2 Kings 19:22
Whom have you reproached and blasphemed? and against whom have you exalted your voice, and lifted up your eyes on high? even against the Holy One of Israel.
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(22) On highi.e., towards heaven (Isaiah 40:26). (Comp. Isaiah 14:13-14.)

The Holy One of Israel.—A favourite expression of Isaiah’s, in whose book it occurs twenty-seven times, and only five times elsewhere in the Old Testameut (Psalm 71:22; Psalm 78:41; Psalm 89:19; Jeremiah 50:29; Jeremiah 51:5).

2 Kings 19:22. And lifted up thieve eyes on high — As those do who have haughty thoughts, and look down on others with contempt and scorn. Even against 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.19:20-34 All Sennacherib's motions were under the Divine cognizance. God himself undertakes to defend the city; and that person, that place, cannot but be safe, which he undertakes to protect. The invasion of the Assyrians probably had prevented the land from being sown that year. The next is supposed to have been the sabbatical year, but the Lord engaged that the produce of the land should be sufficient for their support during those two years. As the performance of this promise was to be after the destruction of Sennacherib's army, it was a sign to Hezekiah's faith, assuring him of that present deliverance, as an earnest of the Lord's future care of the kingdom of Judah. This the Lord would perform, not for their righteousness, but his own glory. May our hearts be as good ground, that his word may strike root therein, and bring forth fruit in our lives.The Holy One of Israel - This is a favorite phrase with Isaiah, in whose prophecies it is found 27 times, while it occurs five times only in the rest of Scripture Psalm 71:22; Psalm 78:41; Psalm 89:18; Jeremiah 50:29; Jeremiah 51:5. Its occurrence here is a strong proof - one among many - of the genuineness of the present passage, which is not the composition of the writer of Kings, but an actual prophecy delivered at this time by Isaiah. 20. Then Isaiah … sent—A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The prophetic message consisted of three different portions:—First, Sennacherib is apostrophized (2Ki 19:21-28) in a highly poetical strain, admirably descriptive of the turgid vanity, haughty pretensions, and presumptuous impiety of the Assyrian despot. Secondly, Hezekiah is addressed (2Ki 19:29-31), and a sign is given him of the promised deliverance—namely, that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but in the third year the people would be in circumstances to till their fields and vineyards and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced (2Ki 19:32-34). Exalted thy voice; by Rab-shakeh, who cried with a loud voice, 2 Kings 18:28.

Lifted up thine eyes on high; a gesture of pride and scornfulness, Proverbs 21:4.

Against the Holy One of Israel: not against man, but against the holy God, who will not suffer thy impious blasphemies to go unpunished; and against the Holy One of Israel, who hath a special relation and kindness to Israel, having as it were set himself apart for them, and set them apart for himself, as being at this time the God of the Jews only, and not the God of the Gentiles; whom, as yet, he suffered to walk in their own evil ways, Acts 14:16. And therefore he will plead their cause against thee. 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.

Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even {o} against the Holy One of Israel.

(o) God counts that as an injury done to him, and will avenge what is done to any of his saints.

22. and lift [R.V. lifted] up thine eyes on high] The name by which Jehovah is often called is ‘the Most High’ (cf. Psalm 56:2). To utter reproaches and blasphemies against Him betrays a great uplifting of the eyes, a terrible excess of arrogancy.

the Holy One of Israel] This title of God, which occurs very frequently in Isaiah, signifies not only that God Himself is holy and specially gracious unto Israel, but that He makes the people holy also, separate from the rest of the world and sanctified by and for Himself. It expresses both the praise of God, and the privilege of His people.Verse 22. - Whom hast thou reproached and blasphemed? i.e. "Against whom hast thou been mad enough to measure thyself? Whom hast thou dared to insult and defy?" Not an earthly king - not a mere angelic being - but the Omnipotent, the Lord of earth and heaven. What utter folly is this! What mere absurdity? And against whom hast thou exalted thy voice? i.e. "spoken proudly" - in the tone in which a superior speaks of an inferior - and lifted up thine eyes on high? - i.e. "looked down upon" - treated with contempt, as not worth consideration - even against the Holy One of Israel. Isaiah's favorite phrase - used by him twenty-seven times, and only five times in the rest of Scripture - marks this entire prophecy as his genuine utterance, net the composition of the writer of Kings, but a burst of sudden inspiration from the Coryphaeus of the prophetic band. The oracle bears all the marks of Isaiah's elevated, fervid, and highly poetic style. The accumulation of the words, "bow down Thine ear, Jehovah, and hear; open, Jehovah, Thine eyes and see, and hear the words," etc., indicates the earnestness and importunity of the prayer. The plural עיניך by the side of the singular אזנך is the correct reading, since the expression "to incline the ear" is constantly met with (Psalm 17:6; Psalm 31:3; Psalm 45:11, etc.); and even in the plural, "incline ye your ear" (Psalm 78:1; Isaiah 55:3), and on the other hand "to open the eyes" (Job 27:19; Proverbs 20:13; Zechariah 12:4; Daniel 9:18), because a man always opens both eyes to see anything, whereas he turns one ear to a person speaking. The עינך of Isaiah is also plural, though written defectively, as the Masora has already observed. The suffix in שׁלחו, which is wanting in Isaiah, belongs to אשׁר, and refers with this to דּברי in the sense of speech: the speech which Sennacherib had made in his letter.
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