<title type="x-s2">CHAPTER 16</title>
 <reference osisRef="2Kgs.16.1-2Kgs.16.16">2Ki 16:1-16</reference>. Ahaz' Wicked Reign over Judah.

<hi type="bold">1-4. Ahaz ... did not that which was right in the sight of the Lord--</hi>[See on <reference osisRef="2Chr.28.1">2Ch 28:1</reference>.] The character of this king's reign, the voluptuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah, who prophesied at that period. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions, which, during his reign, and by the influence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed in all parts of the kingdom (see <reference osisRef="2Chr.28.24">2Ch 28:24</reference>).

CHAPTER 16 2Ki 16:1-16. Ahaz' Wicked Reign over Judah. 1-4. Ahaz... did not that which was right in the sight of the Lord-- [See on 2Ch 28:1.] The character of this king's reign, the voluptuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah, who prophesied at that period. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions, which, during his reign, and by the influence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed in all parts of the kingdom (see 2Ch 28:24).


<hi type="bold">5. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem--</hi>Notwithstanding their great efforts and military preparations, they failed to take it and, being disappointed, raised the siege and returned home (compare <reference osisRef="Isa.7.1">Is 7:1</reference>).

5. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem-- Notwithstanding their great efforts and military preparations, they failed to take it and, being disappointed, raised the siege and returned home (compare Is 7:1).


<hi type="bold">6. Rezin ... recovered Elath--</hi>which Azariah had got into his possession (<reference osisRef="2Kgs.14.22">2Ki 14:22</reference>).

<hi type="bold">the Syrians came to Elath, and dwelt there unto this day--</hi>The Septuagint version has "the Edomites," which the most judicious commentators and travellers [Robinson] prefer.

6. Rezin... recovered Elath-- which Azariah had got into his possession (2Ki 14:22). the Syrians came to Elath, and dwelt there unto this day-- The Septuagint version has "the Edomites," which the most judicious commentators and travellers [Robinson] prefer.


<hi type="bold">7-9. So Ahaz sent messengers to Tiglath-pileser--</hi>In spite of the assurance given him by Isaiah by two signs, the one immediate, the other remote (<reference osisRef="Isa.7.14">Is 7:14</reference>; <reference osisRef="Isa.8.4">8:4</reference>), that the confederate kings would not prevail against him, Ahaz sought aid from the Assyrian monarch, to purchase which he sent the treasures of the palace and temple. Tiglath-pileser marched against Damascus, slew Rezin the king, and carried the people of Damascus into captivity to Kir, which is thought to have been the city Karine (now Kerend), in Media.

7-9. So Ahaz sent messengers to Tiglath-pileser-- In spite of the assurance given him by Isaiah by two signs, the one immediate, the other remote (Is 7:14; 8:4), that the confederate kings would not prevail against him, Ahaz sought aid from the Assyrian monarch, to purchase which he sent the treasures of the palace and temple. Tiglath-pileser marched against Damascus, slew Rezin the king, and carried the people of Damascus into captivity to Kir, which is thought to have been the city Karine (now Kerend), in Media.


<hi type="bold">10-16. And king Ahaz went to Damascus to meet Tiglath-pileser--</hi>This was a visit of respect, and perhaps of gratitude. During his stay in that heathen city, Ahaz saw an altar with which he was greatly captivated. Forthwith a sketch of it was transmitted to Jerusalem, with orders to Urijah the priest to get one constructed according to the Damascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his instructions (<reference osisRef="2Kgs.16.16">2Ki 16:16</reference>). The sin in this affair consisted in meddling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by divine authority (<reference osisRef="Exod.25.40">Ex 25:40</reference>; <reference osisRef="Exod.26.30">26:30</reference>; <reference osisRef="Exod.27.1">27:1</reference>; <reference osisRef="1Chr.28.19">1Ch 28:19</reference>). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel (<reference osisRef="Isa.8.2">Is 8:2</reference>).

 <reference osisRef="2Kgs.16.17-2Kgs.16.19">2Ki 16:17-19</reference>. He Spoils the Temple.

10-16. And king Ahaz went to Damascus to meet Tiglath-pileser-- This was a visit of respect, and perhaps of gratitude. During his stay in that heathen city, Ahaz saw an altar with which he was greatly captivated. Forthwith a sketch of it was transmitted to Jerusalem, with orders to Urijah the priest to get one constructed according to the Damascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his instructions (2Ki 16:16). The sin in this affair consisted in meddling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by divine authority (Ex 25:40; 26:30; 27:1; 1Ch 28:19). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel (Is 8:2). 2Ki 16:17-19. He Spoils the Temple.


<hi type="bold">17. cut off the borders of the bases, &c.--</hi>It is thought that he did this to use the elaborate sculpture in adorning his palace.

17. cut off the borders of the bases, &c.-- It is thought that he did this to use the elaborate sculpture in adorning his palace.


<hi type="bold">18. the covert for the Sabbath--</hi>the portico through which the priests entered the temple on the Sabbath.

<hi type="bold">the king's entry without--</hi>a private external entrance for the king into the temple. The change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that, in case of a siege, he might secure the entrance of the temple from him. <chapter eID="2Kgs.16"/>

18. the covert for the Sabbath-- the portico through which the priests entered the temple on the Sabbath. the king's entry without-- a private external entrance for the king into the temple. The change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that, in case of a siege, he might secure the entrance of the temple from him.


<title type="x-s2">CHAPTER 17</title>
 <reference osisRef="2Kgs.17.1-2Kgs.17.6">2Ki 17:1-6</reference>. Hoshea's Wicked Reign.

<hi type="bold">1. In the twelfth year of Ahaz king of Judah, began Hoshea ... to reign--</hi>The statement in <reference osisRef="2Kgs.15.30">2Ki 15:30</reference> may be reconciled with the present passage in the following manner: Hoshea conspired against Pekah in the twentieth year of the latter, which was the eighteenth of Jotham's reign. It was two years before Hoshea was acknowledged king of Israel, that is, in the fourth of Ahaz, and twentieth of Jotham. In the twelfth year of Ahaz his reign began to be tranquil and prosperous [Calmet].

CHAPTER 17 2Ki 17:1-6. Hoshea's Wicked Reign. 1. In the twelfth year of Ahaz king of Judah, began Hoshea... to reign-- The statement in 2Ki 15:30 may be reconciled with the present passage in the following manner: Hoshea conspired against Pekah in the twentieth year of the latter, which was the eighteenth of Jotham's reign. It was two years before Hoshea was acknowledged king of Israel, that is, in the fourth of Ahaz, and twentieth of Jotham. In the twelfth year of Ahaz his reign began to be tranquil and prosperous [Calmet].


<hi type="bold">2. he did evil ... but not as the kings of Israel--</hi>Unlike his predecessors from the time of Jeroboam, he neither established the rites of Baal, nor compelled the people to adhere to the symbolic worship of the calves. [See on <reference osisRef="2Chr.30.1">2Ch 30:1</reference>.] In these respects, Hoshea acted as became a constitutional king of Israel. Yet, through the influence of the nineteen princes who had swayed the scepter before him (all of whom had been zealous patrons of idolatry, and many of whom had been also infamous for personal crimes), the whole nation had become so completely demoralized that the righteous judgment of an angry Providence impended over it.

2. he did evil... but not as the kings of Israel-- Unlike his predecessors from the time of Jeroboam, he neither established the rites of Baal, nor compelled the people to adhere to the symbolic worship of the calves. [See on 2Ch 30:1.] In these respects, Hoshea acted as became a constitutional king of Israel. Yet, through the influence of the nineteen princes who had swayed the scepter before him (all of whom had been zealous patrons of idolatry, and many of whom had been also infamous for personal crimes), the whole nation had become so completely demoralized that the righteous judgment of an angry Providence impended over it.


<hi type="bold">3. Against him came up Shalmaneser--</hi>or Shalman (<reference osisRef="Hos.10.14">Ho 10:14</reference>), the same as the Sargon of Isaiah [Is 20:1]. Very recently the name of this Assyrian king has been traced on the Ninevite monuments, as concerned in an expedition against a king of Samaria, whose name, though mutilated, Colonel Rawlinson reads as Hoshea.

3. Against him came up Shalmaneser-- or Shalman (Ho 10:14), the same as the Sargon of Isaiah [Is 20:1]. Very recently the name of this Assyrian king has been traced on the Ninevite monuments, as concerned in an expedition against a king of Samaria, whose name, though mutilated, Colonel Rawlinson reads as Hoshea.


<hi type="bold">4. found conspiracy in Hoshea--</hi>After having paid tribute for several years, Hoshea, determined on throwing off the Assyrian yoke, withheld the stipulated tribute. Shalmaneser, incensed at this rebellion, proclaimed war against Israel. This was in the sixth year of Hoshea's reign.

<hi type="bold">he had sent messengers to So, king of Egypt--</hi>the Sabaco of the classic historians, a famous Ethiopian who, for fifty years, occupied the Egyptian throne, and through whose aid Hoshea hoped to resist the threatened attack of the Assyrian conqueror. But Shalmaneser, marching against [Hoshea], scoured the whole country of Israel, besieged the capital Samaria, and carried the principal inhabitants into captivity in his own land, having taken the king himself, and imprisoned him for life. This ancient policy of transplanting a conquered people into a foreign land, was founded on the idea that, among a mixed multitude, differing in language and religion, they would be kept in better subjection, and have less opportunity of combining together to recover their independence.

