2 Kings 18:16

KJV

At that time did Hezekiah cut off [the gold from] the doors of the temple of the LORD, and [from] the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

KJV (with Strong's)

At that time {H6256} did Hezekiah {H2396} cut off {H7112} the gold from the doors {H1817} of the temple {H1964} of the LORD {H3068}, and from the pillars {H547} which Hezekiah {H2396} king {H4428} of Judah {H3063} had overlaid {H6823}, and gave {H5414} it to the king {H4428} of Assyria {H804}.

Complete Jewish Bible

It was at that time that Hizkiyahu stripped the gold from the doors of the sanctuary of ADONAI and from the doorposts which Hizkiyahu king of Y'hudah himself had overlaid, and gave it to the king of Ashur.

Berean Standard Bible

At that time Hezekiah stripped the gold with which he had plated the doors and doorposts of the temple of the LORD, and he gave it to the king of Assyria.

American Standard Version

At that time did Hezekiah cut off the gold from the doors of the temple of Jehovah, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

Commentary

### SUMMARY
Second Kings 18:16 records the desperate and profoundly symbolic act of King Hezekiah, who, under the immense pressure of the invading Assyrian army led by Sennacherib, stripped the gold from the very doors and pillars of the temple of the LORD—elements he himself had previously adorned. This drastic measure was part of an exorbitant tribute paid to avert the destruction of Jerusalem, highlighting the extreme national crisis Judah faced, the futility of human appeasement in the face of divine judgment, and the ultimate need for God's sovereign deliverance.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the narrative of King Hezekiah's reign, immediately following a period of significant national crisis. The preceding verses establish Hezekiah as a righteous king who initiated widespread religious reforms, including the destruction of idolatrous altars and the bronze serpent Nehushtan ([2 Kings 18:3-4](/2_kings/18-3 "2 Kings 18:3-4 - Hezekiah's Righteous Reforms")). However, his bold rebellion against Assyrian overlordship, explicitly stated in [2 Kings 18:7](/2_kings/18-7 "2 Kings 18:7 - Hezekiah Rebels Against Assyria"), provoked the wrath of Sennacherib, leading to a devastating invasion of Judah, detailed from [2 Kings 18:13](/2_kings/18-13 "2 Kings 18:13 - Sennacherib's Invasion of Judah") onward. Faced with the capture of fortified cities and immense pressure, Hezekiah sent a desperate message to Sennacherib at Lachish, agreeing to pay whatever tribute was demanded ([2 Kings 18:14](/2_kings/18-14 "2 Kings 18:14 - Hezekiah's Plea and Tribute")). Having already exhausted the treasures from the temple and the royal palace in [2 Kings 18:15](/2_kings/18-15 "2 Kings 18:15 - Exhausting the Treasuries"), verse 16 describes the extreme and sacrilegious measure of stripping the temple's sacred gold, setting the stage for Sennacherib's continued insolence and God's eventual, miraculous intervention.
* **Historical & Cultural Context:** The late 8th century BCE was dominated by the Neo-Assyrian Empire, a formidable and ruthless military power. Sennacherib's invasion of Judah in 701 BCE was a direct response to Hezekiah's alignment with Egypt and Philistia, challenging Assyrian supremacy. Assyrian foreign policy frequently involved demanding heavy tribute from vassal states; failure to comply resulted in swift and brutal military campaigns, often culminating in the siege and destruction of cities, followed by the mass deportation of populations. The temple in Jerusalem was not merely a religious edifice but also served as a national treasury and the preeminent symbol of Judah's identity, its covenant relationship with God, and His protective presence. Stripping its gold was an act of profound desperation, a last resort to preserve the city and its inhabitants from the horrors of an Assyrian siege and the fate of the Northern Kingdom of Israel, which had already been exiled by Assyria ([2 Kings 17:6](/2_kings/17-6 "2 Kings 17:6 - Israel Exiled to Assyria")). This act, while a deep humiliation and sacrilege, was culturally understood as an extreme, albeit desperate, means of appeasing a superior power to avoid total annihilation.
* **Key Themes:** This verse contributes significantly to several overarching themes within [2 Kings](/2_kings/1 "The Book of 2 Kings") and the broader Deuteronomistic History. It starkly illustrates the theme of **desperation and compromise** under extreme duress, revealing how even a king renowned for his righteousness could resort to defacing the sacred house of God in a desperate bid to save his kingdom. It powerfully highlights the **futility of human solutions** when divine intervention is truly required; despite this immense material sacrifice, Sennacherib remained unappeased, demonstrating that true deliverance would not come through material appeasement but solely through God's power ([2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - God Delivers Jerusalem")). The act also underscores the **sanctity and profound significance of the Temple** as the dwelling place of the LORD, making Hezekiah's action particularly poignant and a stark contrast to his earlier zeal for temple reform and purification ([2 Kings 18:4](/2_kings/18-4 "2 Kings 18:4 - Hezekiah's Temple Reforms")). Ultimately, the narrative arc moves towards emphasizing **God's sovereignty and unwavering faithfulness**, even when His people falter, as Hezekiah's subsequent prayer and God's miraculous deliverance would powerfully attest ([2 Kings 19:19](/2_kings/19-19 "2 Kings 19:19 - Hezekiah's Prayer") and [2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - God's Deliverance")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **cut off (Hebrew, _qâtsats'_):** From H7112, this primitive root means "to chop off (literally or figuratively); cut (asunder, in pieces, in sunder, off), [idiom] utmost." In this context, it vividly describes the violent and destructive nature of Hezekiah's act. It implies not a gentle removal but a forceful detachment, emphasizing the desecration of the temple's adorned elements. The gold was not merely taken, but "cut off," suggesting a desperate, almost brutal, expediency driven by the extreme pressure of the Assyrian threat.
* **temple (Hebrew, _hêykâl'_):** From H1964, this word refers to "a large public building, such as a palace or temple." In the context of the LORD, it specifically denotes the sacred dwelling place of God in Jerusalem. The stripping of gold from the "temple of the LORD" signifies a profound act of desperation and compromise, as it directly impacted the physical manifestation of God's glory and presence among His people. This act underscores the severity of the crisis and the extent to which Hezekiah was willing to go.
* **overlaid (Hebrew, _tsâphâh'_):** From H6823, this primitive root means "to sheet over (especially with metal); cover, overlay." This term refers to the practice of covering wooden or stone structures with precious metals for beauty, honor, and symbolic value. The text's specific mention that Hezekiah himself had "overlaid" these pillars and doors adds a layer of tragic irony. His act of "cutting off" the gold represents a reversal of his own previous pious work, underscoring the depth of his desperation and the profound irony of a righteous king undoing his own acts of devotion.

