Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, Haran, Rezeph, and the children of Eden who were in Telassar? Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?” ’ ”
Hezekiah 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. Hezekiah 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. Incline 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. Truly, Yahweh, the kings of Assyria have laid waste the nations and their lands, and 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. Now 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.”
Then 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. This 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. Whom 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! By 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. I have dug and drunk strange waters, and I will dry up all the rivers of Egypt with the sole of my feet.” Haven’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. Therefore 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. But I know your sitting down, your going out, your coming in, and your raging against me. Because 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.’
“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. The remnant that has escaped of the house of Judah will again take root downward, and bear fruit upward. For out of Jerusalem a remnant will go out, and out of Mount Zion those who shall escape. Yahweh’s zeal will perform this.
“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. He will return the same way that he came, and he will not come to this city,’ says Yahweh. ‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ”
Geneva Bible translators 1599 · Public Domain On vv14, 15, 16, 19, 21, 22, 23, 24, 25, 26, 28, 29, 30, 31 Before the Ark of the covenant.
Before the Ark of the covenant.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–34 2Ki 19:12 Have the gods of the nations delivered…
2Ki 19:12 Have the gods of the nations delivered them which my fathers have destroyed; [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Thelasar?
Ver. 12. Have the gods of the nations, &c.] See on 2Ki 19:10.
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Which my fathers have destroyed.] God was not in all this man’s thoughts. Hic Deus nihil fecit; but he should have known that he and his fathers or predecessors, those scourges of mankind, were but as rods in God’s hand, which, when worn to the stump, he cast into the fire.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12, 13, 14, 16, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34 Several places about or beyond Euphrates. See Gen 11:31;…
Several places about or beyond Euphrates. See Gen 11:31; Eze 27:23.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v20 We have here the gracious copious answer which God…
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 encouraged by two immutable things, in which it was impossible for God to lie, Heb 6:18. In general, God assured him that his prayer was heard, his prayer against Sennacherib, Kg2 19:20. Note, The case of those that have the prayers of God's people against them is miserable. For, if the oppressed cry to God against the oppressor, he will hear, Exo 22:23. God hears and answers, hears with the saving strength of his right hand, Psa 20:6.
This message bespeaks two things: -
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I. Confusion and shame to Sennacherib and his forces. It is here foretold that he should be humbled and broken. The prophet elegantly directs his speech to him, as he does, Isa 10:5. O Assyrian! the rod of my anger. Not that this message was sent to him, but what is here said to him he was made to know by the event. Providence spoke it to him with a witness; and perhaps his own heart was made to whisper this to him: for God has more ways than one of speaking to sinners in his wrath, so as to vex them in his sore displeasure, Psa 2:5. Sennacherib is here represented,
1. As the scorn of Jerusalem, Kg2 19:21. He thought himself the terror of the daughter of Zion, that chaste and beautiful virgin, and that by his threats he could force her to submit to him: "But, being a virgin in her Father's house and under his protection, she defies thee, despises thee, laughs thee to scorn. Thy impotent malice is ridiculous; he that sits in heaven laughs at thee, and therefore so do those that abide under his shadow." By this word God intended to silence the fears of Hezekiah and his people. Though to an eye of sense the enemy looked formidable, to an eye of faith he looked despicable.
2. As an enemy to God; and that was enough to make him miserable. Hezekiah pleaded this: "Lord, he has reproached thee," Kg2 19:16. "He has," saith God, "and I take it as against myself (Kg2 19:22): Whom hast thou reproached? Is it not the Holy One of Israel, whose honour is dear to him, and who has power to vindicate it, which the gods of the heathen have not?" Meno me impune lacesset - No one shall provoke me with impunity.
3. As a proud vainglorious fool, that spoke great swelling words of vanity, and boasted of a false gift, by his boasts, as well as by his threats, reproaching the Lord. For, (1.) He magnified his own achievements out of measure and quite above what really they were (Kg2 19:23, Kg2 19:24): Thou hast said so and so. This was not in the letter he wrote, but God let Hezekiah know that he not only saw what was written there, but heard what he said elsewhere, probably in the speeches he made to his councils or armies. Note, God takes notice of the boasts of proud men, and will call them to an account, that he may look upon them and abuse them, Job 40:11. What a mighty figure does Sennacherib think he makes! Driving his chariots to the tops of the highest mountains, forcing his way through woods and rivers, breaking through all difficulties, making himself master of all he had a mind to. Nothing could stand before him or be withheld from him; no hills too high for him to climb, no trees too strong for him to fell, no waters too deep for him to dry up; as if he had the power of a God, to speak and it is done. (2.) He took to himself the glory of doing these great things, whereas they were all the Lord's doing, Kg2 19:25, Kg2 19:26. Sennacherib, in his letter, had appealed to what Hezekiah had heard (Kg2 19:11): Thou hast heard what the kings of Assyria have done; but, in answer to that, he is reminded of what God has done for Israel of old, drying up the Red Sea, leading them through the wilderness, planting them in Canaan. "What are all thy doings to these? And as for the desolations thou hast made in the earth, and particularly in Judah, thou art but the instrument in God's hand, a mere tool: it is I that have brought it to pass. I gave thee thy power, gave thee thy success, and made thee what thou art, raised thee up to lay waste fenced cities and so to punish them for their wickedness, and therefore their inhabitants were of small power." What a foolish insolent thing was it for him to exalt himself above God, and against God, upon that which he had done by him and under him. Sennacherib's boasts here are expounded in Isa 10:13, Isa 10:14, By the strength of my hand I have done it, and by my wisdom, etc.; and they are answered (Kg2 19:15), Shall the axe boast itself against him that heweth therewith? It is surely absurd for the fly upon the wheel to say, What a dust do I make! or for the sword in the hand to say, What execution I do! If God be the principal agent in all that is done, boasting is for ever excluded.
