Do not let Hezekiah persuade you to trust in the LORD when he says, 'The LORD will surely deliver us; this city will not be given into the hand of the king of Assyria.' Do not let Hezekiah persuade youThis phrase is a direct challenge to the authority and faith of King Hezekiah. The Hebrew root for "persuade" is "פתה" (patah), which can mean to entice or deceive. In the historical context, the Assyrian envoy is attempting to undermine Hezekiah's leadership by suggesting that his assurances are misleading. Hezekiah, known for his reforms and dedication to God, is portrayed as a leader who encourages reliance on divine intervention rather than political or military alliances. This reflects a broader biblical theme of trusting in God over human wisdom or power. to trust in the LORD
The Hebrew word for "trust" is "בטח" (batach), which conveys a sense of confidence and security. Trusting in the LORD, "יהוה" (YHWH), is a central tenet of the faith of Israel, emphasizing reliance on God's covenant promises. Historically, this trust is contrasted with the political and military might of Assyria, a dominant empire of the time. The call to trust in the LORD is a call to faithfulness and reliance on God's sovereignty and protection, a recurring theme throughout the Old Testament. when he says, ‘The LORD will surely deliver us
The phrase "will surely deliver" comes from the Hebrew "נצל" (natsal), meaning to rescue or save. Hezekiah's declaration is a statement of faith in God's ability to save Jerusalem from the Assyrian threat. This reflects the biblical narrative of God as a deliverer, seen in accounts like the Exodus. The historical context here is critical; Jerusalem was under siege, and Hezekiah's faith was a beacon of hope for the people. This assurance of deliverance is a testament to God's faithfulness to His people. this city will not be given into the hand of the king of Assyria
The phrase "will not be given" uses the Hebrew "נתן" (natan), meaning to give or deliver. The city in question is Jerusalem, the spiritual and political heart of Judah. The "king of Assyria" represents the formidable threat of an empire known for its military prowess and conquests. The statement is a bold proclamation of divine protection, asserting that despite the overwhelming odds, Jerusalem will remain under God's care. This reflects the biblical theme of God's protection over His chosen city and people, a promise that transcends the immediate historical context and speaks to the enduring nature of God's covenant with Israel. Persons / Places / Events 1. HezekiahThe king of Judah, known for his faithfulness to God and his efforts to reform the religious practices of his people by removing idolatry. 2. The LORD (Yahweh)The covenant God of Israel, whom Hezekiah urges the people to trust for deliverance from their enemies. 3. The King of AssyriaThe ruler of the Assyrian Empire, which was a dominant military power threatening Judah during Hezekiah's reign. 4. JerusalemThe capital city of Judah, which was under threat of siege by the Assyrian forces. 5. RabshakehThe Assyrian field commander who delivered the message of intimidation to the people of Jerusalem, attempting to undermine their trust in Hezekiah and the LORD. Teaching Points Trust in God's DeliveranceHezekiah's call to trust in the LORD highlights the importance of faith in God's power to save, even when circumstances seem dire. The Power of Faithful LeadershipHezekiah's leadership serves as a model for how leaders can inspire faith and courage in others by pointing them to God. The Futility of IntimidationThe Assyrian strategy of intimidation reminds us that fear tactics are often used to shake our faith, but God's promises remain steadfast. God's Sovereignty Over NationsThe account underscores God's control over the affairs of nations, assuring believers that no earthly power can thwart His plans. Prayer as a Response to CrisisHezekiah's response to the Assyrian threat through prayer demonstrates the vital role of seeking God's guidance and intervention in times of trouble. Bible Study Questions 1. How does Hezekiah's response to the Assyrian threat challenge us to trust God in our own difficult situations? 2. In what ways can we, like Hezekiah, encourage others to rely on God's promises rather than worldly assurances? 3. How does the account of Hezekiah and the Assyrians illustrate the concept of spiritual warfare in our lives today? 4. What are some modern-day "intimidations" that might cause us to doubt God's ability to deliver us, and how can we combat these doubts? 