Summary of Hezekiah's reign (2 Kings 18:4-8).
The activities and accomplishments of Hezekiah are now summarised, and his continuing faithfulness to YHWH and consequent success come out in this summary. He removed all causes of idolatry from Judah, and trusted wholly in YHWH more than any other king apart from Josiah (and, of course, David). This was especially revealed in his obedience to the Law of Moses of which there must clearly have been some record. It was also revealed above all in that he broke with the king of Assyria and did not serve him. This was necessary if true Temple worship was to be restored (contrast 2 Kings 16:10-18). He also retaliated against the previous activities of the Philistines against Judah, either in the days of his father Ahaz, or when they received some of his lands as a result of Sennacherib's humiliating treaty, and retook all lost land, and smote the Philistines as far as Gaza. YHWH thus gave him triumph on every hand.
Although we do not know when it first took place, for it would require a great deal of military preparation, his initial breaking with the king of Assyria was in alliance with others, and was preceded by a period when, biding his time, he maintained a relationship of submission to the king of Assyria (see note below). We learn a great deal about that period from the Assyrian records, but it was a period passed over in silence by the author. For the prophetic author was not interested in such details. He was not interested in the politics, but in the final confrontation which resulted in the humiliation of Assyria, and the establishing of the glory of YHWH. His aim was to glorify God.
Analysis.
a He removed the high places, and broke the pillars, and cut down the Asherah, and he broke in pieces the bronze serpent which Moses had made, for up to those days the children of Israel burned incense to it. And he called it Nechushtan (2 Kings 18:4).
b He trusted in YHWH, the God of Israel, so that after him was none like him among all the kings of Judah, nor among those who were before him (2 Kings 18:5).
c For he clove to YHWH. He did not depart from following him, but kept his commandments, which YHWH commanded Moses (2 Kings 18:6).
b And YHWH was with him. Wherever he went forth he prospered, and he rebelled against the king of Assyria, and did not serve him (2 Kings 18:7).
a He smote the Philistines to Gaza and its borders, from the tower of the watchmen to the fortified city (2 Kings 18:8).
Note that in ‘a' he smote all that was offensive to YHWH, and in the parallel the consequence was that he was able to smite the Philistines. In ‘b' he trusted in YHWH with all his heart, and in the parallel as a result YHWH was with him. centrally in ‘c' he was fully obedient to the Law of YHWH.
‘He removed the high places, and broke the pillars, and cut down the Asherah, and he broke in pieces the bronze serpent which Moses had made, for up to those days the children of Israel burned incense to it. And he called it (or ‘it was called') Nechushtan.'
Internally Hezekiah was determined to bring Judah back to the true worship of YHWH. He removed the syncretistic high places, broke the pillars which represented Baal, and cut down the Asherah images (or wooden poles) which represented the mother goddess of the Canaanites. (Traces of the wooden bases of the Asherah have been found, but we do not know whether they were just poles, or carved images). There was to be no more sacrificing and burning of incense in the unofficial high places (the altar at Beersheba was dismantled around this time., evidencing the fact that the reforms happened). However, the popularity of this form of worship, and the way in which it had taken possession of the people's hearts, comes out in how quickly such worship was restored once the restrictions were removed. It was after all very pleasing to the flesh, and it made no excessive moral demands, unlike the true worship of YHWH. (While, for example, the high places in the mountains could be cleared of all that was objectionable, it was not possible to remove their sites from people's long memories, nor from their reverence for what was ancient and ‘mysterious'. The pillars and poles could quickly be replaced).
Hezekiah also broke in pieces the bronze serpent which Moses had made (Numbers 21:8-9), which had been kept in the Tabernacle and then the Temple, because people had begun to offer incense to it and see it as a graven image. Whilst it was a revered memorial of the past, it had become a stumblingblock to the people of Judah, and thus it had to go. Hezekiah's reform was deep-seated and determined.
Nechushtan probably relates to Hebrew nachash (snake, serpent) and to nechosheth (piece of bronze). It may have been the name used by its worshippers (translating as ‘one called it --). Snake emblems are known to have been venerated at this time as witnessed on a standard found at Hazor, and a bronze serpent found at Gezer, and Moses' serpent may well have become associated in people's minds with Canaanite myths about serpent deities.
‘He trusted in YHWH, the God of Israel, so that after him was none like him among all the kings of Judah, nor among those who were before him.'
