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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
For the blessed David also had a fall like that which has now happened to you; and not this only but another also that followed it. I mean that of murder. What then? Did he remain prostrate? Did he not immediately rise up again with energy and place himself in position to fight the enemy? In fact, he wrestled with him so bravely that even after his death he was the protector of his offspring. For when Solomon had perpetrated great iniquity and had deserved countless deaths, God said that he would leave him the kingdom intact, thus speaking: “I will surely rend the kingdom out of your hand and will give it to your servant. Nevertheless I will not do this in your days.” Wherefore? “For David your father’s sake, I will take it out of the hand of your son.” And again when Hezekiah was about to run the greatest possible risk, although he was a righteous man, God said that he would aid him for the sake of this saint. “For I will cast my shield,” he says, “over this city to save it for my own sake and for my servant David’s sake.”
The Lord’s goodness is immense, and frequently he finds his way to grant the salvation of the majority on account of a few just people. Why do I say on account of a few just people? Frequently, when a just person cannot be found in the present life, he takes pity on the living on account of the virtue of the departed and cries aloud in the words, “I will protect this city for my own sake and the sake of my servant David.” Even if they do not deserve to be saved, he is saying, and have no claim on salvation, yet since showing love is habitual with me and I am prompt to have pity and rescue them from disaster, for my own sake and the sake of my servant David I will act as a shield; he who passed on from this life many years before will prove the salvation of those who have fallen victim to their own indifference.
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Summary
Second Kings 19:33 delivers a profound and unwavering declaration of divine sovereignty, spoken by the prophet Isaiah to King Hezekiah in the face of the overwhelming Assyrian invasion. This verse encapsulates God's absolute control over the movements and destinies of nations, assuring Hezekiah that the formidable King Sennacherib, despite his immense military might and blasphemous boasts, would be supernaturally repelled from Jerusalem, never to set foot within its sacred walls. It stands as a powerful testament to God's unyielding faithfulness to His covenant and His people, demonstrating conclusively that no earthly power can thwart His decreed will.
Context
Literary Context
This verse serves as the climactic point of God's direct prophetic response to King Hezekiah's desperate and humble prayer amidst the Assyrian siege. Following the arrival of Sennacherib's arrogant and blasphemous letter, Hezekiah, in a profound act of faith, spread the document before the LORD in the temple, pouring out his heart in fervent intercession for divine intervention and the vindication of God's holy name, as detailed in 2 Kings 19:14-19. In immediate and powerful response, God sends Isaiah with a message of absolute assurance, specifically detailing the Assyrian king's humiliating and divinely orchestrated retreat. Verses 2 Kings 19:32-34 collectively outline the divine decree concerning Sennacherib's failure to conquer Jerusalem, with verse 33 serving as the precise articulation of his forced, ignominious withdrawal. This powerful declaration directly precedes and sets the stage for the miraculous deliverance recounted in 2 Kings 19:35-36.
Historical & Cultural Context
The late 8th century BCE was profoundly shaped by the relentless expansion of the Neo-Assyrian Empire, a ruthless superpower renowned for its brutal military campaigns, effective siege warfare, and policy of mass deportation. King Sennacherib of Assyria (705-681 BCE) had already swept through the Near East, conquering numerous nations and fortifying cities, including many in Judah, before turning his formidable attention to Jerusalem. The cultural context of the time underscores the immense fear and despair such an invasion would inspire; a city under siege faced the grim prospects of starvation, slaughter, and forced exile. Sennacherib's taunts, vividly recorded in 2 Kings 18:28-35, were strategically designed to break the morale of Jerusalem's inhabitants by questioning Judah's God and asserting Assyria's perceived invincibility. For Jerusalem to withstand such an overwhelming force, especially without external military aid, was historically unprecedented and culturally unthinkable, thereby highlighting the truly extraordinary and miraculous nature of God's intervention.
Key Themes
This verse powerfully contributes to several overarching themes within the book of 2 Kings and the broader biblical narrative. It prominently highlights the Sovereignty of God over all earthly powers, demonstrating unequivocally that even the mightiest kings and empires are utterly subject to His divine will and can be turned back by His mere decree. The theme of Divine Protection and Deliverance is central, as God unequivocally declares His commitment to defending His chosen city and people against an overwhelming and seemingly insurmountable threat, underscoring His role as an unassailable refuge and strength, as echoed in Psalm 46:1. Furthermore, it powerfully underscores God's Faithfulness to His Covenant Promises, particularly His solemn promise to protect Jerusalem for His name's sake and for the sake of His servant David, a commitment explicitly reiterated in 2 Kings 19:34. Finally, the verse foreshadows Judgment on Human Arrogance and Blasphemy, as Sennacherib's prideful defiance and contempt for the living God are met not with a conventional battle, but with a humiliating, divinely orchestrated retreat, ultimately leading to his ignominious assassination, as narrated in 2 Kings 19:36-37.
