Text -- 2 Kings 19:1-9 (NET)

19:1 When King Hezekiah heard this, he tore his clothes, put on sackcloth, and went to the Lord’s temple. 19:2 He sent Eliakim the palace supervisor, supervisor, Shebna the scribe, and the leading priests, clothed in sackcloth, with this message to the prophet Isaiah son of Amoz: 19:3 “This is what Hezekiah says: ‘This is a day of distress, insults, and humiliation, as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. 19:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. When the Lord your God hears, perhaps he will punish him for the things he has said. So pray for this remnant that remains.’” 19:5 When King Hezekiah’s servants came to Isaiah, 19:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard– these insults the king of Assyria’s servants have hurled against me. 19:7 Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’” 19:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. 19:9 The king heard that King Tirhakah of Ethiopia was marching out to fight him. He again sent messengers to Hezekiah, ordering them:

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 19:1

_Great men must not think it any disparagement to them, to sympathize with the injured honour of the great God.

Wesley: 2Ki 19:3

We are like a poor travailing woman in great extremity, having no strength left to help herself, and to bring forth her infant into the world. We have attempted to deliver ourselves from the Assyrian yoke; and had carried on that work to some maturity, and as we thought, brought it to the birth; but now we have no might to finish. We have begun an happy reformation, and are hindered by this insolent Assyrian, from bringing it to perfection.

Wesley: 2Ki 19:4

For Judah, which is but a remnant, now the ten tribes are gone: for Jerusalem, which is but a remnant, now the defenced cities of Judah are taken.

Wesley: 2Ki 19:8

To the king, to give him an account of the treaty; leaving behind him the army under the other commanders.

JFB: 2Ki 19:1-3

The rending of his clothes was a mode of expressing horror at the daring blasphemy--the assumption of sackcloth a sign of his mental distress--his entrance into the temple to pray the refuge of a pious man in affliction--and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of His honor and supremacy to all heathen gods.

JFB: 2Ki 19:4

"The living God" is a most significant expression taken in connection with the senseless deities that Rab-shakeh boasted were unable to resist his master's victorious arms.

JFB: 2Ki 19:6

The prophet's answer was most cheering, as it held out the prospect of a speedy deliverance from the invader. The blast, the rumor, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars--namely, the alarm that hastened his retreat, the destruction that overtook his army, and the violent death that suddenly ended his career.

JFB: 2Ki 19:8

Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighboring fortress of Libnah (Jos 10:29; compare Jos 10:31; Jos 15:42), where the chief-cup-bearer reported the execution of his mission.

JFB: 2Ki 19:9-13

This was the "rumor" to which Isaiah referred [2Ki 19:7]. Tirhakah reigned in Upper Egypt, while So (or Sabaco) ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving war captives, are still seen in the Egyptian temple of Medinet Abou. This was the expected succor which was sneered at by Rab-shakeh as "a bruised reed" (2Ki 18:21). Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumor of Tirhakah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an immediate surrender of his capital. This letter, couched in the same vaunting and imperious style as the speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah and showing him the utter hopelessness of all attempts at resistance.

Clarke: 2Ki 19:2

To Isaiah the prophet - His fame and influence were at this time great in Israel; and it was well known that the word of the Lord was with him. Here both the Church and the state unite in fervent application to, and strong dependence upon, God; and behold how they succeed!

Clarke: 2Ki 19:3

The children are come to the birth - The Jewish state is here represented under the emblem of a woman in travail, who has been so long in the pangs of parturition, that her strength is now entirely exhausted, and her deliverance is hopeless, without a miracle. The image is very fine and highly appropriate

A similar image is employed by Homer, when he represents the agonies which Agamemnon suffers from his wound: -

Οφρα οἱ αἱμ ’ ετι θερμον ανηνοθεν εξ ωτειλης·

Λυταρ επει το μεν ἑλκος ετερσετο παυσατο δ ’ αἱμα,

Οξειαι οδυναι δυνον μενος Ατρειδαο·

Ως δ ’ ὁταν ωδινουσαν εχῃ βελος οξυ γυναικα,

Δριμυ, το τε προΐεισι μογοστοκοι Ειλειθυιαι

Ἡρης θυγατερες πικ ρας ωδινας εχουσαι·

Ὡς οξει ’ οδυναι δυνον μενος Ατρειδαο.

Il. xi., ver. 266

This, while yet warm, distill’ d the purple flood

But when the wound grew stiff with clotted blood

Then grinding tortures his strong bosom rend

Less keen those darts the fierce Ilythiae send

The powers that cause the teeming matron’ s throes

Sad mothers of unutterable woes

Pop

Better translated by Macpherson; but in neither well

"So long as from the gaping wound gushed forth, in its warmth, the blood; but when the wound became dry, when ceased the blood to flow amain, sharp pains pervade the strength of Atrides. Racking pangs glide through his frame; as when the Ilythiae, who preside over births, the daughters of white armed Juno, fierce dealers of bitter pains, throw all their darts on hapless women, that travail with child. Such pains pervade the strength of Atrides."

Clarke: 2Ki 19:4

The remnant that are left - That is, the Jews; the ten tribes having been already carried away captive by the kings of Assyria.

