2 Kings 19:10
Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.
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(10-13) Sennacherib’s second message repeats the arguments of 2Kings 18:29-35.

(10) Let not thy God . . . deceive thee.—Through prophets, or dreams, or any other recognised medium of communication.

2 Kings 19:10-11. Thus shall ye speak to Hezekiah — That is, these things shall ye communicate; for they did not signify them by word of mouth, but in writing. Let not thy God, in whom thou trustest, deceive thee — Rab- shakeh had said to the people, Let not Hezekiah deceive you. Sennacherib writes to Hezekiah, Let not thy God deceive thee. Those who have the God of Jacob for their help, and whose hope is in the Lord their God, need not fear being deceived by him, as the heathen were by their pretended gods. It is probable Sennacherib had heard that Hezekiah professed to have an assurance from the Lord, that the king of Assyria should not prevail against him. Behold thou hast heard, &c. — This letter is of the same import with the former message, presuming that the God of Israel was like the gods of other countries, and had no more power to preserve his worshippers than they had to preserve theirs.

19:8-19 Prayer is the never-failing resource of the tempted Christian, whether struggling with outward difficulties or inward foes. At the mercy-seat of his almighty Friend he opens his heart, spreads his case, like Hezekiah, and makes his appeal. When he can discern that the glory of God is engaged on his side, faith gains the victory, and he rejoices that he shall never be moved. The best pleas in prayer are taken from God's honour.Tirhakah king of Ethiopia - The Tehrak or Teharka of the hieroglyphics. He was the last king of the 25th or Ethiopian dynasty, which commenced with Shebek or Sabaco, and he reigned upward of 26 years. The Assyrian inscriptions show that he still ruled in Egypt as late as 667 B.C., when Esarhaddon 2 Kings 19:37 died, and his son Asshur-bani-pal succeeded him. He probably ascended the Egyptian throne about 692 B.C., having previously ruled over Ethiopia before he became king of Egypt (compare Isaiah 37:9). Thus he was probably reigning in Ethiopia at the time of Sennacherib's expedition, while Sethos and perhaps other secondary monarchs bore rule over Egypt. His movements caused Sennacherib to send a second embassy, instead of marching in person against the Jewish king. 9-13. when he heard say of Tirhakah …, Behold, he is come out to fight against thee, &c.—This was the "rumor" to which Isaiah referred [2Ki 19:7]. Tirhakah reigned in Upper Egypt, while So (or Sabaco) ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving war captives, are still seen in the Egyptian temple of Medinet Abou. This was the expected succor which was sneered at by Rab-shakeh as "a bruised reed" (2Ki 18:21). Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumor of Tirhakah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an immediate surrender of his capital. This letter, couched in the same vaunting and imperious style as the speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah and showing him the utter hopelessness of all attempts at resistance. No text from Poole on this verse.

And it came to pass, when King Hezekiah heard it,.... The report of Rabshakeh's speech, recorded in the preceding chapter:

that he rent his clothes, and covered himself with sackcloth; rent his clothes because of the blasphemy in the speech; and he put on sackcloth, in token of mourning, for the calamities he feared were coming on him and his people: and he went into the house of the Lord; the temple, to pray unto him. The message he sent to Isaiah, with his answer, and the threatening letter of the king of Assyria, Hezekiah's prayer upon it, and the encouraging answer he had from the Lord, with the account of the destruction of the Assyrian army, and the death of Sennacherib, are the same "verbatim" as in Isaiah 37:1 throughout; and therefore the reader is referred thither for the exposition of them; only would add what Rauwolff (t) observes, that still to this day (1575) there are two great holes to be seen, wherein they flung the dead bodies (of the Assyrian army), one whereof is close by the road towards Bethlehem, the other towards the right hand against old Bethel.

(t) Travels, par. 3. ch. 22. p. 317.

Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy {g} God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.

(g) The closer the wicked are to their destruction, the more they blaspheme.

10. Thus shall ye speak to Hezekiah king of Judah, saying] These words are unrepresented in the LXX.

Let not thy God … deceive thee] This was the sort of railing on the God of Israel, and the speaking against Him on which the Chronicler dwells so strongly.

Jerusalem shall not be delivered] R.V. given. The change brings this passage into conformity with Isaiah. Also as ‘deliver’ is used in the two following verses in a different sense, it is well that the word should be varied.

Verse 10. - Thus shall ye speak to Hezekiah King of Judah, saying. The messengers brought a "letter" (סְפָדִים), as we see from ver. 14; but still they were to "speak to Hezekiah" - i.e. they were first to read the contents to him, and then to hand him the copy. Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the King of Assyria. Sennacherib drops the fiction that he himself is sent by Jehovah to attack Judaea and destroy it (2 Kings 18:25), and contents himself with suggesting that any announcements which Hezekiah may have received from his God are untrustworthy. Probably he spoke his convictions. He did not think it possible that Jerusalem could resist or escape him (comp. Isaiah 10:8-11 and 13, 14). 2 Kings 19:10ישּׁיאך אל: "let not thy God deceive thee," i.e., do not allow yourself to be deceived by your confidence in your God. לאמר, to say, i.e., to think or believe, that Jerusalem will not be given, etc. To shatter this confidence, Sennacherib reminds him of the deeds of the Assyrian kings. להחרימם, to ban them, i.e., by smiting them with the ban. The verb החרים is chosen with emphasis, to express the unsparing destruction. הנּצל ואתּה: and thou shouldst be saved? - a question implying a strong negative.
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