Introduction
The books partial to the Kings originally were a part of the ancient manuscript that depicted the end of life of king Solomon during the fall of Jerusalem. As part of the Biblical canon, they emphasize the unique place these works occupy as simultaneously works of literature, spiritual texts and historical documents. The fundamental role played by the Bible in the evolution and upbringing of the modern Western society somewhat complicates interpretations and analysis of its texts. Nevertheless, this paper attempts to examine several Kings’ chapters, namely those between 17 and 20, from historical, cultural and theological points of view.
2 Kings 17: Hoshea, Jeroboam and The Fall of Israel and Samaria
17:1-6 Hoshea’s Reign and the Fall of Israel
Hoshea was Israel’s final king, reigning for barely nine years while being besieged by the Assyrians. Though Hoshea was a terrible king, he was not as evil as his forefathers (ver. 2). Hoshea’s negotiations between Assyria and Egypt incurred the anger of Assyrian Shalmaneser, despite his dexterity in politics (ver. 4-5). Hoshea was imprisoned, Samaria was conquered, and the Israelites were kidnapped by the Assyrians (ver. 6).
17:7-13 Idolatry and Exile
What caused Israel’s demise? Israel kept falling into the same trap of violating the covenant, which showed itself in the form of idolatry. “The people forgot the exodus and everything it stood for,” according to Paul House, “God’s might and grace, God’s deeds on their behalf, and their obligation to repay God’s goodwill with trust, undivided loyalty, old, therefore fully developed worship, and pure worship.” Instead, they worshipped man-made deities, engaged in corruption, disregarded prophetic warnings, embraced corrupt ethical practices, and disregarded the Lord’s prophets who were sent to warn them. With the rebellion now spanning two centuries, God’s patience had run out, and God’s wrath was near.
17:14-20 Israel’s Continued Stubbornness
Israel’s stubbornness continues, as they reject God’s agreements with their forefathers (v. 15), abandon God’s commands, and create gold idols in Baal’s worship (v. 16), as well as giving sacrifices (v. 17), to the point of enraging God beyond repentance (v. 18). The collapse of the Northern Kingdom is mentioned in verse 18, relating back to verse 7, with Judah staying faithful to God. Judah, on the other hand, is not behaving any better than the rest and will succumb shortly (vv. 19-20).
17:21-23 Jeroboam Continues the Pattern
Israel is snatched from David’s house, and Jeroboam ascends to the throne, continuing the same path of disobedience to God (v. 21). Jeroboam offered plenty instances of the wicked character to emulate, which Israel was prone to do (v. 22). Ahijah the Shilonite (1 Kings 14:15, 16), Hosea (1:4; 9:3, 17), and Amos had all predicted the collapse of Israel’s monarchy (7:17). God’s judgment of his people is based on “eye-for-eye justice.” “Israel never “turns away” from their wickedness (17:22– 23), therefore Yahweh “turns away” his people (17:23), according to Peter Leithart.
17 24-28 Assyria Resettles Samaria
Following the Assyrians’ expulsion of the local Israelites from Samaria, they were replaced by foreigners from other conquered lands (v. 24). Because the newcomers were not originally a God-fearing people, the Lord brought lions into the area, slaughtering some of the people (v. 25). When the king of Assyria learned of the incident (v. 26), he ordered the return of one of the Israelite priests to the region to teach the people how to fear the Lord (vv. 27-28). The people were instructed to worship God in this way, but they continued to worship their pagan gods.
17:29-33 A Mixed Religion
Sadly, even though the people of Samaria have learnt to fear and worship the Lord, they continue to practice heathen worship, which, in the eyes of a jealous God, only works to enrage rather than please the Lord (vv. 29-33). Despite this hopeful start, the new residents of Samaria and the surrounding area quickly revert to their native cultic practices, according to Paul House. They are now imitating the worst religious practices of the Israelites by establishing a fully syncretistic religious system. Human sacrifice is done, and deities from many places are adored, but the Lord is also “served.” Yahweh’s priests are chosen from among the new people groupings.
17:34-41 A Worship That Isn’t Worship
The book closes with the land’s people continuing in their old ways, much to God’s chagrin (v. 34). As a result, God tries to form a covenant with them, to put them on the right track (vv. 35-39). House goes on: “Readers are cautioned that this type of worship isn’t worship at all. They must obey their Lord and keep the covenant “God is looking for devoted and exclusive worship. Combining with other “deities” isn’t really adoration. Despite God’s commandments to be exclusive in worship, the people continued to worship in a syncretistic manner for decades.