4. found conspiracy in Hoshea-- After having paid tribute for several years, Hoshea, determined on throwing off the Assyrian yoke, withheld the stipulated tribute. Shalmaneser, incensed at this rebellion, proclaimed war against Israel. This was in the sixth year of Hoshea's reign. he had sent messengers to So, king of Egypt-- the Sabaco of the classic historians, a famous Ethiopian who, for fifty years, occupied the Egyptian throne, and through whose aid Hoshea hoped to resist the threatened attack of the Assyrian conqueror. But Shalmaneser, marching against [Hoshea], scoured the whole country of Israel, besieged the capital Samaria, and carried the principal inhabitants into captivity in his own land, having taken the king himself, and imprisoned him for life. This ancient policy of transplanting a conquered people into a foreign land, was founded on the idea that, among a mixed multitude, differing in language and religion, they would be kept in better subjection, and have less opportunity of combining together to recover their independence.


<hi type="bold">6. carried Israel away--</hi>that is, the remaining tribes (see on <reference osisRef="2Kgs.15.29">2Ki 15:29</reference>).

<hi type="bold">and placed them, &c.--</hi>This passage Gesenius renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes."

<hi type="bold">Halah--</hi>the same as Calah (<reference osisRef="Gen.10.11">Ge 10:11</reference>, <reference osisRef="Gen.10.12">12</reference>), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh.

<hi type="bold">Chabor--</hi>is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day.

<hi type="bold">Gozan--</hi>("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage.

<hi type="bold">cities of the Medes--</hi>"villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [Grant, Nestorians].

 <reference osisRef="2Kgs.17.7-2Kgs.17.41">2Ki 17:7-41</reference>. Samaria Taken, and Israel for Their Sins Carried Captive.

6. carried Israel away-- that is, the remaining tribes (see on 2Ki 15:29). and placed them, &c.-- This passage Gesenius renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes." Halah-- the same as Calah (Ge 10:11, 12), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh. Chabor-- is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day. Gozan-- ("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage. cities of the Medes-- "villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [Grant, Nestorians]. 2Ki 17:7-41. Samaria Taken, and Israel for Their Sins Carried Captive.


<hi type="bold">7. For so it was, that the children of Israel had sinned--</hi>There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.

7. For so it was, that the children of Israel had sinned-- There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.


<hi type="bold">24-28. the king of Assyria brought men from Babylon, etc.--</hi>This was not Shalmaneser, but Esar-haddon (<reference osisRef="Ezek.4.2">Eze 4:2</reference>). The places vacated by the captive Israelites he ordered to be occupied by several colonies of his own subjects from Babylon and other provinces.

<hi type="bold">from Cuthah--</hi>the Chaldee form of Cush or Susiana, now Khusistan.

<hi type="bold">Ava--</hi>supposed to be Ahivaz, situated on the river Karuns, which empties into the head of the Persian Gulf.

<hi type="bold">Hamath--</hi>on the Orontes.

<hi type="bold">Sepharvaim--</hi>Siphara, a city on the Euphrates above Babylon.

<hi type="bold">placed them in the cities of Samaria, &c.--</hi>It must not be supposed that the Israelites were universally removed to a man. A remnant was left, chiefly however of the poor and lower classes, with whom these foreign colonists mingled; so that the prevailing character of society about Samaria was heathen, not Israelite. For the Assyrian colonists became masters of the land; and, forming partial intermarriages with the remnant Jews, the inhabitants became a mongrel race, no longer a people of Ephraim (<reference osisRef="Isa.7.6">Is 7:6</reference>). These people, imperfectly instructed in the creed of the Jews, acquired also a mongrel doctrine. Being too few to replenish the land, lions, by which the land had been infested (<reference osisRef="Judg.14.5">Jud 14:5</reference>; <reference osisRef="1Sam.17.34">1Sa 17:34</reference>; <reference osisRef="1Kgs.13.24">1Ki 13:24</reference>; <reference osisRef="1Kgs.20.36">20:36</reference>; <reference osisRef="Song.4.8">So 4:8</reference>), multiplied and committed frequent ravages upon them. Recognizing in these attacks a judgment from the God of the land, whom they had not worshipped, they petitioned the Assyrian court to send them some Jewish priests who might instruct them in the right way of serving Him. The king, in compliance with their request, sent them one of the exiled priests of Israel [2Ki 17:27], who established his headquarters at Beth-el, and taught them how they should fear the Lord. It is not said that he took a copy of the Pentateuch with him, out of which he might teach them. Oral teaching was much better fitted for the superstitious people than instruction out of a written book. He could teach them more effectually by word of mouth. Believing that he would adopt the best and simplest method for them, it is unlikely that he took the written law with him, and so gave origin to the Samaritan copy of the Pentateuch [Davidson, Criticism]. Besides, it is evident from his being one of the exiled priests, and from his settlement at Beth-el, that he was not a Levite, but one of the calf-worshipping priests. Consequently his instructions would be neither sound nor efficient.

24-28. the king of Assyria brought men from Babylon, etc.-- This was not Shalmaneser, but Esar-haddon (Eze 4:2). The places vacated by the captive Israelites he ordered to be occupied by several colonies of his own subjects from Babylon and other provinces. from Cuthah-- the Chaldee form of Cush or Susiana, now Khusistan. Ava-- supposed to be Ahivaz, situated on the river Karuns, which empties into the head of the Persian Gulf. Hamath-- on the Orontes. Sepharvaim-- Siphara, a city on the Euphrates above Babylon. placed them in the cities of Samaria, &c.-- It must not be supposed that the Israelites were universally removed to a man. A remnant was left, chiefly however of the poor and lower classes, with whom these foreign colonists mingled; so that the prevailing character of society about Samaria was heathen, not Israelite. For the Assyrian colonists became masters of the land; and, forming partial intermarriages with the remnant Jews, the inhabitants became a mongrel race, no longer a people of Ephraim (Is 7:6). These people, imperfectly instructed in the creed of the Jews, acquired also a mongrel doctrine. Being too few to replenish the land, lions, by which the land had been infested (Jud 14:5; 1Sa 17:34; 1Ki 13:24; 20:36; So 4:8), multiplied and committed frequent ravages upon them. Recognizing in these attacks a judgment from the God of the land, whom they had not worshipped, they petitioned the Assyrian court to send them some Jewish priests who might instruct them in the right way of serving Him. The king, in compliance with their request, sent them one of the exiled priests of Israel [2Ki 17:27], who established his headquarters at Beth-el, and taught them how they should fear the Lord. It is not said that he took a copy of the Pentateuch with him, out of which he might teach them. Oral teaching was much better fitted for the superstitious people than instruction out of a written book. He could teach them more effectually by word of mouth. Believing that he would adopt the best and simplest method for them, it is unlikely that he took the written law with him, and so gave origin to the Samaritan copy of the Pentateuch [Davidson, Criticism]. Besides, it is evident from his being one of the exiled priests, and from his settlement at Beth-el, that he was not a Levite, but one of the calf-worshipping priests. Consequently his instructions would be neither sound nor efficient.


<hi type="bold">29. Howbeit every nation made gods of their own--</hi>These Assyrian colonists, however, though instructed in the worship, and acknowledging the being of the God of Israel, did not suppose Him to be the only God. Like other heathens, they combined His worship with that of their own gods; and as they formed a promiscuous society from different nations or provinces, a variety of idols was acknowledged among them.

29. Howbeit every nation made gods of their own-- These Assyrian colonists, however, though instructed in the worship, and acknowledging the being of the God of Israel, did not suppose Him to be the only God. Like other heathens, they combined His worship with that of their own gods; and as they formed a promiscuous society from different nations or provinces, a variety of idols was acknowledged among them.


<hi type="bold">30. Succoth-benoth--</hi>that is, the "tents" or "booths of the daughters," similar to those in which the Babylonian damsels celebrated impure rites (<reference osisRef="Amos.2.8">Am 2:8</reference>).

<hi type="bold">Nergal--</hi>The Jewish writers say this idol was in the form of a cock, and it is certain that a cock is often associated with a priest on the Assyrian monuments [Layard]. But modern critics, looking to the astrological character of Assyrian idolatry, generally consider Nergal as the planet Mars, the god of war. The name of this idol formed part of the appellation of two of the king of Babylon's princes (<reference osisRef="Jer.39.3">Jr 39:3</reference>).

<hi type="bold">Ashima--</hi>an idol under the form of an entirely bald he-goat.

30. Succoth-benoth-- that is, the "tents" or "booths of the daughters," similar to those in which the Babylonian damsels celebrated impure rites (Am 2:8). Nergal-- The Jewish writers say this idol was in the form of a cock, and it is certain that a cock is often associated with a priest on the Assyrian monuments [Layard]. But modern critics, looking to the astrological character of Assyrian idolatry, generally consider Nergal as the planet Mars, the god of war. The name of this idol formed part of the appellation of two of the king of Babylon's princes (Jr 39:3). Ashima-- an idol under the form of an entirely bald he-goat.


<hi type="bold">31. Nibhaz--</hi>under that of a dog--that Egyptian form of animal-worship having prevailed in ancient Syria, as is evident from the image of a large dog at the mouth of the Nahr-el-Kelb, or Dog river.

<hi type="bold">Tartak--</hi>According to the rabbis, it was in the form of an ass, but others understand it as a planet of ill-omen, probably Saturn.

<hi type="bold">Adrammelech--</hi>supposed by some to be the same as Molech, and in Assyrian mythology to stand for the sun. It was worshipped in the form of a mule--others maintain in that of a peacock.

<hi type="bold">Anammelech--</hi>worshipped in the form of a hare; others say in that of a goat.

31. Nibhaz-- under that of a dog--that Egyptian form of animal-worship having prevailed in ancient Syria, as is evident from the image of a large dog at the mouth of the Nahr-el-Kelb, or Dog river. Tartak-- According to the rabbis, it was in the form of an ass, but others understand it as a planet of ill-omen, probably Saturn. Adrammelech-- supposed by some to be the same as Molech, and in Assyrian mythology to stand for the sun. It was worshipped in the form of a mule--others maintain in that of a peacock. Anammelech-- worshipped in the form of a hare; others say in that of a goat.


