Scarcely 140 years before the kingdom of Judah came to an end, the godly Hezekiah began to reign. How remarkable for son to succeed a wicked father. Hezekiah's mother, we conclude, from the mention of her just before the character of her son's reign, must have been a godly woman.
If we turn to 2 Chronicles 29 we find that in the very first month that Hezekiah was king, he began to restore what had been undone in his father's day. Our chapter tells us (verse 5) that he trusted in the Lord God of Israel as none after him, nor any before him. This is most remarkable. It shows that even in days of felt weakness, and amid universal declension, an outstanding measure of faithfulness is possible, and it is recounted for our encouragement in the divine records.
The brazen serpent of Moses (Num. 21) had become an idol, and Hezekiah broke it in pieces. This was vigorous action, indeed, but directed of God.
The God-fearing king of Judah rebelled against the king of Assyria, and served him not, though Israel was about to be carried away captive. About ten years later, another king of Assyria was permitted by God to attack Judah, and to conquer nearly the whole of the little country. The reason is to be found in verse 19 of the preceding chapter. Hezekiah was at this time not walking by faith, but by sight. We presently find him restored, spiritually, but we can enter into his circumstances, and judge whether we ourselves might not have done worse.
The ten tribes had been carried away about eight years before, and Judah's inheritance was now overrun by the powerful enemy whom none seemed able to resist. To the fortified city of Lachish, now besieged and captured, or soon to be captured, by Sennacherib, Hezekiah sent his promise of subjection and the Assyrian king gave him a heavy tribute to raise. To pay it, Hezekiah had to despoil the temple and his own house, but Sennacherib was not content, and sent a great army to Jerusalem to overthrow the one remaining stronghold, and complete the conquest of the land.
The three names in verse 17 are titles rather than proper names, signifying general (Tartan), chief eunuch (Rabsaris), and chief cup-bearer (Rabshakeh). The latter is thought to have been a proselyte or an apostate Jew, from his knowledge of the Jew's language. They were bold words that lie spoke, and he had a most powerful king to speak for, but God,— He Who has ever answered the cry of the needy, the helpless, when they turn to Him,—God was about to intervene. The flower of the Assyrian army was shortly to perish in a night.