2 Kings 18:31
Do not listen to Hezekiah, for this is what the king of Assyria says: Make peace with me and come out to me. Then every one of you will eat from his own vine and his own fig tree, and drink water from his own cistern,
Do not listen to Hezekiah
This phrase is a direct command from the Assyrian king, Sennacherib, attempting to undermine the authority of King Hezekiah of Judah. The Hebrew root for "listen" is "שָׁמַע" (shama), which means to hear, listen, or obey. In the biblical context, listening often implies obedience and allegiance. The Assyrian king is trying to sow doubt and rebellion among the people of Judah by urging them not to obey their God-appointed leader, Hezekiah, who is known for his faithfulness to Yahweh.

for this is what the king of Assyria says
This phrase introduces the authority of the Assyrian king, who was one of the most powerful rulers of the time. Historically, Assyria was a dominant empire known for its military prowess and brutal conquests. The king's words are meant to intimidate and coerce the people of Judah into submission. The Assyrian king's message contrasts with the divine authority that Hezekiah represents, highlighting the spiritual battle between earthly power and divine promise.

Make peace with me
The phrase "make peace" comes from the Hebrew "בְּרָכָה" (berakah), which can mean blessing or treaty. The Assyrian king is offering a false sense of security, suggesting that peace can be achieved through submission to his rule. This is a deceptive offer, as true peace in the biblical sense is found in obedience to God, not in compromising with oppressive powers.

and come out to me
This invitation to "come out" implies surrender and submission. The Hebrew root "יָצָא" (yatsa) means to go out or come forth. The Assyrian king is calling the people to abandon their fortified city and their trust in God, to physically and spiritually step out from under God's protection and into the hands of their enemies.

Then each of you will eat from his own vine and fig tree
This promise of prosperity is a common biblical metaphor for peace and security (see Micah 4:4). The vine and fig tree symbolize agricultural abundance and personal well-being. However, the Assyrian king's promise is hollow, as true prosperity in the biblical narrative is tied to covenant faithfulness to God, not to submission to foreign powers.

and drink water from his own cistern
Water is a vital resource in the arid climate of the Near East, and having one's own cistern signifies self-sufficiency and stability. The Hebrew word for cistern, "בּוֹר" (bor), can also mean pit or well. The Assyrian king's promise is an attempt to lure the people with the illusion of self-reliance, yet it is a false assurance, as true security comes from reliance on God.

Persons / Places / Events
1. Hezekiah
The King of Judah, known for his faithfulness to God and his efforts to reform the religious practices of his people by removing idolatry.

2. King of Assyria
The ruler of the Assyrian Empire, which was a dominant power during this period. The Assyrian king is attempting to intimidate and persuade the people of Judah to surrender.

3. Jerusalem
The capital city of Judah, under siege by the Assyrian army. It is a central location for the events described in this passage.

4. Assyrian Siege
The military campaign led by the Assyrians against Judah, aiming to conquer Jerusalem and subdue its people.

5. Rabshakeh
The Assyrian field commander who delivers the message to the people of Jerusalem, attempting to undermine their trust in Hezekiah and God.
Teaching Points
Discernment in Leadership
Hezekiah's leadership is challenged by external threats. Believers are encouraged to discern and follow godly leadership, even when faced with persuasive opposition.

False Promises of Security
The Assyrian king offers a false sense of security. Christians should be wary of worldly promises that contradict God's word and rely on His provision and protection.

Trust in God Over Circumstances
Despite the dire situation, Hezekiah's account teaches us to trust in God's sovereignty and faithfulness rather than succumbing to fear or intimidation.

Spiritual Warfare
The psychological tactics used by the Assyrians highlight the importance of spiritual vigilance and the need to stand firm in faith against spiritual deception.
Bible Study Questions
1. How does Hezekiah's response to the Assyrian threat demonstrate his faith in God, and what can we learn from his example when facing our own challenges?

2. In what ways do the promises of the Assyrian king mirror the temptations and false securities offered by the world today?

3. How can we apply the imagery of "eating from one's own vine and fig tree" to our understanding of true peace and security in Christ?

4. What role does prayer and seeking God's guidance play in Hezekiah's leadership, and how can we incorporate these practices into our daily decision-making?

5. How do the events in 2 Kings 18 encourage us to stand firm in our faith when confronted with messages that contradict God's promises?
Connections to Other Scriptures
Isaiah 36-37
These chapters parallel the events in 2 Kings 18, providing additional context and details about the Assyrian siege and Hezekiah's response.

Micah 4:4
This verse uses similar imagery of each person sitting under their own vine and fig tree, symbolizing peace and security, which contrasts with the false promises of the Assyrian king.

