Chapter 18

1 Hezekiah’s good reign. 4 He destroyeth idolatry, and prospereth. 9 Samaria is carried captive for their sins. 13 Sennacherib invading Judah is pacified by a tribute. 17 Rab-shakeh, sent by Sennacherib again, revileth Hezekiah, and by blasphemous persuasions soliciteth the people to revolt.

1. Hezekiah. From now on the kings whose records will appear are kings of Judah. When Hezekiah came to the throne—probably as coregent with his father Ahaz (see pp. 86, 150)—Israel was almost at the close of its tragic history. Judah continued for nearly a century and a half longer. Walking in the ways of the nations round about, the people fell a prey to those nations. Ahaz, Hezekiah’s predecessor, had gone far toward bringing Judah down to the same level as Israel. The worship of heathen gods was encouraged, the Temple of the Lord was devoted to the worship of idols, and tribute was paid to Assyria. Hezekiah made a sharp and quick reversal in the religious and political policies of his father. The Temple was cleansed, the worship of false gods rooted out, submission to Assyria after a time abandoned, and the nation brought closer to righteousness and God.

2. Twenty and nine years. On the chronology of Hezekiah see pp. 86, 150, 160.

3. That which was right. Three of the remaining chapters of the book of Kings are devoted to the reign of Hezekiah. Hezekiah did that which was right in the sight of God, even though it took courage to do this. He had to go contrary to the trend of the times, and faced opposition within his own country and without. But encouraged by the prophet Isaiah, he fearlessly stood for principle and introduced a religious reformation that did much to return the people of Judah to the ways of their fathers and to give them stability and strength among the nations.

4. Removed the high places. Until this time the high places had not been fully removed since Judah had existed as a nation. Hezekiah had seen what disobedience had brought to Israel, and was determined that his nation should not suffer a similar fate. He loved God and determined to do all in his power to cleanse the country of every form of idolatry. The high places, though forbidden by the law, were used by many of the people as favorite centers of worship (1 Kings 3:2; 14:23; 22:43; 2 Kings 12:3; 14:4; 15:4, 35). Up to the time of Hezekiah they had been tolerated by the kings of Judah and no doubt by this time they were accepted as an established part of the national religion.

Brake the images. These measures were taken after the cleansing of the Temple and the holding of the Passover in the first year of Hezekiah’s reign (2 Chron. 29:3, 17; 30:1, 15; 31:1).

Brasen serpent. See Num. 21:6–9. This is the first reference to this serpent after the time of Moses. Some think that it was kept in the tabernacle as long as that existed and was transferred to the Temple at the time of Solomon, but of this there is no proof. By this time, however, it was regarded as a sacred relic, and was thought to possess virtue in itself. By burning incense before it, the people were giving to this serpent of brass the veneration that should have been accorded to God alone.

Invasions of Sennacherib

He called. One of the editions of the LXX, also the Syriac and the Targums read, “they called.”

Nehushtan. Probably “bronze god,” from the same root as the Heb. nechosheth, “bronze.” Others derive Nehushtan from nachasЊ, “serpent.”

5. In the Lord. Not in military might as the nations round about.

None like him. This statement was probably made after the close of the history of Judah. It does not contradict what is said of Josiah in ch. 23:25, where his fidelity to the law of Moses is particularly commended. Hezekiah’s outstanding characteristic was his trust in God.

6. Departed not. Many kings who had started well turned away from God during the course of their reigns; for example, Solomon (1 Kings 11:1–11), Joash (2 Chron. 24:17–25), and Amaziah (2 Chron. 25:14–16). Hezekiah, too, fell into error (ch. 20:12–19), but he never forsook the Lord, and did all he could to make amends.

7. Prospered. This material prosperity is set forth in 2 Chron. 32:23, 27–30.

Rebelled. Ahaz had accepted the suzerainty of Assyria and paid tribute, which Hezekiah now refused to pay.

