And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) (18) And have cast (put) their gods into the fire.—Comp. 1Chronicles 14:12. The Assyrian’s emphatic question, “Where are the gods?” implied their annihilation.For they were no gods.—This idea is common in the latter half of the Book of Isaiah. The question has been raised whether the compiler of Kings has not made Hezekiah express a stricter monotheism than had been attained by the religious thought of his days. But if, as Kuenen alleges, no such definite statement of this belief is to be found in Isaiah and Micah (but comp. Isaiah 2:18-21; Isaiah 8:10; Isaiah 10:10 seq.) we may still point to the words of a third prophet of that age—namely, Amos the herdman of Tekoah. (Comp. Amos 4:13; Amos 5:8; Amos 9:6-7.) “To Amos . . . the doctrine of creation is full of practical meaning. ‘He that formed the mountains and created the wind, that declareth unto man what is His thought, that maketh the morning darkness and treadeth on the high places of the earth, Jehovah, the God of hosts is His name.’ This supreme God cannot be thought of as having no interest or purpose beyond Israel. It was He that brought Israel out of Egypt, but it was He too who brought the Philistines from Caphtor and the Arameans from Kir. Every movement of history is Jehovah’s work. It is not Asshur but Jehovah who has created the Assyrian empire; He has a purpose of His own in raising up the vast overwhelming strength, and suspending it as a threat of imminent destruction over Israel and the surrounding nations. To Amos, therefore, the question is not what Jehovah as king of Israel will do for His people against the Assyrian, but what the Sovereign of the world designs to effect by the terrible instrument He has created” (Robertson Smith). We do not think, however, that the utterance of Hezekiah on this occasion was necessarily recorded in writing at the time. The prayer may well be a free composition put into the king’s mouth by the author of this narrative. 19:8-19 Prayer is the never-failing resource of the tempted Christian, whether struggling with outward difficulties or inward foes. At the mercy-seat of his almighty Friend he opens his heart, spreads his case, like Hezekiah, and makes his appeal. When he can discern that the glory of God is engaged on his side, faith gains the victory, and he rejoices that he shall never be moved. The best pleas in prayer are taken from God's honour.Have cast their gods into the fire - In general the Assyrians carried off the images of the gods from the temples of the conquered nations, and deposited them in their own shrines, as at once trophies of victory and proof of the superiority of the Assyrian deities over those of their enemies. But sometimes the gods are said to have been "destroyed" or "burnt with fire;" which was probably done when the idols were of rude workmanship or coarse material; and when it was inconvenient to encumber an army with spoils so weighty and difficult, of transport. 2Ki 19:14-34. Hezekiah's Prayer.14-19. Hezekiah received the letter … and went up into the house of the Lord—Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty—so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames—because their tutelary deities were no gods; and the object for which he supplicated the divine interposition—that all the kingdoms of the earth might know that the Lord was the only God—this was an attitude worthy to be assumed by a pious theocratic king of the chosen people. No text from Poole on this verse.And it came to pass, when King Hezekiah heard it,.... The report of Rabshakeh's speech, recorded in the preceding chapter: that he rent his clothes, and covered himself with sackcloth; rent his clothes because of the blasphemy in the speech; and he put on sackcloth, in token of mourning, for the calamities he feared were coming on him and his people: and he went into the house of the Lord; the temple, to pray unto him. The message he sent to Isaiah, with his answer, and the threatening letter of the king of Assyria, Hezekiah's prayer upon it, and the encouraging answer he had from the Lord, with the account of the destruction of the Assyrian army, and the death of Sennacherib, are the same "verbatim" as in Isaiah 37:1 throughout; and therefore the reader is referred thither for the exposition of them; only would add what Rauwolff (t) observes, that still to this day (1575) there are two great holes to be seen, wherein they flung the dead bodies (of the Assyrian army), one whereof is close by the road towards Bethlehem, the other towards the right hand against old Bethel. (t) Travels, par. 3. ch. 22. p. 317. And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.EXEGETICAL (ORIGINAL LANGUAGES) 18. have cast their gods into the fire] A conquering heathen would shew his contempt for the nations which he overcame by destroying the objects of their worship, thus practically telling the vanquished that his gods were superior to theirs. Moreover such destruction would very often be a source of booty, for the images, of wood and stone underneath, were often richly overlaid with gold and silver.Verse 18. - And have east their gods into the fire. The images worshipped by the various nations are regarded as "their gods," which they were, at any rate in the minds of the common people. The ordinary practice of the Assyrians was to carry off the images taken from a conquered people, and to set them up in their own country as trophies of victory (see Isaiah 46:1, 2, where a similar practice is ascribed by anticipation to the Persians). But there are places in the inscriptions where the gods are said to have been "destroyed" or "burnt." It is reasonable to suppose that the images destroyed were those of wood, stone, and bronze, which had little or no intrinsic value, while the gold and silver idols were carried off to the land of the conqueror. No doubt idols of the former far outnumbered those of the latter kind, and, at each sack of a city the "gods" which it contained were mostly burnt. For they were no gods, but the work of men's hands, wood and stone (comp. Isaiah 42:17; Isaiah 44:9-20; Isaiah 46:6, 7). Wooden images (the Greek ξόανα) were probably the earliest that were made, and, on account of their antiquity, were often especially reverenced. They were "carved, but rude, with undivided feet, and eyes indicated by a line, the face colored red, or white, or gilt. It was only later that ivory and gold plates were commonly laid over the wood, vested and decked out with ornaments" (Dollinger, 'Jew and Gentile,' vol. 1. p. 240). Stone idols were at first shapeless masses, then pillars or cones, finally imitations of the human form, varying from the rudest representations to the priceless statues of Phidias. In Assyrian times, neither the wooden nor the stone idols were possessed of any artistic beauty. Therefore they have destroyed them. "Gods" of this kind could not help themselves, much less save their devotees or the cities supposed to be under their protection. It was not to be wondered at that the Assyrians had triumphed ever such gods. 2 Kings 19:18After the challenge, to observe the blasphemies of Sennacherib, Hezekiah mentions the fact that the Assyrians have really devastated all lands, and therefore that it is not without ground that they boast of their mighty power; but he finds the explanation of this in the impotence and nothingness of the gods of the heathen. אמנם, truly, indeed - the kings of Asshur have devastated the nations and their land. Instead of this we find in Isaiah: "they have devastated all lands and their (own) land" - which is evidently the more difficult and also the more original reading, and has been altered in our account, because the thought that the Assyrians had devastated their own land by making war upon other lands, that is to say, had depopulated it and thereby laid it waste, was not easy to understand. "And have cast their gods into the fire, for they are not gods, but works of human hands, wood and stone, and have thus destroyed them." Hezekiah does not mention this as a sign of the recklessness of the Assyrians (Knobel), but, because Sennacherib had boasted that the gods of no nation had been able to resist him (vv. 12, 13), to put this fact in the right light, and attach thereto the prayer that Jehovah, by granting deliverance, would make known to all the kingdoms of the earth that He alone was God. Instead of ונתנוּ we have in Isaiah ונתון, the inf. absol.; in this connection the more difficult and more genuine reading. This also applies to the omission of אלהים (2 Kings 19:19) in Isaiah 37:20, since the use of Jehovah as a predicate, "that Thou alone art Jehovah," is very rare, and has therefore been misunderstood even by Gesenius. By the introduction of Elohim, the thought "that Thou Jehovah art God alone" is simplified. 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