Text -- 2 Kings 19:14 (NET)

19:14 Hezekiah took the letter from the messengers and read it. Then Hezekiah went up to the Lord’s temple and spread it out before the Lord.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ki 19:14-19

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.

Clarke: 2Ki 19:14

Spread it before the Lord - The temple was considered to be God’ s dwelling-place; and that whatever was there was peculiarly under his eye. Hezekiah spread the letter before the Lord, as he wished him to read the blasphemies spoken against himself.

Defender: 2Ki 19:14

The Lord certainly did not need to read the blasphemous letter of the Assyrian king in order to know what it contained. Nevertheless, it pleases Him when we "remind" Him of His promises and of our dependence on Him."

TSK: 2Ki 19:14

Hezekiah : Isa 37:14

spread it : 1Ki 8:28-30; Ezr 9:5; Psa 74:10, Psa 74:11, Psa 91:1, Psa 91:2, Psa 123:1-4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 19:14

Hezekiah received the letter - The inscriptions show that scribes accompanied the Assyrian armies, with the materials of their craft, so that such a dispatch might be easily drawn up. As Hezekiah himself "read"it, we may presume that it was in the Hebrew tongue.

Poole: 2Ki 19:14

Into the house of the Lord i.e. into the court of the temple; for further he might not enter.

Before the Lord i.e. before the ark or temple; which he did, not to acquaint God, but to strengthen his own faith, and quicken himself to prayer.

Haydock: 2Ki 19:14

Before the Lord, to move him to revenge his own cause, (Haydock) and to shew that he looked upon the Lord, as a father, with the utmost confidence (Menochius) and resignation. He spreads the blasphemous letter (Haydock) before the ark, which was the special place for prayer. (Worthington)

Gill: 2Ki 19:1-37

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 Isa 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.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 19:14

¹ tc The MT has the plural, “letters,” but the final mem is probably dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular.

² tc The MT has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”). The parallel passage in Isa 37:14 has the singular suffix.

Geneva Bible: 2Ki 19:14

And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the ^{( h )} LORD.

^{( h )} Before the Ark of the covenant.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 19:1-37

1 Hezekiah mourning, sends to Isaiah to pray for them.

6 Isaiah comforts them.

8 Sennacherib, going to encounter Tirhakah, sends a blasphemous letter to Hezekiah.

14 Hezekiah's prayer.

20 Isaiah's prophecy of the pride and destruction of Sennacherib, and the good of Zion.

35 An angel slays the Assyrians.

36 Sennacherib is slain by his own sons.

MHCC: 2Ki 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.

Matthew Henry: 2Ki 19:8-19

Rabshakeh, having delivered his message and received no answer (whether he took this silence for a consent or a slight does not appear), left his army before Jerusalem, under the command of the other generals, and went himself to attend the king his master for further orders. He found him besieging Libnah, a city that had revolted from Judah, 2Ki 8:22. Whether he had taken Lachish or no is not certain; some think he departed from it because he found the taking of it impracticable, 2Ki 19:8. However, he was now alarmed with the rumour that the king of the Cushites, who bordered upon the Arabians, was coming out against him with a great army, 2Ki 19:9. This made him very desirous to gain Jerusalem with all speed. To take it by force would cost him more time and men than he could well spare, and therefore he renewed his attack upon Hezekiah to persuade him tamely to surrender it. Having found him an easy man once (2Ki 18:14), when he said, That which thou puttest on me I will bear, he hoped again to frighten him into a submission, but in vain. Here,

I. Sennacherib sent a letter to Hezekiah, a railing letter, a blaspheming letter, to persuade him to surrender Jerusalem, because it would be to no purpose for him to think of standing it out. His letter is to the same purport with Rabshakeh's speech; there is nothing new offered in it. Rabshakeh had said to the people, Let not Hezekiah deceive you, 2Ki 18:29. Sennacherib writes to Hezekiah, Let not thy God deceive thee, 2Ki 18:10. Those that have the God of Jacob for their help, and whose hope is in the Lord their God, need not fear being deceived by him, as the heathen were by their gods. To terrify Hezekiah, and drive him from his anchor, he magnifies himself and his own achievements. See how proudly he boasts, 1. Of the lands he had conquered (2Ki 18:11): All lands, and destroyed utterly! How are the mole-hills of his victories swelled to mountains! So far was he from destroying all lands that at this time the land of Cush, and Tirhakah its king, were a terror to him. What vast hyperboles may one expect in proud men's praises of themselves! 2. Of the gods he had conquered, 2Ki 18:12. "Each vanquished nation and its gods, which were so far from being able to deliver them that they fell with them: and shall thy God deliver thee?"3. Of the kings he had conquered (2Ki 18:13), the king of Hamath and the king of Arpad. Whether he means the prince or the idol, he means to make himself appear greater than either, and therefore very formidable, and the terror of the mighty in the land of the living.