#### Verse Breakdown
* **"At that time did Hezekiah cut off [the gold from] the doors of the temple of the LORD":** This opening clause immediately situates the event within the dire context of the Assyrian invasion. Hezekiah, renowned for his righteousness and temple reforms, is now depicted engaging in an act of desecration. The KJV's bracketed "the gold from" clarifies that it was the precious metal overlay, not the structural doors themselves, that was forcibly removed. This gold would have been a significant part of the temple's beauty, wealth, and symbolic value, representing the glory and honor dedicated to God. The act signifies a profound compromise and a desperate attempt to meet Sennacherib's exorbitant demands.
* **"and [from] the pillars which Hezekiah king of Judah had overlaid":** This clause further specifies the extent of the stripping, including the temple's pillars. The explicit detail that Hezekiah himself had "overlaid" these elements adds a poignant layer of personal sacrifice and tragic irony. It was not just any gold, but gold he had personally dedicated and invested in, now being sacrificed. This highlights the immense pressure Hezekiah was under, forcing him to undo his own acts of devotion and piety for the sake of his kingdom's survival.
* **"and gave it to the king of Assyria":** This final clause states the direct purpose and recipient of this desperate act: to pay the tribute demanded by Sennacherib. It underscores the ultimate futility of this material sacrifice, as the subsequent narrative reveals that Sennacherib was not appeased and continued his aggression against Jerusalem. The gold, consecrated for God's glory and the beauty of His sanctuary, was now handed over to a pagan king, symbolizing a temporary, desperate submission to an earthly power rather than a full reliance on divine protection and provision.

