He will go back the way he came, and he will not enter this city,' declares the LORD. By the way that he cameThis phrase refers to the path or route that the Assyrian king, Sennacherib, took when he approached Jerusalem. In the Hebrew text, the word "way" is "דֶּרֶךְ" (derekh), which often signifies a journey or path, both literal and metaphorical. Historically, this underscores the futility of Sennacherib's campaign against Jerusalem. Theologically, it emphasizes God's sovereignty over the movements of nations and leaders, ensuring that the threats against His people will not succeed. This assurance would have been a profound comfort to the Israelites, reminding them of God's protective power. he will return
The Hebrew verb "שׁוּב" (shuv) means to turn back or return. This is a prophetic declaration of Sennacherib's retreat, highlighting the divine intervention that would cause the Assyrian forces to withdraw without achieving their goal. Historically, this was fulfilled when Sennacherib's army was struck by a plague, as recorded in both biblical and Assyrian annals. Spiritually, this return signifies the reversal of evil intentions against God's people, reinforcing the belief that God can turn back any force that threatens His divine plan. he will not enter this city
The phrase underscores the divine protection over Jerusalem. The Hebrew word for "enter" is "בּוֹא" (bo), which means to come in or go into. This promise is a direct assurance from God that despite the formidable threat posed by the Assyrian army, Jerusalem would remain untouched. Archaeologically, the city of Jerusalem has layers of history that testify to its survival through numerous sieges, aligning with this divine promise. This assurance would have strengthened the faith of the Israelites, reminding them that God is their ultimate fortress and shield. declares the LORD
This phrase is a divine seal of authority, with "declares" translating the Hebrew "נְאֻם" (ne'um), often used in prophetic literature to denote a solemn pronouncement from God. The use of "the LORD" (YHWH) emphasizes the covenantal relationship between God and Israel. It is a reminder that the words spoken are not merely human predictions but are backed by the omnipotent Creator. This declaration would have been a source of hope and confidence for the people of Jerusalem, affirming that their God is actively involved in their history and is faithful to His promises. 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 threatened Jerusalem and mocked the God of Israel. His campaign against Judah is a central event in this chapter. 3. JerusalemThe capital city of Judah, which was under threat from the Assyrian army. It is the focal point of God's promise of deliverance. 4. IsaiahThe prophet who conveyed God's message to Hezekiah, assuring him of divine protection against the Assyrians. 5. The LORDThe God of Israel, who declares His sovereignty and power over the nations, promising to protect Jerusalem from the Assyrian invasion. Teaching Points God's SovereigntyGod's control over the nations is evident as He declares the outcome of Sennacherib's campaign. Believers can trust in God's ultimate authority over world events. Faith in God's PromisesHezekiah's reliance on God's word through Isaiah serves as a model for trusting in God's promises, even in dire circumstances. Divine ProtectionThe assurance that Jerusalem will not be breached highlights God's protective nature. Christians can find comfort in God's protection in their own lives. The Power of PrayerHezekiah's prayerful response to the Assyrian threat demonstrates the importance of seeking God in times of crisis. God's FaithfulnessThe fulfillment of God's promise to Hezekiah reinforces the faithfulness of God to His word, encouraging believers to hold fast to His promises. Bible Study Questions 1. How does Hezekiah's response to the Assyrian threat demonstrate his faith in God, and how can we apply this in our own lives when facing challenges? 2. In what ways does the account of Sennacherib's defeat illustrate God's sovereignty, and how can this understanding impact our view of current world events? 3. How can the assurance of God's protection, as seen in 2 Kings 19:33, provide comfort in our personal struggles today? 4. What role does prayer play in Hezekiah's response to the crisis, and how can we incorporate similar practices in our spiritual lives? 5. How does the fulfillment of God's promise to Hezekiah encourage us to trust in God's faithfulness, and what other biblical examples reinforce this truth? Connections to Other Scriptures Isaiah 37This chapter parallels 2 Kings 19 and provides additional details about the Assyrian threat and God's promise of deliverance. Psalm 46This psalm reflects the themes of God's protection and presence, which are evident in His promise to defend Jerusalem. Exodus 14:13-14The deliverance of Israel from Egypt echoes God's assurance to Hezekiah that He will fight for His people. 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 Affirmation, Declares, Enter, Return, Says, Town, TurnethDictionary of Bible Themes 2 Kings 19:20-37 1429 prophecy, OT fulfilment 2 Kings 19:32-34 5292 defence, divine 2 Kings 19:32-36 7470 temple, significance 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 19:33 NIV2 Kings 19:33 NLT2 Kings 19:33 ESV2 Kings 19:33 NASB2 Kings 19:33 KJV
2 Kings 19:33 Commentaries
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