4. As under the check and rebuke of that God whom he blasphemed. All his motions were, (1.) Under the divine cognizance (Kg2 19:27): "I have thy abode, and what thou dost secretly devise and design, thy going out and coming in, marches and counter-marches, and thy rage against me and my people, the tumult of thy passions, the tumult of thy preparations, the noise and bluster thou makest: I know it all." That was more than Hezekiah did, who wished for intelligence of the enemy's motions; but what need was there for this when the eye of God was a constant spy upon him? Ch2 16:9. (2.) Under the divine control (Kg2 19:28): "I will put my hook in thy nose, thou great Leviathan (Job 41:1, Job 41:2), my bridle in thy jaws, thou great Behemoth. I will restrain thee, manage thee, turn thee where I please, send thee home like a fool as thou camest, re infecta - disappointed of thy aim." Note, It is a great comfort to all the church's friends that God has a hook in the nose and a bridle in the jaws of all her enemies, can make even their wrath to serve and praise him and then restrain the remainder of it. Here shall its proud waves be stayed.
II. Salvation and joy to Hezekiah and his people. This shall be a sign to them of God's favour, and that he is reconciled to them, and his anger is turned away (Isa 12:1), a wonder in their eyes (for so a sign sometimes signifies), a token for good, and an earnest of the further mercy God has in store for them, that a good issue shall be put to their present distress in every respect.
1. Provisions were scarce and dear; and what should they do for food? The fruits of the earth were devoured by the Assyrian army, Isa 32:9, Isa 32:10, etc. Why, they shall not only dwell in the land, but verily they shall be fed. If God save them, he will not starve them, nor let them die by famine, when they have escaped the sword: "Eat you this year that which groweth of itself, and you shall find enough of that. Did the Assyrians reap what you sowed? You shall reap what you did not sow." But the next year was the sabbatical year, when the land was to rest, and they must neither sow nor reap. What must they do that year? Why, Jehovah-jireh - The Lord will provide. God's blessing shall save them seed and labour, and, that year too, the voluntary productions of the earth shall serve to maintain them, to remind them that the earth brought forth before there was a man to till it, Gen 1:11. And then, the third year, their husbandry should return into its former channel, and they should sow and reap as they used to do. 2. The country was laid waste, families were broken up and scattered, and all was in confusion; how should it be otherwise when it was over-run by such an army? As to this, it is promised that the remnant that has escaped of the house of Judah (that is, of the country people) shall yet again be planted in their own habitations, upon their own estates, shall take root there, shall increase and grow rich, Kg2 19:30. See how their prosperity is described: it is taking root downwards, and bearing fruit upwards, being well fixed and well provided for themselves, and then doing good to others. Such is the prosperity of the soul: it is taking root downwards by faith in Christ, and then being fruitful in fruits of righteousness. 3. The city was shut up, none went out or came in; but now the remnant in Jerusalem and Zion shall go forth freely, and there shall be none to hinder them, or make them afraid, Kg2 19:31. Great destruction had been made both in city and country, bit in both there was a remnant that escaped, which typified the saved remnant of Israelites indeed (as appears by comparing Isa 10:22, Isa 10:23, which speaks of this very event, with Rom 9:27, Rom 9:28), and they shall go forth into the glorious liberty of the children of God. 4. The Assyrians were advancing towards Jerusalem, and would in a little time besiege it in form, and it was in great danger of falling into their hands. But it is here promised that the siege they feared should be prevented, - that, though the enemy had now (as it should seem) encamped before the city, yet they should never come into the city, no, nor so much as shoot an arrow into it (Kg2 19:32, Kg2 19:33), - that he should be forced to retire with shame, and a thousand times to repent his undertaking. God himself undertakes to defend the city (Kg2 19:34), and that person, that place, cannot but be safe, the protection of which he undertakes. 5. The honour and truth of God are engaged for the doing of all this. These are great things, but how will they be effected? Why, the zeal of the Lord of hosts shall do this, Kg2 19:31. He is Lord of hosts, has all creatures at his beck, therefore he is able to do it; he is jealous for Jerusalem with great jealousy (Zac 1:14); having espoused her a chaste virgin to himself, he will not suffer he to be abused, Kg2 19:21. "You have reason to think yourselves unworthy that such great things should be done for you; but God's own zeal will do it." His zeal, (1.) For his own honour (Kg2 19:34): "I will do it for my own sake, to make myself an everlasting name." God's reasons of mercy are fetched from within himself. (2.) For his own truth: "I will do it for my servant David's sake; not for the sake of his merit, but the promise made to him and the covenant made with him, those sure mercies of David." Thus all the deliverances of the church are wrought for the sake of Christ, the Son of David.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15, 16, 21, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 O Lord God of Israel, &c. - He calls…
