Has the god of any nation ever delivered his land from the hand of the king of Assyria? Has the godThis phrase challenges the power and authority of the gods worshiped by other nations. In the Hebrew context, the word for "god" here is "elohim," which can refer to any deity or divine being. The rhetorical question posed by the Assyrian envoy is meant to undermine the faith of the Israelites in their God, Yahweh, by comparing Him to the powerless gods of other nations. Historically, this reflects the Assyrian belief in their own gods' superiority and their military might, which they attributed to divine favor. of any nation
The Assyrians were known for their vast empire, which encompassed many nations and peoples. The phrase "of any nation" underscores the Assyrian conquests and the subjugation of various peoples, each with their own deities. This highlights the Assyrian strategy of psychological warfare, aiming to demoralize the Israelites by pointing out the failure of other nations' gods to protect them. ever delivered
The word "delivered" in Hebrew is "natsal," which means to rescue or save. This term is significant in the biblical narrative, often used to describe God's saving acts for Israel. The Assyrian envoy's use of this term is ironic, as it questions the ability of any god to perform such acts against the might of Assyria. This sets the stage for demonstrating Yahweh's unique power and faithfulness in contrast to the impotent gods of other nations. his land
The phrase "his land" refers to the territories and people under the protection of a particular deity. In ancient Near Eastern culture, gods were often seen as territorial, with their power limited to specific regions. The Assyrian envoy's challenge implies that no god has been able to protect his land from Assyrian conquest, thus questioning the sovereignty and effectiveness of these deities. from the hand
The "hand" symbolizes power and control in biblical literature. The phrase "from the hand" suggests deliverance from domination or oppression. In this context, it refers to the Assyrian king's control and military might. The imagery of the "hand" is often used in Scripture to describe God's mighty acts of deliverance, contrasting human power with divine intervention. of the king of Assyria
The "king of Assyria" represents the epitome of earthly power and authority during this period. Assyria was a dominant empire known for its military prowess and brutal conquests. The mention of the Assyrian king serves to emphasize the seemingly insurmountable challenge faced by the nations, including Judah. This sets the stage for a demonstration of God's supremacy over even the most powerful earthly rulers, reinforcing the biblical theme of divine sovereignty. Persons / Places / Events 1. HezekiahThe king of Judah during this time, known for his faithfulness to God and his efforts to reform the religious practices of his people. 2. SennacheribThe king of Assyria, who invaded Judah and laid siege to Jerusalem, challenging the power of the God of Israel. 3. AssyriaA dominant empire during this period, known for its military might and conquests, including the siege of Jerusalem. 4. JerusalemThe capital city of Judah, under threat from the Assyrian army, and the focal point of Hezekiah's faith and leadership. 5. RabshakehThe Assyrian field commander who delivered the message of intimidation to the people of Jerusalem, questioning the power of their God. Teaching Points Trust in God's SovereigntyDespite the intimidating threats from powerful adversaries, believers are called to trust in God's ultimate authority and power over all nations. The Futility of IdolatryThe rhetorical question posed by the Assyrian commander highlights the impotence of false gods, contrasting with the living God who actively intervenes in history. Faith in ActionHezekiah's response to the Assyrian threat demonstrates the importance of seeking God's guidance and intervention through prayer and reliance on His promises. God's FaithfulnessThe historical context of God's past deliverances serves as a reminder of His unchanging nature and faithfulness to His covenant people. Spiritual WarfareThe spiritual battle faced by Hezekiah and the people of Jerusalem mirrors the ongoing spiritual warfare believers encounter, emphasizing the need for spiritual vigilance and reliance on God. Bible Study Questions 1. How does Hezekiah's response to the Assyrian threat challenge us to respond to our own "giants" or challenges today? 2. In what ways does the account of Jerusalem's deliverance encourage us to trust in God's power over the "gods" or idols of our culture? 3. How can we apply the lessons of Hezekiah's faith and leadership in our personal and community lives? 4. What parallels can we draw between the deliverance of Jerusalem and other biblical accounts of God's intervention on behalf of His people? 