Exposition and Analysis
Key Word Analysis
This word, derived from a root meaning "to tread," signifies a road, path, or journey. Figuratively, it can also refer to a course of life or mode of action. In 2 Kings 19:33, it literally denotes the physical route Sennacherib took to approach Jerusalem. The divine decree that he will return "by the same way" emphasizes the complete reversal of his intended path of conquest into one of forced retreat, underscoring God's absolute control over his movements and frustrating his military objectives.
As a primitive root, shûwb means "to turn back," "to retreat," or "to restore." In this context, it carries the profound implication of a humiliating and involuntary retreat rather than a strategic withdrawal or triumphant advance. Sennacherib, who came with the intent to conquer and destroy, is supernaturally compelled to turn back in utter defeat, his plans completely thwarted by divine intervention. This highlights God's absolute sovereignty over the most powerful human adversaries.
This term refers to a city, often implying a guarded or watched place. In this specific context, "this city" unequivocally refers to Jerusalem, which is not merely a geographical location but the holy city, the chosen dwelling place of God's presence (the Temple), and the capital of His covenant people. The divine promise that Sennacherib "shall not come into this city" highlights God's special, inviolable protection over His chosen sanctuary and His steadfast commitment to His covenant with David.
Derived from a root meaning "to utter," nᵉʼum signifies an oracle or a divine utterance. When combined with "the LORD" (Yᵉhôvâh), as it is here, "saith the LORD" (or nᵉʼum Yᵉhôvâh) is a powerful and authoritative prophetic formula, frequently used in the Old Testament to introduce a direct, undeniable, and binding declaration from God Himself. It removes any doubt about the origin or certainty of the prophecy, emphasizing that this is not Isaiah's opinion or Hezekiah's hope, but the irrefutable word of Yahweh, the self-existent, eternal, and sovereign God of Israel, guaranteeing its absolute and certain fulfillment.
Verse Breakdown
"By the way that he came, by the same shall he return"
This opening clause emphasizes the complete and ironic reversal of Sennacherib's intended trajectory. He arrived with immense pomp, military might, and arrogant confidence, intending to besiege and conquer Jerusalem. However, God decrees that his departure will be along the exact same path, signifying a humiliating and unfulfilled mission. This highlights God's absolute control over the movements of even the most powerful human adversaries, dictating their paths and utterly frustrating their designs, turning their advance into a retreat.
"and shall not come into this city"
This is the core of the divine promise of protection, an unequivocal and absolute declaration that Jerusalem will remain untouched and unviolated by the Assyrian forces. This phrase underscores the inviolability of God's holy city under His direct and personal protection, demonstrating His power to set insurmountable boundaries for the most formidable enemies and to ensure the safety and sanctity of His people and their dwelling place. The physical integrity of Jerusalem becomes a tangible sign of God's faithfulness and omnipotence.
"saith the LORD"
This concluding phrase serves as the divine seal on the entire prophecy, imbuing the declaration with absolute authority, certainty, and divine origin. It is a direct utterance from Yahweh (Yᵉhôvâh), the covenant-keeping God of Israel, leaving no room for doubt about its fulfillment. This powerful affirmation assures Hezekiah and the people of Judah that the promise is not merely human speculation or a hopeful wish, but a divine decree that will surely come to pass, demonstrating God's ultimate sovereignty over all creation.
Literary Devices
The verse employs several potent literary devices to convey its message of divine power, certainty, and justice. Prophecy is the overarching device, as the verse is a direct divine foretelling of future events, delivered through a chosen messenger. The use of Repetition and Parallelism in the phrase "By the way that he came, by the same shall he return" creates a powerful sense of poetic justice and emphasizes the complete and humiliating reversal of Sennacherib's fortunes. This structural parallelism highlights the irony of the situation: the mighty king, who confidently strode towards conquest, will be turned back along the very path he took, his mission unaccomplished. The phrase "saith the LORD" functions as a Divine Fiat or Authoritative Decree, an ultimate pronouncement that carries the weight of ultimate power and guarantees the outcome. This device underscores God's absolute sovereignty and His ability to command events into being by His word alone. Finally, there is an element of Dramatic Irony, as the audience (Hezekiah and the people of Judah, and later, the readers) knows Sennacherib's fate is sealed by divine decree, while he remains oblivious, continuing his arrogant boasts, unaware of the inevitable humiliation awaiting him.
