The book of 2 Kings is the second part of the story of the kings of Israel following the reign of King David. It chronicles the activities of the kings beginning with Ahaziah king of Israel through to the captivity of Judah. Chapters 17 through 20, the topic of this paper, traces the reigns of the two very best kings of Israel and Judah respectively, Hoshea son of Elah and Hezekiah son of Ahaz. There have been three prevailing views as to authorship of the books of Kings; the Jeremiah authorship[1], the Double Redaction Theory of authorship, and the One Anonymous Writer theory. The Double Redaction Theory sees the book of Kings as the work of two or more sources at different times, probably during the Jewish exile, to tell the story of the kings of Israel and Judah in light of the warnings about having a king described in the book of Deuteronomy (cf. Deut. 17:14-20). However, “while many important commentators have argued for a double and even a multiple redaction of the work, there has been no unanimity on the precise of the original and its main ideological point, or the nature and purpose of the redaction(s).”[2] The attempts at identifying the original and the redaction have included; Original (priestly) vs Redaction (prophesy), Original (historical) vs Redaction (law), and generically the result of multiple sources.[3] Those who hold to the One Anonymous writer theory believe that there was one author who wrote the books from Joshua to 2 Kings. “The relationship of the history to the book of Deuteronomy is that the writer uses the lawbook as the model standard of behavior for people and kings and continually refers to its language.”[4]
If the authorship was a Deuteronomist from the time of the exile, it only makes sense that the intended audience be those in exile, and subsequent generations who have a need to know their Jewish history and see the hand of God moving progressively through that history. The historical setting of chapters 17 – 20 is between 734 and 697 B.C. beginning with the reign of Hoshea in Samaria and ending with the death of Hezekiah in Jerusalem. The significant antagonist in this period is the Assyrian kingdom, which controlled much of the land surrounding Palestine and exerted significant political influence over both Israel and Judah, having forced tribute from each of them. The literary genre employed is primarily historical narrative, with a mix of some prophetic announcements coming primarily from the prophet Isaiah. The theological motif pertains to God’s demonstrated fulfilment of his promises regarding obedience and disobedience. The kings of Israel habitually disobeyed the commandments of the Lord and walked contrary to the ways he stipulated. As a result, the promise of judgment was realized upon them, as they were lead away captive. The kings of Jerusalem were a mixed bag of good and evil, which afforded Judah a delay in the impending judgment. Hezekiah gained the favor of the Lord’s blessing and protection for his righteous reign and as a result, the threat of the Assyrian army was eliminated before his eyes.
Hoshea, the son of Elah, became king of Israel after he allied himself with Assyria and assassinated king Pekah (2 Kings 15:30). He was officially named king of Israel by Tiglath-pileser III in 732 B.C.[5] during the twelfth year of Ahaz king of Judah (2 Kings 17:1); however, this indicates some dating problems[6]. Ahaz is generally assumed to have begun to reign in Judah in 734 B.C., putting Hoshea’s reign starting in 722 B.C.[7] Some attempts have been made to try to reconcile these dates, including the replacement of “twelfth year” with “second year” or moving back the years of Kings Ahaz and Jotham.[8] Hoshea, whose name ironically means “deliverer”, reigned in Samaria for nine years and “did evil in the sight of the Lord, but not as the kings of Israel who were before him.” (2 Kings 17:2)[9]. Considering the company of kings before him, beginning with Jeroboam, this description in verse two is almost a complement. There is no mention of any specific evil acts, or why he was not as evil as the other Kings of Israel. In the course of his reign, he aligned himself with anti-Assyrian neighbors and began to withhold tribute from Assyria following the death of Tiglath-pileser. As a result, Shalmaneser V (726-722 B.C.)