5. How can we apply Hezekiah's example of prayer and faith in our personal and communal spiritual practices? Connections to Other Scriptures Isaiah 36-37These chapters parallel the events of 2 Kings 18-19, providing additional details about Hezekiah's response to the Assyrian threat and his prayer for deliverance. Psalm 20:7This verse contrasts trust in human power with trust in the name of the LORD, echoing Hezekiah's call to rely on God rather than military might. 2 Chronicles 32Offers another account of Hezekiah's reign, emphasizing his faith and the miraculous deliverance of Jerusalem from the Assyrians. People Abi, Abijah, Ahaz, Asaph, David, Elah, Eliakim, Hezekiah, Hilkiah, Hoshea, Israelites, Joah, Pharaoh, Rabsaris, Rabshakeh, Sennacherib, Shalmaneser, Shebna, Tartan, Zachariah, ZechariahPlaces Arpad, Assyria, Egypt, Gaza, Gozan, Habor River, Halah, Hamath, Hena, Ivvah, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's FieldTopics Asshur, Assyria, Certainly, Deliver, Delivered, Faith, Hands, Hezekiah, Hezeki'ah, Persuade, Rely, Safe, Saying, Says, Surely, Town, TrustDictionary of Bible Themes 2 Kings 18:30 8031 trust, importance 2 Kings 18:13-35 7240 Jerusalem, history 2 Kings 18:17-35 8833 threats 2 Kings 18:28-32 4440 fig-tree Library Hezekiah, a Pattern of Devout Life
'Hezekiah trusted in the Lord God of Israel.... 6. He clave to the Lord, and departed not from following Him, but kept His commandments.'--2 KINGS xviii. 5,6. Devout people in all ages and stations are very much like each other. The elements of godliness are always the same. This king of Israel, something like two thousand six hundred years ago, and the humblest Christian to-day have the family likeness on their faces. These words, which are an outline sketch of the king's character, are really …
Alexander Maclaren—Expositions of Holy ScriptureThe Woman of Samaria
(Twelfth Sunday after Trinity, 1856.) 2 Kings xviii. 9-12. And it came to pass in the fourth year of King Hezekiah, which was the seventh year of Hoshea 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: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken. And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor …
Charles Kingsley—Town and Country Sermons A Living Book
[Illustration: (drop cap T) Symbol of "Asshur", the principal Assyrian idol.] There is only one Book that never grows old. For thousands of years men have been writing books. Most books are forgotten soon after they are written; a few of the best and wisest are remembered for a time. But all at last grow old; new discoveries are made; new ideas arise; the old books are out of date; their usefulness is at an end. Students are the only people who still care to read them. The nations to which the …
Mildred Duff—The Bible in its Making The Old Testament and Archeology
A century ago the student of the world's history found it exceedingly difficult, if not impossible, to paint for himself a clear picture of events antedating B.C. 400. Concerning earlier periods, he was, aside from the Old Testament, practically without records that could claim contemporaneousness with the events recorded. But, one hundred years ago, men had commenced to test every statement, be it historical, or scientific, or theological, by severe canons of criticism, and if it could not stand …
Frederick Carl Eiselen—The Christian View of the Old Testament Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but …
John Lightfoot—From the Talmud and Hebraica Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 General Principles of Interpretation. 1 Since the Bible Addresses Men in Human Language...
CHAPTER XXXIV. GENERAL PRINCIPLES OF INTERPRETATION. 1. Since the Bible addresses men in human language, and according to human modes of thinking and speaking, the interpreter's first work is to ascertain the meaning of the terms employed. Here he must proceed as in the case of other writings, seeking by the aid of grammars, lexicons, cognate languages, ancient versions, ancient interpreters, and whatever other outward helps are available, to gain a thorough knowledge of the language employed by …
E. P. Barrows—Companion to the Bible Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The History Books
[Illustration: (drop cap T) Assyrian idol-god] Thus little by little the Book of God grew, and the people He had chosen to be its guardians took their place among the nations. A small place it was from one point of view! A narrow strip of land, but unique in its position as one of the highways of the world, on which a few tribes were banded together. All around great empires watched them with eager eyes; the powerful kings of Assyria, Egypt, and Babylonia, the learned Greeks, and, in later times, …
Mildred Duff—The Bible in its Making Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 18:30 NIV2 Kings 18:30 NLT2 Kings 18:30 ESV2 Kings 18:30 NASB2 Kings 18:30 KJV
2 Kings 18:30 Commentaries
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