8. Smote the Philistines. This constituted revolt against Assyria, for Sargon had smitten Philistia as far as the borders of Egypt and had captured Hanunu king of Gaza. Thus the country was under Assyrian control. Sargon claimed that in his 11th year he deposed Azuru of Ashdod, and he mentions receipt of tribute from Philistia, Judah, Edom, and Moab.

9. Shalmaneser. The fifth Assyrian ruler by this name. He reigned from 727 to 722 b.c.

Against Samaria. Verses 9 to 12 constitute a repetition of the account of the fall of Samaria already given in ch. 17:50–23. Samaria’s fall is here dated in the years of both Hezekiah and Hoshea, and the story repeated to connect it with Hezekiah.

10. Three years. This is a good demonstration of the common ancient habit of counting inclusively. From the fourth to the sixth years of Hezekiah we today reckon an interval of two years, but the ancients counted years four, five, and six, three years (see p. 136).

They took it. The plural “they” is of interest. It might refer to the Assyrians in general, but that is hardly likely, for the previous verse speaks of Shalmaneser as coming against Samaria and besieging it. It has been suggested that the “they” here probably refers to Shalmaneser and someone associated with him. This may have been Shalmaneser’s general and successor on the throne, Sargon (see on ch. 17:6).

11. In Halah. This statement is again a repetition, taken from ch. 17:6 in the earlier account of the fall of Samaria.

12. Obeyed not. A brief summarization of the more extensive account of Israel’s disobedience found in ch. 17:7–23.

13. The fourteenth year. This is the first of Sennacherib’s famous campaigns against Hezekiah. The narrative runs from chs. 18:13 to 19:37. The same account, in practically identical language, is found in the 36th and 37th chs. of Isaiah. This would suggest that Isaiah was the author of this portion of 2 Kings. A somewhat abbreviated history in 2 Chron. 32:1–22 gives details of Hezekiah’s war preparations.

Scholars disagree as to whether the narrative describes one or two campaigns. The majority of modern commentators have held that the account describes one campaign and that the events all belong in Hezekiah’s 14th year, 701 b.c. Others have held that the account blends the records of two Assyrian campaigns, the first in the 14th year of Hezekiah’s reign, in which the fenced cities of Judah were taken, and the second late in Hezekiah’s reign when a large section of the Assyrian army was destroyed (ch. 19:35). In favor of the former view is the fact that there seems to be no natural break in the Bible narrative. Furthermore Assyrian sources describe a campaign of Sennacherib generally dated in the year 701 b.c., but make no positive mention of a later campaign, against Judah, although the records may be incomplete, or it may be Sennacherib purposely omitted from his annals a record of his defeat. Concerning the campaign of 701 b.c., Sennacherib claims that he shut up “Hezekiah like a caged bird,” a description that equally fits a campaign over-running the fenced cities of Judah as well as one more definitely threatening Jerusalem.

Hezekiah’s extensive preparations for defense (see 2 Chron. 32:2–6) suggest some considerable interval between the two campaigns; also the fact that the Bible narrative seems to indicate that the death of Sennacherib took place shortly after his return from his unsuccessful attempt against Jerusalem. If there was only the one campaign in 701 b.c. his assassination would come some 20 years after his return to Assyria. Furthermore, inscriptions in which Tirhakah (ch. 19:9) gives his age as 20 years at the time when he became coregent with his brother in 690 b.c., indicate that he was born about the year 709 b.c. This would make it impossible for him to have taken part in the events described if they occurred in the year 701 b.c. It was formerly held that though he did not become king of Egypt till about 690 b.c., he might have been a general of the army. If Tirhakah’s statements concerning his age are correct the only way to synchronize the statement of ch. 19:9 with its context is to assume a second campaign toward the close of Hezekiah’s reign (see PK 339). Evidently the fenced cities were taken and tribute paid in the first campaign, and Jerusalem saved by divine interposition in the second.

It is inconsequential that opinions differ as to where the division comes in the narrative, which was written to show God’s overruling care for those who seek Him, not to furnish a chronological outline.

