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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 19:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Ch2 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, Kg2 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 (Kg2 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, Kg2 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 (Kg2 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, Kg2 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, Kg2 19:6, Kg2 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Faith unguarded is armed by God. Hezekiah, through the power of faith, proved stronger with his puny force than Sennacherib, king of Babylon and rich Nineveh, with his thousands. Sennacherib had enlisted the forces of Assyria and the realm of the Medes. Laying waste with his huge legions all the neighbouring kingdoms, he proceeded towards the city sacred to the Lord and against it alone concentrated his whole massive war machine. But as he made preparations for this, God hindered him, for warfare delayed his unholy designs. He sent to Jerusalem a letter brusque in its arrogant threats. Hezekiah received it with grief and bore it to the Lord before the altar. There in prostrate prayer accompanied by his people in mourning black, he read out those harsh words and bedewed the letter with abundant tears, and so he prevailed on God. By prayer alone, though absent from the scene, he won a shattering victory over the Assyrians, who suffered a grievous death when God warred on them. This favour he won was so considerable that he did not even clap eyes on the enemy he conquered. Once his tears of complaint had passed above the constellations, once his lament from a humble heart had risen beyond the stars and his devoted words had assailed the ears of highest Father, the lofty doors of heaven swung open and a winged angel glided down, breathing the fragrant air on his smooth descent. Armed with the sword of the Word, he smote that wicked army, and glorying in the silent slaughter of the sleeping foe, he brought simultaneous death to one hundred and eighty thousand men. A single night was the accomplice engagement on that scale. Next morning the king arose still threatening but then took flight with his depleted column, wretched because his army was thus stripped of its slaughtered soldiers. He fled from Hezekiah, though the prophet was far removed in another district, and though he had only recently in his presence threatened to clap his fetters on him. At that time Isaias was mediator for Hezekiah.
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Summary
Second Kings 19:1 powerfully depicts King Hezekiah's immediate and profound spiritual response to the overwhelming Assyrian threat and the blasphemous taunts of Rabshakeh. Upon hearing the insolent challenge that dared to mock the God of Israel, Hezekiah, rather than resorting to immediate military or political action, publicly expressed deep anguish and humility by rending his clothes and covering himself with sackcloth. His decisive act of entering the "house of the LORD" marks a pivotal moment, signifying his unwavering faith and absolute reliance on divine intervention as the sole hope for Judah's deliverance from an otherwise insurmountable crisis.
Context
Literary Context
This verse serves as the immediate and dramatic climax to the preceding narrative of Assyrian aggression against Judah, particularly as detailed in 2 Kings 18. Chapters 18 and 19 of 2 Kings meticulously chronicle Sennacherib's invasion, the fall of fortified cities, and especially, the psychological warfare waged by Rabshakeh, the Assyrian field commander. In 2 Kings 18:17-35, Rabshakeh delivers a defiant speech outside Jerusalem's walls, not only mocking Judah's allies and military strength but, most significantly, blaspheming Yahweh by claiming He was powerless against Assyria, or even that He had commanded the Assyrians to destroy Jerusalem. Hezekiah's hearing "it" in this verse directly refers to these specific, insolent, and faith-shaking words, setting the stage for a critical confrontation between human might and divine sovereignty. His response is presented as the only fitting reaction to such a direct affront to God's honor and Judah's very existence.
Historical & Cultural Context
At this time (late 8th century BCE), the Neo-Assyrian Empire was the dominant superpower, renowned for its brutal military tactics, psychological warfare, and efficient administration. Their policy often involved mass deportation of conquered peoples to break their national identity and prevent rebellion. Judah, a small kingdom, found itself isolated and vulnerable, with Jerusalem being one of the last remaining strongholds. The acts of rending clothes and wearing sackcloth were deeply ingrained cultural practices throughout the ancient Near East, signifying extreme grief, mourning, humiliation, and often, a public display of penitence or supplication before a deity. For a king to perform such acts was a powerful statement of national distress and a public appeal to divine mercy, demonstrating a turning from human pride to humble dependence in the face of an existential threat. This was not merely a private emotional outburst but a public, performative act of national lament and supplication.