Clarke: 2Ki 19:7

Behold, I will send a blast - and he shall hear a rumor - The rumor was, that Tirhakah had invaded Assyria. The blast was that which slew one hundred and eighty-five thousand of them in one night, see 2Ki 19:35

Clarke: 2Ki 19:7

Cause him to fall by the sword - Alluding to his death by the hands of his two sons, at Nineveh. See 2Ki 19:35-37.

Clarke: 2Ki 19:8

Libnah - Lachish - These two places were not very distant from each other; they were in the mountains of Judah, southward of Jerusalem.

Defender: 2Ki 19:7

This prophecy was literally fulfilled later when Sennacherib was slain by two of his own sons (2Ki 19:36, 2Ki 19:37). This event is also found described in an Assyrian inscription."

TSK: 2Ki 19:1

when king : Isa 37:1-7

he rent : 2Ki 5:7, 2Ki 18:37; 1Sa 4:12; Ezr 9:3; Job 1:20; Jer 36:24; Mat 26:65

covered : 2Ki 6:30; Gen 37:34; 1Ki 21:27, 1Ki 21:29; Est 4:1-4; Psa 35:13; Jon 3:8; Mat 11:21

went into : 2Ch 7:15, 2Ch 7:16; Job 1:20, Job 1:21

TSK: 2Ki 19:2

he sent Eliakim : 2Ki 18:18, 2Ki 22:13, 2Ki 22:14; Isa 37:2-5

to Isaiah : 2Ch 26:22; Mat 4:14; Luk 3:4, Esaias

the son of Amoz : Isa 1:1, Isa 2:1

TSK: 2Ki 19:3

This day : 2Ki 18:29; Psa 39:11, Psa 123:3, Psa 123:4; Jer 30:5-7; Hos 5:15, Hos 6:1

blasphemy : or, provocation, Psa 95:8; Heb 3:15, Heb 3:16

for the children : Isa 26:17, Isa 26:18, Isa 66:9; Hos 13:13

TSK: 2Ki 19:4

the Lord : Gen 22:14; Deu 32:36; Jos 14:12; 1Sa 14:6; 2Sa 16:12

whom the king : 2Kings 18:17-35

reprove : 2Ki 19:22; 1Sa 17:45; Psa 50:21, Psa 74:18

lift up : 2Ch 32:20; Psa 50:15; Jer 33:3; Eze 36:37; Rom 9:27; Jam 5:16, Jam 5:17

the remnant : 2Ki 17:5, 2Ki 17:6, 2Ki 18:13; 2Ch 28:5, 2Ch 28:6; Isa 8:7, Isa 8:8, Isa 10:6

left : Heb. found

TSK: 2Ki 19:6

Isaiah : Isa 37:6, 7-38

Be not afraid : 2Ki 6:16; Exo 14:13; Lev 26:8; Deu 20:1, Deu 20:3, Deu 20:4; Jos 11:6; 2Ch 20:15, 2Ch 20:17; Isa 41:10-14, Isa 51:7, Isa 51:12, Isa 51:13

the servants : 2Ki 18:17, 2Ki 18:35; Psa 74:18, Psa 74:23; Rev 13:6

TSK: 2Ki 19:7

a blast : 2Ki 19:35-37; Job 4:9; Psa 11:6, Psa 18:14, Psa 18:15, Psa 50:3; Isa 10:16-18, Isa 11:4; Jer 51:1

hear a rumour : 2Ki 7:6; Job 15:21; Jer 49:14, Jer 51:46; Oba 1:1

I will cause : 2Ki 19:36, 2Ki 19:37; 2Ch 32:21

TSK: 2Ki 19:8

Libnah : 2Ki 8:22; Jos 10:29, Jos 12:15, Jos 15:42

Lachish : 2Ki 18:14; Jos 12:11, Jos 15:39; Isa 37:8, Isa 37:9; Mic 1:13

TSK: 2Ki 19:9

when he heard : When Sennacherib had levied contributions on Hezekiah, he marched his army into Egypt; where, after several successes, he laid siege to Pelusium, and spent much time in it; but hearing that Tirhakah, king of Ethiopia, whom Strabo calls Therchon, was marching against him with a great army, to assist his kinsman Sevechus, or Sethon, the king of Egypt, he durst not abide his coming, but raised the siege; and returning to Judea, he encamped against Lachish, and afterwards against Libnah. But finding that Tirhakah pursued him as a fugitive, he marched back to encounter him; and having totally routed his army, he returned to wreak his vengeance on Hezekiah. 1Sa 23:27; Isa 37:9

sent : 2Ki 18:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 19:1

Hezekiah, like his officers, probably rent his clothes on account of Rab-shakeh’ s blasphemies: and he put on sackcloth in self-humiliation and in grief. The only hope left was in Yahweh, for Egypt could not be trusted to effect anything of importance. Rab-shakeh’ s boldness had told upon Hezekiah. He was dispirited and dejected. He perhaps began to doubt whether he had done right in yielding to the bolder counsels of Eliakim and Isaiah. He had not lost his faith in God; but his faith was being severely tried. He wisely went and strove by prayer to strengthen it.

