Therefore their inhabitants, devoid of power, are dismayed and ashamed. They are like plants in the field, tender green shoots, grass on the rooftops, scorched before it is grown. Therefore their inhabitantsThis phrase refers to the people living in the cities that have been conquered or are under threat. The Hebrew word for "inhabitants" is "יֹשְׁבֵיהֶם" (yosheveihem), which implies those who dwell or reside in a place. In the context of 2 Kings 19, these inhabitants are the people of the nations that have been overrun by the Assyrian army. Historically, this reflects the widespread fear and helplessness experienced by those who faced the might of Assyria, a dominant military power of the time. devoid of power
The Hebrew root for "devoid" is "חָתַת" (chatat), meaning to be shattered or dismayed. This phrase captures the utter helplessness and lack of strength among the people. In a spiritual sense, it reflects the condition of humanity without divine intervention—powerless and vulnerable. The Assyrian threat left nations feeling defenseless, much like individuals without the strength that comes from faith in God. are dismayed and ashamed
"Dismayed" comes from the Hebrew "חָתַת" (chatat), which can also mean to be broken or terrified. "Ashamed" is from "בּוֹשׁ" (bosh), indicating a sense of disgrace or humiliation. This dual expression of fear and shame highlights the emotional and psychological impact of Assyrian aggression. Spiritually, it serves as a reminder of the consequences of relying on human strength rather than God's power. They are like plants in the field
This simile uses the imagery of plants to describe the fragility and transience of human life without divine support. The Hebrew word for "plants" is "עֵשֶׂב" (esev), which often symbolizes something that is temporary and easily destroyed. This metaphor emphasizes the fleeting nature of human strength and the need for reliance on God, who provides enduring support and sustenance. tender green shoots
The phrase "tender green shoots" suggests new growth that is vulnerable and easily damaged. In Hebrew, "יֶרֶק" (yereq) refers to young, green vegetation. This imagery underscores the idea of potential and promise that is cut short by external forces. It serves as a poignant reminder of the fragility of life and the importance of nurturing one's faith to withstand trials. grass on the rooftops
Grass growing on rooftops is an image of something that is exposed and lacks deep roots. In ancient times, roofs were often flat and made of materials that allowed grass to grow, but such grass would quickly wither due to lack of soil and moisture. This metaphor illustrates the superficiality of human efforts without God's foundation, highlighting the need for deep spiritual roots. scorched before it is grown
The final phrase paints a picture of destruction before maturity. The Hebrew "שָׁדַף" (shadaph) means to be scorched or blasted by the wind. This imagery conveys the idea of potential that is never realized due to external pressures. It serves as a warning of the consequences of not being grounded in faith, as well as an encouragement to seek God's protection and guidance to reach full spiritual maturity. Persons / Places / Events 1. HezekiahThe King of Judah during the time of the Assyrian threat. He is known for his faithfulness to God and his efforts to reform the religious practices of Judah. 2. SennacheribThe King of Assyria who invaded Judah and threatened Jerusalem. His campaign is a central event in this chapter. 3. IsaiahThe prophet who provides counsel and reassurance to King Hezekiah, delivering God's messages during the Assyrian crisis. 4. JerusalemThe capital city of Judah, under siege by the Assyrian army, representing the focal point of God's deliverance. 5. Assyrian ArmyThe powerful military force led by Sennacherib, known for its conquests and threats against Judah. Teaching Points The Frailty of Human PowerHuman strength and achievements are temporary and can be easily diminished, as illustrated by the imagery of grass and plants. We should not place our trust in worldly power but in God. God's Sovereignty in DeliveranceDespite the overwhelming threat from the Assyrians, God demonstrates His power to save and protect His people. Trust in God's sovereignty is crucial in times of crisis. The Role of Faithful LeadershipHezekiah's reliance on God and his consultation with the prophet Isaiah highlight the importance of seeking divine guidance and maintaining faith in leadership roles. The Importance of Prophetic EncouragementIsaiah's role underscores the value of prophetic voices that bring God's perspective and encouragement during challenging times. The Consequences of Pride and ArroganceSennacherib's downfall serves as a warning against pride and arrogance, reminding us that God opposes the proud but gives grace to the humble. Bible Study Questions 1. How does the imagery of plants and grass in 2 Kings 19:26 help us understand the temporary nature of human power and achievements? 2. In what ways can we apply Hezekiah's example of seeking God's guidance in our own leadership roles or personal challenges? 3. How does the account of Sennacherib's defeat encourage us to trust in God's sovereignty over seemingly insurmountable obstacles? 4. What role do prophetic voices play in our lives today, and how can we discern and respond to them? 5. How can we guard against pride and arrogance in our own lives, learning from the downfall of Sennacherib? Connections to Other Scriptures Isaiah 37This chapter parallels 2 Kings 19, providing additional details about the Assyrian threat and God's deliverance. Psalm 37Offers encouragement to trust in the Lord and not be dismayed by the apparent success of the wicked, similar to the situation faced by Hezekiah. James 1:10-11Discusses the fleeting nature of wealth and human power, akin to the imagery of grass and plants used in 2 Kings 19:26. 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 Blasted, Blighted, Broken, Confounded, Corn, Dismayed, Dried, Feeble-handed, Field, Grain, Grass, Green, Greenness, Growing, Grown, Grows, Herb, Housetops, House-tops, Inhabitants, Plant, Plants, Power, Powerless, Risen, Roof, Roofs, Scorched, Shame, Shoots, Shorn, Short, Sprouting, Strength, Tender, Tops, Townsmen, VegetationDictionary of Bible Themes 2 Kings 19:26 4402 plants
5947 shame
5966 tenderness
8713 discouragement 2 Kings 19:20-28 8782 mockery 2 Kings 19:20-37 1429 prophecy, OT fulfilment 2 Kings 19:21-28 5776 achievement 2 Kings 19:25-26 4460 grass 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 19:26 NIV2 Kings 19:26 NLT2 Kings 19:26 ESV2 Kings 19:26 NASB2 Kings 19:26 KJV
2 Kings 19:26 Commentaries
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