Text -- 2 Kings 19:28 (NET)

19:28 Because you rage against me, and the uproar you create has reached my ears; I will put my hook in your nose, and my bridle between your lips, and I will lead you back the way you came.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 19:28

_What a comfort is it, that God has a hook in the nose and a bridle in the jaws of all his and our enemies?

Clarke: 2Ki 19:28

I will put my hook in thy nose - This seems to be an allusion to the method of guiding a buffalo; he has a sort of ring put into his nose, to which a cord or bridle is attached, by which he can be turned to the right, or to the left, or round about, according to the pleasure of his driver.

TSK: 2Ki 19:28

thy rage : Psa 2:1-5, Psa 7:6, Psa 10:13, Psa 10:14, Psa 46:6, Psa 93:3, Psa 93:4; Luk 6:11; Joh 15:18, Joh 15:23, Joh 15:24; Act 7:51

thy tumult : Psa 65:7, Psa 74:4, Psa 74:23, Psa 83:2

I will put : This alludes to the method by which the common people manage their beasts in the East, especially the dromedaries, which are governed by a bridle fastened to a ring, which runs through the nostril of the beast. Job 41:2; Psa 32:9; Eze 29:4, Eze 38:4; Amo 4:2

by the way : 2Ki 19:33, 2Ki 19:36, 2Ki 19:37

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 19:28

Thy tumult - Rather, "thy arrogance."

I will put my hook in nose - Rather, "my ring."The sculptures show that the kings of Babylon and Assyria were in the habit of actually passing a ring through the flesh of their more distinguished prisoners, of attaching a thong or a rope to it, and of thus leading them about as with a "bridle."In Assyria the ring was, at least ordinarily, passed through the lower lip; while in Babylonia it appears to have been inserted into the membrane of the nose. Thus Sennacherib would be here threatened with a punishment which he was perhaps in the habit of inflicting.

Poole: 2Ki 19:28

Thy tumult i.e. thy tumultuous noise, thy clamours and blasphemies which Rab-shakeh in thy name beached forth against me with a loud voice , 2Ki 18:28 .

My hook in thy nose, and my bridle in thy lips a metaphor from wild and furious beasts, that must be thus managed.

I will turn thee back by the way by which thou camest I will cause thee to return to thy home with shame and loss.

Haydock: 2Ki 19:28

Ring, or hook, like that with which fishes are taken. (Calmet) ---

Bit. Protestants, "bridle," (Haydock) or a sort of muzzle. (Menochius) ---

I will treat thee like a furious beast. ---

Camest, without having effected what thou hadst designed. (Haydock)

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 19:28

¹ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךְ (sha’anankh), “your complacency,” is emended to שַׁאֲוַנְךְ (sha’avankh), “your uproar.” See M. Cogan and H. Tadmor, II Kings (AB), 237-38.

² sn The word picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

Geneva Bible: 2Ki 19:28

Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my ^{( s )} hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

^{( s )} I will bridle your rage, and turn you to and fro as it pleases me.

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 19:20-34

All Sennacherib's motions were under the Divine cognizance. God himself undertakes to defend the city; and that person, that place, cannot but be safe, which he undertakes to protect. The invasion of the Assyrians probably had prevented the land from being sown that year. The next is supposed to have been the sabbatical year, but the Lord engaged that the produce of the land should be sufficient for their support during those two years. As the performance of this promise was to be after the destruction of Sennacherib's army, it was a sign to Hezekiah's faith, assuring him of that present deliverance, as an earnest of the Lord's future care of the kingdom of Judah. This the Lord would perform, not for their righteousness, but his own glory. May our hearts be as good ground, that his word may strike root therein, and bring forth fruit in our lives.

Matthew Henry: 2Ki 19:20-34

We have here the gracious copious answer which God gave to Hezekiah's prayer. The message which he sent him by the same hand (2Ki 19:6, 2Ki 19:7), one would think, was an answer sufficient to his prayer; but, that he might have strong consolation, he was encouraged by two immutable things, in which it was impossible for God to lie, Heb 6:18. In general, God assured him that his prayer was heard, his prayer against Sennacherib, 2Ki 19:20. Note, The case of those that have the prayers of God's people against them is miserable. For, if the oppressed cry to God against the oppressor, he will hear, Exo 22:23. God hears and answers, hears with the saving strength of his right hand, Psa 20:6.

