2 Kings 18
DOYLY— called it Nehushtan.] Called it by way of contempt, as it were “a piece of brass,” Bp. Hall. “A brasen bauble.” Dr. Hales.
Hezekiah laboured under great discouragements to set about the reformation of religion. He had many idols and altars to demolish, which he found established by long prescription under the reigns of most of his predecessors. But herein he acted like a king indeed: not like a servant of men, but a minister of God, whose will he readily performed, as soon as he was invested with power and authority to do it. How sweet is a zeal for the glory of God in the spirit of princes! How greatly does it add to their lustre and dignity, giving us the brightest idea of the Divine image! Reading.
Ver. 3. — for the children are come to the birth, &c.] He thus represents the present danger of perishing in which they were, unless speedily relieved, to be like that of a woman who, when her child was come to the birth, was so spent that she had not strength to bring forth. Bp. Patrick. The meaning is, It is with us as with a woman in travail, who hath not strength to bring forth her birth; extreme calamity hath seized upon us, from which we have no power to deliver ourselves. Bp. Hall. It is a proverbial expression probably, denoting present death, or the extremity of danger. Lowth.
2 Kings 18:5
- — after him was none like him &c.] This character of Hezekiah relates perhaps to some particular virtue in which he stood distinguished from the rest of the kings of Judah; and that may have been his trusting in the Lord God, (as is here stated,) and not in the help of any foreign forces, as all the other kings are known in some measure to have done. Calmet.
2 Kings 18:7
- — and he rebelled against the king of Assyria.] The meaning is, that he owned not the authority of the Assyrian king over him, to which Ahax had basely submitted, chap. xvi. 7; but looked upon himself as a free sovereign in his own kingdom, independent upon him. Still it is plain from ver. 14, that he was not able to maintain himself free from all subjection to the king of Assyria. Bp. Patrick.
— he rebelled] Though the word “rebellion” be now generally taken in an evil sense, for a seditious insurrection against lawful governours, yet our translators did not design it should be so taken in this place, but only to denote that this good king would no longer acknowledge himself to be a tributary and dependent of the king of Assyria, which is all the rebellion that is here intended. Reading.
2 Kings 18:10
- — at the end of three years] Meaning rather “in the third year.” It cannot be meant literally at the expiration of three years; for it is related that the siege began in the fourth year of Hezekiah and ended in the sixth. Bp. Kidder.
2 Kings 18:13
- — Sennacherib king of Assyria] Sennacherib succeeded his father Shalmaneser in the kingdom, after he had reigned about eight years. He is the same whom the Prophet Isaiah (chap. xx. 1) calls Sargon. Dean Prideaux.
— and took them.] This God permitted, that Hezekiah might be thereby led to have recourse to God, and that God might exalt more signally His own power and glory. Bp. Wilson.
2 Kings 18:15
- — all the silver that was found in the house of the Lord.] How hard was good Hezekiah driven ere he
The king of Assyria sendeth Rab-shakeh, II. KINGS. who insulteth Hezekiah. Before CHRIST about 710. heavg. secretary. of the lips. counsel and strength are for the war. trusted ther.
would be thus bold with his God! Only necessity excuses that from being sacrilege in the son, which was sacrilege in the father. Bp. Hall.
2 Kings 18:17
- And the king of Assyria sent &c.] Having received the tribute from Hezekiah, Sennacherib turned his arms against Egypt; and after a series of different successes, returned and invested Lachish; and thence, contrary to all faith, and to the agreement subsisting between him and the kings of Judah, sent, as is here related, to demand the surrender of Jerusalem. Stackhouse.
— by the conduit of the upper pool.] By the conduit or canal into which water was conveyed from the upper pool, which was in the highway to the field, where the fullers used to spread their cloths for drying. Bp. Patrick.
2 Kings 18:19
- And Rab-shakeh said unto them.] The name of Rab-shakeh imports that he was by office the king’s cup-bearer: by his ready speaking of the Hebrew tongue, it seems probable that he was an apostate Jew, or else one of those who were made captive from Israel. Dean Prideaux. See the note on Jer. xxxix. 3.
2 Kings 18:21
- — even upon Egypt.] He thought it probable that Hezekiah would seek succour from Egypt, being a neighbouring country, and willing to give assistance, for the purpose of being revenged on the king of Assyria for his late invasion: but he represents Egypt as weak, and unable to succour him. Bp. Patrick. The comparison of the broken reed is excellent to denote an ally that is not only weak and unable to help, but dangerous also to those who rely upon him for succour. It has been supposed that the Assyrian orator alludes to the canes or reeds which grow on the banks of the Nile, which, if it be a just idea, gives great beauty to the similitude. Stackhouse.
