2 Kings 19 Hezekiah acquainteth Isaiah the prophet with the blasphemies of Rab-shakeh: he promiseth deliverance from the Lord, 2 Kings 19:1–7. Sennacherib is forced to march against the Moors; sendeth blasphemous letters to Hezekiah, 2 Kings 19:8–13. His prayer, 2 Kings 19:14–19.

A day of trouble and of rebuke; either, 1. From God, wherein God rebukes and chastens us sorely. Or rather, 2. From the Assyrian, who reviles and reproacheth us; for his business here is to complain, not of God, but of the Assyrian.

It may be; he speaks doubtfully, because he knew not whether God would not deliver them all up into the Assyrian’s hand, as he and his people deserved. But sometimes this is not a word of doubt, but of good hope; as Num. 22:33, Josh. 14:12. The Lord thy God, to whom thou art dear and precious.

I will send a blast upon him, Heb. a wind, a storm or tempest, by which name God’s judgments are oft called, i.e. a violent, and sudden, and terrible stroke; namely, that miraculous destruction of his army, of which 2 Kings 19:35.

Rab-shakeh returned to the king, to give him an account of the treaty, and to advise with him what was further to be done; leaving behind him the army under the other commanders, mentioned 2 Kings 18:17, as is most probable from the other threatening message here following; which would have been…

King of Ethiopia, Heb. of Cush, i.e. either, 1. Of Arabia, as that word is most commonly meant; of which see the notes, and especially my Latin Synopsis, upon Num. 12:1. Or rather, 2. Of Ethiopia beyond Egypt.

No, certainly, never expect it: such questions oft imply a denial, as Gen. 18:17.

Several places about or beyond Euphrates. See Gen. 11:31, Ezek. 27:23.

where is the king of Hamath? either, 1. Their god, whom he here calls their king, because they looked upon him as their protector and governor, which kings are or should be to their people. Or rather, 2. Their king properly so called.

Into the house of the Lord, i.e. into the court of the temple; for further he might not enter. Before the Lord, i.e. before the ark or temple; which he did, not to acquaint God, but to strengthen his own faith, and quicken himself to prayer.

Which hath sent him, i.e. the messenger who brought this railing letter, 2 Kings 19:14; or Rab-shakeh, who was easily understood out of the former chapter, although he would not do him the honour to name him; or, sent it, to wit, this letter.

i.e. Accepted it, and will answer it; a common synecdoche.

The virgin; so he calls Zion, or Jerusalem; partly, because she was pure in good measure from that gross idolatry wherewith other people were defiled, which is called spiritual whoredom; partly, to signify that God would defend her from that rape which Sennacherib intended to commit upon her, with…

Exalted thy voice; by Rab-shakeh, who cried with a loud voice, 2 Kings 18:28. Lifted up thine eyes on high; a gesture of pride and scornfulness, Prov. 21:4.

By thy messengers; so thou hast advanced thy very servants above me. I am come up to the height of the mountains; I have brought up my very chariots to those mountains which were thought inaccessible by my army. Lebanon; a high hill, famous for cedars and fir trees, here following.

Strange waters; such as were never discovered nor used by others. And therefore all thy endeavours to deprive me of water for my army, 2 Chron. 32:3, are idle and fruitless.

Hast thou not long since learned that which some of thy philosophers could and did teach thee, that there is a supreme and powerful God, by whose decree and providence all these wars and calamities were sent and ordered, whose mere instrument thou art, so that thou hast no cause for these vain…

Therefore; because I had armed thee with my commission and strength, and taken away their spirit and courage, and withdrew my help from them to give it to thee. Their inhabitants; the people of Israel, and Judah, and other places which thou hast conquered.

Though thou dost not know me, yet I thoroughly know thee, and all thy designs and actions, all thy secret and subtle contrivances in the place of thy abode, in thy own kingdom and court, and the execution of thy designs abroad, what thou intendest in thy going out, and with what successes or former…

Thy tumult, i.e. thy tumultuous noise, thy clamours and blasphemies which Rab-shakeh in thy name beached forth against me with a loud voice, 2 Kings 18:28. My hook in thy nose, and my bridle in thy lips; a metaphor from wild and furious beasts, that must be thus managed.

A sign unto thee, to wit, of the certain accomplishment of the promises here made to thee; that Zion should triumph over this insulting enemy, 2 Kings 19:21; that God would not only preserve the city from his present fury, 2 Kings 19:34, but also that God would bless his people with a durable…

i. e. shall increase and multiply greatly; a metaphor from plants. Compare Job 29:19.

A remnant; that handful of Jews who now were gathered together, and shut up in Jerusalem, shall go out to their several habitations, and by my singular blessing increase exceedingly. They that escape out of Mount Zion; the same thing expressed in other words, which is usual in the Hebrew language.

Which was true, though he sent Rab-shakeh and others with a great host against Jerusalem, 2 Kings 18:17; either because that host went away with Rab-shakeh to Libnah, above, 2 Kings 19:8; or rather, because that army did not form a close siege against it, but only marched towards it, and disposed…

Whereas he expected to devour the kingdom of Judah at one morsel, and then to proceed further, and to conquer Egypt or other neighbouring countries; and as it is said of him, and concerning this very time and design, Isa.

For my promise and covenant’s sake, made with David concerning the stability and eternity of his kingdom. See 1 Kings 11:12–13.

That night; either, 1. In the night following this message of the prophet to Hezekiah; or, 2. In that famous night when God destroyed the Assyrians, it was done in this manner. For such expressions are oft used of an indefinite and uncertain time, as that day is frequently taken, as Isa. 4:1, Isa.

God spared Sennacherib, not in mercy, but in wrath, reserving him to a more dreadful and shameful death by the hands of his own children.

The land of Armenia was a place most fit for their purpose, because it was near to that part of Assyria, and was very mountainous and inaccessible by armies, and the people more stout and warlike, and constant enemies to the Assyrians.