[10], the new Assyrian king, came up against Hoshea and once again made him vassal and received tribute from him. Subsequently, Hoshea conspired against the king of Assyria by reaching out to the king of Egypt and refusing to pay his yearly tribute. The Egyptian king, So, likely refers to “Osorkon (IV) of the 22nd Dynasty who ruled the eastern Nile Delta at the time of Hoshea.”[11] This unsuccessful attempt at a treaty with Egypt was foolish because Assyria was much more powerful, and it was a violation of God’s command not to make treaties with foreign nations; “You shall make no covenant with them nor show mercy to them.” (Deut. 7:2b). In response, the king of Assyria once again came up against “Samaria and besieged it for three years” (2 Kings 17:5) leading to the fall of the city and the imprisonment of Hoshea. While the capital city was under siege, the rest of the country was conquered and the inhabitants deported.[12] Assyrian records reveal that 27,290 people (presumably men) deported from Samaria during this military campaign.[13] Shalmaneser V died either during or immediately following the siege of Samaria because his brother, and successor, Sargon II claimed credit for the capture of the city.[14] The inhabitants of the northern kingdom were carried off and settled within various cities within the territories of Assyria. The locations mentioned in (v. 6) indicate the children of Israel were taken to the northeastern heartland of Assyria[15] and the plateau region of modern-day Iran.[16]
The content of 2 Kings 17:7-23 is a summary indictment against the children of Israel for their sins. They “feared other gods, and had walked in the statutes of the nations whom the Lord had cast out from before” them (2 Kings 17:7b-8a). The judgement against the northern kingdom was a result of their consistent unfaithfulness and wickedness under their kings, beginning with Jeroboam. Under Moses, God had explicitly commanded them not to behave as these other nations; “According to the doings of the land of Egypt, where you dwelt, you shall not do; and according to the doings of the land of Canaan, where I am bringing you, you shall not do; nor shall you walk in their ordinances.” (Lev. 18:3). God told them that he “abhorred” (cf. Lev. 20:23) these practices and promised them that he would “scatter them among the nations,” “draw out a sword” after them, and leave their land “desolate” (cf. Lev. 26:33). The land would “vomit” them out “as it vomited out the nations that were before” (cf. Lev 18:28) them if they walked in like manner. However, Israel “feared other gods” in violation of God’s commandments (cf. Exod. 20:1-5) and engaged in all of the idolatrous practices of the Canaanites before them, building high places, setting up pillars and sacred poles, burning incense to idols, practicing fortune telling and divination, and offering up their children to the pagan gods.[17] These high places and idolatrous symbols were commanded by God through Moses to be destroyed when the children of Israel came into the land;
You shall utterly destroy all the places where the nations you shall disposes served their gods, on the high mountains and on the hills and under every green tree. And you shall destroy their altars, break their sacred pillars, and burn their wooden images with fire; you shall cut down the carved images of their gods and destroy their names from that place. You shall not worship the Lord your god with such things. (Deut. 12:2-4)
For these sins, God fulfilled his promise of judgment and, as declared through the prophets of Hosea (c.f. Hos. 13:16) and Micah (cf. Micah 1:6), they were lead into captivity by the Assyrians. In their place, the Assyrians repopulated the territory with peoples from “Babylon, Cuthah, Ava, Hamath, and from Sepharvaim” (2 Kings 17:24) as was their custom from their own well-documented records.[18] These new inhabitants brought with them their own religious practices and, out of their ignorance, “did not fear the Lord.” (2. Kings 17:25). That this resulted in the Lord sending “lions among them” is indication of divine judgement for the sake of the land. If God allowed the land to “vomit out” his chosen people for such idolatrous practices, he will certainly not allow these same practices to go unpunished from the new tenants. The divine judgement captured their attention, for it prompted a complaint (v. 26) to the king of Assyria that resulted in him sending a priest back to dwell with the new people and teach them how to fear the Lord (vv. 27-28). This action produced limited success, because while the people learned to fear the Lord they retained their idolatrous and cultic practices (v. 41).