Barnes: 2Ki 19:2

Isaiah is here for the first time introduced into the history. His own writings show us how active a part he had taken in it for many years previously. This was the fourth reign since he began his prophesyings; and during two reigns at least, those of Ahaz and Hezekiah, he had been a familiar counselor of the monarch. He had probably counseled the revolt from Assyria, and had encouraged the king and people to persevere in their resistance. The exact date of prophecies can seldom be fixed with any certainty; but we can scarcely he mistaken in regarding 2 Kings 10; 30; 31 as written about the time of Hezekiah’ s second revolt.

Barnes: 2Ki 19:3

The "trouble"consisted in rebuke"(rather, "chastisement,") for sins at the hand of God, and "blasphemy"(rather, "reproach,") at the hands of man.

The children ... - i. e., "we are in a fearful extremity - at the last gasp - and lack the strength that might carry us through the danger."

Barnes: 2Ki 19:4

Will hear - i. e., "will show that he has heard - will notice and punish."

The living God - See 1Sa 17:26 note.

And will reprove the words - Rather, "will reprove him for the words."

The remnant - i. e., for the kingdom of Judah, the only remnant of God’ s people that was now left, after Galilee and Gilead and Samaria had all been carried away captive.

Barnes: 2Ki 19:7

Will send a blast upon him - Rather, "I will put a spirit in him "- i. e., "I will take from him his present pride and will put in him a new spirit, a spirit of craven fear."Men shall tell him of the destruction that has come upon his host 2Ki 19:35, and he shall straightway return, etc.

Barnes: 2Ki 19:8

On Lachish and Libnah, see Jos 10:3, note; Jos 10:29, note. The phrase, "he was departed from Lachish"is suggestive of successful resistance.

Barnes: 2Ki 19:9

Tirhakah king of Ethiopia - The Tehrak or Teharka of the hieroglyphics. He was the last king of the 25th or Ethiopian dynasty, which commenced with Shebek or Sabaco, and he reigned upward of 26 years. The Assyrian inscriptions show that he still ruled in Egypt as late as 667 B.C., when Esarhaddon 2Ki 19:37 died, and his son Asshur-bani-pal succeeded him. He probably ascended the Egyptian throne about 692 B.C., having previously ruled over Ethiopia before he became king of Egypt (compare Isa 37:9). Thus he was probably reigning in Ethiopia at the time of Sennacherib’ s expedition, while Sethos and perhaps other secondary monarchs bore rule over Egypt. His movements caused Sennacherib to send a second embassy, instead of marching in person against the Jewish king.

Poole: 2Ki 19:3

A day of trouble and of rebuke either,

1. From God, wherein God rebukes and chastens us sorely. Or rather,

2. From the Assyrian, who reviles and reproacheth us; for his business here is to complain, not of God, but of the Assyrian. We are like a poor travailing woman in great extremity, and having no strength left to help herself, and to bring forth her infant into the world. We have attempted to deliver ourselves from the Assyrian yoke; and had carried on that work to some maturity, and, as we thought, brought it to the birth; but now we have no might to finish, unless thou assist us. We have begun a happy reformation, and are hindered by this insolent Assyrian from bringing it to perfection. See 2Ch 32:1 .

Poole: 2Ki 19:4

It may be he speaks doubtfully, because he knew not whether God would not deliver them all up into the Assyrian’ s hand, as he and his people deserved. But sometimes this is not a word of doubt, but of good hope; as Num 22:33 Jos 14:12 .

The Lord thy God to whom thou art dear and precious. He saith not our God , because he seemed to have forsaken and rejected them; and they by their designs had forfeited all their interest in him.

Will hear i.e. will show by his actions that he hath heard them with just indignation.

Will reprove the words or rather, will reprove him (an ellipsis of the pronoun, which is frequent in the Hebrew tongue) for the words , as the Syria, and Arabic, and Chaldee render it.

Lift up thy prayer for the remnant: this he mentions as an argument to stir up Isaiah to pray, and to move God’ s compassion towards them; that they were but a small remnant, either of God’ s people, of whom ten tribes were now lost; or of the kingdom of Judah, which had been greatly wasted and depopulated in the days of Ahaz, and now lately by this Assyrian, 2Ki 19:13 .

Poole: 2Ki 19:7

I will send a blast upon him Heb. a wind , a storm or tempest, by which name God’ s judgments are oft called, i.e. a violent, and sudden, and terrible stroke; namely, that miraculous destruction of his army, of which 2Ki 19:35 . Although the place may be rendered thus, I will put a spirit within him, so that he shall hear a rumour, and return , &c. For by spirit is many times understood an imagination, or inclination, or affliction; in which sense we read of the spirit of fear , 2Ti 1:7 ; of the spirit of jealousy , Num 5:14 ; of the spirit of slumber , Rom 11:8 . Or, a spirit against (for so the Hebrew preposition beth is oft used, as hath been noted before) him ; of whom this word is elsewhere used, as Jud 9:23 1Sa 16:14,23 1Ki 22:23 ; as it is also given to man’ s soul, Job 12:10 Ecc 12:7 , which is a spiritual substance, as the angels are. And this interpretation seems most agreeable to the design of this verse, which is in brief to represent all the judgments of God which were to befall him, and which are related in the following history; and therefore all the other particulars being contained in the following branches of this verse; the tidings of Tirhakah, 2Ki 19:9 , in these words,

he shall hear a rumour his returning to his own land, and being slain there, 2Ki 19:36,37 , in the next words; it seems most probable that the chiefest of all the judgments, to wit, the destruction of 185,000 soldiers in one night, 2Ki 19:35 , is not omitted here, but expressed in the first branch of the verse; and the spirit here is the same thing which is there called an angel; this latter word being there used to limit and explain the former, which otherwise was of a doubtful signification.

