2 Kings 18:7

s to impose; in consequence of which Shalmaneser exacts three hundred talents of silver, and thirty talents of gold; to pay which Hezekiah is obliged to take all his own treasures, and those belonging to the temple, 2Kgs 18:14-16. The king of Assyria sends, notwithstanding, a great host against Jerusalem; and his general, Rab-shakeh, delivers an insulting and blasphemous message to Hezekiah, vv. 17-35. Hezekiah and his people are greatly afflicted at the words of Rab-shakeh, 2Kgs 18:36, 2Kgs 18:37. Verse 1 Now - in the third year of Hoshea - See the note on 2Kgs 16:1 (note), where this chronology is considered. Verse 3 He did that which was right in the sight of the Lord - In chap. 29 of the second book of Chronicles, we have an account of what this pious king did to restore the worship of God. He caused the priests and Levites to cleanse the holy house, which had been shut up by his father Ahaz, and had been polluted with filth of various kinds; and this cleansing required no less than sixteen days to accomplish it. As the passover, according to the law, must be celebrated the fourteenth of the first month, and the Levites could not get the temple cleansed before the sixteenth day, he published the passover for the fourteenth of the second month, and sent through all Judah and Israel to collect all the men that feared God, that the passover might be celebrated in a proper manner. The concourse was great, and the feast was celebrated with great magnificence. When the people returned to their respective cities and villages, they began to throw down the idol altars, statues, images, and groves, and even to abolish the high places; the consequence was that a spirit of piety began to revive in the land, and a general reformation took place. Verse 4 Brake in pieces the brazen serpent - The history of this may be seen in Num 21:8 (note), Num 21:9 (note). We find that this brazen serpent had become an object of idolatry, and no doubt was supposed to possess, as a telesm or amulet, extraordinary virtues, and that incense was burnt before it which should have been burnt before the true God. And he called it Nehushtan - נהשתן. Not one of the versions has attempted to translate this word. Jarchi says, "He called it Nechustan, through contempt, which is as much as to say, a brazen serpent." Some have supposed that the word is compounded of נחש nachash, to divine, and תן tan, a serpent, so it signifies the divining serpent; and the Targum states that it was the people, not Hezekiah, that gave it this name. נחש nachash signifies to view, eye attentively, observe, to search, inquire accurately, etc.; and hence is used to express divination, augury. As a noun it signifies brass or copper, filth, verdigris, and some sea animal, Amo 9:3; see also Job 26:13, and Isa 26:1. It is also frequently used for a serpent; and most probably for an animal of the genus Simia, in Gen 3:1 (note), where see the notes. This has been contested by some, ridiculed by a few, and believed by many. The objectors, because it signifies a serpent sometimes, suppose it must have the same signification always! And one to express his contempt and show his sense, has said, "Did Moses hang up an ape on a pole?" I answer, No, no more than he hanged up you, who ask the contemptible question. But this is of a piece with the conduct of the people of Milan, who show you to this day the brazen serpent which Moses hung up in the wilderness, and which Hezekiah broke in pieces two thousand five hundred years ago! Of serpents there is a great variety. Allowing that נחש nachash signifies a serpent, I may ask in my turn, What kind of a serpent was it that tempted Eve? Of what species was that which Moses hung up on the pole, and which Hezekiah broke to pieces? Who of the wise men can answer these questions? Till this is done I assert, that the word, Gen 3:1, etc., does not signify a serpent of any kind; and that with a creature of the genus Simia the whole account best agrees. Verse 5 He trusted in the Lord - See the character of this good king: 1. He trusted in the Lord God of Israel; 2. He clave to the Lord; 3. He was steady in his religion; he departed not from following the Lord; 4. He kept God's commandments. And what were the consequences? 