This message bespeaks two things: -

I. Confusion and shame to Sennacherib and his forces. It is here foretold that he should be humbled and broken. The prophet elegantly directs his speech to him, as he does, Isa 10:5. O Assyrian! the rod of my anger. Not that this message was sent to him, but what is here said to him he was made to know by the event. Providence spoke it to him with a witness; and perhaps his own heart was made to whisper this to him: for God has more ways than one of speaking to sinners in his wrath, so as to vex them in his sore displeasure, Psa 2:5. Sennacherib is here represented,

1. As the scorn of Jerusalem, 2Ki 19:21. He thought himself the terror of the daughter of Zion, that chaste and beautiful virgin, and that by his threats he could force her to submit to him: "But, being a virgin in her Father's house and under his protection, she defies thee, despises thee, laughs thee to scorn. Thy impotent malice is ridiculous; he that sits in heaven laughs at thee, and therefore so do those that abide under his shadow."By this word God intended to silence the fears of Hezekiah and his people. Though to an eye of sense the enemy looked formidable, to an eye of faith he looked despicable.

2. As an enemy to God; and that was enough to make him miserable. Hezekiah pleaded this: "Lord, he has reproached thee,"2Ki 19:16. "He has,"saith God, "and I take it as against myself (2Ki 19:22): Whom hast thou reproached? Is it not the Holy One of Israel, whose honour is dear to him, and who has power to vindicate it, which the gods of the heathen have not?" Meno me impune lacesset - No one shall provoke me with impunity.

3. As a proud vainglorious fool, that spoke great swelling words of vanity, and boasted of a false gift, by his boasts, as well as by his threats, reproaching the Lord. For, (1.) He magnified his own achievements out of measure and quite above what really they were (2Ki 19:23, 2Ki 19:24): Thou hast said so and so. This was not in the letter he wrote, but God let Hezekiah know that he not only saw what was written there, but heard what he said elsewhere, probably in the speeches he made to his councils or armies. Note, God takes notice of the boasts of proud men, and will call them to an account, that he may look upon them and abuse them, Job 40:11. What a mighty figure does Sennacherib think he makes! Driving his chariots to the tops of the highest mountains, forcing his way through woods and rivers, breaking through all difficulties, making himself master of all he had a mind to. Nothing could stand before him or be withheld from him; no hills too high for him to climb, no trees too strong for him to fell, no waters too deep for him to dry up; as if he had the power of a God, to speak and it is done. (2.) He took to himself the glory of doing these great things, whereas they were all the Lord's doing, 2Ki 19:25, 2Ki 19:26. Sennacherib, in his letter, had appealed to what Hezekiah had heard (2Ki 19:11): Thou hast heard what the kings of Assyria have done; but, in answer to that, he is reminded of what God has done for Israel of old, drying up the Red Sea, leading them through the wilderness, planting them in Canaan. "What are all thy doings to these? And as for the desolations thou hast made in the earth, and particularly in Judah, thou art but the instrument in God's hand, a mere tool: it is I that have brought it to pass. I gave thee thy power, gave thee thy success, and made thee what thou art, raised thee up to lay waste fenced cities and so to punish them for their wickedness, and therefore their inhabitants were of small power. "What a foolish insolent thing was it for him to exalt himself above God, and against God, upon that which he had done by him and under him. Sennacherib's boasts here are expounded in Isa 10:13, Isa 10:14, By the strength of my hand I have done it, and by my wisdom, etc.; and they are answered (2Ki 19:15), Shall the axe boast itself against him that heweth therewith? It is surely absurd for the fly upon the wheel to say, What a dust do I make! or for the sword in the hand to say, What execution I do! If God be the principal agent in all that is done, boasting is for ever excluded.