The fenced cities. Sennacherib claims the capture of 46 walled cities of Judah.

14. Lachish. In the record of his third campaign “against the Hittite-land,” Sennacherib mentions coming first against Sidon and then against the cities of Philistia. Then he turned inland to Lachish. Lachish is 19 1/4 mi. (30.8 km.) southeast of Ashkelon and 27 mi. (43.2 km.) southwest of Jerusalem. This siege of Lachish is depicted on an Assyrian relief (see plate facing p. 64).

I have offended. At this stage Hezekiah, struck with terror, capitulated but did not surrender Jerusalem. He sought to buy off Sennacherib by paying a costly ransom.

Three hundred talents. Sennacherib claims the receipt of “thirty talents of gold and eight hundred talents of silver,” together with a great treasure of gems, couches of ivory, valuable woods, and “all kinds of valuable treasures.”

15. In the house of the Lord. By Hezekiah’s capitulation to Sennacherib, the Temple unfortunately had to suffer.

16. Cut off the gold. Only a short time before, Ahaz had robbed the Temple of its treasures when he purchased the protection of Tiglath-pileser (ch. 16:8). Hezekiah was therefore compelled to resort to extreme measures in order to make up the sum demanded by Sennacherib.

17. Tartan. This is the title of the chief general of the Assyrian armies. Sargon sent his tartan with the Assyrian armies to fight against Ashdod (see Isa. 20:1). In Assyrian the word here given as “Tartan” is turtaЖnu or tartaЖnu.

Rabsaris. This was the title of a high officer of the Assyrian court, probably the “chief eunuch.” Nebuchadnezzar’s rabsaris was present at Jerusalem when the city fell to the Babylonians (Jer. 39:3, 13). The title has been found in an old Aramaic inscription.

Rab-shakeh. The Rabshakeh was another important Assyrian official, the chief cupbearer. In this instance he was the spokesman for the Assyrian envoys (see vs. 19, 26–28). Only he is mentioned as having returned to Sennacherib (ch. 19:8). In Assyrian texts this official title appears as rabРshaЖquЖ.

Upper pool. There is some uncertainty as to the site of this pool. Some think that it was at the south of the city, near the Kidron Valley, and others think that it was at the north. Some years before, Isaiah and his son Shear-jashub met with Ahaz at this pool (Isa. 7:3), which apparently existed before the days of Hezekiah and the aqueduct he constructed (see p. 87).

18. Eliakim. Eliakim had been elevated to this important position after the demotion of Shebna, in fulfillment of Isaiah’s prediction (Isa. 22:20–24). Some, however, think the Shebna of Isa. 22 was not the person so named here.

Shebna. See Isa. 22:15–19.

Joah. There is no other record of this man. The scribe, or “recorder,” was one of the high officers of the realm, who issued the king’s edicts, took care of his correspondence, and probably had charge of the royal purse (see ch. 12:10).

19. Rab-shakeh said. Why the Rab-shakeh did the speaking is not revealed. Perhaps he was the personal representative of the king. As the chief cupbearer, he may have been a sort of master of ceremonies at the court of Assyria, one who could speak fluently in other languages besides Assyrian.

The great king. This is a favorite title of Assyrian kings. Sennacherib styles himself: “Sennacherib, the great king, the mighty king, king of the universe, king of Assyria.”

What confidence? Hezekiah had placed his chief confidence and trust in God (2 Chron. 32:7, 8), and it was this confidence in the Lord to which the Assyrian envoys now referred (2 Chron. 32:10, 11).

20. Strength for the war. Hezekiah had made extensive preparations against Assyrian attack, building up an army, strengthening the walls of Jerusalem, preparing weapons of defense and offense, and doing all that was in his power to be ready when the Assyrians would strike (2 Chron. 32:2–6).