#### Literary Devices
The verse employs several **Literary Devices** to convey its powerful and tragic message. **Irony** is profoundly prominent, as the righteous King Hezekiah, who had previously purified and honored the temple, is now compelled to deface it. This reversal of his own pious acts underscores the depth of his desperation and the dire circumstances he faced. **Symbolism** is also richly at play: the stripping of the gold from the temple doors and pillars symbolizes the stripping away of Judah's pride, its perceived security, and perhaps even a temporary compromise of its spiritual integrity under overwhelming external pressure. The temple, a potent symbol of God's presence and protection, is shown to be vulnerable to human actions and external threats, highlighting the fragility of human security and the limitations of material offerings. The narrative also uses **Contrast** between Hezekiah's earlier zealous reforms and this desperate act, emphasizing the extreme circumstances that led to such a profound and painful compromise.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the tension between human reliance and divine sovereignty. Hezekiah's desperate act of defacing the temple, a place consecrated to God and adorned for His glory, reveals the limits of human ingenuity and material sacrifice in the face of overwhelming threats. Theologically, it highlights the danger of compromising sacred principles or values, even when under extreme duress. While understandable from a human perspective as a last resort to save his people, this action ultimately proved ineffective in appeasing Sennacherib, underscoring that true deliverance comes not from human appeasement or material offerings, but from God's sovereign intervention. It serves as a stark reminder that our ultimate security and salvation rest in God's faithfulness and power, not in our ability to manipulate circumstances or sacrifice what is sacred.

* [Proverbs 11:4](/proverbs/11-4 "Riches Do Not Profit in Wrath")
* [Psalm 20:7](/psalm/20-7 "Trust in the Name of the LORD")
* [Isaiah 31:1](/isaiah/31-1 "Woe to Those Who Go Down to Egypt for Help")

### REFLECTION AND APPLICATION
King Hezekiah's desperate act in [2 Kings 18:16](/2_kings/18-16 "2 Kings 18:16 - Hezekiah Strips the Temple") serves as a poignant reminder that even the most devout leaders and individuals can be pushed to the brink of compromise when faced with overwhelming fear and pressure. In our own lives, we often encounter "Assyrian" threats—be they financial crises, relational conflicts, health scares, or professional pressures—where the temptation to take matters into our own hands, or to sacrifice our spiritual convictions for perceived immediate relief, becomes incredibly strong. This narrative challenges us to critically examine where our ultimate trust lies. Do we, like Hezekiah initially, resort to human solutions and material sacrifices, even at the expense of what is sacred, when faced with overwhelming challenges? Or do we, like Hezekiah later in the narrative, turn wholeheartedly to God in prayer, trusting in His sovereign power and miraculous deliverance, even when circumstances seem dire and all human options appear exhausted? This verse calls us to guard against the slippery slope of compromise, to remember the sanctity of our commitments to God, and to cultivate a deep-seated faith that believes God's deliverance is greater than any human threat or material offering we might attempt to make.

#### Questions for Reflection
* **What "gold" in your life—whether resources, values, or spiritual commitments—might you be tempted to "cut off" or compromise when under extreme pressure?**
* **How does Hezekiah's initial response here, driven by fear and human calculation, contrast with his later, more faithful response in the face of continued Assyrian threats?**
* **In what ways does this story encourage you to seek God's intervention and rely on His power rather than solely on human solutions when facing overwhelming challenges?**