Poole: 2Ki 19:8

Rab-shakeh returned to the king to give him an account of the treaty, and to advise with him what was further to be done; leaving behind him the army under the other commanders, mentioned 2Ki 18:17 , as is most probable from the other threatening message here following; which would have been very unsuitable, if his siege had been raised.

He was departed from Lachish not being able to take it.

Poole: 2Ki 19:9

King of Ethiopia Heb. of Cush , i.e. either,

1. Of Arabia, as that word is most commonly meant; of which see the notes, and especially my Latin Synopsis, upon Num 12:1 . Or rather,

2. Of Ethiopia beyond Egypt. Nor was there any need that he should force his passage through Egypt, which is objected against this opinion by a very learned man; because the Egyptians (against whom this Sennacherib warred, as heathen historians, Herodotus and Berosus, relate) and the Ethiopians were confederates in this expedition, as Josephus expressly affirms; who lived above 1600 years nearer the time when this was done than we, and therefore was more likely to understand it.

Haydock: 2Ki 19:1

Nesroch. Jospehus calls both the idol and the temple Araskes. Sennacherib persecuted the Israelites for 45 (Greek 55) days. (Tobias i. 21.) ---

Sons, as the Jews suppose they were destined for victims by their father, and got beforehand with him. (St. Jerome, in Isaias x.) (Calmet) ---

Armenia. So the Protestant translate Ararath, (Haydock) where Noe's[Noah’s] ark rested. This nation has been esteemed very warlike, and has always asserted its liberty. ---

Asarhaddon. His two elder brothers were excluded, on account of their parricide. (Josephus) ---

This prince is called Sargon in Isaias xx. 1., and Achirdon in Tobias i. 24.

Haydock: 2Ki 19:3

Blasphemy. The enemy insults over us (Calmet) and over God. (Haydock) ---

Birth. Hebrew, "the mouth of the womb." (Vatable) ---

This comparison shews the utmost distress to which the people of Jerusalem were reduced. Any great anguish is denoted by a woman in travail, Deuteronomy ii. 25., and Psalm xlvii. 7. Homer (Iliad A) thus describes the uneasiness of Agamemnon. (Calmet) ---

Ezechias found himself unable to contend with the Assyrian, though he wished to do it. (Menochius) ---

Without courage, all hope of escaping is lost. (Du Hamel)

Haydock: 2Ki 19:4

It may. Literally, "if perhaps the Lord hear." (Haydock) ---

Found. After such devastation has been made in the country, particularly by carrying away the ten tribes, (Calmet) Ezechias recommends the kingdom to the prayers of the prophet; as we are exhorted to have recourse to the intercession of the saints. (Haydock)

Haydock: 2Ki 19:7

Upon him, so that he shall be eager enough to return, (Calmet) being filled with consternation at the approach of Tharaca, (Menochius) and at the destruction of his men by an angel, ver. 35. (Haydock) ---

Lachis and Lobna were both in the mountains of Juda, to the south of Jerusalem, Josue x. 31. (Calmet)

Haydock: 2Ki 19:9

When he, Sennacherib, though it would seem to refer to Rabsaces. (Haydock) ---

Tharaca, called by Thearchon by Strabo, (i., and xv. p. 653.) extended his conquests as far as the pillars of Hercules. (Megasthenes) ---

The Egyptians seem to have called him Sethon, and assert that the god (Vulcan) appeared to him on the approach of Sennacherib, assuring him of his protection. He encamped near Pelusium, where the enemy's army on its arrival was infested with rats, which destroyed their armour, and made them an easy prey. (Herodotus ii. 141.) It is probable that Taphnes, near Pelusium, was the capital city of Tharaca, Isaias xviii., and xxx. 4. He does not appear to have joined battle with Sennacherib, whose army was destroyed on its march (Isaias x. 24.) the very night that the prophet promised Ezechias a deliverance.

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 19:2

¹ tn Heb “elders of the priests.”

NET Notes: 2Ki 19:3

¹ tn In the Hebrew text this verse begins with “they said to him.”

² tn Or “rebuke,” “correction.”

³ tn Or “contempt.”

⁴ tn Heb “when sons come to the cervical opening and there is no strength to give birth.”

NET Notes: 2Ki 19:4

¹ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

² tn Heb “and rebuke the words which the Lord your God hears.”

³ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

NET Notes: 2Ki 19:6

¹ tn Heb “by which the servants of the king of Assyria have insulted me.”

NET Notes: 2Ki 19:7

¹ tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh), “spirit,” is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.

² tn Heb “hear.”

³ tn Heb “cause him to fall,” that is, “kill him.”

