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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 19:20–34. His three-level outline is real structure in the source text, so it is rendered as structure.
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: -
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
When eyes are ascribed to God, it is implied that he sees all things; an ear, to show that he hears all things; a finger, to reveal a certain signification of the will; nostrils, to show that he is aware of our prayers as one is of odors; hands, to prove that he is the author of every created thing; an arm, to make it known that no nature can resist his power; and finally feet, to make it clear that he fills all things and that there is no thing in which God is not.
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Summary
Second Kings 19:21 presents a powerful divine oracle delivered by the prophet Isaiah to King Hezekiah, directly confronting the blasphemous threats of Sennacherib, king of Assyria. This verse encapsulates the LORD's absolute sovereignty and His protective defiance over Jerusalem, personified as "the virgin the daughter of Zion," which scorns and rejects the arrogant Assyrian monarch. It marks the commencement of God's decisive intervention, promising the humiliation of the seemingly invincible foe and the miraculous deliverance of His people, thereby upholding His honor and covenant faithfulness.
Context
Literary Context
This divine declaration serves as the immediate and climactic answer to King Hezekiah's fervent and humble prayer for deliverance, recorded in 2 Kings 19:15-19. Following Sennacherib's audacious and blasphemous letter, which directly challenged the supremacy of Yahweh, Hezekiah had spread the letter before the LORD in the temple, appealing to God's honor and His covenant with Israel. The preceding narrative details the Assyrian siege, the despair gripping Jerusalem, and Hezekiah's turning to God through Isaiah. Verse 21 initiates God's direct, authoritative prophetic response, setting the stage for the miraculous destruction of the Assyrian army (2 Kings 19:35) and Sennacherib's ignominious return and eventual assassination (2 Kings 19:36-37). It marks a pivotal transition from human desperation and earnest supplication to divine assurance and decisive action.
Historical & Cultural Context
During this period (circa 701 BCE), the Neo-Assyrian Empire stood as the preeminent superpower, notorious for its brutal military campaigns, systematic deportations, and psychological warfare. Sennacherib had already successfully conquered numerous fortified cities in Judah, including the strategically important Lachish, and Jerusalem itself was under siege. His taunts, meticulously recorded in 2 Kings 18:19-35, were meticulously crafted to demoralize the populace and undermine their faith in Judah's God, presenting Yahweh as merely another defeated deity among the many gods of conquered nations. Culturally, the personification of cities as women, often referred to as "daughters," was a widespread literary convention in ancient Near Eastern literature. This imagery could symbolize a city's identity, its vulnerability, or, as in this case, its defiant spirit. The specific designation "virgin" for Jerusalem underscored its unique, unviolated status under divine protection, signifying a city not yet "raped" or defiled by foreign conquest.
Key Themes
This verse powerfully contributes to several overarching themes prevalent within the book of 2 Kings and the broader prophetic corpus. First, it emphatically highlights God's Sovereignty over Nations, demonstrating that no earthly power, however formidable, can ultimately thwart His divine will or defy His supreme authority. This resonates with the declaration in Psalm 2:4-5, where God laughs at the schemes of rebellious kings. Second, it profoundly underscores the theme of Divine Reversal and the Humiliation of the Proud. Sennacherib, who boasted incessantly of his conquests and openly mocked the God of Israel, is informed that Jerusalem, seemingly weak and besieged, will "despise" and "laugh him to scorn"—a dramatic and unexpected reversal of power dynamics, echoing the principle found in Proverbs 16:18. Third, the prophecy exemplifies the Efficacy of Prayer, as this divine word is a direct and immediate response to King Hezekiah's humble and desperate plea for intervention, demonstrating God's attentiveness to the cries of His people. Finally, it powerfully reinforces Jerusalem's Special Covenant Status as God's chosen city, protected by His divine presence and unwavering commitment, a theme consistently echoed throughout prophetic literature, such as in Isaiah 31:5.
Exposition and Analysis
Key Word Analysis
This term (H1697) signifies more than just a spoken utterance; it encompasses a matter, a thing, an affair, or a decree. In this context, it emphasizes the authoritative and binding nature of God's declaration. It is not merely a suggestion or a prediction, but a definitive statement of God's will and an assured outcome. The "word" of the LORD carries inherent power and certainty, guaranteeing its fulfillment.