O Lord God of Israel, &c. - He calls him the God of Israel, because Israel was his peculiar people; but yet the God of the whole earth, not as Sennacherib fancied, the God of Israel only. Let them say what they will, thou art sovereign Lord, the God of gods, 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 15, 21, 23, 24, 25, 28, 29, 30, 31, 32, 33 Verse 14. Spread it before the Lord] The temple…
Verse 14. Spread it before the Lord] The temple was considered to be God's dwelling-place; and that whatever was there was peculiarly under his eye. Hezekiah spread the letter before the Lord, as he wished him to read the blasphemies spoken against himself.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 14, 15, 16, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33 2Ki 19:13. Where is the king of Hamath, &c.…
2Ki 19:13. Where is the king of Hamath, &c. — He may mean the gods of these places, calling them their kings, because the people looked upon them as their protectors and governors, which kings are or should be to their subjects: or rather, he means their kings, properly so called. And so, as before he compared their gods with the God of Jerusalem, so now he compares their kings with King Hezekiah; and by both comparisons intends to persuade Hezekiah and his people that neither he, their king, nor their God, was able to save them out of his hand.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12, 13, 14, 15, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32, 33, 34 Haran - Harran, the Carrhae of the Greeks and…
Haran - Harran, the Carrhae of the Greeks and Romans Gen 11:31, was among the earliest conquests of the Assyrians; being subject to them from the 12th century. Its conquest would have naturally followed that of Gozan (Gauzanitis, 2Ki 17:6), which lay between it and Assyria proper.
Rezeph - Probably the Rozappa of the Assyrian inscriptions, a city in the neighborhood of Haran.
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The children of Eden - Or, “the Beni-Eden,” who appear from the Assyrian inscriptions to have inhabited the country on the east bank of the Euphrates, about the modern Balis. Here they had a city called Beth-Adina, taken by the Assyrians about 880 B.C. This is probably the “Eden” of marginal reference.
Thelasar - Or Telassar. Probably a city on the Euphrates, near Beth-Adina, called after the name of the god Asshur. The name would signify “the Hill of Asshur.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 14, 15, 16, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34 Gozan, in Less Armenia; Haran and Reseph in Palmerene…
Gozan, in Less Armenia; Haran and Reseph in Palmerene Syria. Thelassar, or Syria. They were nations not very remote. See chap. xviii. 34. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14, 20, 33 HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
Hezekiah received the letter . . . and went up into the house of the Lord--Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty--so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames--because their tutelary deities were no gods; and the object for which he supplicated the divine interposition--that all the kingdoms of the earth might know that the Lord was the only God--this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 13, 14, 15, 16, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33 12. Gozan — The district on the upper Habor.…
12. Gozan — The district on the upper Habor. See note on 2Ki_17:6.
Haran — Also in Mesopotamia, but lying some distance northwest of Gozan. Here Abraham abode for a time after leaving Ur of the Chaldees, (Gen_11:31,) and here a Roman army under Crassus was defeated by the Parthians. It is called Carrae, by the classical writers, and Charran in Act_7:4. It is doubtless identical with the modern Haran, which is situated on the river Belik, one of the branches of the upper Euphrates. Rezeph is still a common name in the East, and applied to a number of cities. Most interpreters incline to identify this Rezeph with a place in eastern Syria which Ptolemy calls Resapha. It is about a day’s journey west of the Euphrates.
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Children of Eden which were in Thelasar — This last name should be written Telassar, and may signify the hill of Asshur; so called, perhaps, from some shrine which the Assyrians had there erected to Asshur. Eden would seem to be a district of which Telassar was a chief city, but no trace of either has been found.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–34 12. as Gozan] The R.V. omits the italic ‘as’…
12. as Gozan] The R.V. omits the italic ‘as’ both here and in the parallel place in Isaiah. On Gozan see above 2Ki_17:6 note.
and Haran] The LXX. gives for this place Χαῤῥὰν, as in Gen_27:43, thus identifying it with the place where Abraham dwelt after leaving Ur of the Chaldees. The town of Haran [still called Harran] is in the midst of the district which lies under Mt. Masius between the Khabour and the Euphrates.