4. As under the check and rebuke of that God whom he blasphemed. All his motions were, (1.) Under the divine cognizance (2Ki 19:27): " I have thy abode, and what thou dost secretly devise and design, thy going out and coming in, marches and counter-marches, and thy rage against me and my people, the tumult of thy passions, the tumult of thy preparations, the noise and bluster thou makest: I know it all."That was more than Hezekiah did, who wished for intelligence of the enemy's motions; but what need was there for this when the eye of God was a constant spy upon him? 2Ch 16:9. (2.) Under the divine control (2Ki 19:28): " I will put my hook in thy nose, thou great Leviathan (Job 41:1, Job 41:2), my bridle in thy jaws, thou great Behemoth. I will restrain thee, manage thee, turn thee where I please, send thee home like a fool as thou camest, re infecta - disappointed of thy aim. "Note, It is a great comfort to all the church's friends that God has a hook in the nose and a bridle in the jaws of all her enemies, can make even their wrath to serve and praise him and then restrain the remainder of it. Here shall its proud waves be stayed.

II. Salvation and joy to Hezekiah and his people. This shall be a sign to them of God's favour, and that he is reconciled to them, and his anger is turned away (Isa 12:1), a wonder in their eyes (for so a sign sometimes signifies), a token for good, and an earnest of the further mercy God has in store for them, that a good issue shall be put to their present distress in every respect.

1. Provisions were scarce and dear; and what should they do for food? The fruits of the earth were devoured by the Assyrian army, Isa 32:9, Isa 32:10, etc. Why, they shall not only dwell in the land, but verily they shall be fed. If God save them, he will not starve them, nor let them die by famine, when they have escaped the sword: " Eat you this year that which groweth of itself, and you shall find enough of that. Did the Assyrians reap what you sowed? You shall reap what you did not sow."But the next year was the sabbatical year, when the land was to rest, and they must neither sow nor reap. What must they do that year? Why, Jehovah-jireh - The Lord will provide. God's blessing shall save them seed and labour, and, that year too, the voluntary productions of the earth shall serve to maintain them, to remind them that the earth brought forth before there was a man to till it, Gen 1:11. And then, the third year, their husbandry should return into its former channel, and they should sow and reap as they used to do. 2. The country was laid waste, families were broken up and scattered, and all was in confusion; how should it be otherwise when it was over-run by such an army? As to this, it is promised that the remnant that has escaped of the house of Judah (that is, of the country people) shall yet again be planted in their own habitations, upon their own estates, shall take root there, shall increase and grow rich, 2Ki 19:30. See how their prosperity is described: it is taking root downwards, and bearing fruit upwards, being well fixed and well provided for themselves, and then doing good to others. Such is the prosperity of the soul: it is taking root downwards by faith in Christ, and then being fruitful in fruits of righteousness. 3. The city was shut up, none went out or came in; but now the remnant in Jerusalem and Zion shall go forth freely, and there shall be none to hinder them, or make them afraid, 2Ki 19:31. Great destruction had been made both in city and country, bit in both there was a remnant that escaped, which typified the saved remnant of Israelites indeed (as appears by comparing Isa 10:22, Isa 10:23, which speaks of this very event, with Rom 9:27, Rom 9:28), and they shall go forth into the glorious liberty of the children of God. 4. The Assyrians were advancing towards Jerusalem, and would in a little time besiege it in form, and it was in great danger of falling into their hands. But it is here promised that the siege they feared should be prevented, - that, though the enemy had now (as it should seem) encamped before the city, yet they should never come into the city, no, nor so much as shoot an arrow into it (2Ki 19:32, 2Ki 19:33), - that he should be forced to retire with shame, and a thousand times to repent his undertaking. God himself undertakes to defend the city (2Ki 19:34), and that person, that place, cannot but be safe, the protection of which he undertakes. 5. The honour and truth of God are engaged for the doing of all this. These are great things, but how will they be effected? Why, the zeal of the Lord of hosts shall do this, 2Ki 19:31. He is Lord of hosts, has all creatures at his beck, therefore he is able to do it; he is jealous for Jerusalem with great jealousy (Zec 1:14); having espoused her a chaste virgin to himself, he will not suffer he to be abused, 2Ki 19:21. "You have reason to think yourselves unworthy that such great things should be done for you; but God's own zeal will do it."His zeal, (1.) For his own honour (2Ki 19:34): "I will do it for my own sake, to make myself an everlasting name."God's reasons of mercy are fetched from within himself. (2.) For his own truth: "I will do it for my servant David's sake; not for the sake of his merit, but the promise made to him and the covenant made with him, those sure mercies of David."Thus all the deliverances of the church are wrought for the sake of Christ, the Son of David.