This word (H1330) denotes a maiden or a virgin, but here it is used figuratively to personify the city of Jerusalem. Its application to Jerusalem emphasizes the city's purity, its unviolated status, and its divine protection. It signifies that Jerusalem, unlike many other cities in the region, has not yet been conquered or defiled by a foreign army, and by God's decree, it will remain so. The use of "virgin" highlights God's unique covenant relationship with Jerusalem, implying its sacred and inviolable character in His eyes.
This verb (H959) means to treat with contempt, to disdain, or to scorn. It conveys a strong sense of utter rejection and disregard. When applied to Jerusalem's attitude toward Sennacherib, it indicates that the city, empowered by God, views the Assyrian king's threats as utterly worthless and beneath consideration. This is a profound shift from the fear that previously gripped its inhabitants, demonstrating a divinely infused confidence.
This primitive root (H3932) means to deride, mock, or scoff. Used in conjunction with "despised," it expresses intense ridicule and utter contempt. It is not a polite dismissal but a public act of mockery, demonstrating Jerusalem's absolute confidence in God's protection and its disdain for Sennacherib's impotent boasts. This is a powerful divine reversal, as Sennacherib had previously mocked Judah's God, and now he is the object of scorn.
Verse Breakdown
"This [is] the word that the LORD hath spoken concerning him;"
This opening clause unequivocally establishes the divine origin and absolute authority of the message. It makes clear that the ensuing prophecy is not Isaiah's personal opinion or Hezekiah's hopeful wish, but a direct, authoritative declaration from Yahweh (H3068) Himself. The phrase "concerning him" refers directly to Sennacherib, indicating that the following prophecy is a specific judgment against the Assyrian king and his audacious arrogance.
"The virgin the daughter of Zion hath despised thee, [and] laughed thee to scorn;"
Here, Jerusalem is powerfully personified as "the virgin the daughter of Zion," emphasizing its sacred and unviolated status under God's protection. This seemingly vulnerable entity is depicted as actively expressing profound contempt and mockery towards the mighty Sennacherib. This is a dramatic reversal of power dynamics, where the besieged city, empowered by God, scorns its would-be conqueror, reflecting God's own disdain for human pride and blasphemy.
"the daughter of Jerusalem hath shaken her head at thee."
This parallel phrase reinforces the previous one, employing another common gesture of contempt, rejection, and derision. To "shake the head" (H5128, H7218) at someone signifies disapproval, dismissal, and utter disdain, often accompanied by a sense of pity for their foolishness or impotence. This final gesture solidifies the image of Jerusalem's complete and confident rejection of Sennacherib's threats, knowing that God stands as her ultimate defender and vindicator.
Literary Devices
The verse is exceptionally rich in Personification, presenting Jerusalem as "the virgin the daughter of Zion" and "the daughter of Jerusalem." This device imbues the city with an active, defiant character, transforming it from a passive victim of siege into a confident participant in God's judgment. The city is portrayed as capable of despising, laughing, and shaking her head, actions typically reserved for individuals. Irony is powerfully employed, as the seemingly weak and besieged city is depicted as mocking the mighty conqueror, a stark reversal of expected power dynamics. This highlights the ultimate source of power residing not in military might but in divine sovereignty. Furthermore, the entire oracle functions as a form of Prophetic Speech, conveying God's direct and authoritative word through His prophet, emphasizing its certain and immutable nature. The use of strong, contemptuous verbs like "despised," "laughed to scorn," and "shaken her head" creates a vivid and emotionally charged image of divine and human disdain for Sennacherib's hubris, serving to underscore the certainty of his humiliation.
Theological and Thematic Connections
This verse profoundly illustrates God's unwavering commitment to His covenant people and His absolute sovereignty over all earthly powers. It demonstrates that true strength lies not in military might or human arrogance, but in humble reliance on the LORD. God's defense of Jerusalem against Sennacherib is a powerful testament to His faithfulness, His ability to humble the proud, and His responsiveness to the prayers of His people. It foreshadows the ultimate triumph of God's kingdom over all opposing forces, ensuring that those who trust in Him will ultimately be vindicated and protected. The divine scorn expressed here is a powerful reminder that God will not be mocked.