1. The Lord was with him; 2. He prospered whithersoever he went. Verse 8 From the tower of the watchmen - See the same words, 2Kgs 17:9 (note). It seems a proverbial mode of expression: he reduced every kind of fortification; nothing was able to stand before him. Verse 9 In the fourth year - This history has been already given, 2Kgs 17:3, etc. Verse 17 The king of Assyria sent Tartan, etc. - Calmet has very justly remarked that these are not the names of persons, but of offices. Tartan, תרתן tartan or tantan, as in the parallel place in Isaiah, in the Greek version, signifies he who presides over the gifts or tribute; chancellor of the exchequer. Rabsaris - רב סריס, the chief of the eunuchs. Rab-shakeh, רב שקה master or chief over the wine cellar; or he who had the care of the king's drink. From Lachish - It seems as if the Assyrian troops had been worsted before Lachish, and were obliged to raise the siege, from which they went and sat down before Libnah. While Sennacherib was there with the Assyrian army, he heard that Tirhakah, king of Ethiopia, had invaded the Assyrian territories. Being obliged therefore to hasten, in order to succor his own dominions, he sent a considerable force under the aforementioned officers against Jerusalem, with a most fearful and bloody manifesto, commanding Hezekiah to pay him tribute, to deliver up his kingdom to him, and to submit, he and his people, to be carried away captives into Assyria! This manifesto was accompanied with the vilest insults, and the highest blasphemies. God interposed and the evils threatened against others fell upon himself. Manifestoes of this kind have seldom been honorable to the senders. The conduct of Rab-shakeh was unfortunately copied by the Duke of Brunswick, commander-in-chief of the allied army of the center, in the French revolution, who was then in the plains of Champagne, August 27, 1792, at the head of ninety thousand men, Prussians, Austrians, and emigrants, on his way to Paris, which in his manifesto he threatened to reduce to ashes! This was the cause of the dreadful massacres which immediately took place. And shortly after this time the blast of God fell upon him, for in Sept. 20 of the same year, (three weeks after issuing the manifesto), almost all his army was destroyed by a fatal disease, and himself obliged to retreat from the French territories with shame and confusion. This, and some other injudicious steps taken by the allies, were the cause of the ruin of the royal family of France, and of enormities and calamities the most extensive, disgraceful, and ruinous, that ever stained the page of history. From all such revolutions God in mercy save mankind! Conduit of the upper pool - The aqueduct that brought the water from the upper or eastern reservoir, near to the valley of Kidron, into the city. Probably they had seized on this in order to distress the city. The fuller's field - The place where the washermen stretched out their clothes to dry. Verse 18 Called to the king - They wished him to come out that they might get possession of his person. Eliakim - over the household - What we would call lord chamberlain. Shebna the scribe - The king's secretary. Joah - the recorder - The writer of the public annals. Verse 19 What confidence is this - מה הבטחן הזה ma habbittachon hazzeh. The words are excessively insulting: What little, foolish, or unavailing cause of confidence is it, to which thou trustest? I translate thus, because I consider the word בטחון bittachon as a diminutive, intended to express the utmost contempt for Hezekiah's God. Verse 21 The staff of this bruised reed - Egypt had already been greatly bruised and broken, through the wars carried on against it by the Assyrians. Verse 22 Whose high places and whose altars Hezekiah hath taken away - This was artfully malicious. Many of the people sacrificed to Jehovah on the high places; Hezekiah had removed them, ( 2Kgs 18:4 ), because they were incentives to idolatry: Rab-shakeh insinuates that by so doing he had offended Jehovah, deprived the people of their religious rights, and he could neither expect the blessing of God nor the cooperation of the people. Verse 23 I will deliver thee two thousand horses - Another insult: Were I to give thee two thousand Assyrian horses, thou couldst not find riders for them. How then canst thou think that thou shalt be able to stand against even the smallest division of my troops? Verse 25 Am I now come up without the Lord - As Rab-shakeh saw that the Jews placed the utmost confidence in God, he wished to persuade them that by Hezekiah's conduct Jehovah had departed from them, and was become ally to the king of Assyria, and therefore they could not expect any help from that quarter. Verse 26 Talk not with us in the Jews' language - The object of this blasphemous caitiff was to stir up the people to sedition, that the city and the king might be delivered into his hand. Verse 27 That they may eat their own dung - That they may be duly apprised, if they hold on Hezekiah's side, Jerusalem shall be most straitly besieged, and they be reduced to such a state of famine as to be obliged to eat their own excrements. Verse 28 Hear the word of the great king - of Assyria - This was all intended to cause the people to revolt from their allegiance to their king. Verse 32 Until I come and take you away - This was well calculated to stir up a seditious spirit. Ye cannot be delivered; your destruction, if ye resist, is inevitable; Sennacherib will do with you, as he does with all the nations he conquers, lead you captive into another land: but if you will surrender without farther trouble, he will transport you into a land as good as your own. Verse 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. Verse 36 Answer him