### FAQ
**Why did Hezekiah strip the temple of its gold, especially after being a righteous king?**

Answer: Hezekiah stripped the temple of its gold out of extreme desperation to appease Sennacherib, the king of Assyria, who had invaded Judah and captured many of its fortified cities ([2 Kings 18:13](/2_kings/18-13 "2 Kings 18:13 - Sennacherib's Invasion of Judah")). Sennacherib had demanded an exorbitant tribute of silver and gold ([2 Kings 18:14](/2_kings/18-14 "2 Kings 18:14 - Hezekiah's Tribute")), and after exhausting the palace and temple treasuries ([2 Kings 18:15](/2_kings/18-15 "2 Kings 18:15 - Exhausting the Treasuries")), Hezekiah resorted to stripping the gold overlay from the temple's doors and pillars. This was a last-ditch effort to prevent Jerusalem's destruction and the deportation of its people, reflecting the immense pressure and fear he faced from the formidable Assyrian Empire. It was a profound, albeit temporary, compromise driven by political necessity and the immediate threat of annihilation.

**Did Hezekiah's act of paying tribute and stripping the temple work in appeasing Sennacherib?**

Answer: Temporarily, it seemed to buy some time, but ultimately, no. Despite Hezekiah's massive tribute, including the gold from the temple, Sennacherib was not satisfied. He continued his advance and sent his high-ranking officials (the Rabshakeh, Tartan, and Rabsaris) with a large army to Jerusalem to demand the city's surrender and to mock Judah's trust in the LORD ([2 Kings 18:17-35](/2_kings/18-17 "2 Kings 18:17-35 - Sennacherib's Officials Taunt Jerusalem")). This demonstrates the futility of relying solely on human efforts and material sacrifices to solve spiritual or existential crises. True deliverance for Jerusalem would come later, not through this desperate tribute, but through God's miraculous intervention in response to Hezekiah's humble prayer and Isaiah's prophecy ([2 Kings 19:35](/2_kings/19-35 "2 Kings 19:35 - God Delivers Jerusalem")).

### CHRIST-CENTERED FULFILLMENT
Hezekiah's desperate act of stripping the gold from the temple, a place of divine dwelling and glory, serves as a poignant foreshadowing of a far greater "stripping" and sacrifice that would ultimately bring true and lasting deliverance for all humanity. The physical temple, with its precious adornments, symbolized God's presence among His people, yet it was vulnerable to human actions and external threats, ultimately proving insufficient for ultimate salvation. In the New Covenant, Jesus Christ is revealed as the true and ultimate Temple, the very dwelling place of God among humanity ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh") and [John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Predicts His Resurrection")). Unlike the physical temple, which could be stripped of its material wealth, Christ willingly "emptied himself" (Greek: _kenosis_), not of gold, but of His divine glory and privileges, taking on the form of a servant and humbling Himself even to death on a cross ([Philippians 2:7-8](/philippians/2-7 "Philippians 2:7-8 - Christ's Humiliation and Exaltation")). He was "stripped" not of material adornments, but of His garments, His dignity, and ultimately His life, becoming the perfect and ultimate sacrifice for the sins of the world ([Matthew 27:28](/matthew/27-28 "Matthew 27:28 - Jesus Stripped of His Clothes") and [Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's Once for All Sacrifice")). Where Hezekiah's sacrifice was insufficient and temporary, securing only a brief reprieve from an earthly enemy, Christ's sacrifice was perfect, eternal, and all-sufficient, securing not merely a temporary political victory but eternal salvation from sin and death ([Hebrews 10:10-14](/hebrews/10-10 "Hebrews 10:10-14 - Christ's Perfect Sacrifice")). Thus, the desperate act of a human king to save his earthly kingdom points forward to the divine act of the King of Kings, who, through His own profound stripping and ultimate sacrifice, truly delivered His people and established a new, indestructible spiritual temple—His body, the Church ([1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - You Are God's Temple")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 29:3

He in the first year of his reign, in the first month, opened the doors of the house of the LORD, and repaired them.

1 Kings 6:31

And for the entering of the oracle he made doors [of] olive tree: the lintel [and] side posts [were] a fifth part [of the wall].

1 Kings 6:35

And he carved [thereon] cherubims and palm trees and open flowers: and covered [them] with gold fitted upon the carved work.