Keil-Delitzsch: 2Ki 19:20-34

The divine promise. - 2Ki 19:20, 2Ki 19:21. When Hezekiah had prayed, the prophet Isaiah received a divine revelation with regard to the hearing of this prayer, which he sent, i.e., caused to be handed over, to the king. שׁמעתּי (2Ki 19:21) is omitted in Isaiah, so that וגו התפּלּלתּ אשׁר is to be taken in the sense of "with regard to that which thou hast prayed to me,"whilst שׁמעתּי (I have heard) elucidates the thought and simplifies the construction. The word of the Lord announced to the king, (1) the shameful retreat of Sennacherib as a just retribution for his mockery of the living God (2Ki 19:21-28; Isa 37:22-29); (2) the confirmation of this assurance through the indication of a sign by which Hezekiah was to recognise the deliverance of Jerusalem (2Ki 19:29-31; Isa 37:30-32), and through the distinct promise, that the Assyrian would neither come into the city nor besiege it, because the Lord was sheltering it (2Ki 19:32-34; Isa 37:33-35). In the first part the words are addressed with poetic vivacity directly to Sennacherib, and scourge his haughty boastings by pointing to the ridicule and scorn which would follow him on his departure from the land.

2Ki 19:21

"The virgin daughter Zion despises thee, the daughter Jerusalem shakes the head behind thee."By daughter Zion, daughter Jerusalem, we are not to understand the inhabitants of Zion, or of Jerusalem, as though בּת stood for בּנים or בּני (Ges., Hitzig, and others); but the city itself with its inhabitants is pictorially personified as a daughter and virgin, and the construct state בּת־ציּון is to be taken, like פּרת נהר , as in apposition: "daughter Zion,"not daughter of Zion (vid., Ges. §116, 5; Ewald, §287, e .). Even in the case of בּתוּלת the construct state expresses simply the relation of apposition. Zion is called a "virgin"as being an inviolable city to the Assyrians, i.e., one which they cannot conquer. Shaking the head is a gesture denoting derision and pleasure at another's misfortune (cf. Psa 22:8; Psa 109:25, etc.). "Behind thee,"i.e., after thee as thou goest away, is placed first as a pictorial feature for the sake of emphasis.