II. Hezekiah encloses this in another letter, a praying letter, a believing letter, and sends it to the King of kings, who judges among the gods. Hezekiah was not so haughty as not to receive the letter, though we may suppose the superscription did not give him his due titles; when he had received it he was not so careless as not to read it; when he had read it he was not in such a passion as to write an answer to it in the same provoking language; but he immediately went up to the temple, presented himself, and then spread the letter before the Lord (2Ki 18:14), not as if God needed to have the letter shown to him (he knew what was in it before Hezekiah did), but hereby he signified that he acknowledged God in all his ways, - that he desired not to aggravate the injuries his enemies did him nor to make them appear worse than they were, but desired they might be set in a true light, - and that he referred himself to God, and his righteous judgment, upon the whole matter. Hereby likewise he would affect himself in the prayer he came to the temple to make; and we have need of all possible helps to quicken us in that duty. In the prayer which Hezekiah prayed over this letter, 1. He adores the God whom Sennacherib had blasphemed (2Ki 18:15), calls him the God of Israel, because Israel was his peculiar people, and the God that dwelt between the cherubim, because there was the peculiar residence of his glory upon earth; but he gives glory to him as the God of the whole earth, and not, as Sennacherib fancied him to be, the God of Israel only, and confined to the temple. "Let them say what they will, thou art sovereign Lord, for thou art the God, the God of gods, sole Lord, even thou alone, universal Lord of all the kingdoms of the earth, and rightful Lord, for thou hast made heaven and earth. Being Creator of all, by an incontestable title thou art owner and ruler of all."2. He appeals to God concerning the insolence and profaneness of Sennacherib (2Ki 18:16): " Lord, hear; Lord, see. Here it is under his own hand; here it is in black and white."Had Hezekiah only been abused, he would have passed it by; but it is God, the living God, that is reproached, the jealous God. Lord, what wilt thou do for thy great name? 3. He owns Sennacherib's triumphs over the gods of the heathen, but distinguishes between them and the God of Israel (2Ki 18:17, 2Ki 18:18): He has indeed cast their gods into the fire; for they were no gods, unable to help either themselves or their worshipers, and therefore no wonder that he has destroyed them; and, in destroying them, though he knew it not, he really served the justice and jealousy of the God of Israel, who has determined to extirpate all the gods of the heathen. But those are deceived who think they can therefore be too hard for him. He is none of the gods whom men's hands have made, but he has himself made all things, Psa 115:3, Psa 115:4. 4. He prays that God will now glorify himself in the defeat of Sennacherib and the deliverance of Jerusalem out of his hands (2Ki 19:19): " Now therefore save us; for if we be conquered, as other lands are, they will say that thou art conquered, as the gods of those lands were: but, Lord, distinguish thyself, by distinguishing us, and let all the world know, and be made to confess, that thou art the Lord God, the self-existent sovereign God, even thou only, and that all pretenders are vanity and a lie."Note, The best pleas in prayer are those which are taken from God's honour; and therefore the Lord's prayer begins with Hallowed be thy name, and concludes with Thine is the glory.

Keil-Delitzsch: 2Ki 19:14-19

Hezekiah's prayer. - 2Ki 19:14. Hezekiah took the letter, read it, went into the temple and spread it out before Jehovah, to lay open its contents before God. The contents of the letter are given in 2Ki 19:10-13 in the form of the message which the ambassadors delivered to Hezekiah from their king, because the ambassadors communicated to Hezekiah by word of mouth the essential contents of the writing which they conveyed, and simply handed him the letter as a confirmation of their words. ספרים , like litterae , means a letter; hence the singular suffix attached to ויּפרשׂהוּ , whereas in the case of ויּקראם , which stands nearer, the suffix follows the number of the noun to which it refers. The spreading out of the letter before God was an embodiment of the wish, which sprang from a child-like and believing trust, that the Lord would notice and punish that defiance of the living God which it contained. What Hezekiah meant by this action he expressed in the following prayer.

2Ki 19:15

In opposition to the delusion of the Assyrians, he describes Jehovah, the God of Israel, as the only God of all the kingdoms of the earth, since He was the Creator of heaven and earth. הכּרבים ישׁב (see at 1Sa 4:4 and Exo 25:22) indicates the covenant-relation into which Jehovah, the almighty Creator and Ruler of the whole world, had entered towards Israel. As the covenant God who was enthroned above the cherubim the Lord was bound to help His people, if they turned to Him with faith in the time of their distress and entreated His assistance; and as the only God of all the world He had the power to help. In Isaiah, צבאות , which is very rare in historical prose, but very common in prophetical addresses, is added to the name יהוה , and thus Jehovah at the very outset is addressed as the God of the universe. On the meaning of צבאות , see at 1Sa 1:3. On האלהים הוּא אתּה , see 2Sa 7:28 and 1Ki 18:39.

