The Righteous Example of Hezekiah

In 2 Kings 18–20, we read of a time in history when Assyria conquered the northern kingdom of Israel. At this same time Hezekiah became king of the southern kingdom of Judah. He led the people toward increased righteousness, but they still feared the Assyrian armies. The Lord tested their righteousness. Read the following scripture passages and write a brief statement about how each of them could be seen as a test for the people. Answer the questions connected to each scripture reference:

2 Kings 18:19–35 Rab-shakeh told the people that they could not trust that Hezekiah could deliver the people from the invading force of the Assyrains. The Assyrains had already taken down other countries and those countries gods had not protected them. 

Isaiah 36:12–20. Rabshakeh said that if would be better for them to move to another land of plenty than to die. 

Rab-shakeh’s goal with Hezekiah’s servants was to convince them to surrender and sign an agreement with the King of Assyra. whether he wants this for his own gain or malicious reasons the verses do not say. 

2 Kings 19:1–5  Rab-shakeh's goal was to turn Hezekiah's servants away from the Lord. 

Isaiah 37:1–5. What was Hezekiah’s reaction? Do not follow him, he is speaking blasphemy. 

Whom did he seek and where? Isaiah the prophet, These verses do not indicate where as far as physical location. But they did approach Isaiah in a humble state. 

How might you better follow this pattern? By seeking the counsel and support of God's mouth peace, following God's will to fix problems or dilemmas in life. God will provide answers when we ask them in humility. 

2 Kings 19:6–7. Isaiah respond to Hezekiah’s plea under the authority of God.

2 Kings 19:14–19; Hezekiah asks God to save his people since they worship Him and the people/kingdoms of Assyra do not. They worship many Gods, thus Hezekiah is asking for his people and God's people. He did not pray for only him and his family to be spared but all of his kingdom also.

Isaiah 37:14–20. He asks for God to spare his kingdom and bring them to salvation to show the rival countries that He is God. Hezekiah is praying for success not for himself but for the glory to go to Heavenly Father.

2 Kings 19:20–37; Isaiah 37:29–36; 2 Chronicles 32:20–23; institute student manual commentary for 2 Kings 19, “Hezekiah Prayed for Deliverance and Isaiah Brought the Lord’s Answer” (pg. 128). 

In these verses and the parallel account in Isaiah 37 is found one of the most remarkable stories in scriptural history. The Assyrian army, with all its might and power, encircled Jerusalem. The Northern Kingdom had already fallen; all of Judah except Jerusalem itself was in Assyrian hands. There was no cause to hope that they could successfully resist. No cause but one.
Hezekiah had been a righteous king (see 2 Kings 18:4–6), and now he trusted in God again. In deep and pleading prayer, he asked Him for the solution. The Lord answered through His servant Isaiah, although the answer must have tested the faith of Hezekiah. While Assyrian campfires could be seen on all sides, Isaiah promised that not even an arrow would be shot against Jerusalem, for the Lord Himself would defend the city (see 2 Kings 19:32–34).

What are the key points in Isaiah’s response to Hezekiah, and how did the Lord keep His promise? Isaiah tells Hezekiah how the Lord feels about the king of Assyra. God is very unhappy with him. Isaiah points out all that the Lord has done, and the power that God has. He tells Hezekiah that God is planning on turning him back around to his people. 
In the night the sons of the king of Assyra killed him, and the camps of the Assyrain army were killed by angels in the night. The remainder turn back. 

When have you been delivered by the Lord from a difficult situation? The Lord has healed my once extremely difficult marriage. When we both finally humbled ourselves to His will our marriage has now bloomed into something it never could have been without God's rescue. 

How did Hezekiah prepare his people spiritually and physically for their deliverance? 

2 Chronicles 29:1–11, 15–16 Hezekiah opens the temple and fixes it up back to a functional place of worship. He preaches repentance among his people.

22–24; The people then started again to make sacrifices to God upon the alter. 

30:5–9, 20; They began practicing the passover again, after a long time of not doing it. 

 "the Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him."

31:5; The people again gave tithes unto the Lord. 

32:7–8. 

Hezekiah says to his people "Be strong and courageous, be not afraid nor dismayed for the king of Assyra (or any of our troubles now) not for all the multitude that is with him; 8: With him is an army of flesh; but with us is the Lord our God to help us, and to fight our battles. . ." 

What lessons can we learn from what they did? " . . . and the peple rested themselves upon the words of Hezekiah king of Judah." 

If we can be like them and rest our hearts upon the words of Hezekiah then we will have more faith in God. Our actions will follow our hearts. We will be more righteous, and emotionally/spiritually strong. We can face anything if we believe that God is on our side and we should take rest in His protective arms. 

