2 Kings 18:4
He removed the high places, shattered the sacred pillars, and cut down the Asherah poles. He also demolished the bronze snake called Nehushtan that Moses had made, for up to that time the Israelites had burned incense to it.
He removed the high places
High places were sites of worship often located on elevated ground. They were used for both pagan and Yahwistic worship, but God commanded centralized worship in Jerusalem (Deuteronomy 12:2-5). The removal of these sites by Hezekiah was a significant reform, aligning with God's command and distinguishing true worship from syncretism.

shattered the sacred pillars
Sacred pillars, or standing stones, were often associated with Canaanite religious practices and idolatry. These pillars were sometimes used in the worship of Baal and other deities. By shattering them, Hezekiah was purging the land of idolatrous symbols, in obedience to God's law (Exodus 23:24).

and cut down the Asherah poles
Asherah poles were wooden symbols representing the goddess Asherah, often placed near altars of Baal. Cutting them down was a direct attack on the fertility cults that had infiltrated Israelite worship. This act was in line with the command in Deuteronomy 16:21-22, which prohibited the planting of Asherah poles beside the altar of the Lord.

He also demolished the bronze snake called Nehushtan that Moses had made
The bronze snake was originally created by Moses (Numbers 21:8-9) as a means for the Israelites to be healed from snake bites. Over time, it became an object of idolatry. By destroying it, Hezekiah was removing a stumbling block to true worship, emphasizing that even objects with a godly origin can become idols if misused.

for up to that time the Israelites had burned incense to it
Burning incense was a form of worship, and the Israelites had turned the bronze snake into an idol. This practice violated the first and second commandments (Exodus 20:3-4). Hezekiah's reform was a return to monotheistic worship, focusing solely on Yahweh, and it prefigures the cleansing work of Christ, who calls for worship in spirit and truth (John 4:24).

Persons / Places / Events
1. Hezekiah
The king of Judah who initiated religious reforms to restore true worship of Yahweh by removing idolatrous practices.

2. High Places
Elevated sites where unauthorized worship and sacrifices were made, often associated with idolatry.

3. Sacred Pillars and Asherah Poles
Objects used in the worship of Canaanite deities, representing idolatrous practices that Hezekiah sought to eliminate.

4. Bronze Serpent (Nehushtan)
Originally created by Moses as a means of divine healing (Numbers 21:8-9), it had become an object of idolatrous worship.

5. Moses
The prophet and leader who made the bronze serpent at God's command during the Israelites' wilderness journey.
Teaching Points
The Dangers of Idolatry
Idolatry can arise even from objects or traditions initially intended for good. We must guard against allowing anything to take the place of God in our lives.

The Importance of Reform
Like Hezekiah, we should be willing to make difficult changes to align our lives with God's will, even if it means breaking with tradition.

Symbolism and Substance
The bronze serpent's transformation from a symbol of God's power to an idol warns us to focus on the substance of our faith rather than mere symbols.

Leadership and Courage
Hezekiah's actions demonstrate the courage required to lead others in spiritual renewal, a call for leaders today to stand firm in truth.

Historical Context and Modern Application
Understanding the historical context of biblical events helps us apply their lessons to contemporary issues of faith and practice.
Bible Study Questions
1. What are some modern "high places" or idols that can distract us from true worship of God, and how can we remove them from our lives?

2. How does the account of the bronze serpent illustrate the potential for good things to become idols, and what steps can we take to prevent this in our own spiritual practices?

3. In what ways can we demonstrate the same courage and commitment to reform as Hezekiah did in our personal and communal faith journeys?

4. How does the account of Hezekiah's reforms challenge us to evaluate the traditions and practices within our own churches or communities?

5. How can the transition from the bronze serpent to the cross of Christ (as referenced in John 3:14-15) deepen our understanding of salvation and the role of faith in our lives?
Connections to Other Scriptures
Numbers 21:8-9
Provides the background of the bronze serpent, highlighting its original purpose as a tool for God's deliverance.

Exodus 20:3-5
The Ten Commandments, which prohibit idolatry, underscore the importance of Hezekiah's reforms.

2 Chronicles 31:1
Describes Hezekiah's broader efforts to purify worship in Judah, complementing the account in 2 Kings.

John 3:14-15
Jesus references the bronze serpent as a foreshadowing of His crucifixion, illustrating the transition from physical to spiritual salvation.
A Jewish IconoclastJ. T. Higgins.2 Kings 18:4
Destroying Idols by Royal Command2 Kings 18:4
IconoclastSpurgeon, Charles Haddon2 Kings 18:4
NehushtanT. C. Finlayson.2 Kings 18:4
NehushtanT. R. Stevenson.2 Kings 18:4
NehushtanW. G. Barrett.2 Kings 18:4
Nehushtan, or Means and Ends in Our Spiritual LifeW. Clarkson, B. A.2 Kings 18:4
Nehushtan; or the Idols of the ChurchJ. P. Gledstone.2 Kings 18:4
Obsolete CeremoniesA. Maclaren, D. D.2 Kings 18:4
Religious ReformJ. Parker, D. D.2 Kings 18:4
The Fiery Serpents and the Serpent of BrassW. Walters.2 Kings 18:4
Truth's Old ClothesR. H. Lovell.2 Kings 18:4
Hezekiah the GoodJ. Orr 2 Kings 18:1-8
The Secret of a Successful Fife; Or, Trust in God, and its ResultsC.H. Irwin 2 Kings 18:1-8
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
Goodness and ProsperityHomilist2 Kings 18:3-7
HezekiahJ. Parker, D. D.2 Kings 18:3-7
The Good Son of a Bad FatherC. Leach, D. D.2 Kings 18:3-7
People
Abi, Abijah, Ahaz, Asaph, David, Elah, Eliakim, Hezekiah, Hilkiah, Hoshea, Israelites, Joah, Pharaoh, Rabsaris, Rabshakeh, Sennacherib, Shalmaneser, Shebna, Tartan, Zachariah, Zechariah
Places
Arpad, Assyria, Egypt, Gaza, Gozan, Habor River, Halah, Hamath, Hena, Ivvah, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Asherah, Ashe'rah, Asherahs, Aside, Beaten, Bits, Brake, Brass, Brazen, Broke, Broken, Bronze, Burn, Burned, Burning, Burnt, Calleth, Columns, Crushed, Cut, Groves, Images, Incense, Israelites, Making, Nehushtan, Nehush'tan, Offer, Offerings, Order, Perfume, Piece, Pieces, Pillars, Places, Poles, Powder, Removed, Sacred, Serpent, Shrine, Smashed, Snake, Sons, Standing-pillars, Stone, Stones, Till
Dictionary of Bible Themes
2 Kings 18:4

     4312   bronze
     4366   stones
     4687   snake
     4906   abolition
     7374   high places
     7386   incense
     7442   shrine
     7452   snake, bronze
     7735   leaders, political
     8466   reformation
     8769   idolatry, in OT
     8799   polytheism

2 Kings 18:1-7

     5714   men

2 Kings 18:1-8

     5345   influence

2 Kings 18:2-8

     7245   Judah, kingdom of

2 Kings 18:4-6

     8151   revival, corporate

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