2Ki 19:16

The accumulation of the words, "bow down Thine ear, Jehovah, and hear; open, Jehovah, Thine eyes and see, and hear the words,"etc., indicates the earnestness and importunity of the prayer. The plural עיניך by the side of the singular אזנך is the correct reading, since the expression "to incline the ear"is constantly met with (Psa 17:6; Psa 31:3; Psa 45:11, etc.); and even in the plural, "incline ye your ear"(Psa 78:1; Isa 55:3), and on the other hand "to open the eyes"(Job 27:19; Pro 20:13; Zec 12:4; Dan 9:18), because a man always opens both eyes to see anything, whereas he turns one ear to a person speaking. The עינך of Isaiah is also plural, though written defectively, as the Masora has already observed. The suffix in שׁלחו , which is wanting in Isaiah, belongs to אשׁר , and refers with this to דּברי in the sense of speech: the speech which Sennacherib had made in his letter.

2Ki 19:17-19

After 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 (2Ki 19:19) in Isa 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.

Constable: 2Ki 18:1--25:30

III. THE SURVIVING KINGDOM chs. 18--25

In this third major section of 1 and 2 Kings the writer showed that the captivity of Judah was also a natural consequence of not following the covenantal relationship with Yahweh. The remaining kings in 2 Kings all ruled over the Southern Kingdom. This part of the book concludes with events that happened in Judah immediately following the Babylonian Captivity in 586 B.C.

Constable: 2Ki 18:1--20:21

A. Hezekiah's Good Reign chs. 18-20

The writer of Kings devoted more attention to Hezekiah than to any Hebrew king except Solomon.

Constable: 2Ki 19:14-19

4. Hezekiah's prayer 19:14-19

Sennacherib sent another warning to Hezekiah (vv. 10-13) that led him to pray again. His model prayer shows the king's proper view of Yahweh, himself, and their relationship all of which were in harmony with God's revelation. Hezekiah's concern was more for God's glory than for Judah's safety. Furthermore he viewed deliverance as an occasion for Israel to fulfill the purpose for which God had raised her up (v. 19; cf. Exod. 19:5-6).

"God is the one Being in all the universe for whom seeking his own praise is the ultimately loving act. For him, self-exaltation is the highest virtue. When he does all things for the praise of his glory,' he preserves for us and offers to us the only thing in all the world which can satisfy our longings. God is for us! And the foundation of this love is that God has been, is now, and always will be, for himself."¹¹⁸

Guzik: 2Ki 19:1-37

2 Kings 19 - God Delivers Jerusalem from Assyria

A. Hezekiah's prayers and Sennacherib's threats.

1. (1-5) Hezekiah seeks Isaiah in the time of great distress

And so it was, when King Hezekiah heard it, that he tore his clothes, covered himself with sackcloth, and went into the house of the LORD. Then he sent Eliakim, who was over the household, Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz. And they said to him, "Thus says Hezekiah: 'This day is a day of trouble, and rebuke, and blasphemy; for the children have come to birth, but there is no strength to bring them forth. It may be that the LORD your God will hear all the words of the Rabshakeh, whom his master the king of Assyria has sent to reproach the living God, and will rebuke the words which the LORD your God has heard. Therefore lift up your prayer for the remnant that is left.' " So the servants of King Hezekiah came to Isaiah.

a. When King Hezekiah heard it, that he tore his clothes, covered himself with sackcloth: The tearing of clothes and the wearing of sackcloth (a rough, burlap-type material) were expressions of deep mourning, usually for the death of a loved one. Hezekiah received this report regarding Rabshakeh seriously, knowing how dedicated this enemy was to completely conquering Jerusalem.

i. Hezekiah's initial reaction was good. He saw the situation for what it really was. Often, when we are in some kind of trial or difficulty, we handle it poorly because we never see the situation accurately. Jerusalem's situation was desperate and Hezekiah knew it.

ii. There was good reason for Hezekiah to be so humble before the LORD. "City after city has fallen to Sennacherib and long lines of deportees are already snaking their bitter way into exile - and it is all Hezekiah's fault! He followed the lunatic policy of rebellion and was bewitched by Egyptian promises. He might as well have sold his people himself. But even when a matter is our own fault we can still pray about it. And the Lord can always be trusted to put his people." (Motyer, commentary on Isaiah)

b. And went into the house of the LORD: Hezekiah's second reaction was even better. He did not allow his mourning and grief spin him into a rejection of the LORD's power and help. He knew this was a more necessary time than ever to seek the LORD.

i. "The impudent blasphemy of this speech is without parallel. Hezekiah treated it as he ought: it was not properly against him, but against the LORD; therefore he refers the matter to Jehovah himself, who punishes this blasphemy in the most signal manner." (Clarke)

ii. When it says, went into the house of the LORD, we should not think that it means that King Hezekiah went into the holy place itself, which was forbidden for all except priests. It simply means that Hezekiah went to the courts of the house of the LORD, to seek God in the place which was open to him as a man of Israel.

iii. A previous king of Judah, King Uzziah, saw his reign tragically ended when he broke this command of the LORD to stay out of the holy place of the temple. 2 Chronicles 26:16 says, But when he was strong his heart was lifted up, to his destruction, for he transgressed against the LORD his God by entering the temple of the LORD to burn incense on the altar of incense. In response, God struck Uzziah with leprosy and he was an isolated leper until his death.

c. Then he sent Eliakim . . . Shebna . . . and the elders of the priests . . . to Isaiah the prophet: The third thing Hezekiah did was also good. The king sought out the word of the LORD, given through the prophet of the LORD.