David Died and Solomon Became King

1 Kings 1:1, “How Could Adonijah and Solomon Both Have Claim to the Throne of Israel?” (pgs. 1–2).

According to the customs of succession, Adonijah could well have been the heir to the throne of David. Adonijah was the fourth son of David (see 2 Samuel 3:4). Two of his older brothers, Amnon and Absalom, were already dead, and a third, Chileab, is not mentioned in the text except for the account of his birth. David’s old age and feeble condition (see 1 Kings 1:1–4) evidently convinced Adonijah that it was time to show the people that he was the successor to the throne. 

His actions were thus designed to convince the people of his right and to create a base of popular support that would consolidate his position. He set up a royal processional (see v. 5); sought the support of important people, including Joab, the commander of the military, Abiathar, the high priest, the other princes of the court, and David’s personal staff (see vv. 7, 9); and prepared a great feast (see v. 9). He deliberately excluded those loyal to Solomon as the successor, including Zadok, another important priest; Benaiah, one of the military commanders (perhaps second in command to Joab); the “mighty men” (v. 8), who were probably David’s personal body guards; and the prophet Nathan.

Adonijah’s plan was thwarted, however, when Nathan heard what Adonijah was doing and reported it to Bath-sheba, Solomon’s mother. His warning to her that her life as well as Solomon’s life was in danger (see v. 12) illustrates one of the problems with a monarchical system of government. Because of the competition that typically existed in the royal family itself, the new king often assassinated all his brothers and other possible heirs who might pose any threat to his rule.

Moving swiftly, Bath-sheba and Nathan joined together (see v. 11) to bring Adonijah’s manipulations to the attention of King David. When David learned that Adonijah sought to take the throne, he quickly appointed Solomon as co-regent. They ruled together until David died.

Although only twenty years of age, Solomon, like David and Saul before him, was anointed to his kingship by a rightful priest and by the prophet (see vv. 34, 39). To clearly show the people that Solomon was David’s choice and the Lord’s, David commanded that the inauguration of his co-regent take place immediately. He commanded that Solomon be placed on his (David’s) mule to ride in procession to Gihon in the traditional way that a king made his triumphal entry into a city (see J. R. Dummelow, ed., A Commentary on the Holy Bible, p. 693; compare with Jesus’ triumphal entry into Jerusalem recorded in Matthew 21:1–11). The people responded joyously and accepted Solomon as their new king (see 1 Kings 1:39–40).

Thus, in one quick and decisive move, David cut off Adonijah’s attempts to usurp the throne, and Solomon was established as king. One can easily imagine why those at Adonijah’s feast were struck with fear and hastened to desert Adonijah’s presence. They were caught in the midst of what bordered on treason against the new king, and they were anxious to disassociate themselves from Adonijah.

Now it was Adonijah’s life that was in danger. Not only was he a potential rival to the throne, but he had been obviously making an open effort to preempt Solomon’s claim. So, as soon as he learned of the enthroning of Solomon, Adonijah fled not to his home, but immediately to the heights of Mount Moriah just above the city of David. Here an altar of sacrifice had been set up by David. The horns of the altar of sacrifice were considered a sanctuary where a person could cling until his case was investigated and tried (see Exodus 21:13–14). There Adonijah waited, hoping for some indication of Solomon’s clemency toward him, which was granted (see 1 Kings 1:50–55; see also Old Testament Student Manual: Genesis–2 Samuel [religion 301, 2003], pp. 167, 268 for a detailed explanation of why the horns of the altar were seen as a place of refuge). 

David:

Beloved. His life divides into four portions: (1) at Bethlehem with the sheep (1 Sam. 16–17); (2) at court (1 Sam. 18:1–19:18) (see Jonathan); (3) as a fugitive (1 Sam. 19:18–31:13; 2 Sam. 1); (4) as king (a) over Judah at Hebron (2 Sam. 2–4), (b) over all Israel (2 Sam. 5–24; 1 Kgs. 1:1–2:11). The long and varied discipline through which he passed in the earlier part of his life fitted him for the duties of the throne. As shepherd he acquired the habit of deep reflection; as courtier he was trained in self-control and chivalrous generosity; as outlaw he acquired knowledge of men and power of government. Each successive phase of experience developed in him the conscious dependence upon God that was the secret of his strength throughout his life. Like Saul he was guilty of grave crimes; but unlike Saul, he was capable of true contrition and was therefore able to find forgiveness, except in the murder of Uriah. As a consequence David is still unforgiven, but he received a promise that the Lord would not leave his soul in hell. He will be resurrected at the end of the Millennium. Because of his transgressions, he has fallen from his exaltation (D&C 132:39).