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and Rezeph] This name is found in several places in the neighbourhood of the Euphrates, where from the situation of the other cities mentioned with it, this Rezeph most likely was situated. Two places, one on the west and one on the east of the Euphrates have been put forward as the city here mentioned but we have no means of deciding more than that the place was not far distant from the others named along with it.
the children of Eden which were in Thelasar] R.V. Telassar. This latter form is the orthography of A.V. in the parallel verse in Isaiah. Of the position of this Eden it is impossible to say more than that it was probably somewhere in the north west of Mesopotamia, whither Assyrian conquest had spread in the times just preceding Sennacherib, and to which he would intend now to call attention. The LXX. omits this name in the parallel place in Isaiah. Telassar must have been the chief seat of these children of Eden, the capture of which broke down the people. In Eze_27:23, Eden is again joined with Haran, and with Asshur. Hence some confirmation may be drawn for placing the people in the upper Mesopotamian plain.
All the places above named are additional to those given by Rab-shakeh in his recital of Assyrian victories (2Ki_17:34).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34 (12) My fathers.—Sargon his father founded the dynasty; but…
(12) My fathers.—Sargon his father founded the dynasty; but he speaks of his predecessors generally as his “fathers.”
Gozan.—2Ki_17:6.
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Haran.—Also a west Aramean town, mentioned by Tiglath Pileser I. (circ. 1120 B.C. ) Shalmaneser II. speaks of its conquest. It had a famous sanctuary of the moon god Sin. (See Gen_11:31.)
Rezeph.—The Assyrian Raçappa, a town of Mesopotamia, often mentioned in the inscriptions.
The children of Eden.—Schrader identifies this community with Bît-Adini (“the house of Eden”), often mentioned by Assurnâçirpal and Shalmaneser II. The latter records his defeat of Ahuni, “son of Eden,” a phrase which exactly corresponds to “the children (sons) of Eden” here. It lay on both banks of the middle Euphrates, between the present Bâlis and Birejik.
Thelasar.—Heb., Tĕlassar, the Assyrian Tul-Assuri (“Mound of Assur”). More than one place bore the name.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–34 Have the gods of the nations delivered them which…
Have the gods of the nations delivered them which my fathers have destroyed? The Assyrian kings always speak of all their predecessors as their ancestors. In point of fact, Sennacherib bad had only one "father" among the previous kings, viz. Sargon. As Gozan. (see the comment on 2Ki_17:6) It is uncertain at what time Gozan was finally conquered and absorbed. It was frequently overrun by the Assyrians from the reign of Tiglath-pileser I (about B.C. 1100); but it was probably not absorbed until about B.C. 809. The Prefect of Gozan first appears in the list of Assyrian Eponyms in B.C. 794. And Haran. "Haran" is generally admitted to be the city of Terah, (Gen_11:32) and indeed there is no rival claimant of the name. Its position was in the western part of the Gauzanitis region, on the Belik, about lat. 36 50" N. It was probably conquered by Assyria about the same time as Gozan. And Reseph. A town called "Razappa," probably "Rezeph," appears in the Assyrian inscriptions from an early date. It is thought to have been in the near vicinity of Haran, but had been conquered and absorbed as early as B.C. 818. Whether it is identical with the Resapha of Ptolemy ("Geograph.," 5:15) is doubtful. And the children of Eden. Probably the inhabitants of a city called "Bit-Adini" in the Assyrian inscriptions, which was on the Middle Euphrates, not far from Carchemish, on the left bank ("Records of the Past," vol. 3. pp. 69, 71, etc.). This place was conquered by Asshur-nazir-pal, about B.C. 877. Which were in Thelasar. "Thelasar" is probably the Hebrew equivalent of "Tel-Asshur," "the hill or fort of Asshur," which may have been the Assyrian name of Bit-Adini, or of a city dependent on it. Asshur-nazir-pal gave Assyrian names to several cities on the Middle Euphrates (see "Records of the Past," vol. 3. p. 55, line 48; p. 69, line 50).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14–15 And Hezekiah received the letter of the hand of…
2Ki_19:14
And Hezekiah received the letter of the hand of the messengers.
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The history of a letter
How easy to say, the letter; and yet, how much the words may mean! The postman, as he goes his rounds, would become the most melancholy of men if he thought much upon the budget he carries. To some houses joy, to others misery,--nay, to the same house joy treads on the heels of sorrow. We dont know what to-morrow may bring us; the postmans knock may be the knell of doom or the signal for peals of joyous laughter. What a letter was that which Hezekiah received! In form it would be very different to our ideas of a letter. The Assyrians did not use paper, or even skins, but did their writing on clay. You may see, in the British Museum, a conveyance of land, written, not on parchment, but on clay, and then baked hard. So it is very likely that the letter was a tablet of terra cotta. It has been thought by some that Rabshakeh was the writer of these railing letters. This was trouble, but it was trouble that might have been prevented. Hezekiah ought never to have paid tribute to Sennacherib. When first the demand was made, he should have called on the name of the Lord. Let us learn to never submit to the claims of sin. We can never satisfy it. Much will have more. Sin, like Sennacherib, will take all you will give, and then come for more, and when it has got all it will come for you. The devil has no right to a penny of our money, or a moment of our time.