Theological and Thematic Connections
2 Kings 19:33 is a profound theological statement on God's character and His active, sovereign relationship with His creation. It unequivocally asserts God's absolute sovereignty over human history, demonstrating that His will cannot be thwarted by any earthly power, no matter how formidable or seemingly invincible. This miraculous event serves as a powerful reminder that God is not merely a distant deity to be worshipped, but an active, intervening force in the affairs of nations, capable of delivering His people from seemingly insurmountable threats. His decisive defense of Jerusalem underscores His unwavering covenant faithfulness, revealing Him as a God who remembers His promises and acts decisively to protect His name and His chosen people. The humiliation and subsequent demise of Sennacherib also highlight God's justice against pride, arrogance, and blasphemy, affirming that those who defy Him and exalt themselves against His divine authority will ultimately face His certain judgment.
Reflection and Application
The message of 2 Kings 19:33 resonates deeply with believers today, offering profound encouragement and a powerful reminder of God's enduring character and active presence in our lives. In a world often characterized by overwhelming challenges, personal "sieges" of anxiety or despair, and seemingly insurmountable obstacles, this verse calls us to emulate King Hezekiah's posture of humble prayer and unwavering trust. Just as God heard Hezekiah's desperate cry and intervened decisively against the formidable Assyrian threat, so too does He hear our prayers and stand ready to defend us. This passage assures us that our God is a mighty Defender, capable of turning back any spiritual, emotional, or physical threat that seeks to overwhelm us. It cultivates a deep reliance on His sovereign power, reminding us that His word is absolutely reliable, and what He declares, He will surely accomplish. Our ultimate security is not found in our own strength, wisdom, or resources, but in the unfailing promises of the One who declares, "saith the LORD."
Questions for Reflection
FAQ
What was the ultimate fate of King Sennacherib after this event?
After the miraculous destruction of 185,000 Assyrian soldiers by the angel of the LORD, as recorded in 2 Kings 19:35, King Sennacherib was indeed forced to retreat from Jerusalem in humiliation. He returned to his capital city of Nineveh. Years later, while worshipping in the temple of his god Nisroch, he was assassinated by two of his own sons, Adrammelech and Sharezer, who then fled to the land of Ararat. His son Esarhaddon succeeded him as king. This precise fulfillment of God's prophecy is detailed in 2 Kings 19:36-37.
Why was Jerusalem considered so important to God that He would defend it so miraculously?
Jerusalem held immense theological and historical significance for God. It was the city chosen by King David as the capital of Israel and, more importantly, the place where the Temple, God's designated dwelling place among His people, was built (2 Samuel 7:13). God had made a solemn covenant with David, promising an everlasting dynasty and a secure dwelling for His people, as seen in 2 Samuel 7:16. Defending Jerusalem was not merely about protecting a city, but about upholding His covenant promises, vindicating His holy name against the blasphemous taunts of Sennacherib, and demonstrating His unique, covenantal relationship with His chosen people. It was the physical manifestation of His presence and faithfulness on earth, a sign of His commitment to His redemptive plan.
Christ-Centered Fulfillment
The miraculous deliverance of Jerusalem in 2 Kings 19:33, orchestrated by God's sovereign decree, powerfully foreshadows the ultimate and decisive victory achieved by Jesus Christ. Just as God turned back the formidable Assyrian king from His earthly city, so too did Christ, the true King and Defender, decisively conquer the spiritual enemies of humanity—sin, death, and the devil—who sought to besiege and destroy God's people. The "way that he came" for Sennacherib was one of pride and conquest, but for Christ, it was the way of humble incarnation, culminating in His sacrificial death on the cross and triumphant resurrection. Through His crucifixion and resurrection, Jesus disarmed the principalities and powers, triumphing over them publicly (Colossians 2:15). He did not allow sin and death to "come into this city" of God's redeemed, but rather, through His sacrifice, He rendered powerless him who had the power of death, that is, the devil (Hebrews 2:14-15). This divine protection culminates in the promise of the New Jerusalem, where no enemy, no sin, and no sorrow will ever enter (Revelation 21:1-4), secured eternally by the Lamb of God who has overcome the world (John 16:33). Thus, 2 Kings 19:33 stands as a historical testament to God's power, pointing forward to the complete and eternal salvation wrought by Christ.