So long as Abner and Ishbosheth lived, David’s kingdom was restricted to the tribe of Judah. After their deaths he started on a series of conquests, beginning with Jerusalem, and finally extending his dominions as far as the Euphrates. His sin with Bathsheba was followed by a series of misfortunes that marred the last 20 years of his life. The nation as a whole was prosperous, but David himself suffered from the consequences of his own misdeeds. There were constant family feuds, which, in the case of Absalom and Adonijah, ended in open rebellion. These incidents are a fulfillment of the pronouncement of Nathan the prophet upon David, because of his sin (2 Sam. 12:7–13).

In spite of these disasters David’s reign was the most brilliant of Israelite history, for (1) he united the tribes into one nation, (2) he secured undisputed possession of the country, (3) the whole government rested upon a religious basis, and the will of God was the law of Israel. For these reasons it was in later times regarded as the nation’s golden age and the type of the more glorious age to which the nation looked forward when Messiah should come (Isa. 16:5; Jer. 23:5; 30:9; Ezek. 34:23–24; 37:24–28).

A large number of the Psalms ascribed to David were certainly not written by him, but the following seem directly connected with the history of his life. A series consisting of Ps. 101, 15, 68, 24 was probably composed on the occasion of the removal of the Ark to Jerusalem. Ps. 20, 21, 60, 110 belong to the period of David’s foreign wars; while Ps. 18 (2 Sam. 22) marks the highest point of the national prosperity. David’s fall gave occasion to Ps. 51 and32. The flight from Absalom led to the composition of Ps. 63 (written immediately after he left the city), 3 and 4(which are morning and evening hymns), 26, 62, 27, and 28. There are others that are possibly of Davidic origin.

David’s life illustrates the need for all persons to endure in righteousness to the end. As a youth he is characterized as being a man after the Lord’s “own heart” (1 Sam. 13:14); as a man he spoke by the Spirit and had many revelations. But he paid, and is paying, a heavy price for his disobedience to the commandments of God.

Adonijah:

The Lord [Jehovah] is my Lord. (1) Fourth son of David (2 Sam. 3:4); usurps the kingdom, pardoned, afterwards slain (1 Kgs. 1:5–53; 2:13–28; 1 Chr. 3:2).

(2) 2 Chr. 17:8.

(3) Neh. 10:16.

Nathan the prophet:

He has given. (1) Son of David and Bathsheba (2 Sam. 5:14; 1 Chr. 3:5; 14:4; Zech. 12:12; Luke 3:31).

(2) The prophet, forbids David to build a temple (2 Sam. 7; 1 Chr. 17:1–15); rebukes him about Bathsheba (2 Sam. 12; Ps. 51 heading); anoints Solomon (1 Kgs. 1:38–39, 45; see also 2 Chr. 9:29; 29:25; D&C 132:39).

Solomon:

Peaceable. Son of David and Bathsheba. His birth (2 Sam. 5:14; 12:24; 1 Chr. 3:5; 14:4; Matt. 1:6); crowned on the rebellion of Adonijah (1 Kgs. 1:10–53; 1 Chr. 23:1); is charged by his father (1 Kgs. 2:1–9; 1 Chr. 22:6–19; 28:9–21); succeeds (1 Kgs. 2:12; 1 Chr. 29:22–23); makes affinity with Pharaoh (1 Kgs. 3:1); sacrifices in the high places (3:3); the vision at Gibeon (3:5–15; 9:2; 2 Chr. 1:7–12; 7:12); his judgment between two mothers (1 Kgs. 3:16–28); his retainers (4:1–19); his dominion (4:21); his wisdom (4:29; 5:12); his proverbs (4:32); his connection with Hiram (1 Kgs. 5; 2 Chr. 2); builds the temple (1 Kgs. 6; 7:13–51; 2 Chr. 3–4; Acts 7:47); his house and the house of the forest of Lebanon (1 Kgs. 7:1–8); dedicates the temple (1 Kgs. 8; 2 Chr. 5–6; 7:1–11); his second vision at Gibeon (1 Kgs. 9:1–9; 2 Chr. 7:12–22); his yearly offerings (1 Kgs. 9:25; 2 Chr. 8:12); visited by the queen of Sheba (1 Kgs. 10:1–13; 2 Chr. 9:1–12; Matt. 12:42; Luke 11:31); his fondness for foreign wives and foreign gods (1 Kgs. 11:1–8); God will rend the kingdom from him (11:9–13); his adversaries (11:14–28); Ahijah’s prophecy (11:30–39); the book of the Acts of Solomon (11:41); dies (11:43; 2 Chr. 9:31); the Proverbs of Solomon (Prov. 1:1; Song 1:1). New Testament references: Matt. 6:29; 12:42; Luke 11:31; 12:27.

Joab:

(1) Eldest son of Zeruiah, David’s sister, and captain of David’s army. He was closely associated with all the chief events of David’s reign and was generally faithful to his master. After David’s death he was in favor of Adonijah’s succession (1 Kgs. 2:28) and for that reason was put to death by Solomon (2:29–34).