2Ki 19:22-23

This derision falls upon the Assyrian, for having blasphemed the Lord God by his foolish boasting about his irresistible power. "Whom hast thou despised and blasphemed, and against whom hast thou lifted up the voice? and thou liftest up thine eyes against the Holy One of Israel."Lifting up the voice refers to the tone of threatening assumption, in which Rabshakeh and Sennacherib had spoken. Lifting up the eyes on high, i.e., to the heavens, signifies simply looking up to the sky (cf. Isa 40:26), not "directing proud looks against God"(Ges.). Still less is מרום to be taken adverbially in the sense of haughtily, as Thenius and Knobel suppose. The bad sense of proud arrogance lies in the words which follow, "against the Holy One of Israel,"or in the case of Isaiah, where אל stands for על , in the context, viz., the parallelism of the members. God is called the Holy One of Israel as He who manifests His holiness in and upon Israel. This title of the Deity is one of the peculiarities of Isaiah's range of thought, although it originated with Asaph (Psa 78:41; see at Isa 1:4). This insult to the holy God consisted in the fact that Sennacherib had said through his servants (2Ki 19:23, 2Ki 19:24): "With my chariots upon chariots I have ascended the height of the mountains, the uttermost part of Lebanon, so that I felled the tallness of its cedars, the choice of its cypresses, and came to the shelter of its border, to the forest of its orchard. I have dug and drunk strange water, so that I dried up all the rivers of Egypt with the sole of my feet."The words put into the mouth of the Assyrian are expressive of the feeling which underlay all his blasphemies (Drechsler). The two verses are kept quite uniform, the second hemistich in both cases expressing the result of the first, that is to say, what the Assyrian intended still further to perform after having accomplished what is stated in the first hemistich. When he has ascended the heights of Lebanon, he devastates the glorious trees of the mountain. Consequently in 2Ki 19:24 the drying up of the Nile of Egypt is to be taken as the result of the digging of wells in the parched desert; in other words, it is to be interpreted as descriptive of the devastation of Egypt, whose whole fertility depended upon its being watered by the Nile and its canals. We cannot therefore take these verses exactly as Drechsler does; that is to say, we cannot assume that the Assyrian is speaking in the first hemistichs of both verses of what he (not necessarily Sennacherib himself, but one of his predecessors) has actually performed. For even if the ascent of the uttermost heights of Lebanon had been performed by one of the kings of Assyria, there is no historical evidence whatever that Sennacherib or one of his predecessors had already forced his way into Egypt. The words are therefore to be understood in a figurative sense, as an individualizing picture of the conquests which the Assyrians had already accomplished, and those which they were still intending to effect; and this assumption does not necessarily exhibit Sennacherib "as a mere braggart, who boastfully heaps up in ridiculous hyperbole an enumeration of the things which he means to perform"(Drechsler). For if the Assyrian had not ascended with the whole multitude of his war-chariots to the loftiest summits of Lebanon, to feel its cedars and its cypresses, Lebanon had set no bounds to his plans of conquest, so that Sennacherib might very well represent his forcing his way into Canaan as an ascent of the lofty peaks of this mountain range. Lebanon is mentioned, partly as a range of mountains that was quite inaccessible to war-chariots, and partly as the northern defence of the land of Canaan, through the conquest of which one made himself lord of the land. And so far as Lebanon is used synecdochically for the land of which it formed the defence, the hewing down of its cedars and cypresses, those glorious witnesses of the creation of God, denotes the devastation of the whole land, with all its glorious works of nature and of human hands. The chief strength of the early Asiatic conquerors consisted in the multitude of their war-chariots: they are therefore brought into consideration simply as signs of vast military resources; the fact that they could only be used on level ground being therefore disregarded. The Chethîb רכבּי רכב , "my chariots upon chariots,"is used poetically for an innumerable multitude of chariots, as גּובי גּוב for an innumerable host of locusts (Nah 3:17), and is more original than the Keri רכבּי רב , the multitude of my chariots, which simply follows Isaiah. The "height of the mountains"is more precisely defined by the emphatic לבנון ירכּתי , the uttermost sides, i.e., the loftiest heights, of Lebanon, just as בור ירכּתי in Isa 14:15 and Eze 32:23 are the uttermost depths of Sheol. ארזיו קומת , his tallest cedars. בּרשׁיו מבחור , his most select or finest cypresses. קצּה מלון , for which Isaiah has the more usual קצּו מרום , "the height of his end,"is the loftiest point of Lebanon on which a man can rest, not a lodging built on the highest point of Lebanon (Cler., Vitr., Ros.). כּרמלּו יער , the forest of his orchard, i.e., the forest resembling an orchard. The reference is to the celebrated cedar-forest between the loftiest peaks of Lebanon at the village of Bjerreh .

2Ki 19:24

2Ki 19:24 refers to the intended conquest of Egypt. Just as Lebanon could not stop the expeditions of the Assyrians, or keep them back from the conquest of the land of Canaan, so the desert of et Tih , which separated Egypt from Asia, notwithstanding its want of water (cf. Herod. iii. 5; Rob. Pal . i. p. 262), was no hindrance to him, which could prevent his forcing his way through it and laying Egypt waste. The digging of water is, of course, not merely "a reopening of the wells that had been choked with rubbish, and the cisterns that had been covered up before the approaching enemy"(Thenius), but the digging of wells in the waterless desert. זרים מים , strange water, is not merely water belonging to others, but water not belonging to this soil (Drechsler), i.e., water supplied by a region which had none at other times. By the perfects the thing is represented as already done, as exposed to no doubt whatever; we must bear in mind, however, that the desert of et Tih is not expressly named, but the expression is couched in such general terms, that we may also assume that it includes what the Assyrian had really effected in his expeditions through similar regions. The drying up of the rivers with the soles of the feet is a hyperbolical expression denoting the omnipotence with which the Assyrian rules over the earth. Just as he digs water in the desert where no water is to be had, so does he annihilate it where mighty rivers exist.

(Note: Compare the similar boasting of Alarich, already quoted by earlier commentators, in Claudian, de bello Geth. v. 526ff.:

cum cesserit omnis

Obsequiis natura meis? subsidere nostris

Sub pedibus montes, arescere vidimus amnes.

v. 532. Fregi Alpes. galeis Padum victricibus hausi .)