NET Notes: 2Ki 19:8

¹ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

NET Notes: 2Ki 19:9

¹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

² tn Heb “heard concerning Tirhakah king of Cush, ‘Look, he has come out to fight with you.’”

Geneva Bible: 2Ki 19:2

And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, ^{( a )} to Isaiah the prophet the son of Amoz.

^{( a )} To hear some new prophecy and to have comfort from him.

Geneva Bible: 2Ki 19:3

And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and blasphemy: for the children are come to ^{( b )} the birth, and [there is] not strength to bring forth.

^{( b )} The dangers are so great, that we can neither avenge this blasphemy, or help ourselves any more than a woman in labour.

Geneva Bible: 2Ki 19:4

It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the ^{( c )} remnant that are left.

^{( c )} Meaning, for Jerusalem which only remained of all the cities of Judah.

Geneva Bible: 2Ki 19:7

Behold, I will send a blast ^{( d )} upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.

^{( d )} The Lord can with one blast blow away all the strength of man, and turn it into dust.

Geneva Bible: 2Ki 19:9

And when ^{( e )} he heard say of Tirhakah king of Ethiopia, ^{( f )} Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,

^{( e )} That is, Sennacherib.

^{( f )} For the kings of Ethiopia and Egypt joined together against the king of Assyria because of his oppression of other countries.

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 19:1-7

Hezekiah discovered deep concern at the dishonour done to God by Rabshakeh's blasphemy. Those who speak from God to us, we should in a particular manner desire to speak to God for us. The great Prophet is the great Intercessor. Those are likely to prevail with God, who lift up their hearts in prayer. Man's extremity is God's opportunity. While his servants can speak nothing but terror to the profane, the proud, and the hypocritical, they have comfortable words for the discouraged believer.

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 19:1-7

The contents of Rabshakeh's speech being brought to Hezekiah, one would have expected (and it is likely Rabshakeh did expect) that he would call a council of war and it would be debated whether it was best to capitulate or no. Before the siege, he had taken counsel with his princes and his mighty men, 2Ch 32:3. But that would not do now; his greatest relief is that he has a God to go to, and what passed between him and his God on this occasion we have here an account of.

I. Hezekiah discovered a deep concern at the dishonour done to God by Rabshakeh's blasphemy. When he heard it, though at second hand, he rent his clothes and covered himself with sackcloth, 2Ki 19:1. Good men were wont to do so when they heard of any reproach cast on God's name; and great men must not think it any disparagement to them to sympathize with the injured honour of the great God. Royal robes are not too good to be rent, nor royal flesh too good to be clothed with sackcloth, in humiliation for indignities done to God and for the perils and terrors of his Jerusalem. To this God now called, and was displeased with those who were not thus affected. Isa 22:12-14, Behold joy and gladness, slaying oxen and killing sheep, though it was a day of trouble and perplexity in the valley of vision (2Ki 19:5), which refers to this very event. The king was in sackcloth, but many of his subjects were in soft clothing.

II. He went up to the house of the Lord, according to the example of the psalmist, who, when he was grieved at the pride and prosperity of the wicked, went into the sanctuary of God and there understood their end, Psa 73:17. He went to the house of God, to meditate and pray, and get his spirit into a sedate composed frame, after this agitation. He was not considering what answer to return to Rabshakeh, but refers the matter to God. " Thou shalt answer, Lord, for me. "- Herbert. In the house of the Lord he found a place both of rest and refuge, a treasury, a magazine, a council-chamber, and all he needed, all in God. Note, When the church's enemies are very daring and threatening it is the wisdom and duty of the church's friends to apply to God, appeal to him, and leave their cause with him.

III. He sent to the prophet Isaiah, by honourable messengers, in token of the great respect he had for him, to desire his prayers, 2Ki 19:2-4. Eliakim and Shebna were two of those that had heard the words of Rabshakeh and were the better able both to acquaint and to affect Isaiah with the case. The elders of the priests were themselves to pray for the people in time of trouble (Joe 2:17); but they must go to engage Isaiah's prayers, because he could pray better and had a better interest in heaven. The messengers were to go in sackcloth, because they were to represent the king, who was so clothed.

1. Their errand to Isaiah was, " Lift up thy prayer for the remnant that is left, that is, for Judah, which is but a remnant now that the ten tribes are gone - for Jerusalem, which is but a remnant now that the defenced cities of Judah are taken."Note, (1.) It is very desirable, and what we should be desirous of when we are in trouble, to have the prayers of our friends for us. In begging to have them we honour God, we honour prayer, and we honour our brethren. (2.) When we desire the prayers of others for us we must not think we are excused from praying for ourselves. When Hezekiah sent to Isaiah to pray for him he himself went into the house of the Lord to offer up his own prayers. (3.) Those who speak from God to us we should in a particular manner desire to speak to God for us. He is a prophet, and he shall pray for thee, Gen 20:7. The great prophet is the great intercessor. (4.) Those are likely to prevail with God that lift up their prayers, that is, that lift up their hearts in prayer. (5.) When the interests of God's church are brought very low, so that there is but a remnant left, few friends, and those weak and at a loss, then it is time to lift up our prayer for that remnant.

