And this will be a sign to you, O Hezekiah: This year you will eat what grows on its own, and in the second year what springs from the same. But in the third year you will sow and reap; you will plant vineyards and eat their fruit. This will be a sign to you, O HezekiahThe phrase "This will be a sign" indicates a divine assurance and a prophetic promise. In the Hebrew context, a "sign" (אוֹת, 'oth) often serves as a tangible confirmation of God's word or action. Here, it is directed specifically to King Hezekiah, a righteous king of Judah, who is facing the threat of the Assyrian army. The sign is meant to reassure Hezekiah of God's deliverance and faithfulness. Historically, signs were used by God to confirm His promises, as seen with Moses and the plagues in Egypt. This sign is a testament to God's sovereignty and His intimate involvement in the affairs of His people. This year you will eat what grows on its own The phrase "what grows on its own" refers to the spontaneous produce of the land, known in Hebrew as "סָפִיחַ" (saphiach). This indicates a period of divine provision where the people of Judah would rely on the natural yield of the land without sowing. In the context of an Assyrian siege, this promise underscores God's miraculous provision and care for His people, even when normal agricultural activities are disrupted. It reflects the biblical principle that God is the ultimate provider, sustaining His people in times of need. and in the second year what springs from that The continuation "what springs from that" suggests a second year of reliance on the natural regrowth of the land. This period of dependence on volunteer crops would have been a test of faith for the people, as they awaited the fulfillment of God's promise. Theologically, it emphasizes the concept of trust in God's timing and provision. Historically, this would have been a significant assurance for a nation recovering from the devastation of war, highlighting God's ongoing commitment to their restoration. But in the third year you will sow and reap The transition to "the third year" marks a return to normalcy and agricultural productivity. The ability to "sow and reap" signifies a restoration of stability and prosperity. In the Hebrew agricultural cycle, sowing and reaping are fundamental activities, symbolizing growth, renewal, and divine blessing. This promise would have been a powerful encouragement to Hezekiah and the people of Judah, affirming that God would not only deliver them from their immediate crisis but also restore their future. plant vineyards and eat their fruit The phrase "plant vineyards and eat their fruit" further emphasizes the theme of restoration and abundance. Vineyards in the ancient Near East were symbols of wealth, blessing, and long-term security. The ability to plant and harvest from vineyards indicates a settled and peaceful existence, free from the threat of invasion. Scripturally, vineyards are often associated with joy and celebration, as seen in passages like Psalm 104:15. This promise assures Hezekiah that God’s deliverance will lead to a time of peace and prosperity, reflecting the ultimate hope of God's people for a future filled with His blessings. Persons / Places / Events 1. HezekiahThe King of Judah during the time of the Assyrian siege. He is known for his faithfulness to God and his reforms to restore proper worship in Judah. 2. IsaiahThe prophet who delivers God's message to Hezekiah, providing assurance and a sign of deliverance from the Assyrian threat. 3. Assyrian SiegeThe context of this verse is the Assyrian army's siege of Jerusalem, led by King Sennacherib, which posed a significant threat to Judah. 4. JerusalemThe capital city of Judah, under threat from the Assyrian forces, but ultimately delivered by God's intervention. 5. The SignA divine assurance given to Hezekiah that God will provide for Judah despite the siege, with a promise of agricultural restoration. Teaching Points Trust in God's ProvisionJust as God provided for Judah during the siege, we are called to trust in His provision in our times of need and uncertainty. Signs of AssuranceGod often provides signs to reassure His people of His promises. We should seek and recognize these signs in our own lives as confirmations of His faithfulness. Faith in Times of CrisisHezekiah's faith during the Assyrian threat is a model for us to maintain our faith and reliance on God during our personal crises. God's TimingThe progression from eating what grows on its own to sowing and reaping teaches us about God's timing and the importance of patience and trust in His plans. Restoration and HopeThe promise of agricultural restoration symbolizes hope and renewal, reminding us that God can restore what seems lost or destroyed. Bible Study Questions 1. How does Hezekiah's response to the Assyrian threat demonstrate his faith in God, and how can we apply this to our own challenges? 2. In what ways does the concept of eating what grows on its own relate to the principle of trusting God for daily provision, as seen in other parts of Scripture? 3. How can we discern and recognize the signs that God provides in our lives today, similar to the sign given to Hezekiah? 4. What lessons can we learn from the timing of God's promise to Judah, and how can we apply these lessons to our understanding of God's timing in our lives? 5. How does the promise of restoration in 2 Kings 19:29 encourage us to have hope in God's ability to restore and renew areas of our lives that seem barren or lost? Connections to Other Scriptures Isaiah 37This chapter parallels 2 Kings 19 and provides additional context and details about the Assyrian siege and God's deliverance. Leviticus 25Discusses the Sabbatical year, which relates to the concept of eating what grows on its own, highlighting God's provision during times of rest and reliance on Him. Matthew 6:25-34Jesus' teaching on not worrying about food and clothing, emphasizing trust in God's provision, similar to the assurance given to Hezekiah. 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 Eat, Fruit, Fruits, Grain, Grow, Groweth, Grows, Growth, Hezekiah, Itself, O, Plant, Produce, Reap, Seed, Self-produced, Sign, Sow, Spontaneous, Springeth, Springs, Themselves, Thereof, Third, Vine-gardens, VineyardsDictionary of Bible Themes 2 Kings 19:29 1450 signs, kinds of 4538 vineyard 2 Kings 19:20-37 1429 prophecy, OT fulfilment 2 Kings 19:29-31 8370 zeal 9170 signs of times 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 19:29 NIV2 Kings 19:29 NLT2 Kings 19:29 ESV2 Kings 19:29 NASB2 Kings 19:29 KJV
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