יאורי are the arms and canals of the Yeor , i.e., of the Nile. מצור , a rhetorical epithet for Egypt, used not only here, but also in Isa 19:6 and Mic 7:12.

2Ki 19:25-34

To this foolish boasting the prophet opposes the divine purpose which had been formed long ago, and according to which the Assyrian, without knowing it or being willing to acknowledge it, had acted simply as the instrument of the Lord, who had given him the power to destroy, but who would soon restrain his ranting against Him, the true God.

2Ki 19:25

"Hast thou not heard? Long ago have I done this, from the days of olden time have I formed it! Now have I brought it to pass, that fortified cities should be to be destroyed into waste heaps."2Ki 19:26. "And their inhabitants, short of hand, were dismayed and put to shame; they were herb of the field and green of the turf, grass of the roofs and blighted corn before the stalk."2Ki 19:27. "And thy sitting and thy going out and thy coming I know, and thy raging against me."2Ki 19:28. "Because of thy raging against me and thy safety, which rise up into my ears, I put my ring into thy nose, and my bridle into thy lips, and bring thee back by the way by which thou hast come."The words are still addressed to the Assyrian, of whom the Lord inquires whether he does not know that the destructive deeds performed by him had been determined very long before. "Hast thou not heart?"namely, what follows, what the Lord had long ago made known through His prophets in Judah (cf. Isa 7:7-9; Isa 8:1-4 and Isa 8:7, etc.). למרחוק , from distant time have I done it, etc., refers to the divine ordering and governing of the events of the universe, which God has purposed and established from the very beginning of time. The pronoun אתהּ , and the suffixes attached to יצרתּיה and הביאתיה , do not refer with vague generality to the substance of 2Ki 19:23 and 2Ki 19:24, i.e., to the boastings of the Assyrians quoted there (Drechsler), but to להשׁות וּתהי , i.e., to the conquests and devastations which the Assyrian had really effected. The ו before יצרתיה introduces the apodosis, as is frequently the case after a preceding definition of time (cf. Ges. §155, a). להשׁות וּתהי , "that it may be to destroy"( להשׁות , a contraction of להשׁאות , Keri and Isaiah, from שׁאה ; see Ewald, §73, c ., and 245, b .), i.e., that it shall be destroyed, - according to a turn which is very common in Isaiah, like לבער היה , it is to burn = it shall be burned (cf. Isa 5:5; Isa 6:13; Isa 44:15, and Ewald, §237, c .). The rendering given by Ges., Knob., Then., and others, "that thou mayest be for destruction,"is at variance with this usage.

2Ki 19:26-28

2Ki 19:26 is closely connected, so far as the sense is concerned, with the last clause of 2Ki 19:25, but in form it is only loosely attached: "and their inhabitants were,"instead of "that their inhabitants might be." יד קצרי , of short hand, i.e., without power to offer a successful resistance (cf. Num 11:23, and Isa 50:2; Isa 59:1). - They were herbage of the field, etc., just as perishable as the herbage, grass, etc., which quickly fade away (cf. Psa 37:2; Psa 90:5-6; Isa 40:6). The grass of the roofs fades still more quickly, because it cannot strike deep roots (cf. Psa 129:6). Blighted corn before the stalk, i.e., corn which is blighted and withered up, before it shoots up into a stalk. In Isaiah we have שׁדמה instead of שׁדפה , with a change of the labials, probably for the purpose of preserving an assonance with קמה , which must not therefore be altered into שׁדמה . The thought in the two verses is this: The Assyrian does not owe his victories and conquests to his irresistible might, but purely to the fact that God had long ago resolved to deliver the nations into his hands, so that it was possible to overcome them without their being able to offer any resistance. This the Assyrian had not perceived, but in his daring pride had exalted himself above the living God. This conduct of his the Lord was well acquainted with, and He would humble him for it. Sitting and going out and coming denote all the actions of a man, like sitting down and rising up in Psa 139:2. Instead of rising up, we generally find going out and coming in (cf. Deu 28:6 and Psa 121:8). התרגּזך , thy raging, commotio furibunda, quae ex ira nascitur superbiae mixta (Vitr.). We must repeat רען before שׁאננך ; and באזני עלה is to be taken in a relative sense: on account of thy self-security, which has come to my ears. שׁאנן is the security of the ungodly which springs from the feeling of great superiority in power. The figurative words, "I put my ring into thy nose,"are taken from the custom of restraining wild animals, such as lions (Eze 19:4) and other wild beasts (Eze 29:4 and Isa 30:28), in this manner. For "the bridle in the lips"of ungovernable horses, see Psa 32:9. To lead a person back by the way by which he had come, i.e., to lead him back disappointed, without having reached the goal that he set before him.