<hi type="bold">34. Unto this day--</hi>the time of the Babylonian exile, when this book was composed. Their religion was a strange medley or compound of the service of God and the service of idols. Such was the first settlement of the people, afterwards called Samaritans, who were sent from Assyria to colonize the land, when the kingdom of Israel, after having continued three hundred fifty-six years, was overthrown. <chapter eID="2Kgs.17"/>

34. Unto this day-- the time of the Babylonian exile, when this book was composed. Their religion was a strange medley or compound of the service of God and the service of idols. Such was the first settlement of the people, afterwards called Samaritans, who were sent from Assyria to colonize the land, when the kingdom of Israel, after having continued three hundred fifty-six years, was overthrown.


<title type="x-s2">CHAPTER 18</title>
 <reference osisRef="2Kgs.18.1-2Kgs.18.3">2Ki 18:1-3</reference>. Hezekiah's Good Reign.

<hi type="bold">1-2. Hezekiah ... began to reign. Twenty and five years old--</hi>According to this statement (compare <reference osisRef="2Kgs.16.2">2Ki 16:2</reference>), he must have been born when his father Ahaz was no more than eleven years old. Paternity at an age so early is not unprecedented in the warm climates of the south, where the human frame is matured sooner than in our northern regions. But the case admits of solution in a different way. It was customary for the later kings of Israel to assume their son and heir into partnership in the government during their lives; and as Hezekiah began to reign in the third year of Hoshea (<reference osisRef="2Kgs.18.1">2Ki 18:1</reference>), and Hoshea in the twelfth year of Ahaz (<reference osisRef="2Kgs.17.1">2Ki 17:1</reference>), it is evident that Hezekiah began to reign in the fourteenth year of Ahaz his father, and so reigned two or three years before his father's death. So that, at the beginning of his reign in conjunction with his father, he might be only twenty-two or twenty-three, and Ahaz a few years older than the common calculation makes him. Or the case may be solved thus: As the ancient writers, in the computation of time, take notice of the year they mention, whether finished or newly begun, so Ahaz might be near twenty-one years old at the beginning of his reign, and near seventeen years older at his death; while, on the other hand, Hezekiah, when he began to reign, might be just entering into his twenty-fifth year, and so Ahaz would be near fourteen years old when his son Hezekiah was born--no uncommon age for a young man to become a father in southern latitudes [Patrick].

 <reference osisRef="2Kgs.18.4-2Kgs.18.37">2Ki 18:4-37</reference>. He Destroys Idolatry.

CHAPTER 18 2Ki 18:1-3. Hezekiah's Good Reign. 1-2. Hezekiah... began to reign. Twenty and five years old-- According to this statement (compare 2Ki 16:2), he must have been born when his father Ahaz was no more than eleven years old. Paternity at an age so early is not unprecedented in the warm climates of the south, where the human frame is matured sooner than in our northern regions. But the case admits of solution in a different way. It was customary for the later kings of Israel to assume their son and heir into partnership in the government during their lives; and as Hezekiah began to reign in the third year of Hoshea (2Ki 18:1), and Hoshea in the twelfth year of Ahaz (2Ki 17:1), it is evident that Hezekiah began to reign in the fourteenth year of Ahaz his father, and so reigned two or three years before his father's death. So that, at the beginning of his reign in conjunction with his father, he might be only twenty-two or twenty-three, and Ahaz a few years older than the common calculation makes him. Or the case may be solved thus: As the ancient writers, in the computation of time, take notice of the year they mention, whether finished or newly begun, so Ahaz might be near twenty-one years old at the beginning of his reign, and near seventeen years older at his death; while, on the other hand, Hezekiah, when he began to reign, might be just entering into his twenty-fifth year, and so Ahaz would be near fourteen years old when his son Hezekiah was born--no uncommon age for a young man to become a father in southern latitudes [Patrick]. 2Ki 18:4-37. He Destroys Idolatry.


<hi type="bold">4. He removed the high places and brake the images, &c.--</hi>The methods adopted by this good king for extirpating idolatry, and accomplishing a thorough reformation in religion, are fully detailed (<reference osisRef="2Chr.20.3">2Ch 20:3</reference>; <reference osisRef="2Chr.31.19">31:19</reference>). But they are indicated very briefly, and in a sort of passing allusion.

<hi type="bold">brake in pieces the brazen serpent--</hi>The preservation of this remarkable relic of antiquity (<reference osisRef="Num.21.5-Num.21.10">Nu 21:5-10</reference>) might, like the pot of manna and Aaron's rod, have remained an interesting and instructive monument of the divine goodness and mercy to the Israelites in the wilderness: and it must have required the exercise of no small courage and resolution to destroy it. But in the progress of degeneracy it had become an object of idolatrous worship and as the interests of true religion rendered its demolition necessary, Hezekiah, by taking this bold step, consulted both the glory of God and the good of his country.

<hi type="bold">unto those days the children of Israel did burn incense to it--</hi>It is not to be supposed that this superstitious reverence had been paid to it ever since the time of Moses, for such idolatry would not have been tolerated either by David or by Solomon in the early part of his reign, by Asa or Jehoshaphat had they been aware of such a folly. But the probability is, that the introduction of this superstition does not date earlier than the time when the family of Ahab, by their alliance with the throne of Judah, exercised a pernicious influence in paving the way for all kinds of idolatry. It is possible, however, as some think, that its origin may have arisen out of a misapprehension of Moses' language (<reference osisRef="Num.21.8">Nu 21:8</reference>). Serpent-worship, how revolting soever it may appear, was an extensively diffused form of idolatry; and it would obtain an easier reception in Israel because many of the neighboring nations, such as the Egyptians and Phoenicians, adored idol gods in the form of serpents as the emblems of health and immortality.

4. He removed the high places and brake the images, &c.-- The methods adopted by this good king for extirpating idolatry, and accomplishing a thorough reformation in religion, are fully detailed (2Ch 20:3; 31:19). But they are indicated very briefly, and in a sort of passing allusion. brake in pieces the brazen serpent-- The preservation of this remarkable relic of antiquity (Nu 21:5-10) might, like the pot of manna and Aaron's rod, have remained an interesting and instructive monument of the divine goodness and mercy to the Israelites in the wilderness: and it must have required the exercise of no small courage and resolution to destroy it. But in the progress of degeneracy it had become an object of idolatrous worship and as the interests of true religion rendered its demolition necessary, Hezekiah, by taking this bold step, consulted both the glory of God and the good of his country. unto those days the children of Israel did burn incense to it-- It is not to be supposed that this superstitious reverence had been paid to it ever since the time of Moses, for such idolatry would not have been tolerated either by David or by Solomon in the early part of his reign, by Asa or Jehoshaphat had they been aware of such a folly. But the probability is, that the introduction of this superstition does not date earlier than the time when the family of Ahab, by their alliance with the throne of Judah, exercised a pernicious influence in paving the way for all kinds of idolatry. It is possible, however, as some think, that its origin may have arisen out of a misapprehension of Moses' language (Nu 21:8). Serpent-worship, how revolting soever it may appear, was an extensively diffused form of idolatry; and it would obtain an easier reception in Israel because many of the neighboring nations, such as the Egyptians and Phoenicians, adored idol gods in the form of serpents as the emblems of health and immortality.


<hi type="bold">5-6. He trusted in the Lord God of Israel--</hi>without invoking the aid or purchasing the succor of foreign auxiliaries like Asa (<reference osisRef="1Kgs.15.18">1Ki 15:18</reference>, <reference osisRef="1Kgs.15.19">19</reference>) and Ahaz (<reference osisRef="2Kgs.16.17">2Ki 16:17</reference>; <reference osisRef="Isa.7.1-Isa.7.25">Is 7:1-25</reference>).

<hi type="bold">so that after him was none like him among all the kings of Judah--</hi>Of course David and Solomon are excepted, they having had the sovereignty of the whole country. In the petty kingdom of Judah, Josiah alone had a similar testimony borne to him (<reference osisRef="2Kgs.23.25">2Ki 23:25</reference>). But even he was surpassed by Hezekiah, who set about a national reformation at the beginning of his reign, which Josiah did not. The pious character and the excellent course of Hezekiah was prompted, among other secondary influences, by a sense of the calamities his father's wicked career had brought on the country, as well as by the counsels of Isaiah.

5-6. He trusted in the Lord God of Israel-- without invoking the aid or purchasing the succor of foreign auxiliaries like Asa (1Ki 15:18, 19) and Ahaz (2Ki 16:17; Is 7:1-25). so that after him was none like him among all the kings of Judah-- Of course David and Solomon are excepted, they having had the sovereignty of the whole country. In the petty kingdom of Judah, Josiah alone had a similar testimony borne to him (2Ki 23:25). But even he was surpassed by Hezekiah, who set about a national reformation at the beginning of his reign, which Josiah did not. The pious character and the excellent course of Hezekiah was prompted, among other secondary influences, by a sense of the calamities his father's wicked career had brought on the country, as well as by the counsels of Isaiah.


<hi type="bold">7-8. he rebelled against the king of Assyria--</hi>that is, the yearly tribute his father had stipulated to pay, he, with imprudent haste, withdrew. Pursuing the policy of a truly theocratic sovereign, he was, through the divine blessing which rested on his government, raised to a position of great public and national strength. Shalmaneser had withdrawn from Palestine, being engaged perhaps in a war with Tyre, or probably he was dead. Assuming, consequently, that full independent sovereignty which God had settled on the house of David, he both shook off the Assyrian yoke, and, by an energetic movement against the Philistines, recovered from that people the territory which they had taken from his father Ahaz (<reference osisRef="2Chr.28.18">2Ch 28:18</reference>).

7-8. he rebelled against the king of Assyria-- that is, the yearly tribute his father had stipulated to pay, he, with imprudent haste, withdrew. Pursuing the policy of a truly theocratic sovereign, he was, through the divine blessing which rested on his government, raised to a position of great public and national strength. Shalmaneser had withdrawn from Palestine, being engaged perhaps in a war with Tyre, or probably he was dead. Assuming, consequently, that full independent sovereignty which God had settled on the house of David, he both shook off the Assyrian yoke, and, by an energetic movement against the Philistines, recovered from that people the territory which they had taken from his father Ahaz (2Ch 28:18).


