2 Kings 19:11
Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?
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(11) All lands, by destroying them utterly.All the countries, by putting them under the ban, i.e., solemnly devoting all that lived in them to extermination.

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.All lands - This boast is in strict accordance with the general tenor of the Assyrian inscriptions. Hyperbole is the general language of the East; but in this instance it was not so extreme as in some others. The Assyrians under Sargon and Sennacherib had enjoyed an uninterrupted series of military successes: they had succeeded in establishing their pre-eminence from the Median desert to the banks of the Nile, and from the shores of Lake Van to those of the Persian Gulf. 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, certainly, never expect it: such questions oft imply a denial, as Genesis 18:17.

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.

Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?
11. by destroying them utterly] The verb implies ‘dooming’, ‘devoting as if to a curse’. Hence the LXX. represents it by ἀναθεματίσαι.

Verse 11. - Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly (see the comment on 2 Kings 18:33). The fact was indisputable (secret. 17). The question remained - Would this triumphant career of success necessarily continue? And shalt thou be delivered? A perfect induction is impossible in practical matters. Anything short of a perfect induction is short of a proof. 2 Kings 19:11ישּׁיאך 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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