I. What did Hezekiah do with the letter? He did not send a hasty answer. Many a quarrel might have been prevented if men would spread disagreeable letters before the Lord. Many a family feud would never have been brought about but for the want of this. If you get letters that give you pain, before you pen a reply send a message to God, and He will teach you to indite what may turn away wrath. He did not send to Egypt; he was cured of that now. If some one who reads this is in trouble, let me counsel you to remember what is a command as well as a promise, Call upon Me in the day of trouble. Far too many of us treat God as though He had no existence. We try everybody else before going to the Lord. He went up into the house of the Lord. Where was he so likely to find God as in His house? There is much force in the promise, If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not. It is a model prayer; not like many, which must try the patience of God, going all round the world, instead of fastening upon the thing needed, and asking for that. If our prayers were more like telegrams we should have speedier answers. The prayer of the pious king appealed to God for the sake of His honour--that all the kingdoms of the earth may know that Thou art the Lord God. How the Almighty is touched by an appeal of this sort. If we thought more of Gods honour in our prayers, we should be more often answered.
II. Was the letter ever answered? Yes, for Jehovah answered it Himself. He did not trouble Hezekiah to do it; and the answer is worthy of the Lord. There is a postscript to Gods answer (see 2Ki_19:35). It came to pass that night--they were all dead corpses. Fancy if you saw in the newspaper to-morrow Sudden death of 185,000 soldiers! What a stir it would make! What a sight the camp must have been next morning. There has been much discussion as to how it happened. There is no mention of it in the Assyrian record. They were ready enough to boast, but when Sennacherib crept back to his palace, he did not instruct the historian to chronicle his disgrace. Herodotus tells us that the Egyptians, against whom Sennacherib was then at war, ascribed the destruction of their foes to the power of their gods. There has been considerable discussion amongst the learned as to the cause of the destruction of so large an army, and it is generally understood now to have been the simeon. Cambyses, king of the Medea, lost 50,000 men by one of these dreadful winds. But whether the wind was the messenger, or whether an angel had the wind in his power, it matters not; we read of stormy wind fulfilling His word. God willed it, and nature hasted to do His bidding. (T. Champness.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv20, 28 2 Kings
2 Kings
‘HE UTTERED HIS VOICE, THE EARTH MELTED’
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2Ki 19:20 - 2Ki 19:22; 2Ki 19:28 - 2Ki 19:37.
At an earlier stage of the Assyrian invasion Hezekiah had sent to Isaiah, asking him to pray to his God for deliverance, and had received an explicit assurance that the invasion would be foiled. When the second stage was reached, and Hezekiah was personally summoned to surrender, by a letter which scoffed at Isaiah’s promise, he himself prayed before the Lord. Isaiah does not seem to have been present, and may not have known of the prayer. At all events, the answer was given to him to give to the king; and it is noteworthy that, as in the former case, he does not himself come, but sends to Hezekiah. He did come when he had to bring a message of death, and again when he had to rebuke {2Ki 20:1 - 2Ki 20:21}, but now he only sends. As the chosen speaker of Jehovah’s will, he was mightier than kings, and must not imperil the dignity of the message by the behaviour of the messenger. In a sentence, Hezekiah’s prayer is answered, and then the prophet, in Jehovah’s name, bursts into a wonderful song of triumph over the defeated invader. ‘I have heard.’ That is enough. Hezekiah’s prayer has, as it were, fired the fuse or pulled the trigger, and the explosion follows, and the shot is sped. ‘Whereas thou hast prayed, . . . I have heard,’ is ever true, and God’s hearing is God’s acting in answer. The methods of His response vary, the fact that He responds to the cry of despair driven to faith by extremity of need does not vary.
But it is noteworthy that, with that brief, sufficient assurance, Hezekiah, as it were, is put aside, and instead of three fighters in the field, the king, with God to back him, and on the other side Sennacherib, two only, appear. It is a duel between Jehovah and the arrogant heathen who had despised Him. Jerusalem appears for a moment, in a magnificent piece of poetical scorn, as despising and making gestures of contempt at the baffled would-be conqueror, as Miriam and her maidens did by the Red Sea. The city is ‘virgin,’ as many a fortress in other lands has been named, because uncaptured. But she, too, passes out of sight, and Jehovah and Sennacherib stand opposed on the field. God speaks now not ‘concerning,’ but to, him, and indicts him for insane pride, which was really a denial of dependence on God, and passionate antagonism to Him, as manifested not only in his war against Jehovah’s people, but also in the tone of his insolent defiances of Hezekiah, in which he scoffed at the vain trust which the latter was placing in his God, and paralleled Jehovah with the gods of the nations whom he had already conquered {Isa 19:12}.
