He removed the high places, shattered the sacred pillars, and cut down the Asherah poles. He also demolished the bronze snake called Nehushtan that Moses had made, for up to that time the Israelites had burned incense to it. He removed the high placesThe "high places" were sites of worship often located on elevated ground. In Hebrew, "high places" is "bāmôt," which were originally intended for the worship of Yahweh but had become centers for idolatrous practices. Hezekiah's removal of these sites signifies a return to centralized worship in Jerusalem, aligning with Deuteronomy's call for a single place of worship. This act demonstrates Hezekiah's commitment to purifying the worship of Israel and eliminating syncretism. shattered the sacred pillars The "sacred pillars" or "maṣṣēbôt" in Hebrew were stone monuments often associated with Canaanite religious practices. These pillars were likely used in the worship of Baal and other deities. By shattering them, Hezekiah was actively dismantling the physical symbols of idolatry, showing his zeal for the Lord and his desire to lead the nation back to covenant faithfulness. and cut down the Asherah poles Asherah poles, or "Asherim," were wooden symbols representing the goddess Asherah, often placed near altars. The cutting down of these poles was a direct attack on the fertility cults that had infiltrated Israelite worship. This action reflects Hezekiah's dedication to eradicating pagan influences and restoring the worship of Yahweh alone. He also broke into pieces the bronze serpent that Moses had made The bronze serpent, originally crafted by Moses (Numbers 21:8-9), had become an object of idolatry. The Hebrew word for "broke" is "kāṭaṭ," indicating a complete destruction. This act underscores the danger of venerating religious artifacts beyond their intended purpose. Hezekiah's destruction of the serpent highlights the need to focus on God rather than objects, no matter their historical or religious significance. for up to that time the Israelites had burned incense to it Burning incense was an act of worship, and the Israelites had misguidedly offered it to the bronze serpent. This practice reveals how easily the people could fall into idolatry, even with objects that had once been instruments of God's deliverance. Hezekiah's reform was necessary to correct this deviation and redirect worship solely to God. It was called Nehushtan The term "Nehushtan" is derived from the Hebrew word "neḥošet," meaning bronze or copper. By naming it Nehushtan, the text demystifies the object, reducing it to mere material. This demystification serves as a reminder that the power and glory belong to God alone, not to any created thing. Hezekiah's actions and the naming of the serpent emphasize the importance of worshiping the Creator rather than the creation. Persons / Places / Events 1. HezekiahThe king of Judah who initiated religious reforms to restore true worship of Yahweh by removing idolatrous practices. 2. High PlacesElevated sites where unauthorized worship and sacrifices were made, often associated with idolatry. 3. Sacred Pillars and Asherah PolesObjects used in the worship of Canaanite deities, representing idolatrous practices that Hezekiah sought to eliminate. 4. Bronze Serpent (Nehushtan)Originally created by Moses as a means of divine healing ( Numbers 21:8-9), it had become an object of idolatrous worship. 5. MosesThe prophet and leader who made the bronze serpent at God's command during the Israelites' wilderness journey. Teaching Points The Dangers of IdolatryIdolatry can arise even from objects or traditions initially intended for good. We must guard against allowing anything to take the place of God in our lives. The Importance of ReformLike Hezekiah, we should be willing to make difficult changes to align our lives with God's will, even if it means breaking with tradition. Symbolism and SubstanceThe bronze serpent's transformation from a symbol of God's power to an idol warns us to focus on the substance of our faith rather than mere symbols. Leadership and CourageHezekiah's actions demonstrate the courage required to lead others in spiritual renewal, a call for leaders today to stand firm in truth. Historical Context and Modern ApplicationUnderstanding the historical context of biblical events helps us apply their lessons to contemporary issues of faith and practice. Bible Study Questions 1. What are some modern "high places" or idols that can distract us from true worship of God, and how can we remove them from our lives? 