d. The children have come to birth, but there is no strength to bring them forth: Hezekiah put these words in the mouth of his messengers to Isaiah to express the total calamity of the situation. This was a proverbial expression for a disaster - a woman so exhausted by labor that she could not complete the birth, so it is likely that both mother and child with die.

e. It may be that the LORD your God will hear the words of the Rabshakeh: Hezekiah knew that their only hope was that God would take offense at the blasphemies of Rabshakeh and rise up against him.

i. "The impudent blasphemy of this speech is without parallel. Hezekiah treated it as he ought: it was not properly against him, but against the LORD; therefore he refers the matter to Jehovah himself, who punishes this blasphemy in the most signal manner." (Clarke)

f. Therefore lift up your prayer for the remnant that is left: "Isaiah, pray for us. Our nation is devastated by this Assyrian invasion, and Jerusalem alone is left standing. Pray for the remnant that is left."

2. (6-7) God's word of assurance to Hezekiah.

And Isaiah said to them, "Thus you shall say to your master, 'Thus says the LORD: "Do not be afraid of the words which you have heard, with which the servants of the king of Assyria have blasphemed Me. Surely I will send a spirit upon him, and he shall hear a rumor and return to his own land; and I will cause him to fall by the sword in his own land."' "

a. Thus says the LORD: Isaiah was aware he spoke as a prophet of the LORD. Without hesitation, he spoke as if he were speaking for the LORD God of heaven. We can be sure that Isaiah did not take this lightly. The fate of the nation, and his entire credibility as a prophet, was riding on what he said.

i. Isaiah, speaking for the LORD, was about to make a bold prediction. His prophecy would be entirely "provable." It would either happen or it would not happen; Isaiah would be known as a true prophet or a false prophet shortly.

b. Do not be afraid of the words which you have heard: Perhaps we can sense a gentle rebuke in these words from the LORD. "Hezekiah, it is good for you to seek Me so passionately. But the words of the Rabshakeh are only words. Do not be afraid of them."

c. With which the servants of the king of Assyria have blasphemed Me: How these words must have cheered Hezekiah! Before, he had hoped it may be that the LORD your God will hear the words of the Rabshakeh . . . to reproach the living God (2 Kings 19:4). Now, the LORD spoke through the prophet Isaiah, saying He had indeed heard those words. It was evident that God took this offense personally.

i. The servants of the king of Assyria: Servants is "a deliberately belittling expression, 'the king of Assyria's lads/flunkies'." (Motyer, commentary on Isaiah) "He calls Rabshakeh and the other officers of the army the slaves or servant boys - we could say the errand boys - of the king of Assyria." (Bultema, commentary on Isaiah)

d. Surely I will send a spirit upon him, and he shall hear a rumor and return to his own land; and I will cause him to fall by the sword in his own land: Here, the LORD God assured Hezekiah that He would indeed deal with the Rabshakeh. He had heard his blasphemy, and would bring judgment against him.

i. Significantly, in this initial word from the prophet Isaiah, there was no mention of Jerusalem's deliverance or the defeat of the Assyrian army. God focused this word against the Rabshakeh personally.

ii. "The rumour was, that Tirhakah had invaded Assyria. The blast was that which slew one hundred and eighty-five thousand of them in one night, see verse 35." (Clarke)

3. (8-13) The response of Rabshakeh to King Hezekiah and Jerusalem.

Then the Rabshakeh returned and found the king of Assyria warring against Libnah, for he heard that he had departed from Lachish. And the king heard concerning Tirhakah king of Ethiopia, "Look, he has come out to make war with you." So he again sent messengers to Hezekiah, saying, "Thus you shall speak to Hezekiah king of Judah, saying: 'Do not let your God in whom you trust deceive you, saying, "Jerusalem shall not be given into the hand of the king of Assyria." Look! You have heard what the kings of Assyria have done to all lands by utterly destroying them; and shall you be delivered? Have the gods of the nations delivered those whom my fathers have destroyed, Gozan and Haran and Rezeph, and the people of Eden who were in Telassar? Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivah?'"

a. So the Rabshakeh returned, and found the king of Assyria warring against Libnah: This must have seemed to Hezekiah to be the fulfillment of the LORD's promise through the prophet Isaiah. The Rabshakeh left Jerusalem and Hezekiah must have thought, "Now he'll go back to his own land and be killed, just like the LORD promised. Good riddance! Thank You LORD!"

b. The king heard concerning Tirhakah king of Ethiopia, "He has come out to make war with you." While the Rabshakeh was away, the Assyrians learned that Egyptian troops (under an Ethiopian king) were advancing from the south. This would be the Egyptian intervention Assyria feared, and that many in Judah trusted in. As Isaiah prophesied, it would come to nothing (Isaiah 20:1-6 and 30:1-7).

i. "Actually Tirhakah was only a prince at the time, but because he assumed the throne in 690 B.C., the title 'king' is used proleptically." (Wolf, commentary on Isaiah)

c. Do not let your God in whom you trust deceive you: The Rabshakeh was not in Jerusalem, but that didn't stop him from trying to build fear, discouragement, and despair in Hezekiah. He sent a letter to the king of Judah to attack him from a distance.

