Judah give up. This was the entire reason the Rabshakeh was at the aqueduct, speaking to these leaders of Hezekiah's government. He had the vastly superior armies; he could have just attacked Jerusalem without this little speech. But the Rabshekah would prefer it if Judah would simply give up, out of fear, discouragement, or despair.

i. The enemy of our soul uses the exact same approach. Many of us picture Satan as "itching for a fight" with us. Really, Satan doesn't want to do battle with you. First of all, there is the strong chance you will win. Second of all, win or lose, the battle can draw you closer to the LORD. Thirdly, what the LORD does in your life through the battle can be a great blessing for other people. No, Satan would much rather not fight you at all! He would much rather try to talk you into giving up!

ii. We see this exact strategy used against Jesus during His temptation in the wilderness. When Satan promised Jesus all the kingdoms of the world in exchange for Jesus' worship, Satan was trying to avoid the fight, and trying to talk Jesus into giving up (Luke 4:5-8). It didn't work with Jesus, and it shouldn't work with us.

e. I will give you two thousand horses - if you are able on your part to put riders on them! Here, the Rabshakeh mocked Judah's weak army. He said, "Even if we helped you with 2,000 horses, it wouldn't do you any good." His basic message is, "We could beat you with one hand tied behind our backs!" (How then will you repel one captain of the least of my master's servants)

f. Have I now come up without the LORD against this land to destroy it? The Rabshakeh saved his best thrust for last: "Admit it, Hezekiah. You know that your God is on my side."

i. Like all good deception, it would have been easy for Hezekiah and his men to believe this one. After all, hadn't the Assyrians been wildly successful? Surely, God must be on their side. Didn't they have the most powerful army? Surely, God must be on their side.

g. The LORD said to me, "Go up against this land, and destroy it." This was the finishing blow of a brilliant attack. "Hezekiah, God told me to destroy you. I'm just doing His will, and there is nothing you can do to stop it, so you may as well surrender."

i. Significantly, we can say that the Rabshekah was partially correct! God was with him, and his attack on Judah fulfilled God's prophesied plan. In conquering Syria, in conquering Israel, and in bringing Judah to the brink, the Assyrians did the will of God. God prophesied that all this would happen (Isaiah 8:3-4, 7:16-17 and many other passages in Isaiah). He allowed it to happen so His prophesied plan would be fulfilled.

ii. However, we should never think that God tempted an innocent man with an evil plan. In fact, even though God predicted and planned this invasion of the Assyrians, the Rabshakeh may have been lying indeed when he said, "The LORD said to me." God did not have to do anything special to direct the bloodthirsty, conquest-hungry Assyrians to attack Syria, Israel, and Judah. He simply allowed the Assyrians to carry out the corrupt desires of their evil hearts. Therefore, the Assyrians could never excuse themselves by saying, "We were doing the LORD's will" even as Judas could never legitimately make that excuse regarding his wicked betrayal of Jesus.

4. (26-27) Hezekiah's men ask Rabshakeh to speak only to them.

Then Eliakim the son of Hilkiah, Shebna, and Joah said to the Rabshakeh, "Please speak to your servants in Aramaic, for we understand it; and do not speak to us in Hebrew in the hearing of the people who are on the wall." But the Rabshakeh said to them, "Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall, who will eat and drink their own waste with you?"

a. Please speak to your servants in the Aramaic language, for we understand it: We can just imagine how difficult this was for these leaders in Hezekiah's government. They must have thought, "It's bad enough we have to hear this. But since he is speaking in Hebrew, everyone will hear, and soon the people will become so discouraged they will rise up against us and make us surrender!"

i. "Aramaic became the diplomatic lingua franca of the Near East in the neo-Assyrian period. That a well-educated member of Sennacherib's staff could speak both Hebrew and Aramaic as well as Akkadian need no longer be doubted." (Patterson and Austel)

b. Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall: The Rabshakeh didn't care if the common citizens of Jerusalem could hear him. That was one of his goals. The more fear, discouragement, and despair he could spread, the better he liked it.

c. Who will eat and drink their own waste with you: The Rabshakeh pointed forward to what conditions would be like in Jerusalem after an extended siege. He wanted this to offend and frighten everyone who heard it, and magnify their sense of fear, discouragement, and despair.

