2 Kings 18:3
And he did that which was right in the sight of the LORD, according to all that David his father did.
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18:1-8 Hezekiah was a true son of David. Some others did that which was right, but not like David. Let us not suppose that when times and men are bad, they must needs grow worse and worse; that does not follow: after many bad kings, God raised one up like David himself. The brazen serpent had been carefully preserved, as a memorial of God's goodness to their fathers in the wilderness; but it was idle and wicked to burn incense to it. All helps to devotion, not warranted by the word of God, interrupt the exercise of faith; they always lead to superstition and other dangerous evils. Human nature perverts every thing of this kind. True faith needs not such aids; the word of God, daily thought upon and prayed over, is all the outward help we need.He did that which was right ... - This is said without qualification of only three kings of Judah, Asa 1 Kings 15:11, Hezekiah, and Josiah 2 Kings 22:2. See some details of Hezekiah's acts at the commencement of his reign in 2 Chronicles 29, etc. It is thought that his reformation was preceded, and perhaps caused, by the prophecy of Micah recorded in Jeremiah 26:18; Micah 3:12. CHAPTER 18

2Ki 18:1-3. Hezekiah's Good Reign.

1, 2. Hezekiah … began to reign. Twenty and five years old—According to this statement (compare 2Ki 16:2), he must have been born when his father Ahaz was no more than eleven years old. Paternity at an age so early is not unprecedented in the warm climates of the south, where the human frame is matured sooner than in our northern regions. But the case admits of solution in a different way. It was customary for the later kings of Israel to assume their son and heir into partnership in the government during their lives; and as Hezekiah began to reign in the third year of Hoshea (2Ki 18:1), and Hoshea in the twelfth year of Ahaz (2Ki 17:1), it is evident that Hezekiah began to reign in the fourteenth year of Ahaz his father, and so reigned two or three years before his father's death. So that, at the beginning of his reign in conjunction with his father, he might be only twenty-two or twenty-three, and Ahaz a few years older than the common calculation makes him. Or the case may be solved thus: As the ancient writers, in the computation of time, take notice of the year they mention, whether finished or newly begun, so Ahaz might be near twenty-one years old at the beginning of his reign, and near seventeen years older at his death; while, on the other hand, Hezekiah, when he began to reign, might be just entering into his twenty-fifth year, and so Ahaz would be near fourteen years old when his son Hezekiah was born—no uncommon age for a young man to become a father in southern latitudes [Patrick].

No text from Poole on this verse.

And he did that which was right in the sight of the Lord, according to all that David his father did. Some of the kings of Judah, that were better than some others, are said to do that which was right, but not like David; or they did as he did, but not according to all that he did, as is here said of Hezekiah. And he did that which was {a} right in the sight of the LORD, according to all that David his father did.

(a) Although they of Judah were given to idolatry and impiety, as they of Israel were, yet God for the sake of his promise was merciful to the throne of David, and yet by his judgment toward the other, provoked to repentance.

3. he did that which was right in the sight of the Lord] The Chronicler (2 Chronicles 29, 30, 31) gives among the good deeds of Hezekiah some that are not noticed by the compiler of Kings. In the first year of his reign and in the first month, he opened the doors of the house of the Lord and repaired them. He gathered the priests and Levites together and made them purify themselves and cleanse the house of the Lord. Then the king commanded a solemn sacrifice to be made on the altar of the Lord, and made regulations concerning the musical services of the temple. After that in the second month he proclaimed a solemn passover to which he invited all who would come both of Judah and of Israel, and posts were sent out to spread the announcement of the approaching feast. Some in Israel mocked at this, but some out of the tribes of Asher and Manasseh and Zebulon came to passover in Jerusalem. The idolatrous altars in Jerusalem were all destroyed and cast into the brook Kidron. The feast was prolonged for a second seven days and there was great joy in Jerusalem. After this the altars in Judah and in Benjamin, as well as in some parts of the kingdom of Israel, were broken down. The king then made arrangements for the courses of the priests and Levites, and appointed the order of their work, and the tithes that should be paid for their support. Officers were also appointed to have the oversight of this tithe system, both of its collection and its distribution among the priests and Levites. All these reforms appear to have been made at the very outset of Hezekiah’s reign. They embrace no doubt the matters mentioned in verse 4 below, but the Chronicler’s detail gives a more lively picture of the activity in reformation, which marked the opening of the new reign.

Verse 3. - And he did that which was right in the sight of the Lord, according to all that David his father did. Such unqualified praise is only assigned to two other kings of Judah - Asa (1 Kings 15:11) and Josiah (2 Kings 22:2). It is curious that all three were the sons of wicked fathers. Hezekiah was probably, at an early age, Brought under the influence of Isaiah, who was on familiar terms with his father Ahaz (Isaiah 7:3-16), and would be likely to do all that lay in his power to turn Hezekiah from his father's evil ways, and to foster all the germs of good in his character. 2 Kings 18:3As ruler Hezekiah walked in the footsteps of his ancestor David. He removed the high places and the other objects of idolatrous worship, trusted in Jehovah, and adhered firmly to Him without wavering; therefore the Lord made all his undertakings prosper. הבּמות, המּצּבית, and האשׁרה (see at 1 Kings 14:23) embrace all the objects of idolatrous worship, which had been introduced into Jerusalem and Judah in the reigns of the former kings, and more especially in that of Ahaz. The singular האשׁרה is used in a collective sense equals האשׁרים (2 Chronicles 31:1). The only other idol that is specially mentioned is the brazen serpent which Moses made in the wilderness (Numbers 21:8-9), and which the people with their leaning to idolatry had turned in the course of time into an object of idolatrous worship. The words, "to this day were the children of Israel burning incense to it," do not mean that this took place without interruption from the time of Moses down to that of Hezekiah, but simply, that it occurred at intervals, and that the idolatry carried on with this idol lasted till the time of Hezekiah, namely, till this king broke in pieces the brazen serpent, because of the idolatry that was associated with it. For further remarks on the meaning of this symbol, see the Comm. on Numbers 21:8-9. The people called (ויּקרא, one called) this serpent נחשׁתּן, i.e., a brazen thing. This epithet does not involve anything contemptuous, as the earlier commentators supposed, nor the idea of "Brass-god" (Ewald).
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