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Commentary on 2 Kings 19 verses 1–7
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.
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
The prophet Isaiah delivers a pivotal divine oracle to King Hezekiah, transforming a moment of profound despair and human helplessness into one of divine assurance. Faced with the overwhelming military might and psychological warfare of the Assyrian Empire under Sennacherib, Hezekiah had sought the LORD's counsel. This verse provides God's direct, comforting, and authoritative word, assuring the king that he need not fear the blasphemous and taunting words of the Assyrian officials, for their insults are not merely against Judah but constitute a direct and personal affront to the LORD Himself, who will decisively intervene to defend His honor and His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich with several potent literary devices that amplify its message. Direct Address is prominently featured, as God speaks directly to Hezekiah through Isaiah, using the imperative "Be not afraid." This creates an immediate and deeply personal sense of engagement between the divine and the human. The repeated phrase "Thus saith the LORD" functions as a powerful Divine Oracle Formula, lending absolute authority, certainty, and divine origin to the prophetic message. There is a stark Contrast established between the fear-inducing, blasphemous words of the Assyrians and the fear-dispelling, life-giving word of God, highlighting the superior power of divine assurance over human intimidation and the ultimate futility of human boasts against the Almighty. Finally, the statement "blasphemed me" demonstrates Anthropomorphism, attributing a human-like emotional response (taking personal offense or being reviled) to God. This device powerfully emphasizes the personal nature of the affront to God's honor and His zealous commitment to vindicate His own holy name.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 19:6 stands as a profound declaration of God's active sovereignty and His unwavering commitment to His own glory and the protection of His covenant people. It teaches that even when human power seems overwhelmingly dominant and divine power is openly mocked, God is neither distant nor indifferent. He takes direct and personal offense at blasphemy against His name and will intervene decisively to vindicate His honor and demonstrate His unparalleled might. This verse serves as a powerful reminder that the true battle is often spiritual, and God's word, delivered through His chosen messengers, is the ultimate weapon against fear, intimidation, and the arrogant boasts of the wicked. It foreshadows God's ultimate and inevitable victory over all who oppose Him and His righteous kingdom.
REFLECTION AND APPLICATION
In a world often filled with overwhelming challenges, intimidating voices, and outright hostility towards faith, 2 Kings 19:6 offers timeless encouragement and profound spiritual nourishment. It reminds us that our greatest battles are not merely against flesh and blood, but often against spiritual forces and the lies they propagate to instill fear and doubt. When we encounter situations that incite fear—whether personal anxieties, societal pressures, or direct opposition to our faith—the divine command "Be not afraid" rings true across the centuries. Our response should be to shift our focus from the perceived magnitude of the threat to the majesty and omnipotence of our God, who is infinitely greater than any adversary. Just as King Hezekiah sought the LORD's word through His prophet, we too are called to anchor ourselves in Scripture and persistent prayer, trusting that God takes personal offense at any attempt to diminish His glory or harm His children. His sovereign word alone has the power to dispel fear and guarantee His ultimate triumph over all evil.
Questions for Reflection
FAQ
What was the significance of the Assyrians "blaspheming" God?
Answer: The Assyrians' "blasphemy" (Hebrew: gâdaph) was profoundly significant because it represented a direct and egregious challenge to the unique power, sovereignty, and holy character of Yahweh, the God of Israel. In the ancient Near East, military victories were commonly attributed to the superior strength of a nation's god. By claiming that Yahweh was no different from the defeated and powerless gods of other nations (as Rabshakeh explicitly did in 2 Kings 18:33-35), the Assyrians were not merely insulting Judah or its king; they were directly reviling God's holy name and divine nature. This was an act of extreme contempt against the sacred, which God took as a deeply personal affront. Such a direct challenge to His honor and authority prompted Him to intervene decisively, not only to protect His people but, more importantly, to vindicate His own unparalleled power and demonstrate His absolute supremacy over all earthly powers and false deities.
CHRIST-CENTERED FULFILLMENT
2 Kings 19:6, with its powerful declaration of divine assurance against blasphemous enemies and its emphasis on God's zeal for His own name, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the ultimate "Thus saith the LORD," the very Word of God incarnate, through whom God's definitive message of salvation, victory over evil, and restoration is delivered to humanity (John 1:1-14). Just as God commanded Hezekiah "Be not afraid" in the face of a terrifying physical enemy, Jesus repeatedly speaks words of comfort, peace, and courage to His disciples, commanding them not to fear earthly threats or spiritual opposition (e.g., Matthew 10:28 and John 14:27). The Assyrian blasphemy against God's name foreshadows the ultimate blasphemy of humanity's sin and rebellion against God's holiness. It is this profound affront that Jesus, the Lamb of God who takes away the sin of the world, came to atone for. Through His sacrificial death and glorious resurrection, Christ decisively defeats the spiritual enemies—sin, death, and the devil—who continually "blaspheme" God's holiness and seek to instill fear and despair in humanity. His triumphant victory ensures that all who trust in Him need not fear any earthly or spiritual foe, for He has overcome the world (John 16:33) and guarantees God's ultimate vindication and the eternal deliverance of His people.