Hezekiah king of Judah reigned from 715 – 686 B.C., beginning in the third year of Hoshea king of Israel’s reign (2 Kings 18:1). He was 25 years old and reigned a total of 29 years (v. 2). His mother’s name was Abi (a shortened form of Abijah)[19] (v. 2) and his father was king Ahaz, who was a wicked king who walked after the ways of the kings of Israel (cf. 2 Kings 16:2-3).[20] Ahaz’s sins include religious apostasy, by building a new altar in the Jerusalem temple modeled after the one in Damascus (vv. 10-16), as well as making an alliance Tiglath-pileser III (vv. 7-9).[21] Hezekiah is regarded as a man who “did what was right in the eyes of the Lord” and as the greatest of the Davidic kings; “He trusted in the Lord God of Israel, so that after him was none like him among all the kings of Judah, nor who were before him.” (v. 6). He brought about religious reformation when “he removed the high places and broke the sacred pillars, cut down the wooden image and broke in pieces the bronze serpent that Moses had made” (v. 4a). These actions set him apart from Hoshea who did nothing to address the idolatry in his kingdom. The bronze serpent that Moses had made became one of the idolatrous symbols that the children of Israel offered incense to (v. 4). It was originally a symbol of healing and forgiveness in the wilderness when the Israelites grumbled against Moses and the Lord sent snakes as punishment (cf. Num. 21:4-7). In the gospels, Jesus likened the method and purpose of his death to the bronze serpent when he said, “as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in him should not perish but have eternal life.” (John 3:14-15). The term “Nehushtan” (v. 4) means “a bit of brass” and was either the pre-existing name of this idol or was what Hezekiah contemptuously called it when he broke it.[22]
There is early indication of the approaching showdown with Sennacherib, king of Assyria in 2 Kings 18:7-8. First, there is mentioned, “The Lord was with him, he prospered wherever he went” (v. 7a). The only other Davidic king that bears this privileged description is King David himself (cf. 1 Sam. 16:18, 18:12, 14; 2 Sam. 5:10). Second, he rebelled against the king of Assyria and subdued the Philistines (vv. 7-8). Only David and Hezekiah were said to have been successful in war and were able to defeat the Philistines (v.8; cf. 1 Sam. 18:27, 19:8). It is not certain what the form of rebellion against the king of Assyria was or whether the events recorded here are in chronological order.[23] The probable form of rebellion was the withdrawal of tribute (v.7; cf. v. 14) and the military aggression against the Philistines. It is also difficult to pinpoint when the invasion of Gaza occurred (v. 8), because Assyrian control of the area was firmly in place by this time.[24] According to David Allen Hubbard, “the purpose of the attack would have been to weaken the alliance of Philistia with Assyria, and to open up a clear line of communication with Egypt.”[25]
After a brief review of the siege of Samaria and the captivity of Israel within the timeline of Hezekiah’s reign (vv. 9-12), the showdown between Judah and Assyria resumed in 2 Kings 18:13 with Sennacherib retaliating for Hezekiah’s rebellion. Sennacherib, son of Sargon II, reigned from 704 – 681 B.C. He inherited a vast empire from his father and is credited with both the rebuilding of Nineveh, turning it into a metropolis and Assyria’s capital, and the destruction of Babylon in 689 B.C.[26] Sennacherib, “in the fourteenth year of King Hezekiah” “came up against all the fortified cities of Judah and took them” (v. 13). David Allen Hubbard observes, “the strategy of Sennacherib was clearly to regain control over the Philistine territory originally captured by Sargon, and to remove any threat from Judah to the east of the Philistine plain by destroying the garrison towns along the Shephelah still under Judah’s control.”[27] Hezekiah capitulates by sending a message to Sennacherib, repenting of his rebellion and agreeing to pay tribute (v. 14). For a king with a reputation of “trusting in the Lord God of Israel”, and with whom the “Lord was with him and he prospered wherever he went,” this first reaction to a foreign attack is disappointing. As Monson and Provan comment, “we are presumably to regard it as a regrettable lapse – a disappointing prolog to what will turn out to be Hezekiah’s finest hour.”[28] Sennacherib demands a hefty price for this rebellious king of Judah, “three hundred talents of silver and thirty talents of gold” (v. 14). Hezekiah empties the silver stores from both the temple and his own house (v. 15), and strips the gold from the temple doors and pillars (v.16) to appease the Assyrian king. However, the tribute paid to Sennacherib was apparently insufficient and Hezekiah did not fully meet the demands levied on him, prompting the king of Assyria to send emissaries to threaten the king of Judah.[29]
The king of Assyria sends the Tartan, the Rosaries, and the Rabshakeh to Hezekiah along with a great army (v. 17). This “great army” was likely a military escort, and not of the size to implement a siege against Jerusalem.[30] In a clear act of defiance, Hezekiah refuses to give audience to these three emissaries and instead sends his own delegation out to meet them[31]; “Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the Son of Asaph, the recorder.” The Rabshakeh opens the dialog (v. 19) by asserting superiority of the Assyrian king, calling him “the great king,” over the inferior Hezekiah, refusing to recognize him as king.[32] He calls into question the object of Judah’s trust (v. 19), referencing Egypt (v. 21) and the Lord God (v. 22). He shows his ignorance of the commandments of the Lord by disparaging Hezekiah for tearing down the high places and requiring worship only in Jerusalem (v. 22), and he falsely presumes to be doing the work of the Lord by coming up against Judah to destroy it (v. 25). Paul s Evans comments, “The rhetoric is not really directed to Hezekiah, who is not present, but is aimed at the king’s officials and then secondarily to the people listening in from the walls of the city.”[33] Hezekiah’s messengers, recognizing this tactic, call for the diplomatic dialog to be in the Assyrian tongue (v. 26). Rejecting their request, the Rabshakeh continues to challenge the people’s faith in Hezekiah and the Lord, and offers them the alternative of salvation only through surrender (vv. 28-35).