2Ki 19:29

To confirm what he had said, the prophet gave to Hezekiah a sign (2Ki 19:29.): "Eat this year what groweth in the fallow, and in the second year what groweth wild, and in the third year sow and reap and plant vineyards, and eat the fruit thereof."That the words are not addressed to the king of Assyria as in 2Ki 19:28, but to Hezekiah, is evident from their contents. This sudden change in the person addressed may be explained from the fact that from 2Ki 19:29 the words contain a perfectly fresh train of thought. For האות זה־לּך see Exo 3:12; 1Sa 2:34 and 1Sa 14:10; also Jer 44:29. In all these passages אות , σημεῖον , is not a (supernatural) wonder, a מופת as in 1Ki 13:3, but consists simply in the prediction of natural events, which serve as credentials to a prediction, whereas in Isa 7:14 and Isa 38:7 a miracle is given as an אות . The inf. abs. אכול is not used for the pret. (Ges., Then., and others), but for the imperf. or fut.: "one will eat." השּׁנה , the (present) year. ספיח signifies the corn which springs up and grows from the grains that have been shaken out the previous year (Lev 25:5, Lev 25:11). סחישׁ (in Isa. שׁחיס ) is explained by Abulw. as signifying the corn which springs up again from the roots of what has been sown. The etymology of the word is uncertain, so that it is impossible to decide which of the two forms is the original one. For the fact itself compare the evidence adduced in the Comm. on Lev 25:7, that in Palestine and other lands two or three harvests can be reaped from one sowing. - The signs mentioned do not enable us to determine with certainty how long the Assyrians were in the land. All that can be clearly gathered from the words, "in this and the following year will they live upon that which has sprung up without any sowing,"is that for two years, i.e., in two successive autumns, the fields could not be cultivated because the enemy had occupied the land and laid it waste. But whether the occupation lasted two years, or only a year and a little over, depends upon the time of the year at which the Assyrians entered the land. If the invasion of Judah took place in autumn, shortly before the time for sowing, and the miraculous destruction of the Assyrian forces occurred a year after about the same time, the sowing of two successive years would be prevented, and the population of Judah would be compelled to live for two years upon what had sprung up without sowing. Consequently both the prophecy of Isaiah and the fulfilment recorded in vv. 35, 36 would fall in the autumn, when the Assyrians had ruled for a whole year in the land; so that the prophet was able to say: in this year and in the second (i.e., the next) will they eat after-growth and wild growth; inasmuch as when he said this, the first year had not quite expired. Even if the overthrow of the Assyrians took place immediately afterwards (cf. 2Ki 19:35), with the extent to which they had carried out the desolation of the land, many of the inhabitants having been slain or taken prisoners, and many others having been put to flight, it would be utterly impossible in the same year to cultivate the fields and sow them, and the people would be obliged to live in the second or following year upon what had grown wild, until the harvest of the second year, when the land could be properly cultivated, or rather till the third year, when it could be reaped again.

(Note: There is no necessity, therefore, to explain the sign here given, either by the assumption of a sabbatical year, with or without a year of jubilee following, or by supposing that the Assyrians did not depart immediately after the catastrophe described in 2Ki 19:35, but remained till after they had attempted an expedition into Egypt, or indeed by any other artificial hypothesis.)