d. Have the gods of the nations: If read with an eye of faith, these must have been trust-building words of the Rabshakeh to Hezekiah. In counting the LORD God of Israel among the gods of the nations, the Rabshakeh blasphemed the LORD and invited judgment.

i. The Rabshakeh listed many cities that the Assyrian army conquered, utterly destroying them: "The list of city-states put to the ban (Hebrew herem; 'exterminated' or destroyed completely, RSV) reminds the reader that it was not only Israel who used this method in warfare (see Numbers 21:2-3; Joshua 6:21)." (Wiseman)

4. (14-19) Hezekiah's prayer.

And Hezekiah received the letter from the hand of the messengers, and read it; and Hezekiah went up to the house of the LORD, and spread it before the LORD. Then Hezekiah prayed before the LORD, and said: "O LORD God of Israel, the One who dwells between the cherubim, You are God, You alone, of all the kingdoms of the earth. You have made heaven and earth. Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see; and hear the words of Sennacherib, which he has sent to reproach the living God. Truly, LORD, the kings of Assyria have laid waste the nations and their lands, and have cast their gods into the fire; for they were not gods, but the work of men's hands; wood and stone. Therefore they destroyed them. Now therefore, O LORD our God, I pray, save us from his hand, that all the kingdoms of the earth may know that You are the LORD God, You alone."

a. Hezekiah went up to the house of the LORD, and spread it before the LORD: Hezekiah did exactly what any child of God should do with such a letter. He took it to the house of the LORD (to the outer courts, not the holy place), and he spread it out before the LORD. In this, Hezekiah boldly and effectively fulfilled the later command of 1 Peter 5:7: casting all your care upon Him, for He cares for you.

i. "As a child bringing his broken toy to his father for repair, so Hezekiah laid the issues in God's sight for resolution." (Patterson and Austel)

ii. "In verse 14, Hezekiah reacted to the second letter in a different manner. He didn't go to Isaiah. He went to the temple and prayed alone, taking his plea directly to the Lord. Both kinds of prayer are appropriate for a believer who is facing a crisis." (Dilday)

iii. "When therefore letters come to you, anonymous or otherwise, full of bitter reproach; when unkind and malignant stories are set on foot with respect to you; when all hope from man has perished, then take your complaint - the letter, the article, the speech, the rumour - and lay it before God. Let your requests be known unto Him." (Meyer)

iv. One old preacher received a letter with no sender or return address on the envelope. When he opened it, he saw a single piece of paper with only one word: "Fool!" He took it to the pulpit the next Sunday, and said: "I received an unusual letter this week. Never before have I received a letter where the writer signed his name, but forgot to write anything else!"

b. God of Israel: This title for God reminded Hezekiah - and the LORD also, in our human way of understanding - that the LORD God was the covenant God of Israel, and that He should not forsake His people.

i. As recorded in Isaiah 37:16, Hezekiah also used another title when he addressed God, crying out "O LORD of hosts." This title for our God essentially means, "LORD of armies." Hezekiah was in a crisis that was primarily military in nature, so it made sense for him to address the LORD first according to the aspect of God's nature that was most needful for him. "LORD of armies, send some troops to help us!"

c. The One who dwells between the cherubim: Here, Hezekiah saw the great majesty of God. Surely, the One who dwells between the cherubim would never allow the Rabshakeh's blasphemies to go unpunished.

i. "He is our Judge, Lawgiver, and King, and is therefore bound by the most solemn obligation to save us, or his name will be tarnished." (Meyer)

d. You are God, You alone: God is a simple title for our LORD, but perhaps the most powerful. If He is God, then what can He not do? If He is God, then what is beyond His control? Hezekiah realized the most fundamental fact of all theology: God is God, and we are not! God is God, and the Rabshakeh or the Assyrians are not!

e. You have made heaven and earth: In recognizing the LORD God as Creator, Hezekiah saw that the LORD had all power and all rights over every created thing. We can almost feel Hezekiah's faith rising as he prayed this!

f. Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see: Hezekiah knew very well that the LORD did in fact hear and see the blasphemies of Rabshakeh. This is a poetic way of asking God to act upon what He has seen and heard, assuming that if God has seen such things, He will certainly act!

g. Hear he words of Sennacherib, which he has sent to reproach the living God: In his prayer, King Hezekiah drew the contrast between the living God and the false gods of the nations the Assyrians had already conquered. Those false gods were not gods, but the work of men's hands; wood and stone, so they were not able to save them from the Assyrians. But Hezekiah prayed confidently that the living God would save them, that all the kingdoms of the earth may know that You are the LORD God, You alone.

B. God speaks concerning the situation.

1. (20-21) Sennacherib is worthy of scorn - not fear and trembling.