Hezekiah receives the message, tears his clothes, and immediately seeks the word of the Lord through the prophet Isaiah (2 Kings 19:1-4). Monson and Provan describe the scene beautifully,
Hezekiah, attired in a suitable way for one who faces disaster (v. 1; cf. 2 Kgs. 6:30), consults Isaiah. He graphically describes the situation to the prophet as a day of great humiliation and powerlessness (v. 3). The only hope for the remnant of the people of Judah that still survives in the city is that the Lord – truly the living God, and not simply one false god among many – will act to repulse the foreign king who has sent his servant to ridicule God (v. 4).[34]
The Lord assures Hezekiah through the prophet Isaiah that he has indeed heard the blasphemies of Sennacherib and promises, “Surely I will send a spirit upon him, and he shall hear a rumor and return to his own land; and I will cause him to fall by the sword in his own land” (v. 7). Upon the completion of the emissary trip, “the Rabshakeh returned…” (v. 8) providing further evidence suggesting that the military envoy was sent only as a threat. The Rabshakeh delivered his message and returned to the king. Upon returning, he hears news of the Assyrian king warring against Libnah, a suitable distraction of the Assyrians from their focus on Jerusalem.[35] Lest Hezekiah, and the people of Judah, assume this war with Libnah signals a deliverance of Jerusalem, Sennacherib sends another message attempting to crush those thoughts. However, “due to the impending danger of the Cushite approach, no military escort is sent this time around.”[36] The tone of the letter this time is much “more blasphemous than the first as it suggests that not Hezekiah but their very God will deceive them (2 Kgs 19:10).”[37] Monson and Provan comment, “This is a god, says Sennacherib, who is not only weak, but duplicitous. Thus, he implies, this is a god who will be destroyed just like the deities of so many other lands.”[38]
Hezekiah receives the letter from the messenger of Sennacherib and immediately goes up to the house of the Lord (v. 14). His response this time is not to ask for Isaiah’s prayers, but he falls to his own knees and spreads the matter out before the Lord. “It is a memorable prayer, in which self-interest is for the moment left behind, and concern for the Lord’s reputation, so besmirched by Sennacherib’s slander, takes over.”[39] The prayer begins with a recognition of God’s presence and power (v. 15), turns toward a request for the Lord’s attention (v. 16), moves to an acknowledgment of Assyria’s military prowess (vv. 17-18), and concludes with a petition for the Lord’s deliverance (v. 19). Following the prayer Isaiah sends a message to the king with the Lord’s answer. The Lord has indeed heard the words of Sennacherib and will respond accordingly. It is “against the Holy One of Israel” (v. 22) that he has reproached in his arrogance. “His mistake has been to imagine that his military accomplishments have been achieved in his own strength (vv. 23-24). In reality, the Lord ordained and planned it all (vv. 25-26).”[40] Sennacherib is ignorant of the Lord’s knowledge and power (vv. 25-27), and because of his blasphemous comments the Lord will put “my hook” in his nose, “my bridle” in his lips, and turn him back by the way which he came (v. 28). The Lord’s response includes a sign to the people of Judah that the problem of Assyria will be taken care of completely by him (vv. 29-31). “Recovery will be slow, but the remnant remaining in Jerusalem will survive (cf. 19:4) and go on to take root in the land and prosper (vv. 30-31).”[41] Sennacherib will not come in the city, shoot an arrow into it, or besiege it because the Lord “will defend this city, to save it for my own sake and for my servant David’s sake” (vv. 32, 34).