Key Themes
Second Kings 19:1 is rich with several overarching themes prevalent in the book of Kings and the broader prophetic literature. Foremost is the theme of Divine Sovereignty and Intervention, where God demonstrates His ultimate control over human empires and His faithfulness to His covenant people, often in response to their humble appeal. Hezekiah's actions exemplify Faith in Crisis, showing that true leadership in times of overwhelming threat involves turning to God rather than relying solely on human strength or political maneuvering, a theme echoed throughout the narratives of God's deliverance, such as Jehoshaphat's prayer and God's intervention in 2 Chronicles 20. The king's immediate recourse to the Temple underscores the Power of Prayer and Intercession, highlighting the Temple as the designated place for encountering God and seeking His help, a concept central to Israelite worship. Finally, the stark Contrast Between Human Arrogance and Divine Humility is evident, as the blasphemous pride of Assyria is set against Hezekiah's humble submission, foreshadowing God's subsequent vindication of His own name and people.
Exposition and Analysis
Key Word Analysis
To rend, tear. In this context, it signifies an immediate, visceral expression of intense grief, shock, or despair, often in response to tragedy, blasphemy, or dire news. It was a public, non-verbal declaration of utter brokenness and helplessness, communicating a profound emotional and spiritual state that transcended mere words, indicating a tearing apart of one's inner being in response to an overwhelming calamity.
Sackcloth. This refers to a coarse, loose fabric, typically made of goat's hair, used for sacking or worn directly against the skin. It symbolized deep mourning, penitence, humility, and a turning away from worldly comfort to seek divine mercy. Its public display communicated a state of national or personal crisis and a desperate plea for God's intervention, often accompanying fasting and prayer, signifying a deliberate act of self-abasement.
House of the LORD. This phrase refers to the Temple in Jerusalem, which is understood as the "house" or dwelling place of YHWH, the self-existent and eternal God of Israel. Hezekiah's act of going there signifies his immediate and profound reliance on God as the ultimate source of help and deliverance, prioritizing spiritual recourse over military or political strategies, recognizing the Temple as the designated place for divine encounter and supplication.
Verse Breakdown
"¶ And it came to pass"
This introductory phrase, common in biblical narrative, signals a significant event or turning point, emphasizing the immediate consequence of the preceding events—specifically, Rabshakeh's blasphemous taunts and the dire military situation. It serves to transition the narrative from the Assyrian challenge to Hezekiah's pivotal response.
"when king Hezekiah heard [it]"
"It" refers directly to the defiant and demoralizing speech of Rabshakeh, the Assyrian field commander, detailed in 2 Kings 18:17-35. This speech not only threatened Jerusalem's physical destruction but, more significantly, mocked Judah's God, Yahweh, claiming He was powerless or even complicit in Assyria's conquests. Hezekiah's hearing signifies his full comprehension of the gravity and blasphemous nature of the challenge, which was an affront to God's honor and a direct assault on the faith of his people.
"that he rent his clothes"
A deeply symbolic act in the ancient Near East, signifying extreme anguish, grief, shock, or indignation. It was a public, visible expression of profound distress and a lament over the dire situation, reflecting both personal sorrow and a national crisis in the face of an overwhelming and blasphemous threat. This act communicated a state of utter helplessness and a tearing apart of one's composure.
"and covered himself with sackcloth"
This action further intensified the display of mourning, humility, and penitence. Sackcloth, a coarse, uncomfortable material, was worn as a sign of lamentation, a turning from pride, and an earnest plea for divine mercy and intervention. It underscored the king's recognition of human helplessness before the overwhelming Assyrian threat, signaling a posture of complete dependence on God and a public display of national repentance.
"and went into the house of the LORD"
This is the most crucial and defining action. Instead of immediate military planning or political maneuvering, Hezekiah's primary response was to seek God in His sanctuary. This demonstrates his profound faith and conviction that the ultimate solution lay not in human strength or strategy, but in the sovereign power and intervention of Yahweh. It was an act of humble submission, fervent prayer, and confident trust in God's ability to deliver, prioritizing divine counsel above all earthly considerations.
