For how can you repel a single officer among the least of my master's servants when you depend on Egypt for chariots and horsemen? How then can you repulseThis phrase challenges the ability of Judah to resist or fend off an attack. The Hebrew root for "repulse" is "שׁוּב" (shuv), which means to turn back or return. In the context of ancient warfare, this implies a defensive action against an aggressor. Historically, this reflects the dire situation Judah faced, as they were under threat from the Assyrian empire, a dominant military power of the time. The rhetorical question underscores the futility of resistance without divine intervention. a single officer
The term "officer" here is translated from the Hebrew word "פַּחַת" (pachat), which refers to a governor or a lower-ranking official. This highlights the overwhelming power disparity between Assyria and Judah. The emphasis on "single" underscores the perceived weakness of Judah's military capabilities, suggesting that even a minor official from Assyria could pose a significant threat. of the least of my master’s servants
This phrase emphasizes the low rank of the Assyrian officer, yet still portrays him as a formidable adversary. The "least of my master’s servants" implies that even the most insignificant member of the Assyrian hierarchy is superior to Judah's forces. This reflects the historical context of Assyria's vast and well-organized military machine, which was feared across the ancient Near East. even though you depend on Egypt
The dependence on Egypt is a critical point of political and military strategy. Historically, Egypt was seen as a potential ally against Assyria, but this reliance is portrayed as misplaced trust. The Hebrew word for "depend" is "בָּטַח" (batach), meaning to trust or have confidence in. This highlights a recurring biblical theme where reliance on foreign powers, rather than on God, is seen as folly. for chariots and horsemen
Chariots and horsemen were symbols of military strength and technological advancement in ancient warfare. The mention of these specific military assets underscores the perceived need for a strong cavalry to counter Assyrian might. However, the biblical narrative often contrasts reliance on military hardware with reliance on God, as seen in Psalms and the prophetic literature, where true security is found in divine protection rather than human alliances or armaments. Persons / Places / Events 1. HezekiahThe King of Judah during this time, known for his faithfulness to God and reforms to restore proper worship in Judah. 2. RabshakehThe Assyrian field commander who delivered a message of intimidation to the people of Judah, questioning their reliance on Egypt and their God. 3. AssyriaA powerful empire during this period, threatening Judah and attempting to conquer it. 4. EgyptA neighboring nation that Judah was tempted to rely on for military support against Assyria. 5. JerusalemThe capital of Judah, where King Hezekiah ruled and where the Assyrian threat was directed. Teaching Points Trust in God Over Human AlliancesThe temptation to rely on human strength and alliances is strong, but true security comes from trusting in God. The Futility of Earthly PowerEarthly powers, like Egypt's chariots and horsemen, are ultimately insufficient against the plans and purposes of God. Faith in the Face of IntimidationHezekiah's situation teaches us to stand firm in faith even when faced with overwhelming threats and intimidation. God's Sovereignty Over NationsThe account reminds us of God's control over the nations and His ability to deliver His people despite seemingly insurmountable odds. The Importance of Spiritual LeadershipHezekiah's leadership and reforms highlight the importance of spiritual leaders who direct people back to reliance on God. Bible Study Questions 1. How does Hezekiah's response to the Assyrian threat challenge us to evaluate where we place our trust today? 2. In what ways can we be tempted to rely on "Egypt" (worldly solutions) in our own lives, and how can we shift our focus back to God? 3. How does the account of Hezekiah and the Assyrian threat encourage us to respond to intimidation or fear in our spiritual journey? 4. What lessons can we learn from Hezekiah's leadership about guiding others in faith and reliance on God? 5. How do the themes in 2 Kings 18:24 connect with the broader biblical account of God's sovereignty and faithfulness to His people? Connections to Other Scriptures Isaiah 31:1This verse warns against relying on Egypt for help, emphasizing trust in God rather than in human strength. Psalm 20:7Highlights the contrast between trusting in chariots and horses versus trusting in the name of the Lord. 2 Chronicles 32:7-8Hezekiah encourages his people to trust in the Lord rather than fear the Assyrian army, reinforcing the theme of divine reliance. 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 Canst, Captain, Chariot, Chariots, Depending, Egypt, Face, Hope, Horsemen, Least, Masters, Master's, Officer, Official, Officials, Puttest, Reliest, Rely, Repulse, Servants, Shame, Single, Though, Trust, Turn, War-carriages, Wilt, YetDictionary of Bible Themes 2 Kings 18:24 5434 officer 2 Kings 18:13-35 7240 Jerusalem, history 2 Kings 18:17-35 8833 threats 2 Kings 18:19-25 8027 faith, testing of 2 Kings 18:23-25 8816 ridicule, nature 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 18:24 NIV2 Kings 18:24 NLT2 Kings 18:24 ESV2 Kings 18:24 NASB2 Kings 18:24 KJV
2 Kings 18:24 Commentaries
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