(2) Two others (1 Chr. 4:14; Ezra 2:6).

Zadok:

Righteous. The priest (2 Sam. 8:17; 15:24–36; 17:15; 18:19, 27; 19:11; 20:25). He belonged to the family of Eleazar (1 Chr. 6:4–8). During the latter years of Saul’s reign there seems to have been a double high priesthood: Abiathar, who belonged to the family of Ithamar, officiating in David’s camp, and Zadok at Gibeon, where the tabernacle was standing. This arrangement continued after David’s accession, but during the rebellion of Adonijah, Abiathar joined the rebels, while Zadok remained faithful to David (1 Kgs. 1:8, 26). He anointed Solomon (1:32–45); and was finally put in the room of Abiathar. See 1 Kgs. 2:35; 4:2, 4; 1 Chr. 6:8, 53; 12:28; 15:11; 16:39; 18:16;24:3, 6, 31; 27:17; 29:22; 2 Chr. 31:10; Ezra 7:2; Ezek. 40:46; 43:19; 44:15; 48:11. He is probably the same as in1 Chr. 6:12; 9:11; Neh. 11:11; others are in 2 Kgs. 15:33; 2 Chr. 27:1; Neh. 3:4, 29; 10:21; 13:13.

Abiathar:

Father of excellence, or plenty. A son of the high priest Ahijah or Ahimelech, he escapes Saul (1 Sam. 22:20); abides with David (23:6, 9; 30:7); brings the ark back to Jerusalem (2 Sam. 15:24–36; 17:15; 19:11); takes part in Adonijah’s rebellion (1 Kgs. 1:7); is thrust out from the priesthood (2:27, 35; Mark 2:26). Ahimelech and Abiathar are probably interchanged in 2 Sam. 8:17; 1 Chr. 18:16; 24:3, 31. See also 2 Sam. 20:25.

Solomon and Adonjiah both are the next in line to the throne. Adonijah wanted the throne for himself. Solomon had been promised previously by David that he was to be King after David. Adonijah gathered important men to rally support for him to be King among those important men was Abiathar, and Joab. 
The prophet Nathan speaks for the Lord and makes sure that Solomon and his mother are warned in time about Adonijah's plans and actions for king. Both Nathan and Bath-Sheba tell the king of Adonijah's actions. 
Once David hears about what's going on he summons his servants to bring Solomon in on his donkey to symbolize his support for Solomon and has him anointed by Nathan. There is no disputing that David wants and puts Solomon as king.
Adonijah is scared for his life and flees to the horns of the alter. 

1 Kings 2:1–4 David tells Solomon to be a man. Keep the commandments of God, walk in his ways, judgments and his testimonies. Keep the law of Moses. If you do, then Solomon would prosper in all that he does. 

David said to Solomon, “Shew thyself a man” (1 Kings 2:2).

1 Kings 2:3; walk in his ways, keep his statutes,  his ^bcommandments,  his judgments,  his testimonies. 

2 Nephi 1:21; and be men, and be determined in one mind and in one heart, united in all things, that ye may not come down into captivity;

Alma 48:11–18. a man that did not delight in bloodshed; a man whose soul did joy in the liberty and the freedom of his country, and his brethren from bondage and slavery;

 12 Yea, a man whose heart did swell with thanksgiving to his God . . . 

who did labor exceedingly for the ^awelfare and safety of his people. . . .  

Yea, and he was a man who was firm in the faith of Christ, and he had ^asworn with an oath to defend his people, his rights, and his country, and his religion, even to the loss of his blood. . . . 

never to raise the sword except it were against an enemy, except it were to preserve their lives. . . .

 they were faithful in keeping the commandments of God . . . 

if all men had been, and were, and ever would be, like unto ^aMoroni, behold, the very powers of hell would have been shaken forever; yea, the ^bdevil would never have power over the hearts of the children of men. . . ."

1 Kings 2:2–3, “Be Thou Strong … Shew Thyself a Man” (pg. 2), 

This plea for manhood and strength is a familiar Old Testament theme. It was Moses’ last counsel to Joshua (see Deuteronomy 31:6–7, 23). The Lord gave Joshua the same encouragement (see Joshua 1:5–9). This advice was given to Solomon repeatedly. The courage to obey the law was just as much a part of the plea as to have physical courage. 

A man of God is someone who despite all the temptations of Satan can stay true and faithful to the commandments of God. Keeping the Holy Ghost with him as much as humanly possible. One who does not joy in pain of others. One who fights to protect his people from harm. A man who is determined to stay as one heart and one mind with God in all things. A man who day to day maintains a good relationship with God including personal prayer and continued worthiness, and if not worthiness than honesty. To be a man of God is to be a man of honor.