But if you say to me, 'We trust in the LORD our God,' is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem: 'You must worship before this altar in Jerusalem'? But if you say to meThis phrase introduces a hypothetical argument, suggesting a challenge or a rebuttal. The speaker, likely the Assyrian envoy, Rabshakeh, is anticipating a defense from the people of Judah. The phrase sets the stage for a confrontation of faith, where the trust in God is questioned. Historically, this reflects the Assyrian strategy of psychological warfare, attempting to undermine the confidence of the people in their God and leadership. We trust in the LORD our God
The Hebrew root for "trust" is "batach," which conveys a sense of confidence and security. This trust is not merely intellectual assent but a deep-seated reliance on God’s character and promises. In the context of Hezekiah’s reign, this trust was pivotal as he led a religious reform, turning the nation back to the worship of Yahweh alone. The phrase underscores the central theme of faith in God amidst external threats. is it not He whose high places and altars Hezekiah has removed
The "high places" and "altars" refer to local worship sites that were often associated with idolatry or unauthorized worship of Yahweh. Hezekiah’s removal of these sites was a significant religious reform, aligning with Deuteronomic law that prescribed worship at the temple in Jerusalem. This action, while faithful to God’s commands, was misunderstood by the Assyrians as a weakening of religious practice. The historical context here highlights the tension between true worship and syncretism. saying to Judah and Jerusalem
This phrase indicates Hezekiah’s authoritative command to the people of Judah and Jerusalem, emphasizing the centralization of worship. It reflects the king’s role as a spiritual leader, guiding the nation back to covenantal faithfulness. The mention of both Judah and Jerusalem signifies the unification of the people under this religious reform. You must worship before this altar in Jerusalem
The "altar in Jerusalem" refers to the altar in the temple, the designated place for sacrifices and worship according to Mosaic Law. This centralization was crucial for maintaining the purity of worship and preventing idolatry. Theologically, it points to the importance of obedience to God’s instructions and the centrality of Jerusalem as the spiritual heart of Israel. This directive by Hezekiah was a bold move to ensure that worship was conducted in accordance with God’s covenant, reinforcing the identity and faith of the nation in the face of external pressures. Persons / Places / Events 1. HezekiahThe King of Judah who initiated religious reforms, including the removal of high places and altars, to centralize worship in Jerusalem. 2. Judah and JerusalemThe southern kingdom and its capital, where Hezekiah centralized worship according to God's command. 3. RabshakehThe Assyrian official who delivered a message of intimidation to the people of Judah, questioning their trust in God. 4. High Places and AltarsSites of worship that were often used for idolatrous practices, which Hezekiah removed to purify the worship of Yahweh. 5. AssyriaThe dominant empire at the time, threatening Judah and challenging their faith in God. Teaching Points Trust in God Amidst ChallengesHezekiah's reforms were a demonstration of trust in God, even when facing external threats. Believers today are called to trust God, especially when their faith is challenged. Purity of WorshipRemoving high places and altars signifies the importance of pure worship. Christians are encouraged to examine and remove any idols or distractions in their own lives that hinder true worship. Centrality of God's CommandmentsHezekiah's actions reflect obedience to God's commandments. Believers should prioritize God's Word and align their lives with His instructions. Facing Intimidation with FaithThe Assyrian threat was a test of faith for Judah. Christians can learn to face intimidation and fear with faith, relying on God's promises and power. Leadership and ReformHezekiah's leadership in reforming worship serves as a model for Christian leaders to guide their communities towards faithfulness to God. Bible Study Questions 1. How does Hezekiah's removal of high places challenge us to examine our own worship practices today? 2. In what ways can we demonstrate trust in God when facing modern-day "Assyrian" threats or challenges? 3. How do Hezekiah's reforms align with God's instructions in Deuteronomy 12, and what does this teach us about obedience? 4. What are some "high places" or idols in our lives that need to be removed to ensure pure worship of God? 5. How can Hezekiah's example of leadership inspire us to initiate positive changes in our communities or churches? Connections to Other Scriptures 2 Chronicles 29-31These chapters provide a detailed account of Hezekiah's reforms, emphasizing his commitment to restoring proper worship. Isaiah 36-37Parallel account of the Assyrian threat and Hezekiah's response, highlighting his reliance on God. Deuteronomy 12:5-14God's command to Israel to worship at the place He chooses, which Hezekiah sought to obey by centralizing worship in Jerusalem. 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 Altar, Altars, Aside, Bow, Depending, Hezekiah, Hezeki'ah, Hope, Isn't, Jerusalem, Judah, Places, Rely, Removed, Saying, Trust, Trusted, Worship, YourselvesDictionary of Bible Themes 2 Kings 18:22 7442 shrine 2 Kings 18:13-35 7240 Jerusalem, history 2 Kings 18:17-35 8833 threats 2 Kings 18:19-22 8787 opposition, to God 2 Kings 18:19-25 8027 faith, testing of 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 18:22 NIV2 Kings 18:22 NLT2 Kings 18:22 ESV2 Kings 18:22 NASB2 Kings 18:22 KJV
2 Kings 18:22 Commentaries
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