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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.
I have formed it: All thy exploits, in which thou takest pride, are no more than what I have decreed; and are not to be ascribed to thy wisdom or strength, but to my will and ordinance: who have given to thee to take and destroy so many fenced cities, and to carry terror wherever thou comest.-- Ibid.
Heaps of ruin: Literally ruin of the hills.
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SUMMARY
This pivotal declaration from Yahweh, conveyed through the prophet Isaiah to the arrogant Assyrian king Sennacherib, asserts God's absolute and eternal sovereignty over all human endeavors. It reveals that Sennacherib's seemingly independent and destructive conquests of fortified cities were, in fact, the precise execution of a divine plan meticulously orchestrated by God from eternity past. The verse powerfully underscores that even the most formidable human powers are mere instruments in the hands of the Almighty, serving to fulfill His preordained and unchangeable purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound theological message. The most prominent is the Rhetorical Question ("Hast thou not heard long ago...?") which is not meant to elicit an answer but to make a forceful assertion, challenging Sennacherib's ignorance and pride by implying that God's sovereignty should have been self-evident. Irony is heavily present, as Sennacherib, who boasts of his unstoppable power and independent will, is ironically revealed to be nothing more than a pawn in God's grand design. The phrase "I have formed it" uses Anthropomorphism, attributing to God the human-like action of a craftsman or potter, which vividly illustrates His deliberate and meticulous shaping of history. The description of "fenced cities into ruinous heaps" utilizes Vivid Imagery and a degree of Hyperbole to emphasize the complete and devastating nature of the destruction, while simultaneously highlighting God's control over even such chaos. Finally, the entire passage is a powerful example of Divine Speech, lending it ultimate authority and truth, as it is Yahweh Himself speaking directly to the situation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse stands as a monumental declaration of God's absolute and meticulous sovereignty over all of creation, including human history and the actions of powerful nations. It asserts that God is not merely reacting to events but is the ultimate orchestrator, whose plans span from "ancient times" to their present "bringing to pass." This truth profoundly humbles human pride, reminding us that even the most formidable empires and their leaders are but instruments in God's hands, used to fulfill His purposes of judgment, discipline, or preparation for salvation. It provides immense comfort to believers, assuring them that no earthly power, however threatening, operates outside of God's ultimate control, and that He is actively working all things according to the counsel of His will for His glory and the good of His people.
REFLECTION AND APPLICATION
In a world that often feels chaotic, unpredictable, and dominated by powerful forces seemingly beyond our control, 2 Kings 19:25 offers profound reassurance and a vital perspective. It reminds us that behind the visible machinations of human empires, political leaders, and global events, there is an invisible, sovereign God who is actively working out His ancient purposes. This truth should cultivate a deep sense of trust and peace in the believer, knowing that even in the face of overwhelming threats or seemingly insurmountable challenges, our God remains on the throne, orchestrating all things for His glory and the good of His people. It also serves as a potent warning against human arrogance and self-reliance, whether in personal ambition or national pride. No human success, power, or achievement is independent of God's ultimate will. We are called to humility, recognizing that our strength, talents, and opportunities are gifts from Him, and that we, too, are instruments in His hands, called to align our wills with His eternal designs rather than pursuing self-glory. This verse invites us to look beyond immediate circumstances to the eternal plan of God, fostering both steadfast faith and a humble spirit of dependence.
Questions for Reflection
FAQ
Does this verse imply that God is responsible for evil or human suffering?
Answer: This verse asserts God's ultimate sovereignty over all events, including the destructive actions of human agents like Sennacherib. It highlights that God can use human actions, even those driven by evil intent, to fulfill His own purposes. However, it does not imply that God causes or is the author of evil in the sense of being morally culpable for the sinfulness of human choices. Sennacherib's pride and cruelty were his own sin, but God, in His infinite wisdom and power, incorporated those actions into His larger, eternal plan. The Bible consistently affirms human responsibility for sin while simultaneously upholding God's sovereign control over history (e.g., Genesis 50:20, Acts 2:23). God's purpose in allowing such destruction might be for judgment, discipline, or to demonstrate His power and faithfulness, as He did in delivering Jerusalem.
How can I reconcile God's sovereignty with human free will, as suggested by this verse?
Answer: This verse, like many others in Scripture, presents the profound theological truth of God's absolute sovereignty alongside the reality of human agency. While God "formed it" and "brought it to pass" that Sennacherib would lay waste to cities, Sennacherib himself acted out of his own will, ambition, and cruelty. The Bible does not fully resolve the mystery of how God's sovereign decree coexists with genuine human freedom and responsibility. Instead, it affirms both. God's plan is never thwarted by human choices, yet human choices are real and morally accountable. This is often referred to as the "compatibilism" of divine sovereignty and human responsibility, where God's ultimate control does not negate human decision-making but rather works through it to achieve His predetermined ends.
CHRIST-CENTERED FULFILLMENT
The profound truth of God's ancient plan and present execution, so powerfully declared in 2 Kings 19:25, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Just as God used Sennacherib as an unwitting instrument to fulfill His purposes, so too did He orchestrate the seemingly chaotic and evil actions of human rulers and religious leaders to bring about the greatest act of salvation. The crucifixion of Jesus, though carried out by human hands driven by malice and fear, was not a tragic accident but the fulfillment of God's "determinate counsel and foreknowledge" (as proclaimed in Acts 2:23). From "ancient times," God had "formed" the plan to redeem humanity through the sacrifice of His Son, the Lamb slain from the foundation of the world. The "ruinous heaps" of sin and death, which seemed to triumph at the cross, were ultimately overturned by Christ's resurrection, demonstrating God's sovereign power to bring life out of death and victory out of apparent defeat. Through Christ, God not only laid waste to the spiritual strongholds of sin and Satan (as described in Colossians 2:15) but also established His eternal kingdom, a kingdom that will ultimately reduce all earthly powers and their boasts to nothing, culminating in the triumphant return of the King of kings and Lord of lords.