2 Kings 19:34
For I will defend this city, to save it, for my own sake, and for my servant David's sake.
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(34) For I will defend.And I will cover (with a shield). (Comp. Isaiah 31:5; Isaiah 38:6; 2Kings 20:6.)

For my servant David’s sake.—See 1Kings 11:12-13, and the promise in 2 Samuel 7.

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.For mine own sake - God's honor was concerned to defend His own city against one who denied His power in direct terms, as did Sennacherib 2 Kings 18:35; 2 Kings 19:10-12. His faithfulness was also concerned to keep the promise made to David Psalm 132:12-18. 33. shall not come into this city—nor approach near enough to shoot an arrow, not even from the most powerful engine which throws missiles to the greatest distance, nor shall he occupy any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtopping the city walls, whence he may see and command the interior of the city. None of these, which were the principal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though the army under Rab-shakeh marched towards Jerusalem and encamped at a little distance with a view to blockade it, they delayed laying siege to it, probably waiting till the king, having taken Lachish and Libnah, should bring up his detachment, that with all the combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighboring countries (Isa 10:7), that nothing but a divine interposition could have saved Jerusalem. It might be supposed that the powerful monarch who overran Palestine and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of which has recently been made into English, and, in his remarks upon it, Colonel Rawlinson says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of the campaign are, indeed, on the whole, strikingly illustrative of each other [Outlines of Assyrian History]. For my promise and covenant’s sake, made with David concerning the stability and eternity of his kingdom. See 1 Kings 11:12,13. 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.

For I will defend this city, to save it, for mine own sake, and for my servant David's sake.
34. for mine own sake] God’s mercy and love to Israel were manifested that in them He might have witness to all the world. Hence the Psalmist often celebrates these qualities, and adds that they were shewn by Jehovah ‘for His name’s sake’. Cf. Psalm 106:8, ‘He saved them for His name’s sake, that He might make His mighty power to be known’. So God speaks (Isaiah 43:25) by the prophet: ‘I am He that blotteth out thy transgressions for mine own sake’. See also Isaiah 48:11.Verse 34. - For I will defend this city, to save it - not merely with a view of saving it, but in such sort as effectually to save it - for mine own sake - i.e., because my own honor is concerned in its preservation, especially after the taunts of Sennacherib (2 Kings 18:32-35; 2 Kings 19:10-13) - and for my servant David's sake. Not so much on account of the promises made to David, as on account of the love which God bore towards him for his faithfulness and earnest devotion. 2 Kings 19:26 is closely connected, so far as the sense is concerned, with the last clause of 2 Kings 19:25, but in form it is only loosely attached: "and their inhabitants were," instead of "that their inhabitants might be." יד קצרי, of short hand, i.e., without power to offer a successful resistance (cf. Numbers 11:23, and Isaiah 50:2; Isaiah 59:1). - They were herbage of the field, etc., just as perishable as the herbage, grass, etc., which quickly fade away (cf. Psalm 37:2; Psalm 90:5-6; Isaiah 40:6). The grass of the roofs fades still more quickly, because it cannot strike deep roots (cf. Psalm 129:6). Blighted corn before the stalk, i.e., corn which is blighted and withered up, before it shoots up into a stalk. In Isaiah we have שׁדמה instead of שׁדפה, with a change of the labials, probably for the purpose of preserving an assonance with קמה, which must not therefore be altered into שׁדמה. The thought in the two verses is this: The Assyrian does not owe his victories and conquests to his irresistible might, but purely to the fact that God had long ago resolved to deliver the nations into his hands, so that it was possible to overcome them without their being able to offer any resistance. This the Assyrian had not perceived, but in his daring pride had exalted himself above the living God. This conduct of his the Lord was well acquainted with, and He would humble him for it. Sitting and going out and coming denote all the actions of a man, like sitting down and rising up in Psalm 139:2. Instead of rising up, we generally find going out and coming in (cf. Deuteronomy 28:6 and Psalm 121:8). התרגּזך, thy raging, commotio furibunda, quae ex ira nascitur superbiae mixta (Vitr.). We must repeat רען before שׁאננך; and באזני עלה is to be taken in a relative sense: on account of thy self-security, which has come to my ears. שׁאנן is the security of the ungodly which springs from the feeling of great superiority in power. The figurative words, "I put my ring into thy nose," are taken from the custom of restraining wild animals, such as lions (Ezekiel 19:4) and other wild beasts (Ezekiel 29:4 and Isaiah 30:28), in this manner. For "the bridle in the lips" of ungovernable horses, see Psalm 32:9. To lead a person back by the way by which he had come, i.e., to lead him back disappointed, without having reached the goal that he set before him.
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