2. Two things are urged to Isaiah, to engage his prayers for them: - (1.) Their fears of the enemy (2Ki 19:3): "He is insolent and haughty; it is a day of rebuke and blasphemy. We are despised. God is dishonoured. Upon this account it is a day of trouble. Never were such a king and kingdom so trampled on and abused as we are: our soul is exceedingly filled with the contempt of the proud, and it is a sword in our bones to hear them reproach our confidence in God, and say, Where is now your God? and, which is worst of all, we see not which way we can help ourselves and get clear of the reproach. Our cause is good, our people are faithful; but we are quite overpowered with numbers. The children are brought to the birth; now is the time, the critical moment, when, if ever, we must be relieved. One successful blow given to the enemy would accomplish our wishes. But, alas! we are not able to give it: There is not strength to bring forth. Our case is as deplorable, and calls for as speedy help, as that of a woman in travail, that is quite spent with her throes, so that she has not strength to bear the child. Compare with this Hos 13:13. We are ready to perish; if thou canst do any thing, have compassion upon us and help us. "(2.) Their hopes in God. To him they look, on him they depend, to appear for them. One word from him will turn the scale, and save the sinking remnant. If he but reprove the words of Rabshakeh (that is, disprove them, 2Ki 19:4) - if he undertake to convince and confound the blasphemer - all will be well. And this they trust he will do, not for their merit's sake, but for his own honour's sake, because he has reproached the living God, by levelling him with deaf and dumb idols. They have reason to think the issue will be good, for they can interest God in the quarrel. Psa 74:22, Arise O God! plead thy own cause. "He is the Lord thy God,"say they to Isaiah - " thine, whose glory thou art concerned for, and whose favour thou art interested in. He has heard and known the blasphemous words of Rabshakeh, and therefore, it may be, he will hear and rebuke them. We hope he will. Help us with thy prayers to bring the cause before him, and then we are content to leave it with him."

IV. God, by Isaiah, sent to Hezekiah, to assure him that he would glorify himself in the ruin of the Assyrians. Hezekiah sent to Isaiah, not to enquire concerning the event, as many did that sent to the prophets ( Shall I recover? or the like), but to desire his assistance in his duty. It was this that he was solicitous about; and therefore God let him know what the event should be, in recompence of his care to do his duty, 2Ki 19:6, 2Ki 19:7. 1. God interested himself in the cause: They have blasphemed me. 2. He encouraged Hezekiah, who was much dismayed: Be not afraid of the words which thou hast heard; they are but words (though swelling and fiery words), and words are but wind. 3. He promised to frighten the king of Assyria worse than Rabshakeh had frightened him: " I will send a blast upon him (that pestilential breath which killed his army), upon which terrors shall seize him and drive him into his own country, where death shall meet him."This short threatening from the mouth of God would do execution, when all the impotent menaces that came from Rabshakeh's mouth would vanish into air.

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 19:1-2

When Hezekiah had heard from his counsellors the report of Rabshakeh's words, he rent his clothes with horror at his daring mockery of the living God (2Ki 19:4), put on mourning clothes as a sign of the trouble of his soul and went into the temple, and at the same time sent Eliakim and Shebna with the oldest of the priests in mourning costume to the prophet Isaiah, to entreat him to intercede with the Lord in these desperate circumstances.

(Note: "But the most wise king did not meet his blasphemies with weapons, but with prayer, and tears, and sackcloth, and entreated the prophet Isaiah to be his ambassador."- Theodoret.)

The order of the words: Isaiah the prophet, the son of Amoz, is unusual (cf. 2Ki 14:25; 2Ki 20:1; 1Ki 16:7, etc.), and is therefore altered in Isaiah into Isaiah the son of Amoz, the prophet.

Keil-Delitzsch: 2Ki 19:3

"A day of distress, and of chastisement, and of rejection is this day." תּוכחה : the divine chastisement. נאצה : contemptuous treatment, or rejection of the people on the part of God (compare נאץ , Deu 32:19; Jer 14:21; Lam 2:6). "For children have come to the birth, and there is not strength to bring forth."A figure denoting extreme danger, the most desperate circumstances. If the woman in travail has not strength to bring forth the child which has come to the mouth of the womb, both the life of the child and that of the mother are exposed to the greatest danger; and this was the condition of the people here (see the similar figure in Hos 13:13). For לדה instead of לדת , see Ges. §69, 2 Anm.

Keil-Delitzsch: 2Ki 19:4

Perhaps Jehovah thy God will hear the blasphemies of the living God on the part of Rabshakeh. ישׁמע : hear, equivalent to observes, take notice of, and in this case punish. חי אלהים : the living God, in contrast to the gods of the heathen, who are only lifeless idols (cf. 1Sa 17:26, 1Sa 17:36). והוכיח is not to be taken in connection with לחרף , as if it stood for להוכיח , "and to scold with words"(Luth., Ges., etc.), but is a perf. rel. or a progressive perfect (Ewald, §234, a .), and the continuation of ישׁמע : "and will chastise (punish, sc. him) for the words which He has heard." תף ונשׂאת "therefore lift up prayer (to heaven) for the (still) existing remnant, sc. of the people of God;"nearly all Judah having come into the power of Sennacherib since the carrying away of the ten tribes.

