2 Kings
2 Kings 19
1When king Hezekiah heard it, he tore his clothes, covered himself with sackcloth, and went into Yahweh’s house. 2He 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. 3They said to him, “Hezekiah says, ‘Today is a day of trouble, of rebuke, and of rejection; for the children have come to the point of birth, and there is no strength to deliver them. 4It may be Yahweh your God will hear all the words of Rabshakeh, whom the king of Assyria his master has sent to defy the living God, and will rebuke the words which Yahweh your God has heard. Therefore lift up your prayer for the remnant that is left.’ ”
5So the servants of king Hezekiah came to Isaiah. 6Isaiah said to them, “Tell your master this: ‘Yahweh says, “Don’t be afraid of the words that you have heard, with which the servants of the king of Assyria have blasphemed me. 7Behold, I will put a spirit in him, and he will hear news, and will return to his own land. I will cause him to fall by the sword in his own land.” ’ ”
8So Rabshakeh returned and found the king of Assyria warring against Libnah; for he had heard that he had departed from Lachish. 9When he heard it said of Tirhakah king of Ethiopia, “Behold, he has come out to fight against you, he sent messengers again to Hezekiah, saying, 10‘Tell Hezekiah king of Judah this: “Don’t let your God in whom you trust deceive you, saying, Jerusalem will not be given into the hand of the king of Assyria. 11Behold, you have heard what the kings of Assyria have done to all lands, by destroying them utterly. Will you be delivered? 12Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, Haran, Rezeph, and the children of Eden who were in Telassar? 13Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?” ’ ”
14Hezekiah received the letter from the hand of the messengers and read it. Then Hezekiah went up to Yahweh’s house, and spread it before Yahweh. 15Hezekiah prayed before Yahweh, and said, “Yahweh, the God of Israel, who are enthroned above the cherubim, you are the God, even you alone, of all the kingdoms of the earth. You have made heaven and earth. 16Incline your ear, Yahweh, and hear. Open your eyes, Yahweh, and see. Hear the words of Sennacherib, which he has sent to defy the living God. 17Truly, Yahweh, the kings of Assyria have laid waste the nations and their lands, 18and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone. Therefore they have destroyed them. 19Now therefore, Yahweh our God, save us, I beg you, out of his hand, that all the kingdoms of the earth may know that you, Yahweh, are God alone.”
20Then Isaiah the son of Amoz sent to Hezekiah, saying, “Yahweh, the God of Israel, says ‘You have prayed to me against Sennacherib king of Assyria, and I have heard you. 21This is the word that Yahweh has spoken concerning him: ‘The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you. 22Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel! 23By your messengers, you have defied the Lord, and have said, “With the multitude of my chariots, I have come up to the height of the mountains, to the innermost parts of Lebanon, and I will cut down its tall cedars and its choice cypress trees; and I will enter into his farthest lodging place, the forest of his fruitful field. 24I have dug and drunk strange waters, and I will dry up all the rivers of Egypt with the sole of my feet.” 25Haven’t you heard how I have done it long ago, and formed it of ancient times? Now I have brought it to pass, that it should be yours to lay waste fortified cities into ruinous heaps. 26Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like grain blasted before it has grown up. 27But I know your sitting down, your going out, your coming in, and your raging against me. 28Because of your raging against me, and because your arrogance has come up into 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 by which you came.’
29“This will be the sign to you: This year, you will eat that which grows of itself, and in the second year that which springs from that; and in the third year sow, and reap, and plant vineyards, and eat its fruit. 30The remnant that has escaped of the house of Judah will again take root downward, and bear fruit upward. 31For out of Jerusalem a remnant will go out, and out of Mount Zion those who shall escape. Yahweh’s zeal will perform this.
32“Therefore Yahweh says concerning the king of Assyria, ‘He will not come to this city, nor shoot an arrow there. He will not come before it with shield, nor cast up a mound against it. 33He will return the same way that he came, and he will not come to this city,’ says Yahweh. 34‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ”
35That night, Yahweh’s angel went out, and struck one hundred eighty-five thousand in the camp of the Assyrians. When men arose early in the morning, behold, these were all dead bodies. 36So Sennacherib king of Assyria departed, and went and returned, and lived at Nineveh. 37As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.
Commentary
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What others are saying
5 commentators · 44 notes on this chapter
Matthew Henry4
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
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…
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…
We have here the gracious copious answer which God gave to Hezekiah's prayer. The message which he sent him by the same hand (Kg2 19:6, Kg2 19:7), one would think, was an answer sufficient to his prayer; but, that he might have strong consolation, he was…
John Gill1
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
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…
Adam Clarke21
The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.
Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.
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…
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…
The remnant that are left - That is, the Jews; the ten tribes having been already carried away captive by the kings of Assyria.
Keil & Delitzsch8
The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.
Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.
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 (Kg2 19:4), put on mourning clothes as a sign of the trouble of his soul and went into the temple, and at the…
"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…
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…
Jamieson, Fausset & Brown10
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
the living God--"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.
COMFORTED BY ISAIAH. (Kg2 19:6-7) Isaiah said . . . Be not afraid--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…
SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (Kg2 19:8-13) So Rab-shakeh . . . found the king of Assyria warring against Libnah--Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently…
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