2 Kings 18: The Reign of Hezekiah
18:1-8 Hezekiah’ Devotion to God
In the third year of Hoshea (v. 1), Hezekiah began co-regency with Ahaz, putting the date at 729 BC. Though the precise date of Hezekiah’s single tenure as king is difficult to pinpoint, the best estimate appears to be 716 BC. Sennacherib’s annals confirm that his fourteenth year as sole ruler (v. 13) was in the year 701 BC. He reigned for twenty-nine years and, like his father David, performed what was right in God’s eyes (v. 4). He relied in the Lord, according to the Bible, and none of Judah’s rulers could compare to him (v. 5). In verses 6-8, the readers are taught about Hezekiah’s qualities and acts that prove he is unique. He made a clave to the Lord, continuing to follow his will and thus securing His support.
18:13-16 Assyrian Assault on Judah
Sennacherib’s siege of Judah is already underway, and Hezekiah knows that he is alone in defending Judah, since his friends are either unable or unwilling to assist him. When he begins looting the royal riches of gold and silver, even to the extent of removing the gold off the doors and doorposts to pay off the Assyrians, he follows a familiar pattern of former kings that comes as a surprise to the reader. This once again indicates the importance of the divine decision above the feelings and the wills of human beings.
18:17-25 Assyria Demands Surrender – First Speech
Even though Hezekiah complied with Sennacherib’s requests, Assyria thinks that payment is insufficient. Assyria’s king sent an army from Lachish to Jerusalem (v. 17). When the army came, they cut off the water supply in order to compel an audience with Hezekiah, as is customary in siege warfare. Hezekiah sent emissaries to meet with Sennacherib’s emissaries (v. 18). The fundamental problem with the Assyrian questions is “trust,” namely if Hezekiah relied on Egypt, followed by whether Hezekiah trusted on the LORD (vv. 19-22). The questions are intended to throw doubt on Hezekiah by claiming that Assyria could overcome Judah’s ally. The story paints as if the Lord was displeased with Hezekiah and sent the Assyrians to attack him.
18:26-37 Assyria Demands Surrender – Second Speech
The problem of which language to employ is addressed in the second speech, were either the diplomatic Aramaic or the Judean dialect are chosen (v. 26). Wiseman believes that the Assyrians’ negotiating strategy is as follows: “The Assyrians use terror and favor to make their case. If they do not submit, they will face a protracted and destructive siege (v. 27), which will be blamed on Hezekiah (v. 29).” The hazard can also be mitigated by eating healthy meals and drinking water rather than pee (v. 31). The Assyrians continue to deny God’s power to deliver, instead indicating that the Assyrian monarch will guide Judah to the promised land as Israel’s shepherd (v. 32).
2 Kings 19: Hezekiah Prays for Judah
19:1-7 Hezekiah Consults Isaiah
Hezekiah wraps himself in sackcloth and talks with the prophet Isaiah when Assyria’s demands reach him (vv. 1-2). He portrays the day as one of profound shame and impotence for him (v. 3). “The only chance for the remnant of the people of Judah who still remains in the city is that the LORD—truly the true Deity, and not merely one false god among many—will intervene to repulse the foreign monarch who has sent his servant to mock God,” Provan summarizes the situation. (Chapter 4) Isaiah responds confidently, saying that the Lord would look after Assyria and the Assyrian ruler (vv. 5–7).
19:14-19 Hezekiah’s Prayer
Unlike the first time Hezekiah asked Isaiah to pray (v. 4), this time it is personal, and Hezekiah decides to pray himself (v. 14). Sennacherib has slandered God, and Hezekiah makes a plea to God on God’s behalf. Hezekiah prays to God, the Creator of Heaven and Earth, on behalf of all the earth’s kingdoms (v. 15). As Leithart points out: “This second prayer parallels Solomon’s temple dedication prayer, in which he asks Yahweh to “open his eyes” and “incline his ears” in response to Assyria’s blasphemy (19:16; see also 1 Kgs. 8:37–40).
Yahweh will vindicate his name, he is very concerned (2 Kgs. 19:34).1 Hezekiah ends his prayer by declaring that, while Assyria had previously triumphed, the gods of the past were created by man and were not the God of Judah; thus, he asks God to rescue Judah so that all may see His strength. (verses 17-19).