5. (28-35) The Rabshakeh appeals to the people directly.

Then the Rabshakeh stood and called out with a loud voice in Hebrew, and spoke, saying, "Hear the word of the great king, the king of Assyria! "Thus says the king: 'Do not let Hezekiah deceive you, for he shall not be able to deliver you from his hand; nor let Hezekiah make you trust in the LORD, saying, "The LORD will surely deliver us; this city shall not be given into the hand of the king of Assyria."' Do not listen to Hezekiah; for thus says the king of Assyria: 'Make peace with me by a present and come out to me; and every one of you eat from his own vine and every one from his own fig tree, and every one of you drink the waters of his own cistern; until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards, a land of olive groves and honey, that you may live and not die. But do not listen to Hezekiah, lest he persuade you, saying, "The LORD will deliver us." Has any of the gods of the nations at all delivered its land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim and Hena and Ivah? Indeed, have they delivered Samaria from my hand? Who among all the gods of the lands have delivered their countries from my hand, that the LORD should deliver Jerusalem from my hand?'"

a. Then the Rabshakeh stood and called out with a loud voice in Hebrew: Saying "don't do that" to the Rabshakeh was like saying it to a naughty child. He couldn't wait to speak to the people of Jerusalem.

b. Hear the words of the great king: The Rabshakeh's speech was intended to glorify the enemy facing God's people.

c. Do not let Hezekiah deceive you: The Rabshakeh's speech was intended to make God's people doubt their leaders.

d. Nor let Hezekiah make you trust in the LORD: The Rabshakeh's speech was intended to build fear and unbelief in God's people.

e. For thus says the king of Assyria: "Make peace with me by a present and come out to me, and everyone one of you will eat from his own vine." The Rabshakeh's speech was intended to make surrender an attractive option.

f. Until I come and take you away to a land like your own land: Here, the Rabshakeh referred to the policies of ethnic cleansing and forced resettlement practiced by the Assyrians. When they conquered a people, they forcibly resettled them in far away places, to keep their spirits broken and their power weak. The Rabshakeh's speech was intended to make this terrible fate seem attractive.

g. Has any one of the gods of the nations delivered its land from the hand of the king of Assyria? The Rabshakeh's speech was intended to destroy their trust in God. His message was simple, and brilliant in its Satanic logic: "The gods of other nations have not been able to protect them against us. Your God is just like one of them, and can't protect you either."

i. For anyone who had the spiritual understanding to see it, Judah could have started planning the victory party right then. It is one thing to speak against Judah, its people and leaders. It was another thing all together to mock the LORD God of Israel this way, and count Him as "just another god."

ii. Typical of the work of the enemy of our souls, the Rabshakeh was going well until he simply overstepped his bounds. There was no way God would let him off the hook for this one. He had offended the LORD God in a way he would soon regret.

6. (36-37) The response from the officials and the people

But the people held their peace and answered him not a word; for the king's commandment was, "Do not answer him." Then Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.

a. But they held their peace and answered him not a word: They didn't try to argue with the Rabshakeh. Often, it is useless - if not dangerous - to try and match wits with this demonic logic. It is almost always better to keep silent and trust God, instead of trying to win an argument with Satan or his servants.

i. "Silence is our best reply to the allegations and taunts of our foes. Be still, O persecuted soul! Hand over thy cause to God. It is useless to argue, even in many cases to give explanations. Be still, and commit thy cause to God." (Meyer, on Isaiah)

b. For the king's commandment was, "Do not answer him." King Hezekiah was wise enough to make this command, and his officials and the people were wise enough to obey him.

c. Came to Hezekiah with their clothes torn: Though they were silent, they were still deeply affected by this attack. They had the same experience Paul described in 2 Corinthians 4:8-9: 2 We are hard pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed. Thing were hard, but the battle was not lost yet.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 2Ki 18:13

2 KINGS 18:13 —How can this verse say that Sennacherib invaded Judah in the fourteenth year of Hezekiah?

PROBLEM: 2 Kings 18:13 claims that “in the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them.” Since archaeological evidence has established Sennacherib’s invasion at 701 B.C. , this would mean that Hezekiah became co-regent with his father Ahaz in 719 B.C. , and sole ruler of Judah in 715 B.C . However, according to 2 Kings 18:1 , Hezekiah became co-regent in 729 B.C . , and he became sole ruler of Judah when his father died in 725 B .C. This is a discrepancy of ten years. Which account is correct?

