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Commentary on 2 Kings 19 verses 20–34
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.
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.
Carmel: A pleasant fruitful hill in the forest. These expressions are figurative, signifying under the names of mountains and forests, the kings and provinces whom the Assyrians had triumphed over.
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SUMMARY
Second Kings 19:23 records the audacious and blasphemous boasts of Sennacherib, King of Assyria, as precisely quoted by the Lord through the prophet Isaiah to King Hezekiah. This verse vividly portrays the Assyrian monarch's immense pride in his military might and his perceived ability to conquer any terrain and defy any deity, including the God of Israel. It serves as a divine exposé of human arrogance and self-exaltation, setting the stage for God's dramatic demonstration of His absolute sovereignty and impending judgment against such hubris.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich with literary devices that amplify its theological message and highlight Sennacherib's hubris. Direct Quotation is central, as God explicitly quotes Sennacherib's words, underscoring divine omniscience and presenting the king's boundless arrogance in his own terms. This sets up powerful Dramatic Irony, as the audience knows Sennacherib's boasts are about to be utterly shattered by the very God he reproaches. Hyperbole is evident in Sennacherib's exaggerated claims of conquering "the height of the mountains" and "sides of Lebanon" with chariots, emphasizing his boundless ambition and self-aggrandizement, which borders on megalomania. Symbolism is prominent with "Lebanon" and "Carmel," representing the strength, beauty, and fertility of the land of Israel. Sennacherib's threat to "cut down the tall cedar trees" symbolizes his intent to dismantle the very essence of Judah's national pride, prosperity, and even its spiritual well-being. The entire passage functions as a Boast, a common literary motif in ancient Near Eastern warfare, but here it is presented as a prelude to divine judgment, highlighting the profound futility of human pride and power when pitted against divine omnipotence.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the theological truth that human arrogance, particularly when it manifests as blasphemy and direct reproach against God, inevitably invites swift and decisive divine judgment. Sennacherib's boasts are a classic example of pride preceding a fall, where the creature attempts to usurp the Creator's authority and mock His power. God's response through Isaiah is not merely a defense of Judah but a powerful vindication of His own holy name and sovereign power. The Assyrian king's contempt for Yahweh, treating Him as just another national deity to be conquered and exploited, directly challenges God's unique identity as the one true God, the Lord of all creation and history. This passage serves as a timeless reminder that while human empires rise and fall, God's dominion is eternal and unchallengeable. His perfect knowledge of our every word and thought ensures that no act of defiance, however seemingly insignificant, goes unnoticed, and His justice will ultimately prevail, humbling the proud and exalting the humble.
REFLECTION AND APPLICATION
Sennacherib's audacious boasts in 2 Kings 19:23 serve as a stark mirror, inviting us to examine the subtle and overt forms of pride in our own lives. In a world that often rewards self-reliance, ambition, and the pursuit of power, it is easy to fall into the trap of attributing our successes solely to our own efforts, talents, or resources, much like Sennacherib boasted of his chariots and conquering prowess. This passage challenges us to critically consider where we place our ultimate trust and security: is it in our own strength, intellect, possessions, or influence, or in the sovereign, unfailing power of God? When we face overwhelming challenges, seemingly insurmountable obstacles, or adversaries who mock our faith or the very name of God, this narrative powerfully encourages us to follow Hezekiah's example: to humble ourselves, lay our burdens and the "reproaches" before the Lord in prayer, and trust in His divine intervention rather than resorting to our own limited strength or succumbing to despair. It reassures us that God hears every word, knows every thought, and is perfectly aware of every challenge directed against His name and His people. His justice is sure, and His timing is perfect, reminding us that true security, lasting victory, and ultimate peace are found only in Him.
Questions for Reflection
FAQ
Why does God quote Sennacherib's exact words in this passage?
Answer: God quotes Sennacherib's exact words to demonstrate His perfect omniscience and complete awareness of the Assyrian king's heart, intentions, and every boast. It shows that no human thought, boast, or challenge, however private or publicly declared, escapes God's notice. By quoting Sennacherib, God exposes the king's profound arrogance and blasphemy, validating the severity of the offense and justifying the impending divine judgment. It also serves to highlight the dramatic contrast between human pride and God's absolute sovereignty, emphasizing that the Lord is fully engaged in human affairs and will respond decisively to those who defy Him. This divine revelation of Sennacherib's inner thoughts and public declarations underscores that God is not merely reacting to external events but is intimately aware of the spiritual posture and motives of all people, as powerfully seen in Psalm 139:2.
What is the significance of Sennacherib mentioning Lebanon and Carmel?
Answer: Lebanon and Carmel were iconic and highly valued regions within the biblical landscape, symbolizing strength, beauty, and fertility. Lebanon was renowned for its majestic cedar and fir trees, which were prized for their timber and represented national pride, resilience, and wealth (e.g., 1 Kings 5:6). Mount Carmel, a lush and fertile mountain range, symbolized the abundance, beauty, and spiritual richness of the land of Israel. By boasting that he would "cut down the tall cedar trees" of Lebanon and enter "the forest of his Carmel," Sennacherib was not just making a military claim; he was expressing his intent to utterly despoil, dominate, and exploit the most precious and symbolic aspects of the land. It was a declaration of total conquest, asserting that no place, however strong, beautiful, or sacred, was beyond his reach, and that he would strip Judah of its glory, resources, and very essence.
CHRIST-CENTERED FULFILLMENT
The arrogant boasts of Sennacherib in 2 Kings 19:23, met by God's sovereign and decisive judgment, find their ultimate Christ-centered fulfillment in the person and work of Jesus. Sennacherib's prideful assertion of his own power to conquer all, even the "lodgings of his borders" and the "forest of his Carmel," stands in stark contrast to Christ's profound humility and self-emptying submission to the Father's will, even to the point of death on a cross, as beautifully described in Philippians 2:8. Yet, it is precisely through this humility and obedience that Christ achieved the ultimate, decisive victory over all powers and authorities that boast against God. While Sennacherib sought to cut down the cedars of Lebanon and exploit the land, Jesus, the true "branch" and "root of Jesse" (Isaiah 11:1), came not to destroy but to bring life, restore creation, and establish an eternal kingdom. The "reproach" Sennacherib hurled against the Lord is ultimately borne by Christ, who endured the ultimate scorn, mockery, and blasphemy on the cross, taking upon Himself the sin of the world (John 1:29). His glorious resurrection demonstrates God's absolute sovereignty over all earthly and spiritual powers, proving that no human or demonic force can ultimately stand against Him (Colossians 2:15). Thus, Sennacherib's downfall serves as a powerful foreshadowing of the inevitable judgment awaiting all who defy God, while Christ's triumph guarantees the ultimate victory of God's kingdom and the eternal security of all who trust in Him, for He has been given "all authority in heaven and on earth" (Matthew 28:18).