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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 19:8–19. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Kg2 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, Kg2 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, Kg2 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 (Kg2 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, Kg2 18:29. Sennacherib writes to Hezekiah, Let not thy God deceive thee, Kg2 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 (Kg2 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, Kg2 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 (Kg2 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 (Kg2 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 (Kg2 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 (Kg2 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 (Kg2 18:17, Kg2 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 (Kg2 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.
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Summary
Second Kings 19:11 encapsulates the chilling and arrogant message from King Sennacherib of Assyria to King Hezekiah of Judah, delivered during the Assyrian invasion. This verse, part of a strategic letter of psychological warfare, highlights Sennacherib's boast of Assyria's unparalleled military might and its consistent track record of utterly destroying all nations that dared to resist. The rhetorical question, "and shalt thou be delivered?", is designed to mock any hope of divine intervention or successful resistance, aiming to break Hezekiah's resolve and compel Jerusalem's surrender without a fight.
Context
Literary Context
This verse is a direct quotation from the letter King Sennacherib dispatched to Hezekiah, following the successful siege of Lachish and the Rabshakeh's public taunts outside Jerusalem's walls, as detailed in 2 Kings 18. It represents the culmination of Assyria's psychological campaign, a final, written attempt to demoralize Hezekiah and the people of Judah by reminding them of the Assyrian Empire's overwhelming power and brutal efficiency. This menacing letter immediately precedes Hezekiah's desperate, yet profoundly faithful, act of spreading it before the Lord in the Temple, setting the stage for God's dramatic and miraculous intervention, as prophesied by Isaiah in 2 Kings 19:20-34.
Historical & Cultural Context
By 701 BCE, the Neo-Assyrian Empire, under King Sennacherib, stood as the preeminent superpower in the ancient Near East, renowned for its formidable military, sophisticated siege tactics, and a ruthless policy of mass deportation and utter destruction of conquered peoples. Their military campaigns were notoriously brutal, and they had already subjugated numerous nations, including the Northern Kingdom of Israel decades earlier, a grim reality recorded in 2 Kings 17:6. Sennacherib's letter masterfully leverages this terrifying reputation, employing the historical reality of Assyrian conquest to instill profound fear and despair. The phrase "destroying them utterly" vividly alludes to the Assyrian practice of total annihilation, leaving no hope for resistance or survival, a chilling prospect for any nation that dared to defy them.
Key Themes
This verse powerfully contributes to several overarching themes within 2 Kings and the broader biblical narrative. It starkly contrasts Human Arrogance vs. Divine Power, with Sennacherib's hubris and confidence in his own might directly challenging the sovereignty and ability of Judah's God to deliver His people, a theme echoed in the Rabshakeh's earlier blasphemous taunts against YHWH in 2 Kings 18:33-35. It also highlights The Test of Faith, as Hezekiah and Judah face an existential threat that pushes them to the brink, forcing them to choose between trusting in human strength or divine intervention, a choice Hezekiah decisively makes by taking the letter to God in prayer, as seen in 2 Kings 19:14. Ultimately, the verse sets up the profound demonstration of Divine Deliverance, where God's miraculous intervention, detailed in 2 Kings 19:35-36, proves His absolute supremacy over all earthly powers, turning Sennacherib's rhetorical question into a resounding affirmation of YHWH's unique and incomparable ability to save.
Exposition and Analysis
Key Word Analysis
This verb, derived from a primitive root, signifies "to seclude," "to devote to religious uses (especially destruction)," or "to utterly destroy." In a military context, it implies total annihilation, leaving nothing alive or salvageable, often carrying the connotation of a "ban" or "devotion to destruction." It is frequently used in the Old Testament for holy war, where enemies or their possessions are devoted to God by being completely destroyed (e.g., the command concerning Jericho in Joshua 6:17). Sennacherib employs this term to convey the absolute, merciless, and irreversible nature of Assyrian conquest, emphasizing that no one escapes their wrath, thereby implicitly equating Assyria's power with a divine, irresistible force.