21. Bruised reed. An apt description of Egypt. The bulrush growing by the Nile fitly symbolized the land in which it grew. Apparently strong and secure, it was quite unworthy of trust. If a man endeavored to lean upon it, it would give way, wounding the hand that grasped it. Hoshea turned to Egypt for help and lost his kingdom as a result (ch. 17:4–6). The present crisis in Judah came during the Twenty-fifth Dynasty in Egypt, when Egypt was torn by internal dissension and destined to fall a prey to Assyria. However, under a line of Ethiopian kings, Egypt was still endeavoring to hold her own against Assyrian might.

22. In the Lord. See 2 Chron. 32:11.

Hath taken away. Sennacherib had no doubt heard of Hezekiah’s reforms, how the high places had been summarily removed, and the local shrines destroyed (ch. 18:4). Many of the people sacrificed to Jehovah at these unauthorized places of worship, and probably resented Hezekiah’s interference with their practices. The Rab-shakeh was now endeavoring to appeal to the people against their king, and he may have thought that Hezekiah had actually shown disregard for God in his efforts to destroy the popular local shrines.

23. Two thousand horses. The Assyrian envoy was endeavoring to ridicule Judah’s lack of military strength. The Assyrians had come up with a large force of cavalry, and 2,000 horses would mean nothing to them. They would be given to Judah if Judah on its part could provide that number of trained horsemen.

24. One captain. Again the Assyrian was simply belittling Judah for its military weakness. He taunted the people with not possessing the strength to repulse a single captain of the Assyrian host, one of the weakest of the many companies the Assyrians had in the field.

On Egypt. The Rabshakeh sneered at the weakness of Judah and the folly of putting trust in so weak a power as Egypt.

25. The Lord said to me. This is a remarkable statement to come from an Assyrian. Had he heard of the messages of Isaiah in which he prophesied that the Lord would use Assyria to bring judgments upon Israel and Judah (see Isa. 7:17–24; 10:5–12)? Whatever the case, he sought to create the impression that resistance against Assyria was useless, that he had been given a divine commission to bring about the destruction of Judah and that the doom of the southern kingdom was inevitable.

26. Syrian language. This statement shows that the Syrian, or Aramaic, language was already in use, at least to some extent, both in Assyria and among the Hebrews. Contemporary materials show that Aramaic was now beginning to be the language of diplomacy and commerce throughout Western Asia. Among the Hebrews, however, it was not yet common, for the ordinary people were not able to understand it. After the Babylonian Exile, the Aramaic language gradually took the place of the Hebrew among the Jews.

The Jews’ language. Outside of this narrative with its parallels in 2 Chron. 32, and Isa. 36, the expression occurs only in Neh. 13:24. The word “Jew” appears first in 2 Kings 16:6, but in the later Biblical books the name becomes common. According to contemporary Assyrian usage the people of the southern kingdom of Judah were already known as Yehudim, or Jews, and their language as Jewish.

On the wall. The parley was held within hearing of the soldiers and perhaps others upon the wall, and the words of the Assyrian envoys would thus be carried throughout the city.

27. To the men which sit. The words were intended for the people of Jerusalem, not merely for the king. The Rabshakeh was trying to strike terror into the hearts of the people and to bring such pressure of popular sentiment against Hezekiah, to force him to give up his policy of resistance.

That they may eat. By these words the Rabshakeh threatened the Jews with the dire consequences of resistance. If the siege continued, the people would be reduced to such straits that they would be forced to appease their hunger and thirst with the vilest and most unnatural food (see 2 Kings 6:26–29; cf. 2 Chron. 32:11).

28. Jews’ language. By requesting the Rabshakeh not to speak in a language the people would understand, the Hebrew envoys had revealed one of their weaknesses, and the Assyrian made the most of it. His words were now to the people and not to the king.

29. Deceive you. The Rabshakeh was now setting himself up as a friend of the people of Judah, endeavoring to convey the impression that Hezekiah had his own interests at heart, not those of the people, and that by his policy of deception he would bring a terrible doom upon them.

His hand. A number of the Hebrew manuscripts and many of the versions read “my hand.” The corresponding passage in Isa. 36:14 omits this phrase.