Then Isaiah the son of Amoz sent to Hezekiah, saying, "Thus says the LORD God of Israel: 'Because you have prayed to Me against Sennacherib king of Assyria, I have heard.' This is the word which the LORD has spoken concerning him: 'The virgin, the daughter of Zion, Has despised you, laughed you to scorn; the daughter of Jerusalem Has shaken her head behind your back!'"

a. Because you have prayed to Me: The glorious answer which fills the rest of the chapter came because Hezekiah prayed. What if he had not prayed? Then we are to think that no answer would have come, and Jerusalem would have been conquered. Hezekiah's prayer really mattered.

i. We should ask: How many blessings, how many victories, how many souls saved for Jesus' glory, lie unclaimed in heaven until the LORD can say, "because you have prayed to Me"?

b. The virgin, the daughter of Zion, has despised you, laughed you to scorn: The idea is that the Assyrians had come to ravish the daughter of Zion, the city of Jerusalem. But God would not allow it. "Jerusalem is represented as a young girl rebuffing with contempt the unwelcome advances of a churl." (Grogan, commentary on Isaiah)

i. Jerusalem could be called the virgin, the daughter of Zion for several reasons:

· She was unpolluted with the gross idolatry of the pagans

· God would defend her from the intended rape by Sennacherib and the Assyrians

· She had never been invaded or conquered by another since the days of David

2. (22-28) God's word to the King of Assyria and his representatives.

Whom have you reproached and blasphemed? Against whom have you raised your voice, and lifted up your eyes on high? Against the Holy One of Israel. By your messengers you have reproached the Lord, and said: "By the multitude of my chariots I have come up to the height of the mountains, to the limits of Lebanon; I will cut down its tall cedars and its choice cypress trees; I will enter the extremity of its borders, to its fruitful forest. I have dug and drunk strange water, and with the soles of my feet I have dried up all the brooks of defense." Did you not hear long ago how I made it, from ancient times that I formed it? Now I have brought it to pass, that you should be for crushing fortified cities into heaps of ruins. Therefore their inhabitants had little power; they were dismayed and confounded; they were as the grass of the field and the green herb, as the grass on the housetops and grain blighted before it is grown. But I know your dwelling place, your going out and your coming in, and your rage against Me. Because your rage against Me and your tumult have come up to My ears, therefore I will put My hook in your nose and My bridle in your lips, and I will turn you back By the way which you came.

a. Whom have you reproached and blasphemed? Against whom have you raised your voice, and lifted up your eyes on high? Against the Holy One of Israel: The LORD, speaking through Isaiah, simply said to the Rabshakeh, "Do you know whom you are dealing with?" The Rabshakeh obviously did not know.

i. Curiously, this prophecy may have never reached the ears of the Rabshakeh. After all, Isaiah didn't exactly have free access to him. But perhaps before his terrible end, God found a way to get this prophecy to him. Or, perhaps God had it for this blasphemer as a special message in hell. At the very least, this prophecy would have been hugely encouraging to Hezekiah and all of Judah, even if the Rabshakeh never heard it on this earth.

ii. Sometimes God speaks to the enemy more for the sake of His people than for the sake of the enemy himself.

b. By the multitude of my chariots, I have come up to the height of the mountains: Here, the LORD described the great pride the Assyrians had in their own conquests. But they forgot that the LORD was really in charge (Now I have brought it to pass, that you should be crushing fortified cites into heaps of ruins. Therefore the inhabitants had little power). Even if the Assyrians didn't know it, they owed their success to the LORD.

i. "God then confronted Sennacherib with that which he had apparently not considered: Sennacherib's successes were foreordained by God . . . Sennacherib should not boast as though what he had done was either self-generated or self-accomplished." (Patterson and Austel)

ii. This was humbling for the Assyrians. All along, they thought it was because of their mighty power they had accomplished so much. Here, God made it plain that it was His power that did it.

iii. "With the soles of my feet was Sennacherib's boast that he commanded so many soldiers that when they marched across riverbeds, the literally dried up the rivers." (Dilday)

c. I know your dwelling place, your going out and your coming in: God knew how to find the Assyrians. And because Assyria went too far in blaspheming the One who made all their success possible, therefore I will put My hook in your nose . . . and I will turn you back by the way which you came. This was an especially dramatic statement, because this is exactly how the Assryians cruelly marched those whom they forced to relocate out of their conquered lands. They lined up the captives, and drove a large fishhook through the lip or the nose of each captive, strung them all together and marched them. God said, "I'm going to do the same thing to you."

i. "The Assyrian practice of leading foreign princes captive with a ring or hook in the nose is depicted on Esarhaddon's stela at Zenjirli showing him holding Tirhakah of Egypt and Ba'alu of Tyre." (Wiseman)

3. (29-31) God will prosper wounded Judah.