This primitive root verb means "to snatch away," "to rescue," "to save," or "to rid." It frequently implies being rescued from danger, oppression, or an enemy, often with a sense of urgent intervention. Sennacherib's rhetorical question, "and shalt thou be delivered?", uses this word to mock any possibility of escape for Hezekiah and Judah. Given Assyria's track record of total destruction, the question implies a foregone conclusion: deliverance is impossible. The term sets up a direct challenge to YHWH's ability to "snatch away" His people from the seemingly inevitable fate.
Verse Breakdown
"Behold, thou hast heard"
This opening imperative phrase is designed to immediately seize Hezekiah's attention and affirm that Sennacherib is speaking from a position of undeniable fact and common knowledge. It presumes Hezekiah's full awareness of Assyria's terrifying reputation, leveraging shared understanding to amplify the weight and credibility of the following declaration. It functions as a potent psychological tactic to establish a grim, inescapable reality.
"what the kings of Assyria have done to all lands, by destroying them utterly"
This is Sennacherib's arrogant boast, firmly grounded in historical precedent and overwhelming military might. While "all lands" is hyperbole, it effectively conveys the vastness and consistent success of Assyrian campaigns. The phrase "by destroying them utterly" (using the potent Hebrew word charam) emphasizes the complete, merciless, and irreversible nature of their conquests, leaving no survivors or hope for recovery. This clause serves as a terrifying reminder of Assyria's irresistible power, meticulously setting the stage for the inevitable conclusion Sennacherib wishes Hezekiah to draw.
"and shalt thou be delivered?"
This is the climactic rhetorical question, the cutting edge of Sennacherib's psychological attack. It is posed not to elicit an answer but rather to imply an emphatic "No!" It challenges Hezekiah's faith, Judah's military capability, and, most significantly, the power of Judah's God. Given the preceding statement of Assyria's universal destruction, this question is designed to crush any hope, suggesting that Judah's fate is sealed and that their God is no match for the formidable Assyrian war machine.
Literary Devices
Sennacherib's message in 2 Kings 19:11 is rich with literary devices crafted for maximum psychological impact. The most prominent is the Rhetorical Question, "and shalt thou be delivered?", which is posed not to elicit an answer but to convey a powerful, self-evident truth (from Sennacherib's perspective): deliverance is utterly impossible. This question functions as a taunt, mocking any hope of divine intervention and aiming to instill despair. The phrase "all lands" employs Hyperbole, exaggerating the extent of Assyrian conquest to emphasize their perceived invincibility and universal dominance, thereby intensifying the intimidation. There is also a strong element of Intimidation and Psychological Warfare at play, as Sennacherib leverages Assyria's brutal reputation and track record to demoralize and coerce Hezekiah into surrender without further bloodshed. The verse also sets up a profound Dramatic Irony, as the reader knows (or will soon learn) that, contrary to Sennacherib's boast, Jerusalem will be delivered by divine intervention, making his arrogant question ultimately fall flat and exposing the emptiness of his self-exaltation.
Theological and Thematic Connections
Sennacherib's taunt in 2 Kings 19:11 is not merely a military challenge but a direct theological assault, questioning the very sovereignty and power of YHWH. It echoes the perennial conflict between human arrogance and divine omnipotence, a theme woven throughout Scripture. Sennacherib, much like Pharaoh before him, exalts his own power above any deity, failing to recognize that the God of Israel is unique, incomparable, and truly sovereign over all creation. This moment serves as a profound test of faith, demonstrating that true security lies not in human might or political alliances, but in absolute trust in God's covenant faithfulness and His ability to deliver against all odds. The narrative powerfully asserts that God's reputation is at stake when His people are threatened, and He will act to uphold His name and demonstrate His supremacy over all earthly powers and false gods, proving that no one can thwart His purposes.