The designation of God, characteristic of Isaiah, as ‘the Holy One of Israel,’ expresses at once His elevation above, and separation from, all mundane, creatural limitations, and His special relation to His people, and both thoughts intensify Sennacherib’s sin. The Highest, before whose transcendent height all human elevations sink to a uniform level, has so joined Israel to Himself that to touch it is to strike at Him, and to vaunt one’s self against it is to be arrogant towards God. That mighty name has received wider extension now, but the wider sweep does not bring diminished depth, and lowly souls who take that name for their strong tower can still run into it and be safe from ‘the oppressor’s wrong, the proud man’s contumely,’ and the strongest foes.
There is tremendous scorn in the threat with which the divine address to Sennacherib ends. The dreaded world-conqueror is no more in God’s eyes than a wild beast, which He can ring and lead as He will, and not even as formidable as that, but like a horse or a mule, that can easily be bridled and directed. What majestic assertion lies in these figures and in ‘My hook’ and ‘My bridle!’ How many conquerors and mighty men since then have been so mastered, and their schemes balked! Sennacherib had to return by ‘the way that he came,’ and to tramp back, foiled and disappointed, over all the weary miles which he had trodden before with such insolent confidence of victory. A modern parallel is Napoleon’s retreat from Moscow. But the same experience really befalls all who order life regardless of God. Their schemes may seem to succeed, but in deepest truth they fail, and the schemers never reach their goal.
In 2Ki 19:29 the prophet turns away abruptly and almost contemptuously from Sennacherib to speak comfortably to Jerusalem, addressing Hezekiah first, but turning immediately to the people. The substance of his words to them is, first, the assurance that the Assyrian invasion had limits of time set to it by God; and, second, that beyond it lay prosperous times, when the prophetic visions of a flourishing Israel should be realised in fact. For two seed-times only field work was to be impossible on account of the Assyrian occupation, but it was to foam itself away, like a winter torrent, before a third season for sowing came round.
But how could this sequence of events, which required time for its unfolding, be ‘a sign’? We must somewhat modify our notions of a sign to understand the prophet. The Scripture usage does not only designate by that name a present event or thing which guarantees the truth of a prophecy, but it sometimes means an event, or sequence of events, in the future, which, when they have come to pass in accordance with the divine prediction of them, will shed back light on other divine words or acts, and demonstrate that they were of God. Thus Moses was given as a sign of his mission the worshipping in Mount Sinai, which was to take place only after the Exodus. So with Isaiah’s sign here. When the harvest of the third year was gathered in, then Israel would know that the prophet had spoken from God when he had sung Sennacherib’s defeat. For the present, Hezekiah and Judah had to live by faith; but when the deliverance was complete, and they were enjoying the fruits of their labours and of God’s salvation, then they could look back on the weary years, and recognise more clearly than while these were slowly passing how God had been in all the trouble, and had been carrying on His purposes of mercy through it all. And there will be a ‘sign’ for us in like manner when we look back from eternity on the transitory conflicts of earthly life, and are satisfied with the harvest which He has caused to spring from our poor sowings to the Spirit.
The definite promise of deliverance in 2Ki 19:32 - 2Ki 19:34 is addressed to Judah, and emphasises the completeness of the frustration of the invader’s efforts. There is a climax in the enumeration of the things that he will not be allowed to do-he will not make his entry into the city, nor even shoot an arrow there, nor even make preparation for a siege. His whole design will be overturned, and as had already been said {2Ki 19:28}, he will retrace his steps a baffled man.
Note the strong antithesis: ‘He shall not come into this city, . . . for I will defend this city.’ Zion is impregnable because Jehovah defends it. Sennacherib can do nothing, for he is fighting against God. And if we ‘are come unto the city of the living God,’ we can take the same promise for the strength of our lives. God saves Zion ‘for His own sake,’ for His name is concerned in its security, both because He has taken it for His own and because He has pledged His word to guard it. It would be a blot on His faithfulness, a slur on His power, if it should be conquered while it remains true to Him, its King. His honour is involved in protecting us if we enter into the strong city of which the builder and maker is God. And ‘for David’s sake,’ too, He defends Zion, because He had sworn to David to dwell there. But Zion’s security becomes an illusion if Zion breaks away from God. If it becomes as Sodom, it shares Sodom’s fate.
It is remarkable that neither in the song of triumph nor in the prophecy of deliverance is there allusion to the destruction of the Assyrian army. How the exultant taunts of the one and the definite promises of the other were to be fulfilled was not declared till the event declared it. But faithful expectation had not long to wait, for ‘that night’ the blow fell, and no second was needed. We are not told where the Assyrian army was, but clearly it was not before Jerusalem. Nor do we learn what was the instrument of destruction wielded by the ‘angel of the Lord,’ if there was any. The catastrophe may have been brought about by a pestilence, but however effected, it was ‘the act of God,’ the fulfilment of His promise, the making bare of His arm. ‘By terrible things in righteousness’ did He answer the prayer of Hezekiah, and give to all humble souls who are oppressed and cry to Him a pledge that ‘as they have heard, so’ will they ‘see, in the city of’ their ‘God.’ How much more impressive is the stern, naked brevity of the Scriptural account than a more emotional expansion of it, like, for instance, Byron’s well-known, and in their way powerful lines, would have been! To the writer of this book it seemed the most natural thing in the world that the foes of Zion should be annihilated by one blow of the divine hand. His business is to tell the facts; he leaves commentary and wonder and triumph or terror to others.