This shall be a sign to you: You shall eat this year such as grows of itself, and in the second year what springs from the same; also in the third year sow and reap, plant vineyards and eat the fruit of them. And the remnant who have escaped of the house of Judah shall again take root downward, and bear fruit upward. For out of Jerusalem shall go a remnant, and those who escape from Mount Zion. The zeal of the LORD of hosts will do this.

a. You shall eat this year such as grows of itself: "The invasion prevented sowing in 702 B.C., but when the threat lifted in 701 they would find sufficient growth to preserve life; in 701 the withdrawing Assyrians still inhibited agriculture, yet in 700 there would still be enough through 'chance growth'. Thus the Lord would confirm retrospectively that it was his hand that dispersed the threat." (Motyer, commentary on Isaiah)

i. "When in the harvest of the third year the people ate in abundance, they would know assuredly that God had been in the entire crisis." (Patterson and Austel)

b. For out of Jerusalem shall go a remnant: As much as the Assyrians would like to crush Jerusalem and Judah, they will not be able to. God will preserve His remnant.

i. "The doctrine of the remnant (vv. 4, 30) left by God's grace through times of trial was demonstrated by Isaiah, whose son was named Shear-Jashub, 'remnant will return' (Isaiah 7:3; 37:30-32). Israelites fled to Judah so that in one sense Judah also included the remnant of Israel to carry on God's name and work." (Wiseman)

4. (32-34) God will defend Judah for His sake.

Therefore thus says the LORD concerning the king of Assyria: "He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor build a siege mound against it. By the way that he came, by the same shall he return; and he shall not come into this city," says the LORD. "For I will defend this city, to save it for My own sake and for My servant David's sake."

a. He shall not come into this city, nor shoot an arrow there . . . for I will defend this city, to save it: God plainly and clearly drew a line. Although the Assyrian military machine was poised to lay siege to Jerusalem and ultimately crush them, they won't. The king of Assyria would not come into this city because God promised to defend it.

i. It is hard for modern people to understand the ancient horror of the siege, when a city was surrounded by a hostile army and trapped into a slow, suffering starvation. King Hezekiah and the people of Jerusalem lived under the shadow of this threat, but God's promise through Isaiah assured them that Sennacherib and the Assyrian army would not only fail to capture the city, but would not even shoot an arrow or build a siege mound against Jerusalem. God promised that they wouldn't even begin a siege.

b. For My own sake and for My servant David's sake: This explains why God promised to defend Jerusalem. God would defend His own glory. Often, we unnecessarily think that we must defend the glory of the LORD. But that isn't really the case. God is more than able to defend His own glory.

i. God also does it "For My servant David's sake." King David had died almost 300 years before this, but God still honored His promise to David (2 Samuel 7:10-17). God defended Jerusalem, not for the city's sake at all - Jerusalem deserved judgment! But He did it for His own sake and for the sake of David. In the same way, God the Father defends and blesses us, not for our own sake - we often deserve His judgment - but He often does it for His own sake, and for the sake of Jesus Christ our Lord.

ii. For I will defend this city, to save it For My own sake and for My servant David's sake: "Jeremiah later argued that those who traded on this prophecy as meaning that the temple in Jerusalem would never be taken were superstitious and presumptuous (Jeremiah 7:1-15)."

C. God defends Jerusalem.

1. (35) God strikes down the mighty army of Assyria.

And it came to pass on a certain night that the angel of the LORD went out, and killed in the camp of the Assyrians one hundred and eighty-five thousand; and when people arose early in the morning, there were the corpses; all dead.

a. The angel of the LORD went out: Simply and powerfully, God destroyed this mighty army in one night. 185,000 died at the hand of the angel of the LORD. Against all odds, and against every expectation except the expectation of faith, the Assyrian army was turned back without having even shot an arrow into Jerusalem. The unstoppable was stopped, the undefeated was defeated.

i. The prophet Hosea made this same prediction: Yet I will have mercy on the house of Judah, will save them by the LORD their God, and will not save them by bow, nor by sword or battle, by horses or horsemen. (Hosea 1:7)

ii. "Herodotus, the Greek historian, recorded that one night Sennacherib's army camp was infested with mice (or rats) that destroyed the arrows and shield-thongs of the soldiers. He probably got this tradition from Egyptian sources, and it could well be a somewhat garbled version of the event recorded here." (Grogan)

b. There were the corpses; all dead: This was not difficult for God to do. In a manner of speaking, it was far harder for the LORD to get the heart and minds of His people in the right place. Once they were there, it was nothing for God to dispatch one angel to do this.

i. Some have speculated that there was a natural means that the angel used. "This has been thought to be a bacillary dysentery which had a three-day incubation period." (Wiseman)

2. (36-37) The defeated Sennacherib is judged in Nineveh.

So Sennacherib king of Assyria departed and went away, returned home, and remained at Nineveh. Now it came to pass, as he was worshiping in the temple of Nisroch his god, that his sons Adrammelech and Sharezer struck him down with the sword; and they escaped into the land of Ararat. Then Esarhaddon his son reigned in his place.

a. Departed and went away: This happened exactly as God said it would. But he left still full of pride. After this retreat from Judah, Sennacherib commissioned a record, which is preserved in the spectacular Annals of Sennacherib (the Taylor Prisim), which can be seen in the British Museum. It shows how full of pride Sennacherib's heart still was, even if he could not even claim he conquered Jerusalem.