2Ki 19:30-34

The sign is followed in 2Ki 19:30, 2Ki 19:31 by the distinct promise of the deliverance of Judah and Jerusalem, for which Isaiah uses the sign itself as a type. "And the remnant that is escaped of the house of Judah will again strike roots downwards and bear fruit upwards; for from Jerusalem will go forth a remnant, and that which is escaped from Mount Zion; the zeal of Jehovah will do this." שׁרשׁ יסף , to add roots, i.e., to strike fresh roots. The meaning is, that Judah will not succumb to this judgment. The remnant of the nation that has escaped from destruction by the Assyrians will once more grow and flourish vigorously; for from Jerusalem will a rescued remnant go forth. פּליטה denotes those who have escaped destruction by the judgment (cf. Isa 4:2; Isa 10:20, etc.). The deliverance was attached to Jerusalem or to Mount Zion, not so much because the power of the Assyrians was to be destroyed before the gates of Jerusalem, as because of the greater importance which Jerusalem and Mount Zion, as the centre of the kingdom of God, the seat of the God-King, possessed in relation to the covenant-nation, so that, according to Isa 2:3, it was thence that the Messianic salvation was also to proceed. This deliverance is traced to the zeal of the Lord on behalf of His people and against His foes (see at Exo 20:5), like the coming of the Messiah in Isa 9:6 to establish an everlasting kingdom of peace and righteousness. The deliverance of Judah out of the power of Asshur was a prelude and type of the deliverance of the people of God by the Messiah out of the power of all that was ungodly. The צבאות of Isaiah is omitted after יהוה , just as in 2Ki 19:15; though here it is supplied by the Masora as Keri . - In 2Ki 19:32-34 Isaiah concludes by announcing that Sennacherib will not come to Jerusalem, nor even shoot at the city and besiege it, but will return disappointed, because the Lord will defend and save the city for the sake of His promise. The result of the whole prophecy is introduced with לכן : therefore, because this is how the matter stands, viz., as explained in what precedes. אל־מלך , with regard to the king, as in 2Ki 19:20. מגן יקדּמנּה לא , "he will not attack it with a shield,"i.e., will not advance with shields to make an attack upon it. קדּם with a double accusative, as in Psa 21:4. It only occurs here in a hostile sense: to come against, as in Psa 18:19, i.e., to advance against a city, to storm it. The four clauses of the verse stand in a graduated relation to one another: not to take, not even to shoot at and attack, yea, not even to besiege the city, will he come. In 2Ki 19:33 we have 2Ki 19:28 taken up again, and 2Ki 19:32 is repeated in 2Ki 19:33 for the purpose of strengthening the promise. Instead of בּהּ יבוא we have in Isaiah בּהּ בּא : "by which he has come."The perfect is actually more exact, and the imperfect may be explained from the fact that Sennacherib was at that very time advancing against Jerusalem. In 2Ki 19:34 we have אל גּנּותי instead of the על גּנּותי of Isaiah: על is more correct than אל . "For my sake,"as Hezekiah had prayed in v. 19; and "for my servant David's sake,"because Jehovah, as the unchangeably true One, must fulfil the promise which He gave to David (sees at 1Ki 11:13).

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 19:20-37

5. Yahweh's answer 19:20-37

God sent Hezekiah the news of what He would do and why through Isaiah. The "virgin" daughter of Zion (v. 21) refers to Jerusalem as a city that a foreign foe had never violated. The "Holy One of Israel" (v. 22), a favorite name of God with Isaiah (cf. Isa. 5:24; 30:11-15; et al.), stresses His uniqueness and superiority. On some monuments Assyrian conquerors pictured themselves as leading their captives with a line that passed through rings that they had placed in the victims' noses.¹¹⁹ God promised to do to them as they had done to others (v. 28; cf. Gal. 6:7).

An immediate sign helped Hezekiah believe in the long range deliverance God promised (v. 29). Signs were either predictions of natural events, which came to pass and thus confirmed the prediction (cf. Exod. 3:12; 1 Sam. 2:34; Jer. 44:29), or outright miracles that proved God's work in history (cf. Isa. 7:14; 38:7).¹²⁰ The Israelites had not been able to plant crops around Jerusalem because of the besieging Assyrians. God promised to feed His people for two years with what came up naturally. This was a blessing of fertility for trust and obedience (cf. Deut. 28:33). In the third year they would again return to their regular cycle of sowing and reaping. Like the crops, the remnant of the people left after the invasions of Israel and Judah would also multiply under God's blessing. As for Sennacherib, God would keep him away from Jerusalem (vv. 32-33). Ironically the Assyrian king suffered assassination in the temple of his god who was not able to deliver him. This was the very thing he had charged Yahweh with being unable to do for Judah.

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

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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.