not - The blasphemy is too barefaced; Jehovah is insulted, not you; let him avenge his own quarrel. See the succeeding chapter, 2 Kings 19 (note). Verse 37 Then came Eliakim - and Shebna - and Joah - to Hezekiah with their clothes rent - It was the custom of the Hebrews, when they heard any blasphemy, to rend their clothes, because this was the greatest of crimes, as it immediately affected the majesty of God, and it was right that a religious people should have in the utmost abhorrence every insult offered to the object of their religious worship. These three ambassadors lay the matter before the king as God's representative; he lays it before the prophet, as God's minister; and the prophet lays it before God, as the people's mediator. Introduction Hezekiah as greatly distressed, and sends to Isaiah to pray for him, 2Kgs 19:1-4. Isaiah returns a comfortable answer, and predicts the destruction of the king of Assyria and his army, 2Kgs 19:5-8. Sennacherib, hearing that his kingdom was invaded by the Ethiopians, sends a terrible letter to Hezekiah, to induce him to surrender, 2Kgs 19:9-13. Hezekiah goes to the temple, spreads the letter before the Lord, and makes a most affecting prayer, 2Kgs 19:14-19. Isaiah is sent to him to assure him that his prayer

Hezekiah's Good Reign. ( b. c. 726.) 1 Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign. 2 Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother's name also was Abi, the daughter of Zachariah. 3 And he did that which was right in the sight of the Lord , according to all that David his father did. 4 He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan. 5 He trusted in the Lord God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him. 6 For he clave to the Lord , and departed not from following him, but kept his commandments, which the Lord commanded Moses. 7 And the Lord was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not. 8 He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city. We have here a general account of the reign of Hezekiah. It appears, by comparing his age with his father's, that he was born when his father was about eleven or twelve years old, divine Providence so ordering that he might be of full age, and fit for business, when the measure of his father's iniquity should be full. Here is, I. His great piety, which was the more wonderful because his father was very wicked and vile, one of the worst of the kings, yet he was one of the best, which may intimate to us that what good there is in any is not of nature, but of grace, free grace, sovereign grace, which, contrary to nature, grafts into the good olive that which was wild by nature ( Rom. xi. 24 ), and also that grace gets over the greatest difficulties and disadvantages: Ahaz, it is likely, gave his son a bad education as well as a bad example; Urijah his priest perhaps had the tuition of him; his attendants and companions, we may suppose, were such as were addicted to idolatry; and yet Hezekiah became eminently good. When God's grace will work what can hinder it? 1. He was a genuine son of David, who had a great many degenerate ones ( v. 3 ): He did that which was right, according to all that David his father did, with whom the covenant was made, and therefore he was entitled to the benefit of it. We have read of some of them who did that which was right, but not like David, ch. xiv. 3 . They did not love God's ordinances, nor cleave to them, as he did; but Hezekiah was a second David, had such a love for God's word, and God's house, as he had. Let us not be frightened with an apprehension of the continual decay of virtue, as if, when times and men are bad, they must needs, of course, grow worse and worse; that does not follow, for, after many bad kings, God raised up one that was like David himself. 2. He was a zealous reformer of his kingdom, and as we find ( 2 Chron. xxix. 3 ) he began betimes to be so, fell to work as soon as ever he came to the crown, and lost no time. He found his kingdom very corrupt, the people in all things too superstitious. They had always been so, but in the last reign worse than ever. By the influence of his wicked father, a deluge of idolatry had overspread the land; his spirit was stirred against this idolatry, we may suppose (as Paul's at Athens), while his father lived, and therefore, as soon as ever he had power in his hands, he set himself to abolish it ( v. 4 ), though, considering how the people were wedded to it, he might think it could not be done without opposition. (1.) The images and the groves were downright idolatrous and of heathenish original. These he broke and destroyed. Though his own father had set them up, and shown an affection for them, yet he would not protect them. We must never dishonour God in honour to our earthly parents. (2.) The high places, though they had sometimes been used by the prophets upon special occasions and had been hitherto connived at by the good kings, were nevertheless an affront to the temple and a breach of