<hi type="bold">13. Sennacherib--</hi>the son and successor of Shalmaneser.

<hi type="bold">all the fenced cities of Judah--</hi>not absolutely all of them; for, besides the capital, some strong fortresses held out against the invader (<reference osisRef="2Kgs.18.17">2Ki 18:17</reference>; <reference osisRef="2Kgs.19.8">2Ki 19:8</reference>). The following account of Sennacherib's invasion of Judah and the remarkable destruction of his army, is repeated almost verbatim in <reference osisRef="2Chr.32.1-2Chr.32.33">2Ch 32:1-33</reference> and <reference osisRef="Isa.36.1-Isa.37.38">Is 36:1-37:38</reference>. The expedition seems to have been directed against Egypt, the conquest of which was long a leading object of ambition with the Assyrian monarchs. But the invasion of Judah necessarily preceded, that country being the key to Egypt, the highway through which the conquerors from Upper Asia had to pass. Judah had also at this time formed a league of mutual defense with Egypt (<reference osisRef="2Kgs.18.24">2Ki 18:24</reference>). Moreover, it was now laid completely open by the transplantation of Israel to Assyria. Overrunning Palestine, Sennacherib laid siege to the fortress of Lachish, which lay seven Roman miles from Eleutheropolis, and therefore southwest of Jerusalem on the way to Egypt [Robinson]. Among the interesting illustrations of sacred history furnished by the recent Assyrian excavations, is a series of bas-reliefs, representing the siege of a town, which the inscription on the sculpture shows to be Lachish, and the figure of a king, whose name is given, on the same inscription, as Sennacherib. The legend, sculptured over the head of the king, runs thus: "Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish [Lakhisha], I give permission for its slaughter" [Nineveh and Babylon]. This minute confirmation of the truth of the Bible narrative is given not only by the name Lachish, which is contained in the inscription, but from the physiognomy of the captives brought before the king, which is unmistakably Jewish.

13. Sennacherib-- the son and successor of Shalmaneser. all the fenced cities of Judah-- not absolutely all of them; for, besides the capital, some strong fortresses held out against the invader (2Ki 18:17; 2Ki 19:8). The following account of Sennacherib's invasion of Judah and the remarkable destruction of his army, is repeated almost verbatim in 2Ch 32:1-33 and Is 36:1-37:38. The expedition seems to have been directed against Egypt, the conquest of which was long a leading object of ambition with the Assyrian monarchs. But the invasion of Judah necessarily preceded, that country being the key to Egypt, the highway through which the conquerors from Upper Asia had to pass. Judah had also at this time formed a league of mutual defense with Egypt (2Ki 18:24). Moreover, it was now laid completely open by the transplantation of Israel to Assyria. Overrunning Palestine, Sennacherib laid siege to the fortress of Lachish, which lay seven Roman miles from Eleutheropolis, and therefore southwest of Jerusalem on the way to Egypt [Robinson]. Among the interesting illustrations of sacred history furnished by the recent Assyrian excavations, is a series of bas-reliefs, representing the siege of a town, which the inscription on the sculpture shows to be Lachish, and the figure of a king, whose name is given, on the same inscription, as Sennacherib. The legend, sculptured over the head of the king, runs thus: "Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish [Lakhisha], I give permission for its slaughter" [Nineveh and Babylon]. This minute confirmation of the truth of the Bible narrative is given not only by the name Lachish, which is contained in the inscription, but from the physiognomy of the captives brought before the king, which is unmistakably Jewish.


<hi type="bold">14-16. Hezekiah ... sent to Lachish, saying, ... that which thou puttest on me will I bear--</hi>Disappointed in his expectations of aid from Egypt, and feeling himself unable to resist so mighty a conqueror who was menacing Jerusalem itself, Hezekiah made his submission. The payment of 300 talents of silver, and 30 talents of gold--£351,000--brought a temporary respite; but, in raising the imposed tribute, he was obliged not only to drain all the treasures of the palace and the temple, but even to strip the doors and pillars of the sacred edifice of the gold that adorned them.

 <reference osisRef="2Kgs.18.17-2Kgs.18.37">2Ki 18:17-37</reference>. Sennacherib Besieges Jerusalem.

14-16. Hezekiah... sent to Lachish, saying,... that which thou puttest on me will I bear-- Disappointed in his expectations of aid from Egypt, and feeling himself unable to resist so mighty a conqueror who was menacing Jerusalem itself, Hezekiah made his submission. The payment of 300 talents of silver, and 30 talents of gold--£351,000--brought a temporary respite; but, in raising the imposed tribute, he was obliged not only to drain all the treasures of the palace and the temple, but even to strip the doors and pillars of the sacred edifice of the gold that adorned them. 2Ki 18:17-37. Sennacherib Besieges Jerusalem.


<hi type="bold">17. king of Assyria sent Tartan--</hi>general (<reference osisRef="Isa.20.1">Is 20:1</reference>).

<hi type="bold">Rab-saris--</hi>chief of the eunuchs.

<hi type="bold">Rab-shakeh--</hi>chief cupbearer. These were the great officers employed in delivering Sennacherib's insulting message to Hezekiah. On the walls of the palace of Sennacherib, at Khorsabad, certain figures have been identified with the officers of that sovereign mentioned in Scripture. In particular, the figures, Rab-shakeh, Rab-saris, and Tartan, appear as full-length portraits of the persons holding those offices in the reign of Sennacherib. Probably they represent the very individuals sent on this embassy.

<hi type="bold">with a great host to Jerusalem--</hi>Engaged in a campaign of three years in Egypt, Sennacherib was forced by the king of Ethiopia to retreat, and discharging his rage against Jerusalem, he sent an immense army to summon it to surrender. (See on <reference osisRef="2Chr.32.30">2Ch 32:30</reference>).

<hi type="bold">the conduit of the upper pool--</hi>the conduit which went from the reservoir of the Upper Gihon (Birket et Mamilla) to the lower pool, the Birket es Sultan.

<hi type="bold">the highway of the fuller's field--</hi>the public road which passed by that district, which had been assigned them for carrying on their business without the city, on account of the unpleasant smell [Keil].

17. king of Assyria sent Tartan-- general (Is 20:1). Rab-saris-- chief of the eunuchs. Rab-shakeh-- chief cupbearer. These were the great officers employed in delivering Sennacherib's insulting message to Hezekiah. On the walls of the palace of Sennacherib, at Khorsabad, certain figures have been identified with the officers of that sovereign mentioned in Scripture. In particular, the figures, Rab-shakeh, Rab-saris, and Tartan, appear as full-length portraits of the persons holding those offices in the reign of Sennacherib. Probably they represent the very individuals sent on this embassy. with a great host to Jerusalem-- Engaged in a campaign of three years in Egypt, Sennacherib was forced by the king of Ethiopia to retreat, and discharging his rage against Jerusalem, he sent an immense army to summon it to surrender. (See on 2Ch 32:30). the conduit of the upper pool-- the conduit which went from the reservoir of the Upper Gihon (Birket et Mamilla) to the lower pool, the Birket es Sultan. the highway of the fuller's field-- the public road which passed by that district, which had been assigned them for carrying on their business without the city, on account of the unpleasant smell [Keil].


<hi type="bold">18. when they had called to the king--</hi>Hezekiah did not make a personal appearance, but commissioned his three principal ministers to meet the Assyrian deputies at a conference outside the city walls.

<hi type="bold">Eliakim--</hi>lately promoted to be master of the royal household (<reference osisRef="Isa.22.20">Is 22:20</reference>).

<hi type="bold">Shebna--</hi>removed for his pride and presumption (<reference osisRef="Isa.22.15">Is 22:15</reference>) from that office, though still royal secretary.

<hi type="bold">Joah ... the recorder--</hi>that is, the keeper of the chronicles, an important office in Eastern countries.

18. when they had called to the king-- Hezekiah did not make a personal appearance, but commissioned his three principal ministers to meet the Assyrian deputies at a conference outside the city walls. Eliakim-- lately promoted to be master of the royal household (Is 22:20). Shebna-- removed for his pride and presumption (Is 22:15) from that office, though still royal secretary. Joah... the recorder-- that is, the keeper of the chronicles, an important office in Eastern countries.


<hi type="bold">19. Rab-shakeh said--</hi>The insolent tone he assumed appears surprising. But this boasting [2Ki 18:19-25], both as to matter and manner, his highly colored picture of his master's powers and resources, and the impossibility of Hezekiah making any effective resistance, heightened by all the arguments and figures which an Oriental imagination could suggest, has been paralleled in all, except the blasphemy, by other messages of defiance sent on similar occasions in the history of the East.

19. Rab-shakeh said-- The insolent tone he assumed appears surprising. But this boasting [2Ki 18:19-25], both as to matter and manner, his highly colored picture of his master's powers and resources, and the impossibility of Hezekiah making any effective resistance, heightened by all the arguments and figures which an Oriental imagination could suggest, has been paralleled in all, except the blasphemy, by other messages of defiance sent on similar occasions in the history of the East.


<hi type="bold">27. that they may eat, &c.--</hi>This was designed to show the dreadful extremities to which, in the threatened siege, the people of Jerusalem would be reduced. <chapter eID="2Kgs.18"/>

27. that they may eat, &c.-- This was designed to show the dreadful extremities to which, in the threatened siege, the people of Jerusalem would be reduced.


<title type="x-s2">CHAPTER 19</title>
 <reference osisRef="2Kgs.19.1-2Kgs.19.5">2Ki 19:1-5</reference>. Hezekiah in Deep Affliction.