Indeed unlike his father Ahaz, he trusted fully in YHWH, and nothing revealed this more than his response to the Assyrians which will shortly be described. This was, of course, almost certainly due to the teaching and guidance he received from Isaiah. Indeed it was when he failed to consult Isaiah that he finally went astray. But he was also no doubt helped in this attitude by the continual resentment of the people against Assyrian domination, which would finally force him to act. But in the end the choice was his when the crunch moment came, and it was he who took on his own shoulders the responsibility of following the advice he received from Isaiah in the face of all the odds because he trusted YHWH, even though he knew that if he were wrong it could result in his own certain execution.
Thus Hezekiah excelled even over Josiah in faith. The verdict, “after him was none like him among all the kings of Judah,” refers to his trust in God, in which he had no equal, whereas in the case of Josiah it was his conscientious adherence to the Mosaic law that was extolled in the same words (2 Kings 23:25). Consequently there is no contradiction between the two verses.
‘For he clove to YHWH. He did not depart from following him, but kept his commandments, which YHWH commanded Moses.'
His trust in YHWH was revealed by the way in which he clove to YHWH and His ways, seeking to re-establish social justice (something evidenced by vessels containing his seal which were probably examples of an effort to enforce just measurements) and to live and rule in a way that was pleasing to Him in accordance with the law of Moses as required by Deuteronomy 17:18-20.
‘And YHWH was continually with him. Wherever he went forth he was continually successful, and he rebelled against the king of Assyria, and did not serve him.'
That YHWH was continually with him was revealed in that he prospered in all his activities, and this even resulted in him eventually breaking with the king of Assyria and ceasing to be his vassal. This was, of course, necessary if the Temple was to be freed from the hated Assyrian symbols which had been set up within it. But it did not happen immediately, and in fact while Sargon II was alive it proved impossible, although an attempt at doing it was almost certainly considered. Fortunately for Judah Hezekiah withdrew from the attempt in time to avoid major repercussions (see note below). But in the end he made a further attempt, and although it resulted in Judah being considerably battered and bruised, it ended in a glorious victory, because YHWH was with Him.
‘He smote the Philistines to Gaza and its borders, from the tower of the watchmen to the fortified city.'
Furthermore he recovered all the lands and cities which Judah had lost to the Philistines during the time of Ahaz, and dealt the Philistines a blow which began at their watchtowers on the border, and ended at the gates of Gaza.
Alternately this may be referring to the recovery of the land and cities which Sennacherib had given to Gaza when he sought to punish Hezekiah's initial rebellion, or even to Hezekiah's attempt to force some of the cities of the Philistines, including Gaza, to join in the rebellion (which would explain why the king of Ekron became his prisoner). But the point is to demonstrate that Hezekiah succeeded because YHWH was with him.
Note On The Early Years Of Hezekiah's Reign Which Were Basically Ignored By The Author Of Kings.
The prophetic author of Kings was not interested in glorifying Hezekiah's rule, but in glorifying YHWH and His greatness in contrast with the great king of Assyria, and in demonstrating Hezekiah's faith and belief in YHWH, and the resulting success that was its consequence. Thus we are told nothing of his early reign.
Initially Hezekiah ascended the throne as a teen-ager, no doubt being suitably advised, and being co-regent to his father Ahaz. Thus he was at his side, without making the major decisions, when his father called on Assyria for help and became the king of Assyria's vassal (2 Kings 16:7). He also watched while Israel was devastated and Samaria was destroyed, the latter in c 722 BC (about six years before he became sole king). But there was little he could do about either, and he bided his time. He was, however, aware of the reaction of the people of Judah to both, and the flood of refugees that no doubt poured into Judah from Israel as a result of Israel's demise, and he would later seek to draw Israelites to worship at Jerusalem. Once he was king it would appear that he gave ear to the teaching of Isaiah the prophet, in his call for the purifying of Yahwism, a call which would have been supported by many of the priests, and good numbers of important people throughout Judah, at a time of strong nationalistic feeling.