Keil-Delitzsch: 2Ki 19:5-7

Isaiah replied with this comforting promise: Hezekiah was not to be afraid of the blasphemous words of the Assyrian king; the Lord would frighten him with a report, so that he would return to his own land, and there would He cause him to fall by the sword. מלך א נערי , the servants or young men of the Assyrian king, is a derogatory epithet applied to the officials of Assyria. "Behold, I put a spirit into him, so that he shall hear a report and return into his own land." שׁמוּעה does not refer to the report of the destruction of his army (2Ki 19:35), as Thenius supposes, for Sennacherib did not hear of this through the medium of an army, but was with the army himself at the time when it was smitten by the angel of the Lord; it refers to the report mentioned in 2Ki 19:9. For even if he made one last attempt to secure the surrender of Jerusalem immediately upon hearing this report, yet after the failure of this attempt to shake the firmness of Hezekiah his courage must have failed him, and the thought of return must have suggested itself, so that this was only accelerated by the blow which fell upon the army. For, as O. v. Gerlach has correctly observed, "the destruction of the army would hardly have produced any decisive effect without the approach of Tirhakah, since the great power of the Assyrian king, especially in relation to the small kingdom of Judah, was not broken thereby. But at the prayer of the king the Lord added this miracle to the other, which His providence had already brought to pass. - For the fulfilment of the prophecy of Sennacherib's death, see 2Ki 19:37.

Keil-Delitzsch: 2Ki 19:8-13

In the meantime Rabshakeh had returned to his king at Libnah (see at 2Ki 8:22), to which he had gone from Lachish, probably after having taken that fortress.

2Ki 19:9

There Sennacherib heard that Tirhakah was advancing to make war against him. Tirhakah, Θαρακά (lxx), king of Cush, is the Ταρακός of Manetho, the successor of Sevechus (Shebek II), the third king of the twenty-fifth (Ethiopian) dynasty, described by Strabo (xv. 687), who calls him Τεάρκων , as a great conqueror. His name is spelt Tåhålqa or Tåharqo upon the monuments, and on the Pylon of the great temple at Medinet-Abu he is represented in the form of a king, cutting down enemies of conquered lands (Egypt, Syria, and Tepopå , an unknown land) before the god Ammon (see Brugsch, hist. d'Egypte , i. pp. 244,245).

(Note: According to Jul. Afric. (in Syncell. i. p. 139, ed. Dind.) he reigned eighteen years, according to Euseb. (in Syncell. p. 140) twenty years. Both statements are incorrect; for, according to an Apis-stele published by Mariette, the birth of an Apis who died in the twentieth year of Psammetichus fell in the twenty-sixth year of Tirhakah, so that the reign of Tirhakah may be supposed to have lasted twenty-eight years (see Brugsch, l.c. p. 247). But the chronological conclusions respecting the date of his reign are very uncertain. Whereas M. v. Niebuhr ( Gesch. Ass. p. 72) fixes his expedition against Sennacherib in the thirty-seventh aer. Nab ., i.e., 710 b.c., and the commencement of his reign over Egypt in 45 aer. Nab ., i.e., 702 b.c., and assumes that he marched against Sennacherib before he was king of Egypt, which is apparently favoured by the epithet king of Cush, not of Egypt; Brugsch ( l.c. p. 292) has given the year 693 b.c. as the commencement of his reign. It is obvious that this statement is irreconcilable with the O.T. chronology, since the fourteenth year of Hezekiah, in which Sennacherib invaded Judah, corresponds to the year 714 or 713 b.c. These diversities simply confirm our remark (p. 411), that the chronological data as to the kings of Egypt before Psammetichus cannot lay any claim to historical certainty. For an attempt to solve this discrepancy see M. v. Niebuhr, pp. 458ff.)

- On hearing the report of the advance of Tirhakah, Sennacherib sent ambassadors again to Hezekiah with a letter (2Ki 19:14), in which he summoned him once more to give up his confidence in his God, and his assurance that Jerusalem would not be delivered into the hands of the king of Assyria, since the gods of no other nation had been able to save their lands and cities from the kings of Assyria who had preceded him. The letter contained nothing more, therefore, than a repetition of the arguments already adduced by Rabshakeh (2Ki 18:19.), though a larger number of the lands conquered by the Assyrians are given, for the purpose of strengthening the impression intended to be made upon Hezekiah of the irresistible character of the Assyrian arms. - To offer a successful resistance to Tirhakah and overcome him, Sennacherib wanted above all things a firm footing in Judah; and for this the possession of Jerusalem was of the greatest importance, since it would both cover his back and secure his retreat. Fortifications like Lachish and Libnah could be quickly taken by a violent assault. But it was very different with Jerusalem. Salmanasar had stood before Samaria for three years before he was able to conquer it; and Nebuchadnezzar besieged Jerusalem for two years before the city was starved out and it was possible to take it (2Ki 25:1.). But as Tirhakah was approaching, Sennacherib had no time now for so tedious a siege. He therefore endeavoured to induce Hezekiah to surrender the city quietly by a boastful description of his own power. Instead of ויּשׁלח ויּשׁב (2Ki 19:9), we have in Isaiah ויּשׁלח ויּשׁמע , "when he heard this he sent,"which is probably the more original, and indicates that when Sennacherib received the intelligence he sent at once (Drechsler).