<hi type="bold">1-3. when king Hezekiah heard it, he rent his clothes--</hi>The rending of his clothes was a mode of expressing horror at the daring blasphemy--the assumption of sackcloth a sign of his mental distress--his entrance into the temple to pray the refuge of a pious man in affliction--and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of His honor and supremacy to all heathen gods.

CHAPTER 19 2Ki 19:1-5. Hezekiah in Deep Affliction. 1-3. when king Hezekiah heard it, he rent his clothes-- The rending of his clothes was a mode of expressing horror at the daring blasphemy--the assumption of sackcloth a sign of his mental distress--his entrance into the temple to pray the refuge of a pious man in affliction--and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of His honor and supremacy to all heathen gods.


<hi type="bold">4. the living God--</hi>"The living God" is a most significant expression taken in connection with the senseless deities that Rab-shakeh boasted were unable to resist his master's victorious arms.

 <reference osisRef="2Kgs.19.6">2Ki 19:6</reference>, <reference osisRef="2Kgs.19.7">7</reference>. Comforted by Isaiah.

4. the living God-- "The living God" is a most significant expression taken in connection with the senseless deities that Rab-shakeh boasted were unable to resist his master's victorious arms. 2Ki 19:6, 7. Comforted by Isaiah.


<hi type="bold">6. Isaiah said ... Be not afraid--</hi>The prophet's answer was most cheering, as it held out the prospect of a speedy deliverance from the invader. The blast, the rumor, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars--namely, the alarm that hastened his retreat, the destruction that overtook his army, and the violent death that suddenly ended his career.

 <reference osisRef="2Kgs.19.8-2Kgs.19.13">2Ki 19:8-13</reference>. Sennacherib Sends a Blasphemous Letter to Hezekiah.

6. Isaiah said... Be not afraid-- The prophet's answer was most cheering, as it held out the prospect of a speedy deliverance from the invader. The blast, the rumor, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars--namely, the alarm that hastened his retreat, the destruction that overtook his army, and the violent death that suddenly ended his career. 2Ki 19:8-13. Sennacherib Sends a Blasphemous Letter to Hezekiah.


<hi type="bold">8. So Rab-shakeh ... found the king of Assyria warring against Libnah--</hi>Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighboring fortress of Libnah (<reference osisRef="Josh.10.29">Jos 10:29</reference>; compare <reference osisRef="Josh.10.31">Jos 10:31</reference>; <reference osisRef="Josh.15.42">15:42</reference>), where the chief-cup-bearer reported the execution of his mission.

8. So Rab-shakeh... found the king of Assyria warring against Libnah-- Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighboring fortress of Libnah (Jos 10:29; compare Jos 10:31; 15:42), where the chief-cup-bearer reported the execution of his mission.


<hi type="bold">9-13. when he heard say of Tirhakah ..., Behold, he is come out to fight against thee, &c.--</hi>This was the "rumor" to which Isaiah referred [2Ki 19:7]. Tirhakah reigned in Upper Egypt, while So (or Sabaco) ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving war captives, are still seen in the Egyptian temple of Medinet Abou. This was the expected succor which was sneered at by Rab-shakeh as "a bruised reed" (<reference osisRef="2Kgs.18.21">2Ki 18:21</reference>). Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumor of Tirhakah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an immediate surrender of his capital. This letter, couched in the same vaunting and imperious style as the speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah and showing him the utter hopelessness of all attempts at resistance.

 <reference osisRef="2Kgs.19.14-2Kgs.19.34">2Ki 19:14-34</reference>. Hezekiah's Prayer.

9-13. when he heard say of Tirhakah..., Behold, he is come out to fight against thee, &c.-- This was the "rumor" to which Isaiah referred [2Ki 19:7]. Tirhakah reigned in Upper Egypt, while So (or Sabaco) ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving war captives, are still seen in the Egyptian temple of Medinet Abou. This was the expected succor which was sneered at by Rab-shakeh as "a bruised reed" (2Ki 18:21). Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumor of Tirhakah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an immediate surrender of his capital. This letter, couched in the same vaunting and imperious style as the speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah and showing him the utter hopelessness of all attempts at resistance. 2Ki 19:14-34. Hezekiah's Prayer.


<hi type="bold">14-19. Hezekiah received the letter ... and went up into the house of the Lord--</hi>Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty--so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames--because their tutelary deities were no gods; and the object for which he supplicated the divine interposition--that all the kingdoms of the earth might know that the Lord was the only God--this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.

14-19. Hezekiah received the letter... and went up into the house of the Lord-- Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty--so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames--because their tutelary deities were no gods; and the object for which he supplicated the divine interposition--that all the kingdoms of the earth might know that the Lord was the only God--this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.


<hi type="bold">20. Then Isaiah ... sent--</hi>A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The prophetic message consisted of three different portions:--First, Sennacherib is apostrophized (<reference osisRef="2Kgs.19.21-2Kgs.19.28">2Ki 19:21-28</reference>) in a highly poetical strain, admirably descriptive of the turgid vanity, haughty pretensions, and presumptuous impiety of the Assyrian despot. Secondly, Hezekiah is addressed (<reference osisRef="2Kgs.19.29-2Kgs.19.31">2Ki 19:29-31</reference>), and a sign is given him of the promised deliverance--namely, that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but in the third year the people would be in circumstances to till their fields and vineyards and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced (<reference osisRef="2Kgs.19.32-2Kgs.19.34">2Ki 19:32-34</reference>).

20. Then Isaiah... sent-- A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The prophetic message consisted of three different portions:--First, Sennacherib is apostrophized (2Ki 19:21-28) in a highly poetical strain, admirably descriptive of the turgid vanity, haughty pretensions, and presumptuous impiety of the Assyrian despot. Secondly, Hezekiah is addressed (2Ki 19:29-31), and a sign is given him of the promised deliverance--namely, that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but in the third year the people would be in circumstances to till their fields and vineyards and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced (2Ki 19:32-34).


<hi type="bold">33. shall not come into this city--</hi>nor approach near enough to shoot an arrow, not even from the most powerful engine which throws missiles to the greatest distance, nor shall he occupy any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtopping the city walls, whence he may see and command the interior of the city. None of these, which were the principal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though the army under Rab-shakeh marched towards Jerusalem and encamped at a little distance with a view to blockade it, they delayed laying siege to it, probably waiting till the king, having taken Lachish and Libnah, should bring up his detachment, that with all the combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighboring countries (<reference osisRef="Isa.10.7">Is 10:7</reference>), that nothing but a divine interposition could have saved Jerusalem. It might be supposed that the powerful monarch who overran Palestine and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of which has recently been made into English, and, in his remarks upon it, Colonel Rawlinson says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of the campaign are, indeed, on the whole, strikingly illustrative of each other [Outlines of Assyrian History].

 <reference osisRef="2Kgs.19.35">2Ki 19:35</reference>, <reference osisRef="2Kgs.19.36">36</reference>. An Angel Destroys the Assyrians.

33. shall not come into this city-- nor approach near enough to shoot an arrow, not even from the most powerful engine which throws missiles to the greatest distance, nor shall he occupy any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtopping the city walls, whence he may see and command the interior of the city. None of these, which were the principal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though the army under Rab-shakeh marched towards Jerusalem and encamped at a little distance with a view to blockade it, they delayed laying siege to it, probably waiting till the king, having taken Lachish and Libnah, should bring up his detachment, that with all the combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighboring countries (Is 10:7), that nothing but a divine interposition could have saved Jerusalem. It might be supposed that the powerful monarch who overran Palestine and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of which has recently been made into English, and, in his remarks upon it, Colonel Rawlinson says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of the campaign are, indeed, on the whole, strikingly illustrative of each other [Outlines of Assyrian History]. 2Ki 19:35, 36. An Angel Destroys the Assyrians.


<hi type="bold">35. in the morning ... they were all dead corpses--</hi>It was the miraculous interposition of the Almighty that defended Jerusalem. As to the secondary agent employed in the destruction of the Assyrian army, it is most probable that it was effected by a hot south wind, the simoon, such as to this day often envelops and destroys whole caravans. This conjecture is supported by <reference osisRef="2Kgs.19.7">2Ki 19:7</reference> and <reference osisRef="Jer.51.1">Jr 51:1</reference>. The destruction was during the night; the officers and soldiers, being in full security, were negligent; their discipline was relaxed; the camp guards were not alert, or perhaps they themselves were the first taken off, and those who slept, not wrapped up, imbibed the poison plentifully. If this had been an evening of dissolute mirth (no uncommon thing in a camp), their joy (perhaps for a victory), or "the first night of their attacking the city," says Josephus, became, by its effects, one means of their destruction [Calmet, Fragments].

35. in the morning... they were all dead corpses-- It was the miraculous interposition of the Almighty that defended Jerusalem. As to the secondary agent employed in the destruction of the Assyrian army, it is most probable that it was effected by a hot south wind, the simoon, such as to this day often envelops and destroys whole caravans. This conjecture is supported by 2Ki 19:7 and Jr 51:1. The destruction was during the night; the officers and soldiers, being in full security, were negligent; their discipline was relaxed; the camp guards were not alert, or perhaps they themselves were the first taken off, and those who slept, not wrapped up, imbibed the poison plentifully. If this had been an evening of dissolute mirth (no uncommon thing in a camp), their joy (perhaps for a victory), or "the first night of their attacking the city," says Josephus, became, by its effects, one means of their destruction [Calmet, Fragments].


<hi type="bold">36. So Sennacherib king of Assyria ... went and returned--</hi>the same way as he came (<reference osisRef="2Kgs.19.33">2Ki 19:33</reference>). The route is described (<reference osisRef="Isa.10.28-Isa.10.32">Is 10:28-32</reference>). The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb). On the perpendicular face of the limestone rock, at different heights, are seen slabs with Assyrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord.

<hi type="bold">dwelt at Nineveh--</hi>This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture.