There is but one touch of patriotic exultation apparent in the half-sarcastic and half-rejoicing accumulation of synonyms descriptive of Sennacherib’s retreat. He ‘departed, and went and returned.’ It is like the picture in Psa 48:1 - Psa 48:14, which probably refers to the same events: ‘They saw it, and so they marvelled; they were troubled, and hasted away.’
About twenty years elapsed between Sennacherib’s retreat and his assassination. During all that time he ‘dwelt at Nineveh,’ so far as Judah was concerned. He had had enough of attacking it and its God. But the notice of his death is introduced here, not only to complete the narrative, but to point a lesson, which is suggested by the fact that he was murdered ‘as he was worshipping in the house of Nisroch his god.’ Hezekiah had gone into the house of his God with Sennacherib’s letter, and the dead corpses of an army showed what Jehovah could do for His servant; Sennacherib was praying in the temple of his god, and his corpse lay stretched before his idol, an object lesson of the impotence of Nisroch and all his like to hear or help their worshippers.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v14 Hezekiah’s Prayer and the Deliverance of Jerusalem
Hezekiah’s Prayer and the Deliverance of Jerusalem
v. 14. And Hezekiah received the letter of the hand of the messengers and read it. And Hezekiah went up into the house of the Lord, and spread it before the Lord. This is a fine example to follow in case of every difficulty, namely, to lay the matter before the Lord first.
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v. 15. And Hezekiah prayed before the Lord and said, O Lord God of Israel, which dwellest between the cherubim, that being the place where the glory of the Lord appeared to His servants, Exo 25:22, Thou art the God, even Thou alone, of all the kingdoms of the earth, not merely of Judah, Thou hast made heaven and earth.
v. 16. Lord, bow down Thine ear and hear, in the attitude of the most careful attention; open, Lord, Thine eyes and see, the entire form of the prayer showing the importunity of the request; and hear the words of Sennacherib, which hath sent him to reproach, to heap contempt upon, the living God.
v. 17. of a truth, Lord, the kings of Assyria have destroyed the nations and their lands,
v. 18. and have cast their gods into the fire, thereby really wiping out the whole nationality of the conquered peoples, which was connected with their gods; for they were no gods, but the work of men’s hands, wood and stone, Psa 115:4; therefore they had destroyed them. It was the vanity, the nothingness, of the idols of the heathen which made their overthrow such an easy matter, and which also explains the subjection of the nations worshiping them. But the supposition that Jehovah of Israel is also a god like the idols of the heathen will quickly be shown to be foolish.
v. 19. Now, therefore, O Lord, our God, I beseech Thee, save Thou us out of his hand, that all the kingdoms of the earth may know that Thou art the Lord God, even Thou only, and not a vain idol of man s imagination. It is a model prayer of confidence in the Lord and the victory of His cause.
v. 20. Then Isaiah, the son of Amoz, sent to Hezekiah, saying, Thus saith the Lord God of Israel, That which thou hast prayed to Me against Sennacherib, king of Assyria, I have heard.
v. 21. This is the word that the Lord hath spoken concerning him. Now follows a prophecy in poetical form, full of powerful beauty. The first section is a scornful rebuke of Sennacherib’s boast. The virgin, the daughter of Zion, the entire city with all its inhabitants, all the true believers in Jehovah being meant, hath despised thee and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee, in utter mockery and derision.
v. 22. Whom hast thou reproached and blasphemed, and against whom hast thou exalted thy voice, when he lifted it up to utter proud words, and lifted up thine eyes on high? Even against the Holy One of Israel, whose majesty cannot be outraged with impunity.
v. 23. By thy messengers, in both delegations, thou hast reproached the Lord and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar-trees thereof, the finest specimens, and the choice fir-trees thereof; and I will enter into the lodgings of his borders and Into the forest of his Carmel, literally, "the forest of his tree-garden," said of the thick forest of cedars near the highest points of the Lebanon.
v. 24. I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged, fortified, places. This was setting forth the measureless boast of the Assyrian with the proper scorn, for he not only prided himself on the fact that he had overrun the entire Lebanon district, subdued Phoenicia, Galilee, and Samaria, but he also asserted, with great boldness, that he would, in overcoming the power of Egypt, dig cisterns in the wilderness, and command the very Nile to dry up before him. This arrogant self-assumption is now properly rebuked.
