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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
King Hezekiah, facing the overwhelming and blasphemous threat of the Assyrian army under Sennacherib, responds not with military might but with profound spiritual humility and dependence. This verse details his immediate action: dispatching his highest officials—Eliakim, the steward of the household; Shebna, the scribe; and the elders of the priests—all clothed in sackcloth, to seek divine counsel from the prophet Isaiah, the son of Amoz. This act underscores Hezekiah's exemplary spiritual leadership and his conviction that ultimate deliverance would come from God alone.
CONTEXT
Exposition and Analysis
Key Word Analysis
A coarse, dark fabric, typically made of goat hair, worn as a public sign of mourning, deep distress, penitence, or desperate supplication. Its use by the king's highest officials and priests in this context emphasizes the national crisis and their collective posture of humility and desperate plea for divine mercy, signifying a corporate act of lament and turning to God.
A primitive root meaning to score, inscribe, or enumerate; by implication, a high-ranking official responsible for royal correspondence, records, and administration. Shebna's presence alongside Eliakim, the steward of the household, indicates that the highest levels of government and administration were involved in this spiritual appeal, underscoring the gravity and official nature of the delegation sent to Isaiah.
Meaning old, aged, or ancient; referring to those who held positions of authority and wisdom within the community or religious leadership due to their age and experience. The inclusion of "the elders of the priests" signifies that the religious leadership, alongside the governmental officials, formally joined in this desperate plea, highlighting the unified spiritual posture of the nation.
Verse Breakdown
"And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests"
This clause details the precise composition of the delegation dispatched by King Hezekiah. Eliakim, as the chief steward ("over the household"), held a position of immense authority and trust, managing the king's palace and affairs. Shebna, the scribe, was a key administrative and diplomatic official, responsible for royal documents and communication. The inclusion of "the elders of the priests" signifies the involvement of the religious leadership, representing the spiritual dimension of the nation. This was not a casual or private visit but a formal, high-level delegation representing the king and the entire nation, underscoring the utmost seriousness and national scope of the crisis.
"covered with sackcloth"
This crucial detail describes the attire of the delegation. Their being "covered with sackcloth" was a visible, public declaration of their deep distress, humiliation, and desperate appeal to God. It was a culturally recognized sign of lament, mourning, and repentance, indicating that the nation, through its representatives, was humbling itself profoundly before the Lord in the face of an overwhelming and seemingly insurmountable threat. This visual element powerfully conveys their spiritual posture of utter dependence and supplication.
"to Isaiah the prophet the son of Amoz"
This specifies the destination of the delegation. Isaiah was God's chosen messenger for this period, known for his direct access to divine counsel and his bold proclamations of God's word. Hezekiah's decision to consult Isaiah, rather than relying solely on military or political strategies, demonstrates his profound faith in God's ability to intervene and provide guidance through His appointed prophet. This highlights the critical role of prophetic revelation and divine communication in times of national crisis and the king's reliance on God's authoritative word.
Literary Devices
The passage powerfully employs Symbolism through the pervasive use of sackcloth, which visually and culturally communicates the nation's profound distress, humility, and desperate supplication. This immediate imagery conveys the gravity of the situation and Hezekiah's spiritual posture of lament and dependence. The precise listing of high-ranking officials—Eliakim, Shebna, and the elders of the priests—creates a strong sense of Verisimilitude, emphasizing the official and national scope of this spiritual appeal and demonstrating that the crisis was acknowledged and addressed at the highest levels of both governmental and religious authority. Furthermore, the narrative structure presents a clear Juxtaposition between the Assyrian king's arrogant and blasphemous challenge to Yahweh in the preceding verses and Hezekiah's immediate, humble, and faith-filled response, setting the stage for the dramatic divine intervention that follows.
Theological and Thematic Connections
This verse powerfully illustrates the principle that true strength in times of overwhelming crisis comes not from human might or strategic brilliance, but from humble reliance on God. Hezekiah's immediate recourse to seeking divine counsel through His prophet, accompanied by visible signs of national lament and humility, sets a precedent for how God's people should respond to seemingly insurmountable threats. It underscores God's willingness to hear and respond to the cries of His people when they turn to Him in genuine humility and faith, demonstrating that His power is made perfect in weakness and that He is a refuge in times of trouble. This divine response is a testament to His covenant faithfulness and His sovereignty over all earthly powers.
Reflection and Application
In a world that often prioritizes self-reliance, strategic planning, and immediate action, Hezekiah's response to the Assyrian threat offers a counter-cultural yet profoundly biblical model. When faced with overwhelming challenges—whether personal, communal, or national—our first and most critical step should be to humble ourselves before God, acknowledge our dependence, and seek His divine wisdom and intervention. The act of sending high officials "covered with sackcloth" to the prophet Isaiah is a powerful reminder that spiritual surrender is not a sign of weakness but the ultimate demonstration of faith and the pathway to true strength. It teaches us to prioritize prayer, lament, and seeking God's revealed will through His Word and His appointed messengers, trusting that He is able to deliver when all human options seem exhausted. This posture invites God's miraculous power into our seemingly impossible situations, transforming despair into an opportunity for divine glory and revealing His faithfulness.
Questions for Reflection
FAQ
Why did Hezekiah send his officials to Isaiah instead of going himself?
While King Hezekiah himself had already demonstrated his personal distress and humility by tearing his clothes and covering himself with sackcloth (as noted in 2 Kings 19:1), sending a delegation of his highest officials (Eliakim, Shebna) and the elders of the priests served several important purposes. Firstly, it underscored the official and national gravity of the appeal; this was not merely a private prayer but a collective, public cry for divine intervention on behalf of all Judah, involving both governmental and religious leadership. Secondly, it demonstrated the king's profound respect for the prophetic office and his recognition of Isaiah as God's authoritative mouthpiece, emphasizing the divine source of the expected counsel. Thirdly, it allowed the king to remain at the center of governance during a critical siege, while still ensuring that the most vital spiritual appeal was made with the utmost solemnity and representation. This delegation acted as the king's representatives, carrying his deep concern and the nation's plea directly to the prophet, symbolizing a unified national posture of humility and supplication before God.
Christ-Centered Fulfillment
The humility and intercession displayed by Hezekiah and his officials, seeking divine deliverance in the face of an overwhelming enemy, powerfully foreshadow the ultimate intercessor and deliverer, Jesus Christ. Just as Hezekiah's delegation, covered in sackcloth, approached God's prophet on behalf of a distressed people, so too does Christ, in His incarnate humility, stand as our great High Priest, interceding for us before the Father (as seen in Hebrews 7:25). The desperate situation of Judah, facing an enemy too powerful to overcome by human strength, mirrors humanity's plight under the dominion of sin and death, an enemy that only God Himself could conquer. Christ, the true "Son of Amoz" in a spiritual sense, the ultimate Prophet, Priest, and King, embodies the divine response to our deepest need. His perfect obedience and sacrificial death on the cross, a profound act of humility and self-emptying (as described in Philippians 2:7-8), secured deliverance far greater than any earthly victory. Through Him, we gain not just temporary relief from an earthly foe, but eternal salvation and freedom from spiritual bondage, fulfilling the promise of God's ultimate victory over all His enemies, as prophesied by Isaiah himself concerning the coming Messiah (e.g., Isaiah 9:6-7).