But once he had defeated Samaria Sargon's attention was taken up elsewhere, for in association with the Elamites mighty Babylon rebelled against him, under the rule of Merodach Baladan, a rebellion which resulted in Sargon suffering a rare defeat (in c.721 BC). It would in fact be eleven years before Sargom could recover from this reversal. Meanwhile he was facing problems elsewhere in Phrygia and Carchemish, the latter resulting finally in the rape and depopulation of Carchemish. He was also involved in the final reduction of Urartu on his northern borders. Even he could not fight on all fronts at once, and thus the pressure on the area around Palestine had been reduced, and it began to look to the local kings as though the time was coming when they could again break free from the Assyrian yoke, especially as Egypt was now stronger and encouraging them to rebel (Isaiah 20). The Ethiopian Piankhi, a vigorous king, had taken control in Egypt, and his desire was to build up a buffer against Assyria. We can hardly doubt that in such circumstances Hezekiah was under pressure from Judah's patriots to consider joining in with the conspiracy and withholding tribute. By 713 BC, stirred by Egypt, Ashdod (one of the powerful Philistine states) had rebelled (Isaiah 20:1), and it was soon joined by other Philistine states. And it would appear from Assyrian records that Judah, Edom and Moab were also invited to participate (this in Hezekiah's third of fourth year as sole king). Isaiah also tells us that the Ethiopian king urgently sought Judah's cooperation (Isaiah 18). But Isaiah was bitterly opposed to this and strongly advised against it. He saw no benefit in trusting in Egypt. Hezekiah appears to have listened to him in time to withdraw from open participation in the rebellion, for when Sargon did sweep down and destroy Ashdod (Isaiah 20:1), making it an Assyrian province, he did not then proceed against Judah. This could only have been because Judah had not actually finally taken part in the rebellion. (So trustworthy did the Egyptians prove to be that when the rebel leader fled to Egypt for refuge the Ethiopian king handed him back to the Assyrians). Meanwhile Hezekiah was still biding his time.
But when in around 705 BC Sargon was killed fighting in a distant country, and Sennacherib became king, the time did appear ripe for action. Merodach Baladan, king of Babylon, together with his Elamite allies, had once again rebelled against Assyria, and it may well have been at this time that he sent envoys to Hezekiah as described in 2 Kings 21:12. The rebellion spread, and with the king of Tyre acting as the leader of the southern coalition, once again supported by Egypt, and by Ekron and Ashkelon, Hezekiah joined in, sending envoys to Egypt (Isaiah 30:1-7; Isaiah 31:1-3). Indeed he appears to have played a prominent part in the rebellion, for when Padi, the king of Ekron, sought to remain loyal to Assyria, it was to Hezekiah that the Ekronites handed him over for the privilege of imprisoning him in Jerusalem. Sennacherib could have been in no doubt about his intentions. And in readiness for his retaliation Hezekiah ensured the availability of the Jerusalem water supply (2 Kings 20:20).
Having pacified Babylon, at least for the time being, Sennacherib turned his attention to the revolt. His first target was Tyre, and he dealt with Tyre so severely that it never recovered (although he failed to capture the island fortress). Then he moved down against Ashkelon, Ekron and their cities, defeating an Egyptian army that was sent against him, and reducing the Philistine cities one by one. Meanwhile other nations who had been involved, like Edom and Moab, hurriedly decided to pay tribute. Then he finally turned his attention towards Judah. Forty six cities with their surrounding towns were besieged and taken with their populations being transported elsewhere, Lachish, Judah's second largest city was put under siege (2 Kings 18:14), and the next stages were to be Libnah and then Jerusalem. It was probably at this time that Hezekiah recognised that he had no hope and surrendered, suing for peace terms (2 Kings 18:14-16). That such terms were offered was probably because of the possible threat of an Egyptian army, but they were severe. Among other things the king of Ekron was to be handed over, portions of Judah's territory were to be divided up between Ekron, Ashdod and Gaza, some of Hezekiah's daughters were to be handed over to be taken to Nineveh as concubines, and a heavy penalty was to be levied on Hezekiah, which he had to strip the Temple to meet. Hezekiah had little choice but to agree, although he refused a humiliating surrender (he sent messengers rather than going himself).
But something then happened that changed the situation and made Sennacherib decide to rescind the treaty and advance on Jerusalem, seemingly by this breaking his word (2 Kings 18:17). This may have been the result of news that an Egyptian army was fast approaching containing Jewish contingents, which may have suggested to him that Hezekiah was double-dealing (although it may simply have been as a result of his own unreliability, for Sennacherib did have a reputation for breaking treaties).
That then resulted in the situation that we will now be dealing with when Lachish was taken, Libnah was besieged and Jerusalem was invested. The last was probably by a large token force, until the remainder of the Assyrian army could be freed up, but importantly Jerusalem was never taken. The account is given in full detail, emphasising the greatness of the king of Assyria, because the point of it was to demonstrate that great though the king of Assyria might undoubtedly have proved himself to be, YHWH was greater. It resulted in a great victory for YHWH.
The Assyrian account of much of this, given on the Taylor prism, read as follows;
“In my third campaign, I went against the Hatti-land. Lule, king of Sidon, the terrifying splendour of my lordship overcame him, and far off into the midst of the sea he fled. There he died. Great Sidon, Little Sidon, Bit-Zitti, Zaribtu, Mahalliba, Ushu, Akzib, Akko, his strong, walled cities, where there were food and drink for his garrisons, the terrors of the weapons of Assur, my lord, overpowered them and they bowed in submission at my feet. I seated Tuba'lu on the royal throne over them, and tribute, gifts for my majesty, I imposed upon him for all time, without ceasing.
