Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see. Listen to the words that Sennacherib has sent to defy the living God. Incline Your ear, O LORD, and hearThis phrase is a heartfelt plea from King Hezekiah, seeking God's attentive presence. The Hebrew word for "incline" is "natah," which conveys the idea of stretching out or bending down. It suggests a personal and intimate action, as if God is bending down to listen closely to His people. This reflects the deep relationship between God and His followers, emphasizing that He is not a distant deity but one who is actively involved in the lives of His people. The use of "O LORD" invokes the covenant name of God, Yahweh, reminding us of His faithfulness and commitment to His promises. open Your eyes, O LORD, and see
Here, Hezekiah continues his plea for divine intervention. The request for God to "open Your eyes" uses the Hebrew word "paqach," which means to open or to make aware. This anthropomorphic language is not suggesting that God is unaware, but rather it is a poetic way of asking God to take action. It reflects the belief that God is both omniscient and omnipotent, fully aware of the situation and fully capable of intervening. The repetition of "O LORD" reinforces the personal relationship and trust Hezekiah has in God. listen to the words that Sennacherib has sent
Hezekiah is asking God to pay attention to the blasphemous words of Sennacherib, the Assyrian king. The Hebrew word for "listen" is "shama," which means to hear intelligently, often with the implication of attention and obedience. This highlights the seriousness of the situation, as Sennacherib's words are not just against Judah but against God Himself. Historically, Sennacherib was known for his military campaigns and his arrogance, often boasting of his conquests. This context underscores the threat he posed and the urgency of Hezekiah's prayer. to defy the living God
The phrase "defy the living God" is central to understanding the spiritual battle at play. The Hebrew word for "defy" is "charaph," which means to reproach or taunt. Sennacherib's actions were not merely political; they were a direct challenge to the sovereignty and power of Yahweh. The term "living God" contrasts the true God with the lifeless idols worshiped by other nations. It emphasizes God's active presence and power in the world. This acknowledgment of God as "living" serves as a reminder of His eternal nature and His ability to act on behalf of His people. Theologically, this phrase calls believers to trust in God's supremacy over all earthly powers. Persons / Places / Events 1. HezekiahThe King of Judah who is seeking God's intervention against the Assyrian threat. He is known for his faithfulness to God and his efforts to restore proper worship in Judah. 2. SennacheribThe King of Assyria, who has sent a threatening message to Hezekiah, boasting of his conquests and defying the God of Israel. 3. JerusalemThe capital city of Judah, under siege by the Assyrian army. It is the focal point of Hezekiah's prayer for deliverance. 4. The LORD (Yahweh)The God of Israel, whom Hezekiah calls upon for deliverance from the Assyrian threat. He is depicted as the living God, in contrast to the idols of other nations. 5. The Assyrian ThreatThe military and political pressure exerted by Assyria, representing a significant challenge to the faith and survival of Judah. Teaching Points Dependence on God in CrisisHezekiah's prayer demonstrates the importance of turning to God in times of trouble. We are reminded to seek God's intervention and trust in His power over any earthly threat. God's Sovereignty Over NationsThe defiance of Sennacherib against God highlights the futility of human arrogance. God's sovereignty is supreme, and He is able to deliver His people from any adversary. The Power of PrayerHezekiah's earnest prayer is a model for believers. It shows that prayer is not just a ritual but a powerful means of communicating with God and seeking His will. Faith in the Living GodThe contrast between the living God and the idols of other nations underscores the uniqueness and power of the God of Israel. Our faith should be rooted in the reality of God's presence and power. Bible Study Questions 1. How does Hezekiah's response to the Assyrian threat challenge us to respond to our own crises today? 2. In what ways does the account of Hezekiah and Sennacherib illustrate the concept of God's sovereignty over human affairs? 3. How can we apply Hezekiah's model of prayer in our personal prayer life, especially when facing overwhelming situations? 4. What does the contrast between the living God and the idols of other nations teach us about the nature of true worship? 5. How can we draw strength from the assurance that God hears and sees our struggles, as demonstrated in Hezekiah's prayer? Connections to Other Scriptures Isaiah 37This chapter parallels the events of 2 Kings 19, providing additional context and details about Hezekiah's prayer and God's response. Psalm 31:2This verse echoes the plea for God to incline His ear and deliver His people, showing a consistent theme of seeking divine intervention. Daniel 9:18Daniel's prayer for God's attention and mercy reflects a similar posture of humility and dependence on God as seen in Hezekiah's prayer. | A Nation's Calamities, Counsellor, and God | David Thomas, D. D. | 2 Kings 19:1-37 | | A Nation's Calamities, Counselor, and God | D. Thomas | 2 Kings 19:1-37 | | Sennacherib's Letter | J. Orr | 2 Kings 19:8-19 | | Our Difficulties, and How to Deal with Them | C.H. Irwin | 2 Kings 19:8-37 | | A King in Prayer | Homiletic Quarterly | 2 Kings 19:15-19 | | Hezekiah in Trouble | W. Borrows, M. A. | 2 Kings 19:15-19 | | Hezekiah, or Prayer in Trouble | B. Jacob, A. M. | 2 Kings 19:15-19 | | Laying Down the Burden | | 2 Kings 19:15-19 | | Prayer in Emergencies | G. F. Prescott, M. A. | 2 Kings 19:15-19 | | Spiritual-Mindedness a Protection | A. Maclaren, D. D. | 2 Kings 19:15-19 | | What to Do When Trouble Comes | M. G. Pearse. | 2 Kings 19:15-19 |
