2 Kings 19:36
So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there.
Sermons
A Nation's Calamities, Counsellor, and GodDavid Thomas, D. D.2 Kings 19:1-37
A Nation's Calamities, Counselor, and GodD. Thomas 2 Kings 19:1-37
Our Difficulties, and How to Deal with ThemC.H. Irwin 2 Kings 19:8-37
The Mighty DeliveranceJ. Orr 2 Kings 19:35-37














God's word was not long in being fulfilled. That very night the angel of the Lord smote a hundred and eighty-five thousand of the host of the Assyrians. In few words - for the end is as good as reached with Isaiah's oracle - the sacred narrator sums up the facts of the catastrophe.

I. THE DESTRUCTION OF SENNACHERIB'S ARMY.

1. Its historic truth. On all hands, though Sennacherib's own annals pass over the event in silence, this seems to be admitted. "Thus," says Wellhausen, "it proved in the issue. By a still unexplained catastrophe, the main army of Sennacherib was annihilated on the frontier between Egypt and Palestine, and Jerusalem thereby freed from all danger. The Assyrian king had to save himself by a hurried retreat to Nineveh; Isaiah was triumphant."

2. Its miraculous character. Granting that the event happened, it seems impossible, in view of Isaiah's distinct prediction, to deny its supernatural character. God's hand is almost seen visibly stretched out for the deliverance of his city, and the bringing low of Sennacherib's pride. Allow that the sweeping off of this great army was in any way connected with Isaiah's faith, hope, and prayers, and a supernatural government of the world is established.

3. Its spiritual lessons.

(1) We see the end which commonly overtakes worldly boasters. Greek story delights to dwell on the Nemesis which overtakes inordinate pride. Napoleon, the modern Sennacherib, met with a discomfiture not dissimilar to that here recorded.

(2) We learn not to be afraid of spiritual boasters. The nations may rage, and the people imagine a vain thing; the kings of the earth may set themselves, and the rulers take counsel together, against the Lord and his anointed. But "he that sits in the heavens will laugh; the Lord will have them in derision" (Psalm 2:4). Scientific and philosophic boasters have not prevailed against the Church yet, and are not likely to do so.

(3) We learn the advantage of entire reliance on God. While Hezekiah leaned on the help of man, he could accomplish nothing. When he cast himself on God's help, he was saved. God has all power in heaven and earth at his command, and is able to do all things for us.

II. THE END OF SENNACHERIB.

1. The great king's retreat. At this point "the great king," the King of Assyria, his boasting effectually silenced, disappears forever from Jewish history. He "departed, and went and returned, and dwelt in Nineveh." No more is heard of his exploits in these pages.

2. His miserable end. His end was a fitting satire on his boasts. Two of his own sons, Adrammelech and Sharezer, conspired against him, and slew him while he was worshipping in the house of his god. This is the god to whose power, it may be presumed, he attributed all his conquests. Poor god! that could not save his own worshipper. Sic transit gloria mundi. The sons who slew him could not keep the throne, which was taken by Esarhaddon. - J.O.

And it came to pass that night, that the angel of the Lord went out.
Outlines from Sermons by a London Minister.
I. THAT THIS DELIVERANCE WAS MIRACULOUS, because —

1. It was foretold with absolute certainty (vers. 22, 23). Certainty is not an element in human plans. "Ye know not what shall be on the morrow" (James 4:14).

2. It is described as having been wrought by direct superhuman agency.

II. THAT THE DELIVERANCE WAS WROUGHT BECAUSE OF THE CHARACTERS OF THREE MEN.

1. The character of Hezekiah.

2. The character of David (ver. 34). So that David's character had an influence in saving Jerusalem at this time.

3. The character of Sennacherib: From his words here recorded, his pride, his daring opposition to Jehovah are revealed.Therefore the narrative most impressively bears witness —

1. To the fact that God is influenced by human character in His government of the world. A God who would deal with His creatures without regard to their moral character would not command our reverence and love. What would be thought of a human ruler or father who acted thus?

2. That the administration of just punishment is compatible with, is indeed a necessary phase of, the purest benevolence. The angels of God are the most benevolent, because the most perfect, of God's creatures. But they can smite the transgressor as well as succour the afflicted. The removal of the instruments of tyranny from the earth is an act of pure benevolence.

3. That those who live morally above their age, will live beyond their age. David, although an imperfect man, lived upon a higher level of goodness than most of his contemporaries, therefore he has a part in the salvation of his much-loved city long after he ceased to reign in it.

4. He alone can turn the afflictions of life into blessings who has learned to pray. Hezekiah's prayer had much to do with averting the catastrophe which threatened his people. The message to him from God was, "that which thou hast prayed to me against Sennacherib, king of Assyria, I have heard."

(Outlines from Sermons by a London Minister.)

The ministry of angels, for good or evil, has always been a subject of mystery and of interest to the human mind. Throughout all the creeds of the Eastern world a belief in the active and frequent interference of the angelic host is generally held. The subject of angels occupies no inconsiderable portion of .the Koran. Angels good or ill form the Suras of the Persians and the Rakshusas of the Hindoos. In the Old Testament of the Jews, in the New Testament of the Christians, angels are not uncommonly introduced. That God does make His angels ministering spirits, we have the authority of Scripture for asserting; but in what way they act, what appearances they present, what divisions they consist of amidst the varied orders of "thrones, dominions, princedoms, powers," we know not. Lessons to be learnt:

I. THAT ANGER IS AT TIMES COMMENDABLE. We find the Deity moved to hot anger against the Assyrian host, taking vengeance upon the multitude that formed the Assyrian army. It is true, that to say, God is angry, or jealous, is but to speak after the manner of men, is but to attribute human motives to the Godhead. Yet, if we could imagine anger to possess the Deity, even in the sense in which we use the word anger, it would be no diminution of His Divine perfections. Strife against sin, against wrong-doing, against injustice, against the oppression of the weak, against falsehood, against hypocrisy, this was implanted in us for the noblest purposes, this, in fact, is a virtue, and not a vice.