From Menachem, the Shamsimurunite, Tuba'lu the Sidonite, 5bdi-liti the Arvadite, Uru-milki the Gublite, Mitinti the Ashdodite, Budu-ilu the Beth Ammonite, Kammusu-nadbi the Moabite, Malik-rammu the Edomite, kings of Amurru, all of them, numerous presents as their heavy tribute, they brought before me for the fourth time, and kissed my feet.
But Sidka, the king of Ashkelon, who had not submitted to my yoke, the gods of his father's house, himself, his wife, his sons, his daughters, his brothers, the seed of his paternal house, I tore away and brought to Assyria. Sharru-lu-dari, son of Rukibti, their former king, I set over the people of Ashkelon, and I imposed upon him the payment of tribute: presents to my majesty. He accepted my yoke.
In the course of my campaign, Beth-Dagon, Joppa, Banaibarka, Asuru, cities of Sidka, who had not speedily bowed in submission at my feet, I besieged, I conquered, I carried off their spoil.
The officials, nobles, and people of Ekron, who had thrown Padi their king, bound by oath and curse of Assyria, into fetters of iron, had given him over to Hezekiah, the Judahite. He kept him in confinement like an enemy. Their heart became afraid, and they called upon the Egyptian kings, the bowmen, chariots and horses of the king of Meluhha [Ethiopia], a countless host, and these came to their aid. In the neighbourhood of Eltekeh, their ranks being drawn up before me, they offered battle. With the aid of Assur, my lord, I fought with them and brought about their defeat. The Egyptian charioteers and princes, together with the Ethiopian king's charioteers, my hands captured alive in the midst of the battle. Eltekeh and Timnah I besieged, I captured, and I took away their spoil. I approached Ekron and slew the governors and nobles who had rebelled, and hung their bodies on stakes around the city. The inhabitants who rebelled and treated (Assyria) lightly I counted as spoil. The rest of them, who were not guilty of rebellion and contempt, for whom there was no punishment, I declared their pardon. Padi, their king, I brought out of Jerusalem, set him on the royal throne over them, and imposed upon him my royal tribute.
As for Hezekiah the Judahite, who did not submit to my yoke: forty-six of his strong, walled cities, as well as the small towns in their area, which were without number, I besieged and took them, by levelling with battering-rams and by bringing up siege-engines, and by attacking and storming on foot, by mines, tunnels, and breeches. 200,150 people, great and small, male and female, horses, mules, asses, camels, cattle and sheep without number, I brought away from them and counted as spoil. (Hezekiah) himself, like a caged bird I shut up in Jerusalem, his royal city. I set up watch-posts against him The one coming out of the city-gate, I turned back to his misery. His cities, which I had despoiled, I cut off from his land, and to Mitinti, king of Ashdod, Padi, king of Ekron, and Silli-bel, king of Gaza, I gave (them). And thus I diminished his land. I added to the former tribute, and I laid upon him the surrender of their land and imposts, gifts for my majesty. As for Hezekiah, the terrifying splendour of my majesty overcame him, and the Arabs and his mercenary troops which he had brought in to strengthen Jerusalem, his royal city, deserted him. In addition to the thirty talents of gold and eight hundred talents of silver, I exacted gems, antimony, jewels, large carnelians, ivory-inlaid couches, ivory-inlaid chairs, elephant hides, elephant tusks, ebony, boxwood, all kinds of valuable treasures, as well as his daughters, his harem, and his male and female musicians, which he had brought after me to Nineveh, my royal city. To pay tribute and to accept servitude, he dispatched his messengers.”
(It will be noted that Sennacherib did not claim to have captured Jerusalem, and that he acknowledged that Hezekiah sent messengers and did not personally submit. Both these facts tie in with the Biblical account which indicates that Jerusalem was never taken and that Hezekiah never personally submitted. And yet in his description Sennacherib gives the impression of great success. This was typical of ancient records where defeats and misfortunes tended to be ignored or turned into glorious victories. Thus Sennacherib was clearly making the best of a bad job (we must remember that the inscriptions were basically propaganda intended to exalt the king of Assyria) and yet at the same time unconsciously supporting the Biblical account (mainly by what he does not claim). The fact that Jerusalem was never taken was also confirmed by the fact that the feat that was underlined with regard to the invasion of Judah and placarded in Nineveh was the capture of Lachish, which confirms the fact that Jerusalem never surrendered. On the basis of the Assyrian record an independent source would have said that ‘Jerusalem was never captured, and Hezekiah was never made personally to submit to Sennacherib, indicating that this was one of Sennacherib's more doubtful achievements at the time').
End of note.