2Ki 19:10-11

ישּׁיאך אל : "let not thy God deceive thee,"i.e., do not allow yourself to be deceived by your confidence in your God. לאמר , to say, i.e., to think or believe, that Jerusalem will not be given, etc. To shatter this confidence, Sennacherib reminds him of the deeds of the Assyrian kings. להחרימם , to ban them, i.e., by smiting them with the ban. The verb החרים is chosen with emphasis, to express the unsparing destruction. הנּצל ואתּה : and thou shouldst be saved? - a question implying a strong negative.

2Ki 19:12-13

"Have the gods of the nations delivered them?" אתם is not a pronoun used in anticipation of the object, which follows in וגו גּוזן (Thenius), but refers to כּל־הארצות in 2Ki 19:11, a specification of which is given in the following enumeration. Gozan may be the province of Gauzanitis in Mesopotamia, but it may just as well be the country of Gauzania on the other side of the Tigris (see at 2Ki 17:6). The combination with Haran does not force us to the first assumption, since the list is not a geographical but a historical one. - Haran (Charan), i.e., the Carrae of the Greeks and Romans, where Abraham's father Terah died, a place in northern Mesopotamia (see at Gen 11:31), is probably not merely the city here, but the country in which the city stood. - Rezeph ( רצף ), the Arabic rutsâfat , a very widespread name, since Jakut gives nine cities of this name in his Geographical Lexicon, is probably the most celebrated of the cities of that name, the Rusapha of Syria, called ̔Ρησάφα in Ptol. v. 15, in Palmyrene, on the road from Racca to Emesa, a day's journey from the Euphrates (cf. Ges. Thes . p. 1308). - "The sons of Eden , which (were in Telassar ,"were evidently a tribe whose chief settlement was in Telassar. By עדן we might understand the בּית־עדן of Amo 1:5, a city in a pleasant region of Syria, called Παράδεισος by Ptol. (v. 15), since there is still a village called Ehden in that locality (cf. Burckhardt, Syr . p. 66, and v. Schubert, Reise , iii. p. 366), if we could only discover Telassar in the neighbourhood, and if the village of Ehden could be identified with Παράδεισος and the Eden of the Bible, as is done even by Gesenius on Burckhardt, p. 492, and Thes . p. 195; but this Ehden is spelt ‛hdn in Arabic, and is not to be associated with עדן (see Rob. Bibl. Res . pp. 586, 587). Moreover the Thelseae near Damascus (in the Itin. Ant . p. 196, ed. Wess.) is too unlike Telassar to come into consideration. There is more to be said in favour of the identification of our עדן with the Assyrian Eden , which is mentioned in Eze 27:23 along with Haran and Calneh as an important place for trade, although its position cannot be more certainly defined; and neither the comparison with the tract of land called (Syr.) ma‛ād^e n , Maadon, which Assemani ( Biblioth. or . ii. p. 224) places in Mesopotamia, towards the Tigris, in the present province of Diarbekr (Ges., Win.), nor the conjecture of Knobel that the tribe-name Eden may very probably have been preserved in the large but very dilapidated village of Adana or Adna , some distance to the north of Bagdad (Ker Porter, Journey , ii. p. 355, and Ritter, Erdk . ix. p. 493), can be established as even a probability. תּלאשּׂר , Telassar , is also quite unknown. The name applies very well to Thelser on the eastern side of the Tigris ( Tab. Peut . xi. e), where even the later Targums on Gen 10:12 have placed it, interpreting Nimrod's Resen by תלסר , תלאסר , though Knobel opposes this on the ground that a place in Assyria proper is unsuitable in such a passage as this, where the Assyrian feats of war outside Assyria itself are enumerated. Movers ( Phöniz . ii. 3, p. 251) conjectures that the place referred to is Thelassar in Terodon , a leading emporium for Arabian wares on the Persian Gulf, and supposes that Terodon has sprung from Teledon with the Persian pronunciation of the תל , which is very frequent in the names of Mesopotamian cities. This conjecture is at any rate a more natural one than that of Knobel on Isa 37:12, that the place mentioned in Assemani ( Bib. or . iii. 2, p. 870), (Arabic) tl b -ṣrṣr , Tel on the Szarszar , to the west of the present Bagdad, is intended. - With regard to the places named in 2Ki 19:13, see at 2Ki 18:34.

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 19:1-13

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

Hezekiah's response to this crisis was to turn to Yahweh in prayer and to His prophet for an answer. He sensed his position under Yahweh's authority, humbled himself, and sought God's help (cf. 2 Sam. 7; 1 Kings 8). God rewarded Hezekiah's attitude and assured him of success because the Assyrians had challenged the reputation of Yahweh.

God's method of deliverance involved harassing the Assyrian army. First Libnah, a town a few miles northeast of Lachish, needed Sennacherib's attention. Then he received word that the king of Cush (southern Egypt) was coming to attack from the southwest, the direction opposite from Libnah and Jerusalem. These divinely sent diversions caused Sennacherib to suspend his siege of Jerusalem.

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

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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.