Reflection and Application
Sennacherib's chilling question, "and shalt thou be delivered?", resonates deeply with the human experience of facing overwhelming challenges. We often encounter "Assyrian" forces in our lives—be it a devastating illness, financial ruin, relational breakdown, spiritual attack, or the relentless voices of doubt and despair that whisper, "You are doomed; there is no escape." These are moments when our past failures, the apparent strength of our adversaries, or the sheer impossibility of our circumstances threaten to crush our hope and faith. Like Hezekiah, we are called to confront these threats not with our own limited strength or cunning, but by taking our anxieties, fears, and even the taunts of the enemy directly to God. The narrative of 2 Kings 19 serves as a timeless reminder that God's ability to deliver is not constrained by human logic, military might, or the seemingly insurmountable odds we face. Our ultimate trust must reside in His unmatched power and unwavering faithfulness, knowing that He is able to do immeasurably more than all we ask or imagine, turning seemingly impossible situations into powerful testimonies of His grace.
Questions for Reflection
FAQ
What was the significance of Sennacherib's letter to Hezekiah?
Sennacherib's letter was a crucial act of psychological warfare, meticulously designed to break Hezekiah's will and force the surrender of Jerusalem without a costly siege. It leveraged Assyria's fearsome reputation for utter destruction, aiming to demoralize Hezekiah and his people by presenting their defeat as an inevitable historical pattern. Beyond mere military intimidation, the letter carried profound theological significance, as it directly challenged the power and authority of YHWH, positioning Him as just another defeated god in the long line of deities whose lands Assyria had "utterly destroyed." This direct challenge to God's honor ultimately provoked His divine intervention, transforming a military crisis into a theological showdown.
How did Hezekiah respond to this overwhelming threat?
Hezekiah's response was a model of faithful leadership in crisis, demonstrating profound trust in God. Upon receiving the blasphemous letter, he immediately went to the Temple, spread the letter before the Lord, and poured out his heart in earnest prayer, as vividly described in 2 Kings 19:14. He acknowledged God's sovereignty over all kingdoms and pleaded for deliverance, not primarily for his own sake, but for the glory of God's name, so that "all the kingdoms of the earth may know that you, O Lord, are God alone" (2 Kings 19:19). This act of humble, desperate, and faith-filled prayer was pivotal, leading directly to God's miraculous intervention through the prophet Isaiah.
Christ-Centered Fulfillment
Sennacherib's boastful taunt in 2 Kings 19:11, questioning Judah's deliverance from utter destruction, finds its ultimate Christ-centered fulfillment in the far greater victory of God over the forces of sin, death, and the devil. Just as Sennacherib claimed universal dominion and the power to utterly destroy, so Satan, the "accuser of our brothers," seeks to condemn and destroy humanity, boasting of his power over those enslaved by sin, as revealed in Revelation 12:10. However, the rhetorical question "and shalt thou be delivered?" is answered with a resounding "Yes!" in the person and redemptive work of Jesus Christ. Through His sacrificial death and triumphant resurrection, Jesus utterly disarmed the principalities and powers, leading them in a triumphal procession, thereby triumphing over them, as celebrated in Colossians 2:15. He came specifically to "destroy the works of the devil" (1 John 3:8) and to "deliver all those who through fear of death were subject to lifelong slavery" (Hebrews 2:14-15). The ultimate "utter destruction" is not of God's people, but of His enemies, with the devil himself cast into the lake of fire at the consummation of all things (Revelation 20:10). Thus, in Christ, believers are assured of a deliverance far more profound and eternal than Jerusalem's temporary reprieve, sealed by the unbreakable promise that nothing—neither death nor life, angels nor rulers, things present nor things to come, nor any powers, nor height nor depth, nor anything else in all creation—"will be able to separate us from the love of God that is in Christ Jesus our Lord" (Romans 8:38-39).