Text -- 2 Kings 18:34 (NET)

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?

Commentary -- Word/Phrase Notes (per phrase)

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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 18:34

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.

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 18:34

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).

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 18:17-37

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 18:17-37

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 18:13-37

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 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 18:13-37

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

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.