30. Neither let Hezekiah. It appears that the Assyrians were acquainted with Hezekiah’s firm trust in the Lord and with his endeavors to cause the people to place their confidence in God. From the first Hezekiah had encouraged his people to be strong (see 2 Chron. 32:7, 8).

31. Hearken not. This was really an invitation to the people of Judah to repudiate their king and to take affairs into their own hands.

Make an agreement. The invitation was for the people of Judah to make their peace with Sennacherib and accept him as their king and friend.

His own vine. The expression conveys the idea of peace and prosperity, such as the people enjoyed under Solomon (1 Kings 4:24, 25), and such as would again be theirs if they accepted the covenant conditions (see Micah 4:3, 4; Zech. 3:10).

32. Like your own. Assyria’s cruel policy of deportation was here being set before the people of Judah in as favorable a light as possible. They would be carried away, but to a land where life would be as happy and as prosperous as in their homeland. To a certain extent this statement was true, for many of the exiles who were taken to foreign lands found themselves so contended in their new environment that they were unwilling to return when the opportunity was offered them.

33. Any of the gods. The Assyrians had good reason to make such a boast. They had gone everywhere with seemingly uninterrupted success. No gods seemed able to deliver their lands from Assyrian might. Ashur seemed to be the most powerful god of all. Not even the God of the Hebrews appeared to be a match for Ashur, for Samaria had met its doom and Judah for years had been under Assyrian power. Little did the Assyrians understand that it was disobedience to Jehovah that had brought Israel low, and that the Assyrian successes had been allowed by the very God against whom they now boasted.

34. Of Hamath. The cities here listed are all places that had recently fallen before Assyrian might. Hamath was on the Orontes, 118 mi. (189 km.) north of Damascus. Sargon frequently mentions the city as having been subdued by him and tells of the deportation of its people. Colonists from Hamath were placed in Samaria (2 Kings 17:24), and Hebrew exiles seem to have been placed in Hamath (Isa. 11:11).

Arpad. An important city in northern Syria, northwest of Aleppo. In 754, 742, 741, and 740 the Assyrian campaign of the year was against Arpad. In 743 the city seems to have been the headquarters of Tiglath-pileser, for in that year the Assyrian armies were “in Arpad.” In 720 Arpad was again smitten by Sargon. Arpad is now known as Tell ErfaЖd.

Sepharvaim. One of the cities whose inhabitants were placed by Sargon in Samaria (see on ch. 17:24).

Hena. The location of this town is not positively known. Some have identified it with Aчnah on the Euphrates, but others believe it to be in northern Syria, as are the other cities here mentioned in this same passage.

Ivah. Probably the same as Ava, from which settlers were brought to Samaria (see on ch. 17:24).

Have they delivered Samaria? This seems to have been the crowning argument, for the people of Samaria had also been Hebrews, and claimed to an extent, at least, to worship the same God.

35. Among all the gods. The places previously named were among the northern neighbors of Judah. But Assyrian conquests had extended throughout the countries of Western Asia. Sennacherib claimed that his own power and the power of his god were greater than that of all the gods of all the world, not excluding the God of Judah.

36. Held their peace. There are times when silence is golden. Nothing that any of the people of Judah might have said at this time would have made any impression upon the Assyrian envoys. God Himself would have to provide the answer that was needed.

The king’s commandment. The Rabshakeh had hoped to hear some word of sedition to be followed by a popular outbreak, but instead the people of Judah gave ear to their king.

37. With their clothes rent. The Hebrews rent their clothes at times of mourning (Job 1:20), and also of great shock or distress (Gen. 37:29; 1 Sam. 4:12; 2 Sam. 13:19; 15:32; 2 Chron. 34:27; Ezra 9:3; Jer. 36:24).

Ellen G. White comments

1–5PK 288, 331

1–7PK 339

6, 7 PK 677; 3T 573

9–11PK 291, 305, 351

12   PK 292

13–16PK 305, 339

17–37PK 349–354

19, 20  PK 352