People Adrammelech, Amoz, Assyrians, David, Eliakim, Esarhaddon, Haran, Hezekiah, Isaiah, Rabshakeh, Sennacherib, Sharezer, Shebna, TirhakahPlaces Ararat, Arpad, Assyria, Cush, Egypt, Gozan, Hamath, Haran, Hena, Ivvah, Jerusalem, Lachish, Lebanon, Libnah, Mount Zion, Nineveh, Rezeph, Sepharvaim, Telassar, Tigris-Euphrates Region, ZionTopics Bow, Defy, Ear, Evil, Incline, Insult, Listen, Mock, Note, O, Open, Reproach, Sennacherib, Sennach'erib, Taunt, WherewithDictionary of Bible Themes 2 Kings 19:16 1080 God, living
1205 God, titles of
5148 ear
5775 abuse
5896 irreverence 2 Kings 19:14-16 5893 insults 2 Kings 19:14-19 5292 defence, divine
8031 trust, importance
8611 prayer, for others Library 'He Uttered his Voice, the Earth Melted'
'Then Isaiah the son of Amos sent to Hezekiah, saying, Thus saith the Lord God of Israel, That which thou hast prayed to Me against Sennacherib king of Assyria I have heard. 21. This is the word that the Lord hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 22. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even …
Alexander Maclaren—Expositions of Holy ScriptureThe Invasion of the Assyrians
(Thirteenth Sunday after Trinity, Morning.) 2 Kings xix. 15-19. And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwellest between the cherubims, thou art the Lord, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth. Lord, bow down thine ear, and hear: open, Lord, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God. Of a truth, Lord, the kings of Assyria have destroyed the nations and their …
Charles Kingsley—Town and Country Sermons Whether Charity Requires that we Should Love Our Enemies?
Objection 1: It would seem that charity does not require us to love our enemies. For Augustine says (Enchiridion lxxiii) that "this great good," namely, the love of our enemies, is "not so universal in its application, as the object of our petition when we say: Forgive us our trespasses." Now no one is forgiven sin without he have charity, because, according to Prov. 10:12, "charity covereth all sins." Therefore charity does not require that we should love our enemies. Objection 2: Further, charity …
Saint Thomas Aquinas—Summa Theologica The Sinner Arraigned and Convicted.
1. Conviction of guilt necessary.--2. A charge of rebellion against God advanced.--3. Where it is shown--that all men are born under God's law.--4. That no man hath perfectly kept it.--5. An appeal to the reader's conscience on this head, that he hath not.--6. That to have broken it, is an evil inexpressibly great.--7. Illustrated by a more particular view of the aggravations of this guilt, arising--from knowledge.--8. From divine favors received.--9. From convictions of conscience overborne.--10. …
Philip Doddridge—The Rise and Progress of Religion in the Soul The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Golden Eagle is Cut to Pieces. Herod's Barbarity when He was Ready to Die. He Attempts to Kill Himself. He Commands Antipater to be Slain.
1. Now Herod's distemper became more and more severe to him, and this because these his disorders fell upon him in his old age, and when he was in a melancholy condition; for he was already seventy years of age, and had been brought by the calamities that happened to him about his children, whereby he had no pleasure in life, even when he was in health; the grief also that Antipater was still alive aggravated his disease, whom he resolved to put to death now not at random, but as soon as he should …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep …
John Bunyan—The Works of John Bunyan Volumes 1-3 It is Strange that These Delightful Promises Affect us Coldly...
It is strange that these delightful promises affect us coldly, or scarcely at all, so that the generality of men prefer to wander up and down, forsaking the fountain of living waters, and hewing out to themselves broken cisterns, rather than embrace the divine liberality voluntarily offered to them (Jer. 2:13). "The name of the Lord," says Solomon, "is a strong tower; the righteous runneth into it, and is safe." (Pr. 18:10) Joel, after predicting the fearful disaster which was at hand, subjoins the …
John Calvin—Of Prayer--A Perpetual Exercise of Faith Scriptural Types.
1. The material world is full of analogies adapted to the illustration of spiritual things. No teacher ever drew from this inexhaustible storehouse such a rich variety of examples as our Saviour. His disciples are the salt of the earth, the light of the world, and a city set on a hill. From the ravens which God feeds and the lilies which God clothes, he teaches the unreasonableness of worldly anxiety. The kingdom of heaven is like seed sown in different soils, like a field of wheat and tares …
E. P. Barrows—Companion to the Bible Letter xxviii (Circa A. D. 1130) to the Abbots Assembled at Soissons
To the Abbots Assembled at Soissons [45] Bernard urges the abbots zealously to perform the duty for which they had met. He recommends to them a great desire of spiritual progress, and begs them not to be delayed in their work if lukewarm and lax persons should perhaps murmur. To the Reverend Abbots met in the name of the Lord in Chapter at Soissons, brother Bernard, Abbot of Clairvaux, the servant of their Holiness, health and prayer that they may see, establish, and observe the things which are …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux A Living Book
[Illustration: (drop cap T) Symbol of "Asshur", the principal Assyrian idol.] There is only one Book that never grows old. For thousands of years men have been writing books. Most books are forgotten soon after they are written; a few of the best and wisest are remembered for a time. But all at last grow old; new discoveries are made; new ideas arise; the old books are out of date; their usefulness is at an end. Students are the only people who still care to read them. The nations to which the …
Mildred Duff—The Bible in its Making The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 19:16 NIV2 Kings 19:16 NLT2 Kings 19:16 ESV2 Kings 19:16 NASB2 Kings 19:16 KJV
2 Kings 19:16 Commentaries
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