 <reference osisRef="2Kgs.19.37">2Ki 19:37</reference>. Sennacherib Slain.

36. So Sennacherib king of Assyria... went and returned-- the same way as he came (2Ki 19:33). The route is described (Is 10:28-32). The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb). On the perpendicular face of the limestone rock, at different heights, are seen slabs with Assyrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord. dwelt at Nineveh-- This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture. 2Ki 19:37. Sennacherib Slain.


<hi type="bold">37. as he was worshipping in the house of Nisroch--</hi>Assarae, or Asshur, the head of the Assyrian Pantheon, represented not as a vulture-headed figure (that is now ascertained to be a priest), but as a winged figure in a circle, which was the guardian deity of Assyria. The king is represented on the monuments standing or kneeling beneath this figure, his hand raised in sign of prayer or adoration.

<hi type="bold">his sons smote him with the sword--</hi>Sennacherib's temper, exasperated probably by his reverses, displayed itself in the most savage cruelty and intolerable tyranny over his subjects and slaves, till at length he was assassinated by his two sons, whom, it is said, he intended to sacrifice to pacify the gods and dispose them to grant him a return of prosperity. The parricides taking flight into Armenia, a third son, Esar-haddon, ascended the throne. <chapter eID="2Kgs.19"/>

37. as he was worshipping in the house of Nisroch-- Assarae, or Asshur, the head of the Assyrian Pantheon, represented not as a vulture-headed figure (that is now ascertained to be a priest), but as a winged figure in a circle, which was the guardian deity of Assyria. The king is represented on the monuments standing or kneeling beneath this figure, his hand raised in sign of prayer or adoration. his sons smote him with the sword-- Sennacherib's temper, exasperated probably by his reverses, displayed itself in the most savage cruelty and intolerable tyranny over his subjects and slaves, till at length he was assassinated by his two sons, whom, it is said, he intended to sacrifice to pacify the gods and dispose them to grant him a return of prosperity. The parricides taking flight into Armenia, a third son, Esar-haddon, ascended the throne.


<title type="x-s2">CHAPTER 20</title>
 <reference osisRef="2Kgs.20.1-2Kgs.20.7">2Ki 20:1-7</reference>. Hezekiah's Life Lengthened.

<hi type="bold">1. In those days was Hezekiah sick--</hi>As his reign lasted twenty-nine years (<reference osisRef="2Kgs.18.2">2Ki 18:2</reference>), and his kingdom was invaded in the fourteenth (<reference osisRef="2Kgs.18.13">2Ki 18:13</reference>), it is evident that this sudden and severe illness must have occurred in the very year of the Syrian invasion. Between the threatened attack and the actual appearance of the enemy, this incident in Hezekiah's history must have taken place. But according to the usage of the sacred historian, the story of Sennacherib is completed before entering on what was personal to the king of Judah (see also <reference osisRef="Isa.37.36-Isa.38.1">Is 37:36-38:1</reference>).

<hi type="bold">Set thine house in order--</hi>Isaiah, being of the blood royal, might have access to the king's private house. But since the prophet was commissioned to make this announcement, the message must be considered as referring to matters of higher importance than the settlement of the king's domestic and private affairs. It must have related chiefly to the state of his kingdom, he having not as yet any son (compare <reference osisRef="2Kgs.20.6">2Ki 20:6</reference> with <reference osisRef="2Kgs.21.1">2Ki 21:1</reference>).

<hi type="bold">for thou shall die, and not live--</hi>The disease was of a malignant character and would be mortal in its effects, unless the healing power of God should miraculously interpose.

CHAPTER 20 2Ki 20:1-7. Hezekiah's Life Lengthened. 1. In those days was Hezekiah sick-- As his reign lasted twenty-nine years (2Ki 18:2), and his kingdom was invaded in the fourteenth (2Ki 18:13), it is evident that this sudden and severe illness must have occurred in the very year of the Syrian invasion. Between the threatened attack and the actual appearance of the enemy, this incident in Hezekiah's history must have taken place. But according to the usage of the sacred historian, the story of Sennacherib is completed before entering on what was personal to the king of Judah (see also Is 37:36-38:1). Set thine house in order-- Isaiah, being of the blood royal, might have access to the king's private house. But since the prophet was commissioned to make this announcement, the message must be considered as referring to matters of higher importance than the settlement of the king's domestic and private affairs. It must have related chiefly to the state of his kingdom, he having not as yet any son (compare 2Ki 20:6 with 2Ki 21:1). for thou shall die, and not live-- The disease was of a malignant character and would be mortal in its effects, unless the healing power of God should miraculously interpose.


<hi type="bold">2. he turned his face to the wall--</hi>not like Ahab (<reference osisRef="1Kgs.21.4">1Ki 21:4</reference>), in fretful discontent, but in order to secure a better opportunity for prayer.

2. he turned his face to the wall-- not like Ahab (1Ki 21:4), in fretful discontent, but in order to secure a better opportunity for prayer.


<hi type="bold">3. remember now how I have walked before thee, &c.--</hi>The course of Hezekiah's thoughts was evidently directed to the promise made to David and his successors on the throne (<reference osisRef="1Kgs.8.25">1Ki 8:25</reference>). He had kept the conditions as faithfully as human infirmity admitted; and as he had been all along free from any of those great crimes by which, through the judgment of God, human life was often suddenly cut short, his great grief might arise partly from the love of life, partly from the obscurity of the Mosaic dispensation, where life and immortality had not been fully brought to light, and partly from his plans for the reformation of his kingdom being frustrated by his death. He pleaded the fulfilment of the promise.

3. remember now how I have walked before thee, &c.-- The course of Hezekiah's thoughts was evidently directed to the promise made to David and his successors on the throne (1Ki 8:25). He had kept the conditions as faithfully as human infirmity admitted; and as he had been all along free from any of those great crimes by which, through the judgment of God, human life was often suddenly cut short, his great grief might arise partly from the love of life, partly from the obscurity of the Mosaic dispensation, where life and immortality had not been fully brought to light, and partly from his plans for the reformation of his kingdom being frustrated by his death. He pleaded the fulfilment of the promise.


<hi type="bold">4. afore Isaiah was gone out into the middle court--</hi>of the royal castle.

4. afore Isaiah was gone out into the middle court-- of the royal castle.


<hi type="bold">5. Thus saith ... the God of David thy father--</hi>An immediate answer was given to his prayer, containing an assurance that the Lord was mindful of His promise to David and would accomplish it in Hezekiah's experience, both by the prolongation of his life, and his deliverance from the Assyrians.

<hi type="bold">on the third day--</hi>The perfect recovery from a dangerous sickness, within so short a time, shows the miraculous character of the cure (see his thanksgiving song, <reference osisRef="Isa.38.9">Is 38:9</reference>). The disease cannot be ascertained; but the text gives no hint that the plague was raging then in Jerusalem; and although Arab physicians apply a cataplasm of figs to plague-boils, they also do so in other cases, as figs are considered useful in ripening and soothing inflammatory ulcers.

 <reference osisRef="2Kgs.20.8-2Kgs.20.20">2Ki 20:8-20</reference>. The Sun Goes Ten Degrees Backward.

5. Thus saith... the God of David thy father-- An immediate answer was given to his prayer, containing an assurance that the Lord was mindful of His promise to David and would accomplish it in Hezekiah's experience, both by the prolongation of his life, and his deliverance from the Assyrians. on the third day-- The perfect recovery from a dangerous sickness, within so short a time, shows the miraculous character of the cure (see his thanksgiving song, Is 38:9). The disease cannot be ascertained; but the text gives no hint that the plague was raging then in Jerusalem; and although Arab physicians apply a cataplasm of figs to plague-boils, they also do so in other cases, as figs are considered useful in ripening and soothing inflammatory ulcers. 2Ki 20:8-20. The Sun Goes Ten Degrees Backward.


<hi type="bold">8-11. Hezekiah said unto Isaiah, What will be the sign that the Lord shall heal me--</hi>His recovery in the course of nature was so unlooked for, that the king asked for some token to justify his reliance on the truth of the prophet's communication; and the sign he specified was granted to him. The shadow of the sun went back upon the dial of Ahaz the ten degrees it had gone down. Various conjectures have been formed as to this dial. The word in the original is "degrees," or "steps," and hence many commentators have supposed that it was a stair, so artfully contrived, that the shadows on the steps indicated the hours and course of the sun. But it is more probable that it was a proper instrument, and, from the Hebrews having no term to designate it, that it was one of the foreign novelties imported from Babylon by Ahaz. It seems to have been of such magnitude, and so placed in the court, that Isaiah could point to it, and the king see it, from his chamber. The retrogression of the sun's shadow on the dial was miraculously accomplished by the omnipotent power of God; but the phenomenon was temporary, local, confined to the notice, and intended for the satisfaction, only of Hezekiah and his court.

8-11. Hezekiah said unto Isaiah, What will be the sign that the Lord shall heal me-- His recovery in the course of nature was so unlooked for, that the king asked for some token to justify his reliance on the truth of the prophet's communication; and the sign he specified was granted to him. The shadow of the sun went back upon the dial of Ahaz the ten degrees it had gone down. Various conjectures have been formed as to this dial. The word in the original is "degrees," or "steps," and hence many commentators have supposed that it was a stair, so artfully contrived, that the shadows on the steps indicated the hours and course of the sun. But it is more probable that it was a proper instrument, and, from the Hebrews having no term to designate it, that it was one of the foreign novelties imported from Babylon by Ahaz. It seems to have been of such magnitude, and so placed in the court, that Isaiah could point to it, and the king see it, from his chamber. The retrogression of the sun's shadow on the dial was miraculously accomplished by the omnipotent power of God; but the phenomenon was temporary, local, confined to the notice, and intended for the satisfaction, only of Hezekiah and his court.