19:20-28 God Replies to Isaiah Predicts Deliverance
The petition of Hezekiah is heard and answered. God speaks through Isaiah (v. 20) and gives Sennacherib and Assyria a devastating prophesy (v. 21). There are three sections to the warning. The first section (vv. 20–28) describes Sennacherib’s pride and its repercussions. While fleeing, he will be hated and humiliated for his vanity in the military triumphs his army has achieved (vv. 23-24), and the fact that God had planned and ordered it all (vv. 21-22). (vv. 25-26). Assyria and Sennacherib would face judgment (vv. 27-28). In combination their story presents an interesting account of the former morals, ideas of right and wrong and understanding of divine authority.
2 Kings 20: Hezekiah’s Illness and Life Extension
20:1-11 Hezekiah’s Illness and Healing
Hezekiah becomes ill at the start of chapter 20, and it does not look like he will survive much longer. Isaiah is sent to him with a message from God, telling him to clean up his house and prepare to die (v. 1). Hezekiah, for his part, prays to God, reminding Him of how faithfully he served the Lord during his reign (v. 2-3). Hezekiah isn’t haughty; instead, he’s having a true one-on-one conversation with God. As Leithart points out, Hezekiah has been accused of praying in a self-serving and even self-righteous manner. Yet, the Psalms are full with examples of this type of prayer. He pleads with Yahweh to remember his faithfulness and to treat him well.1 And the Lord responds by extending his life by fifteen years (vv. 4-6) and promises to protect the city from Assyria (v. 7). Hezekiah prays to the Lord for a sign that he will be healed (v. 8). The Lord demonstrates this by using the example of a shadow traveling forward and backward, as well as the link between light and life (vv. 8-11)
20:12-19 Visitors of Intent
After hearing of Hezekiah’s sickness, Babylonian guests arrive with presents, according to Hezekiah’s last story (v. 12). Hezekiah is delighted to show his visitors about his kingdom (v. 13). This will come back to haunt Judah when Isaiah asks Hezekiah who the Babylonians were, what they wanted, and what Hezekiah showed them after they had departed (vv. 14-15). The prophet Isaiah then talks of the days when Babylon will seize all of Judah’s possessions (v. 16-17). Hezekiah’s sons would be carried away to the Babylonian palace to become eunuchs (v. 18).
Conclusion
Hezekiah exemplifies bravery, both for himself and for his people. But, most significantly, Hezekiah recognized the source of his strength, the source of his capacity to properly manage the kingdom of Judah: God. Hezekiah did not flinch when confronted by his adversaries’ arrogance because God was with him in all he did. We can have a better grasp of our role in God’s kingdom as a result of this. Hezekiah followed in God’s ways, obeyed his commands, and led the people of Judah to worship the one true God, and God rewarded him with kindness and mercy in the form of nation-building and people-protection. As a result, we should discern the characteristics of a real leader, as well as the significance of God’s co-operation and willingness to aid.
In general, the contents of the analyzed chapters and the journey of Hezekiah relate a complex moral and cultural landscape contemporary for the time the books were written in. It is evident that ancient Jerusalem operated under largely different understandings of morality, responsibility and justice. As is customary for many Biblical texts, the obedience in front of God’s will is perceived as one of the key virtues, which presence or absence might fully determine a person’s faith. Willingness to obey and alter one’s actions in front of the divine power might even be classified as the main virtues of the examined text, indicating their great importance for the ancient historical and cultural context.
Bibliography
House, Paul R.. 1, 2 Kings: An Exegetical and Theological Exposition of Holy Scripture. Nashville, TN: B&H Publishing Group, 1995.
Leithart, Peter J.. 1 and 2 Kings (Brazos Theological Commentary on the Bible). Grand Rapids: Brazos Press, 2006.
Provan, Iain W.. 1 and 2 Kings. Grand Rapids: Baker Books, 1993.
Spence-Jones, H. D. M, Joseph S Exell, and Edward Mark Deems. 2 Kings, The Pulpit Commentary. Grand Rapids, Mich.: Eerdmans, 1983.
Wiseman, Donald J.. 1 and 2 Kings. Illinois: InterVarsity Press, 2008.
Footnotes
- Peter J. Leithart In speaking of Judah, God uses familiar parallels as that of grass that does not wither, a deeply rooted plant, growing strong, producing fruit (vv. 29–31). More importantly, Judah will be victorious without effort (v. 32-33). There will be a surviving remnant in Judah and Israel, who will occupy the land after exile and will be guarded by God (v. 34). Leithart notes:1 and 2 Kings (Brazos Theological Commentary on the Bible). Grand Rapids:Brazos Press, 2006.