Literary Devices
The passage employs several potent literary devices to convey its message. Symbolism is paramount, as Hezekiah's actions of rending his clothes and covering himself with sackcloth are universally understood symbols of intense grief, humility, and repentance in the ancient world. These public displays communicate the king's profound distress and his nation's desperate plight, signaling a turning away from human pride and a humble appeal to divine mercy. The "house of the LORD" itself functions as a powerful symbol of God's presence, refuge, and the designated place for divine encounter and intercession. Furthermore, the verse sets up a stark contrast between the arrogant, blasphemous boasts of Rabshakeh and the humble, faith-filled response of Hezekiah, highlighting the spiritual battle at play and the difference between reliance on human might versus divine power. This immediate turn to God also serves as foreshadowing, hinting at the miraculous divine intervention and deliverance that will follow in the narrative, thereby emphasizing that God responds to sincere, humble faith.
Theological and Thematic Connections
Hezekiah's response in 2 Kings 19:1 provides a profound theological statement on the nature of true leadership and the proper human response to overwhelming crisis. It underscores the principle that in the face of seemingly insurmountable threats, especially those that directly challenge God's honor, the first and most vital recourse is not human strength or political cunning, but humble, desperate, and faith-filled appeal to the Almighty. This act of seeking God in His sanctuary demonstrates a deep conviction in divine sovereignty and the efficacy of prayer, affirming that ultimate deliverance comes from God alone. It portrays a king who understands that the battle is the Lord's, modeling a posture of absolute dependence that invites divine intervention, thus setting the stage for one of the most dramatic acts of salvation in Old Testament history.
Reflection and Application
Hezekiah's immediate and profound response to the Assyrian threat in 2 Kings 19:1 offers a timeless and powerful model for believers facing overwhelming challenges in their own lives. When confronted with circumstances that seem beyond human control—whether personal crises, societal pressures, or spiritual attacks—our default should be to emulate Hezekiah's posture of humility, lament, and earnest seeking of God. Rather than succumbing to despair, relying on self-sufficiency, or engaging in frantic, unguided action, we are called to acknowledge our limitations and bring our burdens directly into the presence of the Lord. Just as Hezekiah went to the "house of the LORD," we, too, are encouraged to enter God's presence through prayer, worship, and engagement with His Word, trusting that He hears and is capable of intervening in ways far beyond our imagination. This verse reminds us that true strength in moments of weakness is found not in our own might, but in sincere faith and absolute reliance on the sovereign power and unfailing love of God, inviting us to a deeper spiritual discipline of immediate recourse to God in every trial.
Questions for Reflection
FAQ
Why did Hezekiah's immediate response involve such public displays of distress and humility?
Hezekiah's actions—rending his clothes and covering himself with sackcloth—were not merely personal expressions but deeply ingrained cultural and religious practices in the ancient Near East, particularly in Israel. They served as profound, public declarations of extreme grief, shock, and lamentation in the face of overwhelming calamity or blasphemy. By publicly displaying such humility, Hezekiah not only conveyed the dire national crisis but also modeled a posture of repentance and utter dependence on God. This was a crucial step before approaching the Lord in His Temple, signaling a turning away from human pride and a desperate plea for divine mercy and intervention. Such acts were understood as a way to "soften" God's heart and invite His compassion, as seen in other instances of national distress like Jonah 3:5-9. It was a public acknowledgment that human strength had failed and only God could deliver.
Christ-Centered Fulfillment
Hezekiah's humble response in 2 Kings 19:1, characterized by lament, humility, and seeking God in the Temple, finds its ultimate fulfillment and transformation in Jesus Christ. Hezekiah, as king, interceded for his people in a moment of national crisis, bringing their desperate plight to the physical house of the Lord. In Christ, we have the perfect and eternal King and High Priest, who not only intercedes for us but is the very "house of the LORD"—the true Temple where God meets humanity (John 2:19-21). Where Hezekiah's actions were symbolic of a temporary turning to God for deliverance from a physical enemy, Christ's sacrifice and resurrection offer ultimate deliverance from the spiritual enemies of sin and death, providing eternal salvation. Our access to God is no longer through a physical building or a human king's intercession, but through the finished work of Christ, who invites all who are weary and burdened to come to Him (Matthew 11:28). We are called to approach God's throne of grace with confidence, knowing that our Great High Priest, Jesus, sympathizes with our weaknesses and constantly intercedes for us (Hebrews 4:14-16 and Romans 8:34). Thus, Hezekiah's faithful turning to God foreshadows the perfect and permanent access to God that is now ours through Christ, the One who truly takes away the sin of the world and delivers us from all spiritual foes.