The Lord moves decisively against Sennacherib and dispatches an angel to wipe out 185,000 men of the Assyrian camp (v. 35) in fulfillment of the first part of Isaiah’s prophecy (v 7), with the net effect of sending the king back home to his own land. The context leaves some disagreement over the location of the army during this attack. However, “nowhere in the narrative did we have the Assyrian army move to camp outside of Jerusalem”[42] and the last noted location (v. 8) is at Libnah. Sennacherib succumbs to the second half of Isaiah’s prophesy (v. 7) when, while “worshiping in the temple of Nisroch his god” he was struck down and killed by his two sons (v. 37). “Ironically, after mocking the strength of other nation’s gods (2 Kgs 19:35), Sennacherib’s god cannot protect him, even though he is piously worshipping him in his own temple.”[43]
Chapter 20 opens with Hezekiah sick and near death. The prophet Isaiah is dispatched by the Lord to tell him to get his house in order and prepare to die (v. 1). Whether this illness is related to the encounter with Sennacherib is not clear, nor is the nature of the illness. What is known is that it was life threatening and had to do with an inflammation or boil (cf. v. 7). In response to these words from Isaiah, Hezekiah becomes grief stricken and prays to the Lord for healing. Monson and Provan observe, “The prayer is somewhat more self-centered than in 19:15-19, stressing the king’s own righteousness. This is for the first time a suggestion that Hezekiah has an attitude problem.”[44] His prayer is successful, and Isaiah returns with a promise of another 15 years for the king, along with the promise of continued protection and blessing (vv. 5-6). At the request for a sign, the Lord miraculously causes the shadow to move back ten degrees as assurance that the Lord will indeed extend the life of Hezekiah (vv. 8-11).
Word of Hezekiah’s recovery gets out, and the king of Babylon takes the opportunity to send an envoy with letters and a gift to the king of Judah (v. 12). Hezekiah foolishly takes these emissaries on a tour “and showed them all the house of his treasures – the silver and gold, the spices and precious ointment, and all his armory – all that was found among his treasures” (v. 13). When Isaiah the prophet gets word of this, he questions the king, and offers him a stern rebuke (vv. 14-18). “What Hezekiah’s Babylonian visitors saw, Isaiah tells the king, they will one day take away to the distant land from which they have come…, along with some of the king’s descendants.”[45] Hezekiah’s response is surprising, showing no concern with the future consequences of his actions and revealing that he is content to simply enjoy peace and security in his own lifetime (v. 19).[46] Hezekiah finally dies, and his son Manasseh, the very worst of all of the Judean kings, reigned in his place (vv. 20-21).
The story of 2 Kings 17-20 is a mixed tail of the promises of God. For those who habitually transgress the commandments of the Lord and live contrary to his words, there is the promise of divine judgment and for the ones who walk according to the commandments of the Lord there is the promise of divine protection and blessing. Hoshea was portrayed as the best of the kings of Israel, yet his acts were still evil and he shared in the divine judgment that the Lord brought upon that nation through the siege of Samaria and the captivity of the northern tribes to the land of Assyria. Hezekiah was portrayed as the best of the kings of Judah, and his deeds were deemed right in the eyes of the Lord. He experienced the weight of God’s divide protection and blessing as he watched the Lord go before him and fight the battles for the sake of his own name and the line of David.
[1] Leo G. Perdue, The Blackwell Companion to the Hebrew Bible, (Oxford: Blackwell, 2004), xxiv.
[2] David Allen Hubbard, et al., 2 Kings, Volume 13, (Grand Rapids: HarperCollins Christian Publishing, 2015), 24.