<hi type="bold">12-19. Berodach-baladan--</hi>(<reference osisRef="Isa.39.1">Is 39:1</reference>), the first king of Babylon mentioned in sacred history; formerly its rulers were viceroys of the Assyrian monarchs. This individual threw off the yoke, and asserting his independence, made with varying success, a long and obstinate resistance [Rawlinson, Outlines]. The message of congratulation to Hezekiah, was, in all likelihood, accompanied with proposals for a defensive alliance against their common Assyrian enemy. The king of Judah, flattered with this honor, showed the ambassadors all his treasures, his armory and warlike stores; and his motive for this was evidently that the Babylonian deputies might be the more induced to prize his friendship.

12-19. Berodach-baladan-- (Is 39:1), the first king of Babylon mentioned in sacred history; formerly its rulers were viceroys of the Assyrian monarchs. This individual threw off the yoke, and asserting his independence, made with varying success, a long and obstinate resistance [Rawlinson, Outlines]. The message of congratulation to Hezekiah, was, in all likelihood, accompanied with proposals for a defensive alliance against their common Assyrian enemy. The king of Judah, flattered with this honor, showed the ambassadors all his treasures, his armory and warlike stores; and his motive for this was evidently that the Babylonian deputies might be the more induced to prize his friendship.


<hi type="bold">20. pool and a conduit--</hi>(See on <reference osisRef="2Chr.32.30">2Ch 32:30</reference>). <chapter eID="2Kgs.20"/>

20. pool and a conduit-- (See on 2Ch 32:30).


<title type="x-s2">CHAPTER 21</title>
 <reference osisRef="2Kgs.21.1-2Kgs.21.18">2Ki 21:1-18</reference>. Manasseh's Wicked Reign, and Great Idolatry.

<hi type="bold">1-3. Manasseh was twelve years old when he began to reign--</hi>He must have been born three years after his father's recovery; and his minority, spent under the influence of guardians who were hostile to the religious principles and reforming policy of his father, may account in part for the anti-theocratic principles of his reign. The work of religious reformation which Hezekiah had zealously carried on was but partially accomplished. There was little appearance of its influence on the heart and manners of the people at large. On the contrary, the true fear of God had vanished from the mass of the people; corruption and vice increased, and were openly practised (<reference osisRef="Isa.28.7">Is 28:7</reference>, &c.) by the degenerate leaders, who, having got the young prince Manasseh into their power, directed his education, trained him up in their views, and seduced him into the open patronage of idolatry. Hence, when he became sovereign, he introduced the worship of idols, the restoration of high places, and the erection of altars or pillars to Baal, and the placing, in the temple of God itself, a graven image of Asherah, the sacred or symbolic tree, which represented "all the host of heaven." This was not idolatry, but pure star-worship, of Chaldaic and Assyrian origin [Keil]. The sun, as among the Persians, had chariots and horses consecrated to it (<reference osisRef="2Kgs.23.11">2Ki 23:11</reference>); and incense was offered to the stars on the housetops (<reference osisRef="2Kgs.23.12">2Ki 23:12</reference>; <reference osisRef="2Chr.33.5">2Ch 33:5</reference>; <reference osisRef="Jer.19.13">Jr 19:13</reference>; <reference osisRef="Zeph.1.5">Zep 1:5</reference>), and in the temple area with the face turned toward the sunrise (<reference osisRef="Ezek.8.16">Eze 8:16</reference>).

CHAPTER 21 2Ki 21:1-18. Manasseh's Wicked Reign, and Great Idolatry. 1-3. Manasseh was twelve years old when he began to reign-- He must have been born three years after his father's recovery; and his minority, spent under the influence of guardians who were hostile to the religious principles and reforming policy of his father, may account in part for the anti-theocratic principles of his reign. The work of religious reformation which Hezekiah had zealously carried on was but partially accomplished. There was little appearance of its influence on the heart and manners of the people at large. On the contrary, the true fear of God had vanished from the mass of the people; corruption and vice increased, and were openly practised (Is 28:7, &c.) by the degenerate leaders, who, having got the young prince Manasseh into their power, directed his education, trained him up in their views, and seduced him into the open patronage of idolatry. Hence, when he became sovereign, he introduced the worship of idols, the restoration of high places, and the erection of altars or pillars to Baal, and the placing, in the temple of God itself, a graven image of Asherah, the sacred or symbolic tree, which represented "all the host of heaven." This was not idolatry, but pure star-worship, of Chaldaic and Assyrian origin [Keil]. The sun, as among the Persians, had chariots and horses consecrated to it (2Ki 23:11); and incense was offered to the stars on the housetops (2Ki 23:12; 2Ch 33:5; Jr 19:13; Zep 1:5), and in the temple area with the face turned toward the sunrise (Eze 8:16).


<hi type="bold">5. the two courts of the house of the Lord--</hi>the court of the priests, and the large court of the people.

5. the two courts of the house of the Lord-- the court of the priests, and the large court of the people.


<hi type="bold">6. made his son pass through the fire--</hi>(See on <reference osisRef="2Kgs.16.3">2Ki 16:3</reference>).

<hi type="bold">observed times--</hi>from an observation of the clouds.

<hi type="bold">used enchantments--</hi>jugglery and spells.

<hi type="bold">dealt with familiar spirits--</hi>Septuagint, "ventriloquists," who pretended to ask counsel of a familiar spirit and gave the response received from him to others.

<hi type="bold">and wizards--</hi>wise or knowing ones, who pretended to reveal secrets, to recover things lost and hidden treasure, and to interpret dreams. A great influx of these impostors had, at various times, poured from Chaldea into the land of Israel to pursue their gainful occupations, especially during the reigns of the latter kings; and Manasseh was not only their liberal patron, but zealous to appear himself an adept in the arts. He raised them to be an influential class at his court, as they were in that of Assyria and Babylon, where nothing was done till they had ascertained the lucky hour and were promised a happy issue.

6. made his son pass through the fire-- (See on 2Ki 16:3). observed times-- from an observation of the clouds. used enchantments-- jugglery and spells. dealt with familiar spirits-- Septuagint, "ventriloquists," who pretended to ask counsel of a familiar spirit and gave the response received from him to others. and wizards-- wise or knowing ones, who pretended to reveal secrets, to recover things lost and hidden treasure, and to interpret dreams. A great influx of these impostors had, at various times, poured from Chaldea into the land of Israel to pursue their gainful occupations, especially during the reigns of the latter kings; and Manasseh was not only their liberal patron, but zealous to appear himself an adept in the arts. He raised them to be an influential class at his court, as they were in that of Assyria and Babylon, where nothing was done till they had ascertained the lucky hour and were promised a happy issue.


<hi type="bold">7. And he set a graven image--</hi>The placing of the Asherah within the precincts of the temple, which was dedicated to the worship of the true God, is dwelt upon as the most aggravated outrage of the royal idolater.

7. And he set a graven image-- The placing of the Asherah within the precincts of the temple, which was dedicated to the worship of the true God, is dwelt upon as the most aggravated outrage of the royal idolater.


<hi type="bold">8. Neither will I make the feet of Israel move ... out of the land which I gave their fathers--</hi>alluding to the promise (<reference osisRef="2Sam.7.10">2Sa 7:10</reference>).

<hi type="bold">only if they will observe, &c.--</hi>This condition was expressed from the first plantation of Israel in Canaan. But that people not only did not keep it, but through the pernicious influence of Manasseh, were seduced into greater excesses of idolatrous corruption than even the original Canaanites.

8. Neither will I make the feet of Israel move... out of the land which I gave their fathers-- alluding to the promise (2Sa 7:10). only if they will observe, &c.-- This condition was expressed from the first plantation of Israel in Canaan. But that people not only did not keep it, but through the pernicious influence of Manasseh, were seduced into greater excesses of idolatrous corruption than even the original Canaanites.


<hi type="bold">10-17. And the Lord spake by his servants the prophets--</hi>These were Hosea, Joel, Nahum, Habakkuk, and Isaiah. Their counsels, admonitions, and prophetic warnings, were put on record in the national chronicles (<reference osisRef="2Chr.33.18">2Ch 33:18</reference>) and now form part of the sacred canon.

10-17. And the Lord spake by his servants the prophets-- These were Hosea, Joel, Nahum, Habakkuk, and Isaiah. Their counsels, admonitions, and prophetic warnings, were put on record in the national chronicles (2Ch 33:18) and now form part of the sacred canon.


<hi type="bold">19-24. Amon was twenty and two years old when he began to reign--</hi>This prince continued the idolatrous policy of his father; and, after an inglorious reign of two years, he was massacred by some of his own domestics. The people slew the regicide conspirators and placed his son Josiah on the throne. <chapter eID="2Kgs.21"/>

19-24. Amon was twenty and two years old when he began to reign-- This prince continued the idolatrous policy of his father; and, after an inglorious reign of two years, he was massacred by some of his own domestics. The people slew the regicide conspirators and placed his son Josiah on the throne.


<title type="x-s2">CHAPTER 22</title>
 <reference osisRef="2Kgs.22.1">2Ki 22:1</reference>, 2. Josiah's Good Reign.

<hi type="bold">1-2. Josiah was eight years old when he began to reign--</hi>Happier than his grandfather Manasseh, he seems to have fallen during his minority under the care of better guardians, who trained him in the principles and practice of piety; and so strongly had his young affections been enlisted on the side of true and undefiled religion, that he continued to adhere all his life, with undeviating perseverance, to the cause of God and righteousness.

 <reference osisRef="2Kgs.22.3-2Kgs.22.7">2Ki 22:3-7</reference>. He Provides for the Repair of the Temple.

CHAPTER 22 2Ki 22:1, 2. Josiah's Good Reign. 1-2. Josiah was eight years old when he began to reign-- Happier than his grandfather Manasseh, he seems to have fallen during his minority under the care of better guardians, who trained him in the principles and practice of piety; and so strongly had his young affections been enlisted on the side of true and undefiled religion, that he continued to adhere all his life, with undeviating perseverance, to the cause of God and righteousness. 2Ki 22:3-7. He Provides for the Repair of the Temple.


