Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria from my hand? Where are the gods of Hamath and Arpad?The mention of "Hamath and Arpad" refers to two significant cities in ancient Syria. Historically, these cities were known for their own local deities and were part of the Assyrian conquests. The rhetorical question posed here by the Assyrian king, Sennacherib, is meant to challenge the power of these gods, suggesting their impotence in the face of Assyrian might. From a conservative Christian perspective, this highlights the futility of idolatry and the superiority of the God of Israel. The Hebrew root for "gods" here is "elohim," which can refer to both the true God and false gods, emphasizing the contrast between the living God and lifeless idols. Where are the gods of Sepharvaim, Hena, and Ivvah? Sepharvaim, Hena, and Ivvah were regions or cities that also fell under Assyrian control. The gods of these places, like those of Hamath and Arpad, were unable to protect their people from conquest. This phrase underscores the theme of divine sovereignty versus human-made deities. The historical context reveals that these cities were part of the broader Assyrian campaign to dominate the Near East, and their gods' failure to protect them serves as a testament to the powerlessness of idols. For the believer, this is a call to trust in the one true God who is sovereign over all nations. Have they rescued Samaria from my hand? Samaria, the capital of the Northern Kingdom of Israel, had already fallen to the Assyrians in 722 BC. The rhetorical question here is a taunt, reminding the people of Judah of the fate of their northern neighbors. The Hebrew word for "rescued" is "natsal," which conveys the idea of deliverance or saving from danger. The Assyrian king's boastful question is intended to instill fear and doubt in the hearts of the people of Judah. However, from a conservative Christian viewpoint, this serves as a reminder of God's faithfulness to His covenant people, as He ultimately delivers Jerusalem from the Assyrian threat, demonstrating His power and faithfulness in contrast to the false gods of the nations. Persons / Places / Events 1. HezekiahThe king of Judah during this time, known for his faithfulness to God and his efforts to rid Judah of idolatry. 2. SennacheribThe king of Assyria, who invaded Judah and sent his officials to intimidate Hezekiah and the people of Jerusalem. 3. RabshakehThe Assyrian field commander who delivered the message of intimidation to the people of Jerusalem. 4. Hamath and ArpadCities that were conquered by the Assyrians, whose gods were unable to save them. 5. Sepharvaim, Hena, and IvvahOther regions or cities that fell to Assyria, mentioned to emphasize the futility of their gods. Teaching Points The Futility of IdolatryThe Assyrian message highlights the impotence of the gods of the nations they conquered. This serves as a reminder of the futility of idolatry and the importance of worshiping the one true God. Trust in the Sovereign GodHezekiah's situation teaches us to place our trust in God, even when facing seemingly insurmountable challenges. Unlike the false gods, the God of Israel is living and powerful. God's Faithfulness to His PeopleDespite the threats and intimidation from powerful enemies, God remains faithful to those who are faithful to Him. Hezekiah's account encourages believers to remain steadfast in their faith. The Power of Prayer and RepentanceHezekiah's response to the Assyrian threat included prayer and seeking God's guidance. This demonstrates the importance of turning to God in times of crisis. The Importance of Godly LeadershipHezekiah's leadership in turning Judah back to God and his reliance on divine help serve as a model for godly leadership in challenging times. Bible Study Questions 1. How does the Assyrian taunt in 2 Kings 18:34 challenge the faith of the people of Judah, and how can we apply this to challenges to our faith today? 2. In what ways does Hezekiah's response to the Assyrian threat serve as a model for dealing with crises in our own lives? 3. How do the events in 2 Kings 18:34 illustrate the difference between false gods and the living God? What other scriptures reinforce this distinction? 4. What role does prayer play in Hezekiah's response to the Assyrian threat, and how can we incorporate similar practices in our spiritual lives? 5. How can we apply the lessons of godly leadership from Hezekiah's reign to our roles in our families, churches, and communities? Connections to Other Scriptures Isaiah 36-37These chapters parallel the events of 2 Kings 18-19, providing additional context and details about Hezekiah's response to the Assyrian threat. 2 Chronicles 32Offers another account of Hezekiah's reign and the Assyrian invasion, highlighting Hezekiah's faith and God's deliverance. Psalm 115:4-8Discusses the impotence of idols, contrasting them with the living God, similar to the message in 2 Kings 18:34. Exodus 20:3-5The commandment against idolatry, underscoring the futility of trusting in false gods as seen in the Assyrian taunt. 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 Arpad, Delivered, Gods, Hamath, Hands, Hena, Ivah, Ivvah, Kept, Rescued, Samaria, Sama'ria, Sepharvaim, Sepharva'imDictionary of Bible Themes 2 Kings 18:13-35 7240 Jerusalem, history 2 Kings 18:17-35 8833 threats 2 Kings 18:33-35 5813 conceit 8804 pride, examples 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 18:34 NIV2 Kings 18:34 NLT2 Kings 18:34 ESV2 Kings 18:34 NASB2 Kings 18:34 KJV
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