2 Kings 18:22
- But if ye say unto me, &c.] He asks how they can place any confidence in the God of their country, or expect any thing but destruction from above, since Hezekiah had pulled down sacred groves and altars, and committed all manner of sacrilege, in order to in-
upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.
2 Kings 18:23
- Now therefore,—give pledges to my Lord] These seem to be words of high contempt, and undervaluing of Hezekiah’s power. He appears to challenge him to come out and fight with his master, saying, that if he would “give pledges,” or security so to use them, he would give him two thousand horses, provided he was able to find the same number of men for them. Bp. Patrick.
The interposition of Providence in the government of the Israelites is at all times remarkable. During the period which elapsed between the division of the kingdom, and the captivity of Judah, we find that God had not utterly forsaken His people, but oftentimes gave them very signal deliverances. But it is to be observed, that these deliverances were not effected by their great forces, but by the interposition of God, when their condition was such, that they lost all hope in their own strength, and were willing to rely on God. Thus was Hezekiah delivered at a time when he was so weak, that the Assyrians insolently offered him “two thousand horses, if he on his part were able to set riders upon them.” The case will generally be found the same in other instances. Bp. Sherlock.
2 Kings 18:25
- Am I now come up without the Lord] Rab-shakeh, whether a Jew or not, had learnt the name of their God, and pretended his master had come up with a commission from Him. Bp. Patrick. He affirms that “the Lord” was clearly on the side of the Assyrians, from His having already delivered the kingdom of Israel into their power, and subjected so many nations around to the victorious hand of Sennacherib. Pyle. How fearful a word was this to Hezekiah! If Rab-shakeh could have been believed, Jerusalem must soon have fallen: for how could it stand out, no less against God than men? Even thus does the great enemy of mankind: if he can but dishearten the soul from a dependence on the God of mercies, the victory is his.
Before CHRIST about 718. heavages. Rab-shakeh solicitteth the people to revolt. Before CHRIST about 710. water of their feet? my favour. with me a blessing.
Lewd miscreants care not how they belie God for their own purposes. Bp. Hall.
He seems to speak of “the Lord,” or Jehovah, as an inferior god, or the god of a particular country. He had before said, ver. 22, that He would not assist them if He could, because Hezekiah had provoked Him; and he afterwards insinuates, ver. 33, &c. that He could not preserve them if He would, for that none of the gods of the nations had been able to deliver their votaries out of his master’s hand. Again, Hezekiah accuses him of speaking blasphemy, which charge would have been ill-founded, if he had merely asserted that he was not come up against the land, without “the God of the Jews;” but was sufficiently justified, on his implying that He whom Hezekiah called “the Lord,” was not the Supreme Deity, but only a god of a nation, such a god as the gods of Hamath, Arpad, &c. which were no gods. Shackford.
2 Kings 18:26
- Then said Eliakim &c.] Hezekiah’s commissioners, perceiving, or at least suspecting, that these ranting expressions might frighten the people that stood within hearing, desired Rab-shakeh to speak in his own language, since he was not sent to treat with the populace, but with the king and the court, who understood well the Syrian tongue. Pyle. The Syrian tongue was that which we now call the Chaldee. Loweth.
2 Kings 18:27
- — that they may eat &c.] To make them know, Vol. I.
2 Kings 18:32
- Until I come and take you away &c.] He promises, that, if they would seek the favour of the king of Assyria, by making him a present, and delivering themselves up to his mercy, they should be transported to a better country than that to which the Israelites had been transported; and that, in the mean time, every one should enjoy his own possessions. Bp. Patrick.
2 Kings 18:33
- Hath any of the gods of the nations &c.] He argues very popularly on the supposition that the God of Israel, the great God of heaven and earth, was like the idols of other nations, who were supposed to preside over some one country or city. Bp. Patrick.
2 Kings 18:37
- — with their clothes rent.] To express their abhorrence at these audacious insults on their God and their religion. Pyle. The insolent blasphemies of Sennacherib hastened his ruin, and induced God to destroy him. God is jealous of His glory, and revenges the insults offered to Him. When therefore we meet, even among Christians, with impious wretches who openly insult the Deity, we may be assured He will not fail to rebuke their boldness, and to inflict severe punishment upon them. Ostervald.
Chap. XIX. This chapter is to be compared with 2 Chron. xxxii. and with Isai. xxxvii. 21, to the end.