Reflection and Application
The profound message of 2 Kings 19:21 resonates deeply with believers facing seemingly insurmountable challenges in contemporary life. It serves as a potent reminder that no threat, no opposition, and no human power, however formidable, is beyond the sovereign control of God. When we find ourselves pressed by the "Sennacheribs" of our own lives—be they overwhelming anxieties, systemic injustices, profound personal struggles, or relentless spiritual attacks—our first and most potent recourse is humble, fervent prayer, precisely as King Hezekiah demonstrated. This verse offers the profound assurance that God hears and responds, often with dramatic reversals that defy all human expectation and logic. It calls us to cultivate a spirit of confident faith, knowing that our God is not only able but profoundly willing to defend His own. We are invited to "despise" and "laugh to scorn" the lies, intimidation, and empty boasts of the enemy, not out of our own strength or defiance, but out of an absolute and unwavering trust in the One who stands as our ultimate protector, vindicator, and deliverer. Our confidence is not rooted in our own resilience or strategic prowess, but in the unwavering faithfulness and omnipotence of the LORD.
Questions for Reflection
FAQ
Why is Jerusalem called "the virgin the daughter of Zion"?
This poetic and theological designation emphasizes Jerusalem's unique status and divine protection. "Daughter of Zion" (H1323, H6726) is a common personification of the city and its inhabitants in biblical literature, portraying it as a feminine entity. The addition of "virgin" (H1330) signifies that Jerusalem, at this precise moment, had not been conquered or defiled by a foreign power. It highlights God's covenant faithfulness and His unwavering commitment to preserving His chosen city from violation, underscoring its sacred and inviolable nature in His eyes. It is a powerful declaration that despite the overwhelming Assyrian threat, God would ensure Jerusalem remained unbreached, a virgin city. This imagery is found in other prophetic books, such as Isaiah 37:22 and Lamentations 2:13.
What happened to Sennacherib after this prophecy?
Following this divine prophecy, the LORD miraculously intervened. That very night, an angel of the LORD struck down 185,000 Assyrian soldiers in their camp, causing a catastrophic loss for Sennacherib's army (as recorded in 2 Kings 19:35). Sennacherib, utterly humiliated and defeated, was forced to retreat from Judah and return to his capital, Nineveh. Years later, while worshipping in the temple of his god Nisroch, he was brutally assassinated by his own sons, Adrammelech and Sharezer, who then fled to the land of Ararat (2 Kings 19:36-37). This ignominious end precisely fulfilled the LORD's word concerning him, demonstrating God's absolute control over the destinies of nations and kings.
How does this historical event relate to God's character?
This event powerfully reveals several profound aspects of God's character. It demonstrates His sovereignty over all nations and their rulers, proving unequivocally that no earthly power can ultimately defy His will or thwart His purposes. It showcases His unwavering faithfulness to His covenant promises and His people, even when they are at their weakest and most vulnerable. It highlights His justice in humbling the proud and arrogant, particularly those who blaspheme His holy name and challenge His authority. Finally, and perhaps most pastorally, it underscores His profound responsiveness to the humble and fervent prayers of His servants, affirming that He hears and acts decisively on behalf of those who trust in Him, providing miraculous deliverance in seemingly impossible situations.
Christ-Centered Fulfillment
The defiant scorn of "the virgin the daughter of Zion" against Sennacherib in 2 Kings 19:21 finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. Just as Jerusalem, though seemingly vulnerable and besieged, was divinely protected from an overwhelming earthly foe, so too is the Church, the spiritual "daughter of Zion" and the pure bride of Christ, protected by her King from all spiritual adversaries. Christ Himself is the supreme fulfillment of God's protective promise. He faced down the ultimate "Sennacherib"—Satan, the dominion of sin, and the power of death—not through military might, but through His sacrificial death on the cross and His triumphant resurrection. On the cross, Jesus "despised" the shame and "laughed to scorn" the power of hell, utterly defeating the one who held the power of death (Hebrews 12:2; Hebrews 2:14-15). His resurrection is the ultimate shaking of the head at the enemy's boasts, demonstrating the complete and final victory of life over death (1 Corinthians 15:54-57). Through Christ, believers are empowered to stand firm, knowing that the spiritual forces that threaten them have been decisively defeated by their victorious Lord. The Church, as the new Jerusalem, is assured of final triumph because her Head has already conquered, and He continues to intercede for and protect His own until His glorious return and the consummation of His kingdom (Revelation 21:2; Revelation 22:1-5).