5. How does understanding the historical and cultural context of 2 Kings 18 enhance our appreciation of God's sovereignty and faithfulness? Connections to Other Scriptures 2 Kings 19This chapter continues the account, showing Hezekiah's response to the Assyrian threat and God's miraculous deliverance of Jerusalem. Isaiah 36-37These chapters parallel the account in 2 Kings, providing additional insights into the events and the role of the prophet Isaiah. Psalm 46Often associated with God's deliverance of Jerusalem, this psalm emphasizes God's protection and power in times of trouble. Exodus 14The deliverance of Israel from Egypt serves as a historical precedent for God's ability to save His people from seemingly insurmountable odds. People Abi, Abijah, Ahaz, Asaph, David, Elah, Eliakim, Hezekiah, Hilkiah, Hoshea, Israelites, Joah, Pharaoh, Rabsaris, Rabshakeh, Sennacherib, Shalmaneser, Shebna, Tartan, Zachariah, ZechariahPlaces Arpad, Assyria, Egypt, Gaza, Gozan, Habor River, Halah, Hamath, Hena, Ivvah, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's FieldTopics Asshur, Assyria, Delivered, Falling, Gods, Hands, Kept, NationsDictionary of Bible Themes 2 Kings 18:33 6634 deliverance 2 Kings 18:13-35 7240 Jerusalem, history 2 Kings 18:17-35 8833 threats 2 Kings 18:33-35 5813 conceit
8804 pride, examples Library Hezekiah, a Pattern of Devout Life
'Hezekiah trusted in the Lord God of Israel.... 6. He clave to the Lord, and departed not from following Him, but kept His commandments.'--2 KINGS xviii. 5,6. Devout people in all ages and stations are very much like each other. The elements of godliness are always the same. This king of Israel, something like two thousand six hundred years ago, and the humblest Christian to-day have the family likeness on their faces. These words, which are an outline sketch of the king's character, are really …
Alexander Maclaren—Expositions of Holy ScriptureThe Woman of Samaria
(Twelfth Sunday after Trinity, 1856.) 2 Kings xviii. 9-12. And it came to pass in the fourth year of King Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser, king of Assyria, came up against Samaria, and besieged it. And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken. And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor …
Charles Kingsley—Town and Country Sermons A Living Book
[Illustration: (drop cap T) Symbol of "Asshur", the principal Assyrian idol.] There is only one Book that never grows old. For thousands of years men have been writing books. Most books are forgotten soon after they are written; a few of the best and wisest are remembered for a time. But all at last grow old; new discoveries are made; new ideas arise; the old books are out of date; their usefulness is at an end. Students are the only people who still care to read them. The nations to which the …
Mildred Duff—The Bible in its Making The Old Testament and Archeology
A century ago the student of the world's history found it exceedingly difficult, if not impossible, to paint for himself a clear picture of events antedating B.C. 400. Concerning earlier periods, he was, aside from the Old Testament, practically without records that could claim contemporaneousness with the events recorded. But, one hundred years ago, men had commenced to test every statement, be it historical, or scientific, or theological, by severe canons of criticism, and if it could not stand …
Frederick Carl Eiselen—The Christian View of the Old Testament Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but …
John Lightfoot—From the Talmud and Hebraica Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 General Principles of Interpretation. 1 Since the Bible Addresses Men in Human Language...
CHAPTER XXXIV. GENERAL PRINCIPLES OF INTERPRETATION. 1. Since the Bible addresses men in human language, and according to human modes of thinking and speaking, the interpreter's first work is to ascertain the meaning of the terms employed. Here he must proceed as in the case of other writings, seeking by the aid of grammars, lexicons, cognate languages, ancient versions, ancient interpreters, and whatever other outward helps are available, to gain a thorough knowledge of the language employed by …
E. P. Barrows—Companion to the Bible Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The History Books
[Illustration: (drop cap T) Assyrian idol-god] Thus little by little the Book of God grew, and the people He had chosen to be its guardians took their place among the nations. A small place it was from one point of view! A narrow strip of land, but unique in its position as one of the highways of the world, on which a few tribes were banded together. All around great empires watched them with eager eyes; the powerful kings of Assyria, Egypt, and Babylonia, the learned Greeks, and, in later times, …
Mildred Duff—The Bible in its Making Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 18:33 NIV2 Kings 18:33 NLT2 Kings 18:33 ESV2 Kings 18:33 NASB2 Kings 18:33 KJV
2 Kings 18:33 Commentaries
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