i. "I attacked Hezekiah of Judah who had not subjected himself to me, and took forty-six fortresses, forts and small cities. I carried away captive 200,150 people, big and small, both male and female, a multitude of horses, young bulls, asses, camels, and oxen. Hezekiah himself I locked up in Jerusalem like a bird in its cage. I put up banks against the city. I separated his cities whose inhabitants I had taken prisoners from his realm and gave them to Mitiniti, king of Ashdod, Padi, king of Ekron, and Zilbel, king of Gaza and thus diminished his country. And I added another tax to the one imposed on him earlier." (Cited in Bultema, commentary on Isaiah)

ii. "The Biblical account concludes with the much debated statement that the Assyrian army was struck down in some way during the night with considerable loss of life, following which the siege was called off . . . The Assyrian Annals tacitly agree with the Biblical version by making no claim that Jerusalem was taken, only describing tribute from Hezekiah." (T.C. Mitchell, The Bible in the British Museum)

iii. "God spared Sennacherib, not in mercy, but in wrath, reserving to him a more dreadful and shameful death by the hands of his own children." (Poole)

b. Now it came to pass: Between 2 Kings 19:36 and 2 Kings 19:37, 20 years passed. Perhaps Sennacherib thought he had escaped the judgment of God, but he hadn't. He met the bitter end of death at the end of swords held by his own sons.

i. An old Jewish legend - and nothing more than a legend - says how it was that Sennacherib's sons came to kill him. Sennacherib was troubled at how God seemed to bless the Jews so much, and tried to find out why. Someone told him it was because Abraham had loved God so much that he was willing to sacrifice his son unto the LORD. Sennacherib thought he would be even more favored by God, and decided to kill two of his sons in sacrifice to the LORD, becoming even more blessed than Abraham and his descendants. But his two sons learned of the plan, and killed him before he could kill them, thus fulfilling the word of the LORD.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 19 (Chapter Introduction)

Overview

2Ki 19:1, Hezekiah mourning, sends to Isaiah to pray for them; 2Ki 19:6, Isaiah comforts them; 2Ki 19:8, Sennacherib, going to encounter Tirhakah, sends a blasphemous letter to Hezekiah; 2Ki 19:14, Hezekiah’s prayer; 2Ki 19:20, Isaiah’s prophecy of the pride and destruction of Sennacherib, and the good of Zion; 2Ki 19:35, An angel slays the Assyrians; 2Ki 19:36, Sennacherib is slain by his own sons.

Poole: 2 Kings 19 (Chapter Introduction)

KINGS CHAPTER 19

Hezekiah acquainteth Isaiah the prophet with the blasphemies of Rab-shakeh: he promiseth deliverance from the Lord, 2Ki 19:1-7 . Sennacherib is forced to march against the Moors; sendeth blasphemous letters to Hezekiah, 2Ki 19:8-13 . His prayer, 2Ki 19:14-19 . Isaiah prophesieth the destruction of Sennacherib, and good of Zion, 2Ki 19:20-34 . The same night an angel slayeth the Assyrians: Sennacherib is murdered at Nineveh by his own sons, 2Ki 19:35-37 .

MHCC: 2 Kings 19 (Chapter Introduction)

(2Ki 19:1-7) Hezekiah receives an answer of peace.

(2Ki 19:8-19) Sennacherib's letter.

(2Ki 19:20-34) His fall is prophesied.

(2Ki 19:35-37) The Assyrian army destroyed, Sennacherib slain.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 19 (Chapter Introduction)

Jerusalem's great distress we read of in the foregoing chapter, and left it besieged, insulted, threatened, terrified, and just ready to be swallowed up by the Assyrian army. But in this chapter we have an account of its glorious deliverance, not by sword or bow, but by prayer and prophecy, and by the hand of an angel. I. Hezekiah, in great concern, sent to the prophet Isaiah, to desire his prayers (2Ki 19:1-5) and received from him an answer of peace (2Ki 19:6, 2Ki 19:7). II. Sennacherib sent a letter to Hezekiah to fright him into a surrender (2Ki 19:8-13). III. Hezekiah thereupon, by a very solemn prayer, recommended his case to God, the righteous Judge, and begged help from him (2Ki 19:14-19). IV. God, by Isaiah, sent him a very comfortable message, assuring him of deliverance (2Ki 19:20-34). V. The army of the Assyrians was all cut off by an angel and Sennacherib himself slain by his own sons (2Ki 19:35-37). And so God glorified himself and saved his people.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 19 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 19

This chapter relates that King Hezekiah, on a report made to him of Rabshakeh's speech, sent a message to the prophet Isaiah to pray for him, who returned him a comfortable and encouraging answer, 2Ki 19:1 and that upon Rabshakeh's return to the king of Assyria, he sent to Hezekiah a terrifying letter, 2Ki 19:8, which Hezekiah spread before the Lord, and prayed unto him to save him and his people out of the hands of the king of Assyria, 2Ki 19:14, to which he had a gracious answer sent him by the prophet Isaiah, promising him deliverance from the Assyrian army, 2Ki 19:20, which accordingly was destroyed by an angel in one night, and Sennacherib fleeing to Nineveh, was slain by his two sons, 2Ki 19:35.