[3] Ibid.
[4] Ibid, 25.
[5] David Noel Freedman, Eerdmans Dictionary of the Bible, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2019), 611.
[6] David Allen Hubbard, et al., 2 Kings, Volume 13, (Grand Rapids: HarperCollins Christian Publishing, 2015), 277.
[7] Ibid.
[8] Ibid.
[9] [9] Unless otherwise noted, all biblical passages referenced are in the New King James Version (Nashville, TN: Nelson, 1982).
[10] David Noel Freedman, Eerdmans Dictionary of the Bible, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2019), 1196.
[11] Ibid, 1234.
[12] David Allen Hubbard, et al., 2 Kings, Volume 13, (Grand Rapids: HarperCollins Christian Publishing, 2015), 279.
[13] Ibid.
[14] Ibid, 278.
[15] David Noel Freedman, Eerdmans Dictionary of the Bible, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2019), 542.
[16] Ibid, 877.
[17] Daniel Durken, The New Collegeville Bible Commentary, (Collegeville, MN: Liturgical Press, 2015), 477.
[18] David Allen Hubbard, et al., 2 Kings, Volume 13, (Grand Rapids: HarperCollins Christian Publishing, 2015), 286.
[19] David Noel Freedman, Eerdmans Dictionary of the Bible, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2019), 4.
[20] Ibid, 32.
[21] Ibid.
[22] David Noel Freedman, Eerdmans Dictionary of the Bible, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2019), 958.
[23] David Allen Hubbard, et al., 2 Kings, Volume 13, (Grand Rapids: HarperCollins Christian Publishing, 2015), 302.
[24] Ibid.
[25] David Allen Hubbard, et al., 2 Kings, Volume 13, (Grand Rapids: HarperCollins Christian Publishing, 2015), 302.
[26] David Noel Freedman, Eerdmans Dictionary of the Bible, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2019), 1183.
[27] David Allen Hubbard, et al., 2 Kings, Volume 13, (Grand Rapids: HarperCollins Christian Publishing, 2015), 303.
[28] John M. Monson and Iain Provan, 1 and 2 Kings. Zondervan Illustrated Bible Backgrounds Commentary, (Grand Rapids: Zondervan Academic, 2016), 195.
[29] Paul S Evans, The Invasion Of Sennacherib In The Book Of Kings, 1st ed. (Leiden: Brill, 2009), 148.
[30] Ibid, 154.
[31] Ibid, 148.
[32] Ibid, 156.
[33] Paul S Evans, The Invasion Of Sennacherib In The Book Of Kings, 1st ed. (Leiden: Brill, 2009), 157.
[34] John M. Monson and Iain Provan, 1 and 2 Kings. Zondervan Illustrated Bible Backgrounds Commentary, (Grand Rapids: Zondervan Academic, 2016), 195.
[35] Paul S Evans, The Invasion Of Sennacherib In The Book Of Kings, 1st ed. (Leiden: Brill, 2009), 159.
[36] Paul S Evans, The Invasion Of Sennacherib In The Book Of Kings, 1st ed. (Leiden: Brill, 2009), 159.
[37] Ibid.
[38] John M. Monson and Iain Provan, 1 and 2 Kings. Zondervan Illustrated Bible Backgrounds Commentary, (Grand Rapids: Zondervan Academic, 2016), 195.
[39] Ibid, 197.
[40] Ibid.
[41] John M. Monson and Iain Provan, 1 and 2 Kings. Zondervan Illustrated Bible Backgrounds Commentary, (Grand Rapids: Zondervan Academic, 2016), 197.
[42] Paul S Evans, The Invasion Of Sennacherib In The Book Of Kings, 1st ed. (Leiden: Brill, 2009), 162-63
[43] Ibid, 164.
[44] John M. Monson and Iain Provan, 1 and 2 Kings. Zondervan Illustrated Bible Backgrounds Commentary, (Grand Rapids: Zondervan Academic, 2016), 201.
[45] John M. Monson and Iain Provan, 1 and 2 Kings. Zondervan Illustrated Bible Backgrounds Commentary, (Grand Rapids: Zondervan Academic, 2016), 202.
[46] Ibid.