2. How does the account of the bronze serpent illustrate the potential for good things to become idols, and what steps can we take to prevent this in our own spiritual practices? 3. In what ways can we demonstrate the same courage and commitment to reform as Hezekiah did in our personal and communal faith journeys? 4. How does the account of Hezekiah's reforms challenge us to evaluate the traditions and practices within our own churches or communities? 5. How can the transition from the bronze serpent to the cross of Christ (as referenced in John 3:14-15) deepen our understanding of salvation and the role of faith in our lives? Connections to Other Scriptures Numbers 21:8-9Provides the background of the bronze serpent, highlighting its original purpose as a tool for God's deliverance. Exodus 20:3-5The Ten Commandments, which prohibit idolatry, underscore the importance of Hezekiah's reforms. 2 Chronicles 31:1Describes Hezekiah's broader efforts to purify worship in Judah, complementing the account in 2 Kings. John 3:14-15Jesus references the bronze serpent as a foreshadowing of His crucifixion, illustrating the transition from physical to spiritual salvation. A Jewish Iconoclast | J. T. Higgins. | 2 Kings 18:4 | Destroying Idols by Royal Command | | 2 Kings 18:4 | Iconoclast | Spurgeon, Charles Haddon | 2 Kings 18:4 | Nehushtan | T. C. Finlayson. | 2 Kings 18:4 | Nehushtan | T. R. Stevenson. | 2 Kings 18:4 | Nehushtan | W. G. Barrett. | 2 Kings 18:4 | Nehushtan, or Means and Ends in Our Spiritual Life | W. Clarkson, B. A. | 2 Kings 18:4 | Nehushtan; or the Idols of the Church | J. P. Gledstone. | 2 Kings 18:4 | Obsolete Ceremonies | A. Maclaren, D. D. | 2 Kings 18:4 | Religious Reform | J. Parker, D. D. | 2 Kings 18:4 | The Fiery Serpents and the Serpent of Brass | W. Walters. | 2 Kings 18:4 | Truth's Old Clothes | R. H. Lovell. | 2 Kings 18:4 | Hezekiah the Good | J. Orr | 2 Kings 18:1-8 | The Secret of a Successful Fife; Or, Trust in God, and its Results | C.H. Irwin | 2 Kings 18:1-8 | A Just Ruler a Type of God | T. De Witt Talmage. | 2 Kings 18:1-37 | A Striking Reformation | David Thomas, D. D. | 2 Kings 18:1-37 | A Striking Reformation, a Ruthless Despotism, and an Unprincipled Diplomacy | C.H. Irwin | 2 Kings 18:1-37 | Hezekiah's Good Reign | Monday Club Sermons | 2 Kings 18:1-37 | Hezekiah's Good Reign | R. W. Keighley. | 2 Kings 18:1-37 | The Religious -- the Greatest of Reforms | | 2 Kings 18:1-37 | The Spiritual Scores Successes | | 2 Kings 18:1-37 | Goodness and Prosperity | Homilist | 2 Kings 18:3-7 | Hezekiah | J. Parker, D. D. | 2 Kings 18:3-7 | The Good Son of a Bad Father | C. Leach, D. D. | 2 Kings 18:3-7 |
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 Asherah, Ashe'rah, Asherahs, Aside, Beaten, Bits, Brake, Brass, Brazen, Broke, Broken, Bronze, Burn, Burned, Burning, Burnt, Calleth, Columns, Crushed, Cut, Groves, Images, Incense, Israelites, Making, Nehushtan, Nehush'tan, Offer, Offerings, Order, Perfume, Piece, Pieces, Pillars, Places, Poles, Powder, Removed, Sacred, Serpent, Shrine, Smashed, Snake, Sons, Standing-pillars, Stone, Stones, TillDictionary of Bible Themes 2 Kings 18:4 4312 bronze 4366 stones 4687 snake 4906 abolition 7374 high places 7386 incense 7442 shrine 7452 snake, bronze 7735 leaders, political 8466 reformation 8769 idolatry, in OT 8799 polytheism 2 Kings 18:1-7 5714 men 2 Kings 18:1-8 5345 influence 2 Kings 18:2-8 7245 Judah, kingdom of 2 Kings 18:4-6 8151 revival, corporate 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 18:4 NIV2 Kings 18:4 NLT2 Kings 18:4 ESV2 Kings 18:4 NASB2 Kings 18:4 KJV
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