v. 25. Hast thou not heard long ago how I, Jehovah, have done it, that it was in reality God who had planned and executed these decrees upon the nations, the Assyrian king being but a small instrument in His hand, and of ancient times that I have formed it? If the arrogant boaster had never heard it, then it was time now that he knew the Lord to be the one who had fashioned and determined it. Now have I brought it to pass that thou shouldest be to lay waste fenced cities into ruinous heaps. Without this will and permission of God the Assyrian could have accomplished nothing; he was, without knowing it, carrying out the plan of the Lord.
v. 26. Therefore, because the Lord had so decreed it, their inhabitants were of small power, unable to offer a successful resistance; they were dismayed and confounded; they were as the grass of the field and as the green herb, tender and easily scorched, as the grass on the housetops, which withers quickly on account of lack of soil, and as corn blasted before It be grown up, having the germ of decay in it before it has fairly begun to grow.
v. 27. But I know thy abode, his quiet resting, and thy going out and thy coming in, all the activity of the ordinary person, and thy rage against Me.
v. 28. Because thy rage against Me and thy tumult is come up into Mine ears, the arrogant security of which he boasted, therefore I will put My hook in thy nose, as is done in taming wild animals, and My bridle in thy lips, as in managing spirited horses, and I will turn thee back by the way by which thou camest, without having reached his object. After this rebuke of the enemy, the Lord, through His prophet, encouraged Hezekiah and Judah.
v. 29. And this shall be a sign unto thee, namely, Hezekiah, Ye shall eat this year such things as grow of themselves, the volunteer grain growing from kernels lost during harvest, and in the second year that which springeth of the same, the fruit-bearing stalks of grain growing up after harvest; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof, the country by that time having been restored to perfect peace, so that the farmer could do his work in security.
v. 30. And the remnant that is escaped of the house of Judah, those of Jerusalem and elsewhere who had escaped the destructive hand of the Assyrians, shall yet again take root downward and bear fruit upward, be firmly established in the land.
v. 31. For out of 3erusalem shall go forth a remnant, and they that escape out of Mount Zion, this being the capital and center of the Old Testament Church. The zeal of the Lord of hosts shall do this. There is a Messianic thought underlying the prophet’s words, of the deliverance of the daughter of Zion, of those chosen by the Lord, to be kept by His power throughout eternity. The Lord now pronounces His decree in the crisis which was upon Judah-Jerusalem.
v. 32. Therefore, thus saith 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, not make an attack upon it in closed formation, with the shields held out for protection, nor cast a bank, dig trenches and erect bulwarks, against it. The four statements form a climax showing the utter futility of Sennacherib’s hopes.
v. 33. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord.
v. 34. ForI will defend this city, to save it, for Mine own sake, to uphold His honor against the blasphemy of the Assyrian, and for My servant David’s sake, on account of the promise made to him, 1Ki 11:13.
v. 35. And it came to pass that night, the very same night after Isaiah had pronounced these words, that the angel of the Lord went out, in this case an angel of vengeance, a destroyer, and smote in the camp of the Assyrians an hundred fourscore and five thousand, this being an extraordinary destruction and not to be explained by merely natural causes. And when they arose early in the morning, behold, they were all dead corpses, it was a ghastly sight which the comparatively small number of survivors beheld.
v. 36. So Sennacherib, king of Assyria, departed, and went, and returned, the heaping of similar terms indicating the haste of his departure, and dwelt at Nineveh, his capital city.
v. 37. And it came to pass, as he was worshiping in the house of Nisroch, his god, the chief Assyrian divinity, shown in human form with double wings and an eagle’s head, that Adrammelech and Sharezer, his sons, smote him with the sword, as the Lord had foretold, v. 7; and they escaped into the land of Armenia. And Esarhaddon, his son, reigned in his stead. Thus all the enemies of the Lord will find all their plans frustrated and themselves the victims of a terrible destruction.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14, 16, 19, 20, 23, 25, 27, 29, 32 General Information:
General Information:
King Sennacharib's message to King Hezekiah continues.
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Have the gods of the nations rescued them, the nations ... Assar?
This question assumes Hezekiah knows the answer and provides emphasis. AT: "The gods of the nations certainly did not rescue them, the nations ... Assar!" (See: Rhetorical Question)
my fathers
"the previous kings of Assyria" or "the armies of the previous kings of Assyria"
Gozan ... Haran ... Rezeph ... Eden ... Tel Assar ... Hamath ... Arpad ... Sepharvaim ... Hena ... Ivvah
These are all place names. (See: How to Translate Names)
translationWords
false god
nation
ancestor
Haran
Hamath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14, 16, 21, 23, 25, 27, 29, 31, 32 19:14-19 Hezekiah received Sennacherib’s blasphemous letter and immediately took…
19:14-19 Hezekiah received Sennacherib’s blasphemous letter and immediately took it to theinto the house of the Lord’s Temple. His prayer to God was a lament of praise (19:15) and petition (19:16-19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.