the law which required them to worship there only, and, being from under the inspection of the priests, gave opportunity for the introducing of idolatrous usages. Hezekiah therefore, who made God's word his rule, not the example of his predecessors, removed them, made a law for the removal of them, the demolishing of the chapels, tabernacles, and altars there erected, and the suppressing of the use of them, which law was put in execution with vigour; and, it is probable, the terrible judgments which the kingdom of Israel was now under for their idolatry made Hezekiah the more zealous and the people the more willing to comply with him. It is well when our neighbours' harms are our warnings. (3.) The brazen serpent was originally of divine institution, and yet, because it had been abused to idolatry, he broke it to pieces. The children of Israel had brought that with them to Canaan; where they set it up we are not told, but, it seems, it had been carefully preserved, as a memorial of God's goodness to their fathers in the wilderness and a traditional evidence of the truth of that story, Num. xxi. 9 , for the encouragement of the sick to apply to God for a cure and of penitent sinners to apply to him for mercy. But in process of time, when they began to worship the creature more than the Creator, those that would not worship images borrowed from the heathen, as some of their neighbours did, were drawn in by the tempter to burn incense to the brazen serpent, because that was made by order from God himself and had been an instrument of good to them. But Hezekiah, in his pious zeal for God's honour, not only forbade the people to worship it, but, that it might never be so abused any more, he showed the people that it was Nehushtan, nothing else but a piece of brass, and that therefore it was an idle wicked thing to burn incense to it; he then broke it to pieces, that is, as bishop Patrick expounds it, ground it to powder, which he scattered in the air, that no fragment of it might remain. If any think that the just honour of the brazen serpent was hereby diminished they will find it abundantly made up again, John iii. 14 , where our Saviour makes it a type of himself. Good things, when idolized, are better parted with than kept. 3. Herein he was a nonesuch, v. 5 . None of all the kings of Judah were like him, either before or after him. Two things he was eminent for in his reformation:—(1.) Courage and confidence in God. In abolishing idolatry, there was danger of disobliging his subjects, and provoking them to rebel; but he trusted in the Lord God of Israel to bear him out in what he did and save him from harm. A firm belief of God's all-sufficiency to protect and reward us will conduce much to make us sincere, bold, and vigorous, in the way of our duty, like Hezekiah. When he came to the crown he found his kingdom compassed with enemies, but he did not seek for succour to foreign aids, as his father did, but trusted in the God of Israel to be the keeper of Israel. (2.) Constancy and perseverance in his duty. For this there was none like him, that he clave to the Lord with a fixed resolution and never departed from following him, v. 6 . Some of his predecessors that began well fell off: but he, like Caleb, followed the Lord fully. He not only abolished all idolatrous usages, but kept God's commandments, and in every thing made conscience of his duty. II. His great prosperity, v. 7, 8 . He was with God, and then God was with him, and, having the special presence of God with him, he prospered whithersoever he went, had wonderful success in all his enterprises, in his wars, his buildings, and especially his reformation, for that good work was carried on with less difficulty than he could have expected. Those that do God's work with an eye to his glory, and with confidence in his strength, may expect to prosper in it. Great is the truth and will prevail. Finding himself successful, 1. He threw off the yoke of the king of Assyria, which his father had basely submitted to. This is called rebelling against him, because so the king of Assyria called it; but it was really an asserting of the just rights of his crown, which it was not in the power of Ahaz to alienate. If it was imprudent to make this bold struggle so soon, yet I see not that it was, as some think, unjust; when he had thrown out the idolatry of the nations he might well throw off the yoke of their oppression. The surest way to liberty is to serve God. 2. He made a vigorous attack upon the Philistines, and smote them even unto Gaza, both the country villages and the fortified town, the tower of the watchmen and the fenced cities, reducing those places which they had made themselves masters of in his father's time, 2 Chron. xxviii. 18 . When he had purged out the corruptions his father had brought in he might expect to recover the possessions his father had lost. Of his victories over the Philistines Isaiah prophesied, Isa. xiv. 28 , &c.

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