until I come and take you away to a land like your own--a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey--so that you may live and not die. But do not listen to Hezekiah, for he misleads you when he says, 'The LORD will deliver us.' until I come and take youThis phrase is spoken by the Assyrian envoy, Rabshakeh, representing King Sennacherib. The phrase implies a promise of relocation, which was a common Assyrian practice to prevent rebellion by dispersing conquered peoples. Historically, this reflects the Assyrian strategy of deportation, which was intended to integrate and assimilate conquered peoples into the Assyrian empire, thereby reducing the likelihood of insurrection. to a land like your own
The promise of a land "like your own" is a deceptive assurance meant to placate the Israelites. The Assyrians often promised similar or better lands to those they conquered to make the idea of exile more palatable. This reflects the psychological tactics used by empires to maintain control over subjugated peoples. a land of grain and new wine
This description evokes the fertility and abundance of the Promised Land, reminiscent of the blessings described in Deuteronomy 8:7-9. The mention of "grain and new wine" symbolizes sustenance and prosperity, which were central to the agrarian society of ancient Israel. Theologically, it contrasts the true blessings of God with the false promises of earthly powers. a land of bread and vineyards
Bread and vineyards are staples of life and prosperity in the ancient Near East. Vineyards, in particular, are often symbolic of peace and stability, as they require years to cultivate. This promise is designed to entice the Israelites with visions of a stable and prosperous life, yet it is a counterfeit of the true peace and prosperity found in obedience to God. a land of olive trees and honey
Olive trees and honey further emphasize abundance and richness. Olive oil was essential for cooking, anointing, and lighting lamps, while honey represents sweetness and delight. This imagery is meant to seduce the Israelites into compliance, yet it is a hollow promise compared to the covenant blessings of God. so that you may live and not die
This phrase plays on the natural human desire for survival and well-being. It is a manipulative assurance that contrasts with the true life offered by God. In the biblical narrative, true life is found in faithfulness to God, not in the deceptive promises of foreign powers. But do not listen to Hezekiah
Rabshakeh's command not to listen to Hezekiah is an attempt to undermine the king's authority and faith in God. Hezekiah is portrayed as misleading the people, yet from a biblical perspective, Hezekiah's trust in the LORD is the true path to deliverance. This reflects the perennial struggle between faith in God and the allure of worldly solutions. for he misleads you when he says, ‘The LORD will deliver us.’
This statement is a direct challenge to the faith of the Israelites. The Assyrian envoy seeks to sow doubt in the power and faithfulness of God. Historically, this reflects the common practice of ancient empires to claim superiority over the gods of conquered peoples. From a conservative Christian perspective, this is a call to trust in God's promises despite external pressures and threats. The ultimate deliverance comes from the LORD, who is faithful to His covenant people. 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. RabshakehThe Assyrian field commander who delivered a message from King Sennacherib of Assyria, attempting to persuade the people of Judah to surrender. 3. AssyriaA powerful empire during this time, known for its military strength and conquests, including the siege of Jerusalem. 4. JerusalemThe capital city of Judah, under threat from the Assyrian army during Hezekiah's reign. 5. SennacheribThe King of Assyria, who sought to expand his empire by conquering Judah and other territories. Teaching Points Trust in God's DeliveranceHezekiah's faith in God serves as a model for trusting in divine deliverance rather than succumbing to fear or intimidation from worldly powers. Discernment Against DeceptionThe Assyrian commander's message was designed to deceive and demoralize. Believers must discern truth from deception, especially when faced with challenges to their faith. The Illusion of Worldly PromisesThe Assyrian promise of a "land like your own" is a reminder that worldly promises often fall short of God's true blessings. Believers should seek God's promises over temporary worldly gains. The Power of Faithful LeadershipHezekiah's leadership in the face of adversity underscores the importance of leaders who guide their people in faith and reliance on God. Choosing Life in Obedience to GodThe call to "choose life" is a timeless principle, urging believers to make choices that align with God's will and lead to spiritual life and blessing. Bible Study Questions 1. How does Hezekiah's response to the Assyrian threat demonstrate his faith in God, and how can we apply this in our own lives when facing challenges? 2. In what ways can we discern between truth and deception in the messages we receive from the world today? 3. How do the promises of the world compare to the promises of God, and how can we ensure we are prioritizing the latter? 4. What qualities of Hezekiah's leadership can we emulate in our roles within our families, communities, or workplaces? 5. How does the concept of "choosing life" manifest in our daily decisions, and what steps can we take to align our choices with God's will? Connections to Other Scriptures Deuteronomy 30:19This verse also speaks about choosing life over death, emphasizing the importance of obedience to God and His commandments. Isaiah 36-37These chapters provide a parallel account of the Assyrian siege and Hezekiah's response, highlighting the same events and divine intervention. Psalm 20:7This verse contrasts trust in human power with trust in the name of the Lord, relevant to Hezekiah's reliance on God rather than military might. 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 Attention, Bread, Choose, Corn, Death, Deliver, Die, Fate, Grain, Hearken, Hezekiah, Hezeki'ah, Honey, Listen, Misleading, Misleads, Oil, Oil-giving, Olive, Olive-oil, Olives, Olive-trees, Persuades, Persuadeth, Safe, Saying, Says, Till, Trees, Vine-gardens, Vineyards, Wine, YoursDictionary of Bible Themes 2 Kings 18:13-35 7240 Jerusalem, history 2 Kings 18:17-35 8833 threats 2 Kings 18:28-32 4440 fig-tree 2 Kings 18:31-32 4404 food
4538 vineyard 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 18:32 NIV2 Kings 18:32 NLT2 Kings 18:32 ESV2 Kings 18:32 NASB2 Kings 18:32 KJV
2 Kings 18:32 Commentaries
Bible Hub |
