Because your rage and arrogance against Me have reached My ears, I will put My hook in your nose and My bit in your mouth; I will send you back the way you came.' Because your rage against MeThe Hebrew word for "rage" here is "שָׁאוֹן" (sha'on), which conveys a sense of tumultuous noise or uproar. This word choice emphasizes the intensity and volume of the Assyrian king's defiance against God. Historically, the Assyrians were known for their brutal military campaigns and their prideful declarations against the nations they conquered. This phrase highlights the personal affront to God, as the Assyrian king's rage is not just against Judah but directly against the Lord Himself. It serves as a reminder that God is attentive to the actions and attitudes of nations and individuals, and He takes personal offense when His sovereignty is challenged. and your arrogance
The term "arrogance" is translated from the Hebrew "שַׁאֲנָן" (sha'anan), which implies a sense of self-assuredness and complacency. The Assyrian king's arrogance is rooted in his military successes and his belief in his invincibility. This arrogance is a common theme in the Bible, where human pride often precedes a fall. The historical context shows that Assyria was a dominant power, and its leaders often attributed their success to their own strength rather than acknowledging any divine providence. This serves as a cautionary tale about the dangers of pride and the importance of humility before God. have reached My ears
This phrase anthropomorphizes God, attributing human characteristics to Him to convey His awareness and responsiveness. The imagery of words reaching God's ears underscores His attentiveness to human affairs. In the ancient Near Eastern context, gods were often seen as distant and uninvolved, but the God of Israel is portrayed as intimately aware of and responsive to the actions of nations and individuals. This assures believers that God is not indifferent to injustice or blasphemy, and He will act in His perfect timing. I will put My hook in your nose
The imagery of a hook in the nose is vivid and reflects the Assyrian practice of leading captives with hooks through their noses or lips, a method used to humiliate and control. By using this imagery, God is turning the tables on the Assyrians, indicating that He will subdue and humiliate them as they have done to others. This serves as a powerful reminder of God's sovereignty and justice, demonstrating that those who oppress and defy Him will ultimately face His judgment. and My bit in your mouth
The "bit" is a reference to the control of a horse, symbolizing restraint and direction. This metaphor indicates that God will control the Assyrian king's actions, guiding him away from his intended path of destruction. Historically, this reflects the divine intervention that thwarted the Assyrian siege of Jerusalem. Theologically, it underscores God's ability to direct the course of history and the futility of human plans that oppose His will. and I will send you back the way you came
This phrase signifies a complete reversal of the Assyrian king's intentions. Instead of conquering Jerusalem, he will retreat in defeat. The historical fulfillment of this prophecy is seen in the sudden withdrawal of the Assyrian army, as recorded in the biblical narrative. This serves as a testament to God's faithfulness in protecting His people and His power to alter the course of events according to His divine purpose. It reassures believers of God's ultimate control over all circumstances and His commitment to His promises. Persons / Places / Events 1. HezekiahThe King of Judah during the time of the Assyrian threat. He was a faithful king who sought the Lord's guidance and protection. 2. SennacheribThe King of Assyria, known for his military campaigns and arrogance against the God of Israel. 3. JerusalemThe capital city of Judah, under siege by the Assyrian army during this event. 4. IsaiahThe prophet who delivered God's message to King Hezekiah, assuring him of divine intervention against Assyria. 5. AssyriaA powerful empire known for its military might and conquests, threatening Judah during this period. Teaching Points God's Sovereignty Over NationsGod is in control of all nations and their leaders. No matter how powerful a nation may seem, it is ultimately subject to God's authority and judgment. The Danger of PridePride leads to downfall. Sennacherib's arrogance against God resulted in his defeat. We must guard our hearts against pride and remain humble before God. The Power of PrayerHezekiah's response to the Assyrian threat was to seek God in prayer. In times of trouble, our first response should be to turn to God, trusting in His power and wisdom. God Hears and RespondsGod hears the cries of His people and responds to their needs. He is attentive to the prayers of the righteous and acts on their behalf. Divine RetributionGod's justice is sure. Those who oppose Him and His people will face His judgment. We can trust that God will vindicate His name and His people in His perfect timing. Bible Study Questions 1. How does the account of Hezekiah and Sennacherib illustrate the principle that "pride goes before destruction" (Proverbs 16:18)? 2. In what ways can we apply Hezekiah's example of seeking God in prayer during times of crisis in our own lives? 3. How does God's response to Sennacherib's arrogance encourage us to trust in His sovereignty over world events today? 4. What are some practical steps we can take to guard against pride in our personal and spiritual lives? 5. How can we be assured that God hears our prayers and will act on our behalf, as He did for Hezekiah and Judah? Connections to Other Scriptures Isaiah 37:29This verse parallels 2 Kings 19:28, as it is part of the same account, emphasizing God's response to Assyria's arrogance. Psalm 18:27Highlights God's opposition to the proud and His support for the humble, reflecting the theme of divine justice against arrogance. Proverbs 16:18Speaks to the downfall that follows pride, which is evident in God's judgment against Sennacherib. James 4:6Reinforces the idea that God opposes the proud but gives grace to the humble, a principle seen in God's dealings with Hezekiah and Sennacherib. 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 Anger, Arrogance, Arrogancy, Bit, Bridle, Camest, Caused, Cord, Ears, Hook, Insolence, Lips, Mouth, Noise, Nose, Pride, Rage, Raged, Raging, Reached, Return, Ring, Towards, Tumult, Turn, WrathDictionary of Bible Themes 2 Kings 19:28 1255 face of God
4657 horse
5171 nose
5879 humiliation
5934 restraint 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 19:27-28 1355 providence 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 19:28 NIV2 Kings 19:28 NLT2 Kings 19:28 ESV2 Kings 19:28 NASB2 Kings 19:28 KJV
2 Kings 19:28 Commentaries
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