<hi type="bold">3-4. in the eighteenth year of king Josiah--</hi>Previous to this period, he had commenced the work of national reformation. The preliminary steps had been already taken; not only the builders were employed, but money had been brought by all the people and received by the Levites at the door, and various other preparations had been made. But the course of this narrative turns on one interesting incident which happened in the eighteenth year of Josiah's reign, and hence that date is specified. In fact the whole land was thoroughly purified from every object and all traces of idolatry. The king now addressed himself to the repair and embellishment of the temple and gave directions to Hilkiah the high priest to take a general survey, in order to ascertain what was necessary to be done (see on <reference osisRef="2Chr.34.8-2Chr.34.15">2Ch 34:8-15</reference>).

 <reference osisRef="2Kgs.22.8-2Kgs.22.15">2Ki 22:8-15</reference>. Hilkiah Finds the Book of the Law.

3-4. in the eighteenth year of king Josiah-- Previous to this period, he had commenced the work of national reformation. The preliminary steps had been already taken; not only the builders were employed, but money had been brought by all the people and received by the Levites at the door, and various other preparations had been made. But the course of this narrative turns on one interesting incident which happened in the eighteenth year of Josiah's reign, and hence that date is specified. In fact the whole land was thoroughly purified from every object and all traces of idolatry. The king now addressed himself to the repair and embellishment of the temple and gave directions to Hilkiah the high priest to take a general survey, in order to ascertain what was necessary to be done (see on 2Ch 34:8-15). 2Ki 22:8-15. Hilkiah Finds the Book of the Law.


<hi type="bold">8-11. Hilkiah said ... I have found the book of the law in the house of the Lord, &c.--</hi>that is, the law of Moses, the Pentateuch. It was the temple copy which, had been laid (<reference osisRef="Deut.31.25">De 31:25</reference>, <reference osisRef="Deut.31.26">26</reference>) beside the ark in the most holy place. During the ungodly reigns of Manasseh and Amon--or perhaps under Ahaz, when the temple itself had been profaned by idols, and the ark also (<reference osisRef="2Chr.35.3">2Ch 35:3</reference>) removed from its site; it was somehow lost, and was now found again during the repair of the temple [Keil]. Delivered by Hilkiah the discoverer to Shaphan the scribe [2Ki 22:8], it was by the latter shown and read to the king. It is thought, with great probability, that the passage read to the king, and by which the royal mind was so greatly excited, was a portion of Deuteronomy, the twenty-eighth, twenty-ninth, and thirtieth chapters, in which is recorded a renewal of the national covenant, and an enumeration of the terrible threats and curses denounced against all who violated the law, whether prince or people. The impressions of grief and terror which the reading produced on the mind of Josiah have seemed to many unaccountable. But, as it is certain from the extensive and familiar knowledge displayed by the prophets, that there were numbers of other copies in popular circulation, the king must have known its sacred contents in some degree. But he might have been a stranger to the passage read him, or the reading of it might, in the peculiar circumstances, have found a way to his heart in a manner that he never felt before. His strong faith in the divine word, and his painful consciousness that the woeful and long-continued apostasies of the nation had exposed them to the infliction of the judgments denounced, must have come with overwhelming force on the heart of so pious a prince.

8-11. Hilkiah said... I have found the book of the law in the house of the Lord, &c.-- that is, the law of Moses, the Pentateuch. It was the temple copy which, had been laid (De 31:25, 26) beside the ark in the most holy place. During the ungodly reigns of Manasseh and Amon--or perhaps under Ahaz, when the temple itself had been profaned by idols, and the ark also (2Ch 35:3) removed from its site; it was somehow lost, and was now found again during the repair of the temple [Keil]. Delivered by Hilkiah the discoverer to Shaphan the scribe [2Ki 22:8], it was by the latter shown and read to the king. It is thought, with great probability, that the passage read to the king, and by which the royal mind was so greatly excited, was a portion of Deuteronomy, the twenty-eighth, twenty-ninth, and thirtieth chapters, in which is recorded a renewal of the national covenant, and an enumeration of the terrible threats and curses denounced against all who violated the law, whether prince or people. The impressions of grief and terror which the reading produced on the mind of Josiah have seemed to many unaccountable. But, as it is certain from the extensive and familiar knowledge displayed by the prophets, that there were numbers of other copies in popular circulation, the king must have known its sacred contents in some degree. But he might have been a stranger to the passage read him, or the reading of it might, in the peculiar circumstances, have found a way to his heart in a manner that he never felt before. His strong faith in the divine word, and his painful consciousness that the woeful and long-continued apostasies of the nation had exposed them to the infliction of the judgments denounced, must have come with overwhelming force on the heart of so pious a prince.


<hi type="bold">12-15. the king commanded ... Go, inquire of the Lord for me, &c.--</hi>The agitated feelings of the king prompted him to ask immediate counsel how to avert those curses under which his kingdom lay; and forthwith a deputation of his principal officers was sent to one endowed with the prophetic spirit.

<hi type="bold">Ahikam--</hi>a friend of Jeremiah (<reference osisRef="Jer.26.24">Jr 26:24</reference>).

12-15. the king commanded... Go, inquire of the Lord for me, &c.-- The agitated feelings of the king prompted him to ask immediate counsel how to avert those curses under which his kingdom lay; and forthwith a deputation of his principal officers was sent to one endowed with the prophetic spirit. Ahikam-- a friend of Jeremiah (Jr 26:24).


<title type="x-s2">CHAPTER 23</title>
 <reference osisRef="2Kgs.23.1-2Kgs.23.3">2Ki 23:1-3</reference>. Josiah Causes the Law to Be Read.

<hi type="bold">1-3. the king sent, and they gathered unto him all the elders--</hi>This pious and patriotic king, not content with the promise of his own security, felt, after Huldah's response, an increased desire to avert the threatened calamities from his kingdom and people. Knowing the richness of the divine clemency and grace to the penitent, he convened the elders of the people, and placing himself at their head, accompanied by the collective body of the inhabitants, went in solemn procession to the temple, where he ordered the book of the law to be read to the assembled audience, and covenanted, with the unanimous concurrence of his subjects, to adhere steadfastly to all the commandments of the Lord. It was an occasion of solemn interest, closely connected with a great national crisis, and the beautiful example of piety in the highest quarter would exert a salutary influence over all classes of the people in animating their devotions and encouraging their return to the faith of their fathers.

CHAPTER 23 2Ki 23:1-3. Josiah Causes the Law to Be Read. 1-3. the king sent, and they gathered unto him all the elders-- This pious and patriotic king, not content with the promise of his own security, felt, after Huldah's response, an increased desire to avert the threatened calamities from his kingdom and people. Knowing the richness of the divine clemency and grace to the penitent, he convened the elders of the people, and placing himself at their head, accompanied by the collective body of the inhabitants, went in solemn procession to the temple, where he ordered the book of the law to be read to the assembled audience, and covenanted, with the unanimous concurrence of his subjects, to adhere steadfastly to all the commandments of the Lord. It was an occasion of solemn interest, closely connected with a great national crisis, and the beautiful example of piety in the highest quarter would exert a salutary influence over all classes of the people in animating their devotions and encouraging their return to the faith of their fathers.


<hi type="bold">4. the king commanded Hilkiah, &c.--</hi>that is, the high priest and other priests, for there was not a variety of official gradations in the temple.

<hi type="bold">all the vessels, &c.--</hi>the whole apparatus of idol-worship.

<hi type="bold">burned them without Jerusalem--</hi>The law required them to be consigned to the flames (<reference osisRef="Deut.7.25">De 7:25</reference>).

<hi type="bold">in the fields of Kidron--</hi>most probably that part of the valley of Kidron, where lies Jerusalem and the Mount of Olives. It is a level, spacious basin, abounding at present with plantations [Robinson]. The brook winds along the east and south of the city, the channel of which is throughout a large portion of the year almost or wholly dry, except after heavy rains, when it suddenly swells and overflows. There were emptied all the impurities of the temple (<reference osisRef="2Chr.29.15">2Ch 29:15</reference>, <reference osisRef="2Chr.29.16">16</reference>) and the city. His reforming predecessors had ordered the mutilated relics of idolatry to be thrown into that receptacle of filth (<reference osisRef="1Kgs.15.13">1Ki 15:13</reference>; <reference osisRef="2Chr.15.16">2Ch 15:16</reference>; <reference osisRef="2Chr.30.14">30:14</reference>); but Josiah, while he imitated their piety, far outstripped them in zeal; for he caused the ashes of the burnt wood and the fragments of the broken metal to be collected and conveyed to Beth-el, in order thenceforth to associate ideas of horror and aversion with that place, as odious for the worst pollutions.

4. the king commanded Hilkiah, &c.-- that is, the high priest and other priests, for there was not a variety of official gradations in the temple. all the vessels, &c.-- the whole apparatus of idol-worship. burned them without Jerusalem-- The law required them to be consigned to the flames (De 7:25). in the fields of Kidron-- most probably that part of the valley of Kidron, where lies Jerusalem and the Mount of Olives. It is a level, spacious basin, abounding at present with plantations [Robinson]. The brook winds along the east and south of the city, the channel of which is throughout a large portion of the year almost or wholly dry, except after heavy rains, when it suddenly swells and overflows. There were emptied all the impurities of the temple (2Ch 29:15, 16) and the city. His reforming predecessors had ordered the mutilated relics of idolatry to be thrown into that receptacle of filth (1Ki 15:13; 2Ch 15:16; 30:14); but Josiah, while he imitated their piety, far outstripped them in zeal; for he caused the ashes of the burnt wood and the fragments of the broken metal to be collected and conveyed to Beth-el, in order thenceforth to associate ideas of horror and aversion with that place, as odious for the worst pollutions.