Psalm 46
This psalm emphasizes God's protection and presence, encouraging trust in Him during times of trouble, much like the situation faced by Hezekiah and the people of Judah.
A Just Ruler a Type of GodT. De Witt Talmage.2 Kings 18:1-37
A Striking ReformationDavid Thomas, D. D.2 Kings 18:1-37
A Striking Reformation, a Ruthless Despotism, and an Unprincipled DiplomacyC.H. Irwin 2 Kings 18:1-37
Hezekiah's Good ReignMonday Club Sermons2 Kings 18:1-37
Hezekiah's Good ReignR. W. Keighley.2 Kings 18:1-37
The Religious -- the Greatest of Reforms2 Kings 18:1-37
The Spiritual Scores Successes2 Kings 18:1-37
Rabshakeh's BoastingsJ. Orr 2 Kings 18:17-37
The Tempter and His MethodsC.H. Irwin 2 Kings 18:17-37
People
Abi, Abijah, Ahaz, Asaph, David, Elah, Eliakim, Hezekiah, Hilkiah, Hoshea, Israelites, Joah, Pharaoh, Rabsaris, Rabshakeh, Sennacherib, Shalmaneser, Shebna, Tartan, Zachariah, Zechariah
Places
Arpad, Assyria, Egypt, Gaza, Gozan, Habor River, Halah, Hamath, Hena, Ivvah, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Agreement, Asshur, Assyria, Blessing, Cistern, Drink, Ear, Eat, Fig, Fig-tree, Free, Fruit, Hearken, Hezekiah, Hezeki'ah, Listen, Peace, Present, Says, Spring, Thus, Tree, Vine, Waters
Dictionary of Bible Themes
2 Kings 18:31

     4221   cistern
     4293   water
     4534   vine

2 Kings 18:13-35

     7240   Jerusalem, history

2 Kings 18:17-35

     8833   threats

2 Kings 18:28-32

     4440   fig-tree

2 Kings 18:31-32

     4404   food
     4492   olive
     4538   vineyard
     4544   wine

Library
Hezekiah, a Pattern of Devout Life
'Hezekiah trusted in the Lord God of Israel.... 6. He clave to the Lord, and departed not from following Him, but kept His commandments.'--2 KINGS xviii. 5,6. Devout people in all ages and stations are very much like each other. The elements of godliness are always the same. This king of Israel, something like two thousand six hundred years ago, and the humblest Christian to-day have the family likeness on their faces. These words, which are an outline sketch of the king's character, are really
Alexander Maclaren—Expositions of Holy Scripture

The Woman of Samaria
(Twelfth Sunday after Trinity, 1856.) 2 Kings xviii. 9-12. And it came to pass in the fourth year of King Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser, king of Assyria, came up against Samaria, and besieged it. And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken. And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor
Charles Kingsley—Town and Country Sermons

A Living Book
[Illustration: (drop cap T) Symbol of "Asshur", the principal Assyrian idol.] There is only one Book that never grows old. For thousands of years men have been writing books. Most books are forgotten soon after they are written; a few of the best and wisest are remembered for a time. But all at last grow old; new discoveries are made; new ideas arise; the old books are out of date; their usefulness is at an end. Students are the only people who still care to read them. The nations to which the
Mildred Duff—The Bible in its Making

The Old Testament and Archeology
A century ago the student of the world's history found it exceedingly difficult, if not impossible, to paint for himself a clear picture of events antedating B.C. 400. Concerning earlier periods, he was, aside from the Old Testament, practically without records that could claim contemporaneousness with the events recorded. But, one hundred years ago, men had commenced to test every statement, be it historical, or scientific, or theological, by severe canons of criticism, and if it could not stand
Frederick Carl Eiselen—The Christian View of the Old Testament

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

General Principles of Interpretation. 1 Since the Bible Addresses Men in Human Language...
CHAPTER XXXIV. GENERAL PRINCIPLES OF INTERPRETATION. 1. Since the Bible addresses men in human language, and according to human modes of thinking and speaking, the interpreter's first work is to ascertain the meaning of the terms employed. Here he must proceed as in the case of other writings, seeking by the aid of grammars, lexicons, cognate languages, ancient versions, ancient interpreters, and whatever other outward helps are available, to gain a thorough knowledge of the language employed by
E. P. Barrows—Companion to the Bible

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The History Books
[Illustration: (drop cap T) Assyrian idol-god] Thus little by little the Book of God grew, and the people He had chosen to be its guardians took their place among the nations. A small place it was from one point of view! A narrow strip of land, but unique in its position as one of the highways of the world, on which a few tribes were banded together. All around great empires watched them with eager eyes; the powerful kings of Assyria, Egypt, and Babylonia, the learned Greeks, and, in later times,
Mildred Duff—The Bible in its Making

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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