SOLUTION: The claim that Sennacherib invaded Judah in the fourteenth year of Hezekiah is clearly a copyist error. Sennacherib actually invaded Judah in the twenty- fourth year of the reign of Hezekiah of Judah. The error is easy to explain since the difference between the two numbers is a single Hebrew letter. The Hebrew consonants for “fourteen” are rb srh, while the Hebrew consonants for “twenty-four” are rb srm (the ancient manuscripts did not write the vowels, see Appendix 2). The final letters are the only difference in the written text. In fact, the words are the same, only the word “twenty” is simply the plural form of the word “ten.” We might express the way the Hebrew is written as “four ten,” or “four twenty.” It is simply a case where a copyist miscopied the form from “four twenty” to “four ten.”   

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 18 (Chapter Introduction)

Overview

2Ki 18:1, Hezekiah’s good reign; 2Ki 18:4, He destroys idolatry, and prospers; 2Ki 18:9, The inhabitants of Samaria are carried captive for their sins; 2Ki 18:13, Sennacherib invading Judah, is pacified by a tribute; 2Ki 18:17, Rab-shakeh, by blasphemous persuasions, solicits the people to revolt.

Poole: 2 Kings 18 (Chapter Introduction)

KINGS CHAPTER 18

Hezekiah king over Judah, his good reign: he is not afraid of the king of Assyria, and overcometh the Philistines, 2Ki 18:1-8 . Samaria is carried away captive by Shabnaser king of Assyria for their sins, 2Ki 18:9-12 . Sennacherib invadeth Judah; and Hezekiah payeth him tribute, 2Ki 18:13-16 . Rabshakeh sent by Sennacherib, revileth Hezekiah; blasphemeth God; and stirreth up the people to mutiny; which is told the king, 2Ki 18:17-37 .

MHCC: 2 Kings 18 (Chapter Introduction)

(2Ki 18:1-8) Good reign of Hezekiah in Judah, Idolatry.

(2Ki 18:9-16) Sennacherib invades Judah.

(v. 17-37) Rabshakeh's blasphemies.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 18 (Chapter Introduction)

When the prophet had condemned Ephriam for lies and deceit he comforted himself with this, that Judah yet " ruled with God, and was faithful with the Most Holy," Hos 11:12. It was a very melancholy view which the last chapter gave us of the desolations of Israel; but this chapter shows us the affairs of Judah in a good posture at the same time, that it may appear God has not quite cast off the seed of Abraham, Rom 11:1. Hezekiah is here upon the throne, I. Reforming his kingdom (2Ki 18:1-6). II. Prospering in all his undertakings (2Ki 18:7, 2Ki 18:8), and this at the same time when the ten tribes were led captive (2Ki 18:9-12). III. Yet invaded by Sennacherib, the king of Assyria (2Ki 18:13). 1. His country put under contribution (2Ki 18:14-16). 2. Jerusalem besieged (2Ki 18:17). 3. God blasphemed, himself reviled, and his people solicited to revolt, in a virulent speech made by Rabshakeh (v. 18-37). But how well it ended, and how much to the honour and comfort of our great reformer, we shall find in the next chapter.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 18 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 18

This chapter begins with the good reign of Hezekiah king of Judah, the reformation he made in the kingdom, and the prosperity that attended him when Israel was carried captive, 2Ki 18:1 and gives an account of the siege of Jerusalem by the king of Assyria, and of the distress Hezekiah was in, and the hard measures he was obliged to submit unto, 2Ki 18:13 and of the reviling and blasphemous speech of Rabshakeh, one of the generals of the king of Assyria, urging the Jews to a revolt from their king, 2Ki 18:19.