II. THAT WE SHOULD SEE GOD'S HAND IN ALL THE REVOLUTIONS OF HISTORY.

III. THAT A HAUGHTY SPIRIT OFTENTIMES PRECEDES A FALL. Pride, in its egotistical wilfulness, vanity, in its ridiculous pretensions, must be rooted out of the character before any good Christian seed can be developed. Every one that exalteth himself, whether in a spirit of godless self-sufficiency like Sennacherib, or of religious self-complacency like the Pharisees of old, shall be abased; and every one that humbleth himself shall be exalted. Pride goeth before destruction, and a haughty spirit before a fall. Before honour is humility.

IV. THAT THE DISPENSATIONS OF PROVIDENCE ARE SOMETIMES VERY SUDDEN IN THEIR ACTION. On the very night that Sennacherib encamped, filled doubtless with an idea of his own grandeur, and with a belief that he was about to add to his glory and power by a decisive victory on the morrow, in "that night" the angel of the Lord smote his mighty strength to the ground. "The only thing to be looked for in the conduct of the French on any occasion," says a cynical observer, "is the unexpected" Might not the same statement, in a greater or less degree, be made about all nationalities and about all individuals?

V. THAT WE SHOULD LAY ALL OUR TROUBLES AND WEAKNESSES BEFORE GOD IN PRAYER.

(R. Young, M. A.)

Homilist.
I. THE EVENTS OF THIS NIGHT DEVELOP THE FORCE OF WICKEDNESS. How rampant was wickedness this night. Wickedness has ever had great power in this world. Wealth, dominion, and numbers, have ever been at its command. Ever since the Fall, it has been, and still is, the power whose reign is the most extensive. Like the Assyrian hosts, it invades the most sacred scenes, and carries alarm into the most sainted spirits. The fact that wickedness is allowed such power on this earth shows:

1. The regard which God has for the free agency of the human mind. At first He was pleased to endow man with a power of free action and the attributes of responsibility, and although he has sinned and abused this power, the Almighty does not check its operations. He sets before man the good and the evil, and leaves him to make his choice. If he chooses the evil, and is determined to give himself up to it, He allows him often. times to run such lengths, that he becomes a Pharaoh, a Sennacherib, a Nebuchadnezzar, a Herod, or a Napoleon. The fact that wickedness is allowed such power on this earth shows:

2. The wonderful forbearance of God. How wonderful it is that He, who could with a word annihilate every rebel in His universe, should allow His intelligent creatures to live in hostility to Him and His universe. How great His forbearance! How great His forbearance with the Pharaohs who continued to oppress His chosen people for so many generations; with the antediluvian world; with the Jewish nation, etc., etc. Why does He not crush the sinner at once with the first sin? Why does He allow him to go on for years transgressing His laws? The answer is, "He waiteth to be gracious." "The Lord is not slack concerning His promise, as some men count," etc. The fact that wickedness is allowed such power on this earth, shows:

3. The certainty of a future retribution — It will not always be thus.

II. THE EVENTS OF THIS NIGHT DEVELOP THE FORCE OF JUSTICE. "The angel of the Lord went out and smote in the camp of the Assyrians."

1. Justice will not always sleep. Indeed, it never sleeps; it only seems to.

2. Justice, when roused, does its work with ease. One angel or agent now destroyed these one hundred and eighty-five thousand armed men.

3. The work of justice involves ruin to the wicked, but salvation to the good. The waters that destroyed the old world bore in safety in its bosom righteous Noah and his family. The sea that engulfed Pharaoh and his host made a highway for the ransomed to pass through; and now the blow that crushed one hundred and eighty-five thousand men, delivered Jerusalem from destruction.

III. THE EVENTS OF THIS NIGHT DEVELOP THE FORCE OF PRAYER. We learn from the preceding verses of this chapter, that when pious Hezekiah the king received haughty and blasphemous threats of his country's destruction from Rabshakeh, the minister of Sennacherib, that he took the letter which contained it, read it, and went up into the house of the Lord, and spread it before God (ver. 14.)

1. Observe Hezekiah's prayer (vers. 15-19).

2. Observe the answer (vers. 32-34). "Therefore, thus saith the Lord, concerning the King of Asyna," etc.From this subject we learn two things:

1. That wickedness, however triumphant, must end in ruin.

2. That goodness, however threatened, shall end in a glorious deliverance. "What are these which are arrayed in white robes, and whence came they? These are they which came out of great tribulation."

(Homilist.)

As two carbon points when the electric stream is poured upon them are gnawed to nothingness by the fierce heat, and you can see them wasting before your eyes, so the concentrated ardour of the breath of God falls upon the hostile evil, and lo! it is not.

(A. Maclaren, D. D.)

People
Adrammelech, Amoz, Assyrians, David, Eliakim, Esarhaddon, Haran, Hezekiah, Isaiah, Rabshakeh, Sennacherib, Sharezer, Shebna, Tirhakah
Places
Ararat, Arpad, Assyria, Cush, Egypt, Gozan, Hamath, Haran, Hena, Ivvah, Jerusalem, Lachish, Lebanon, Libnah, Mount Zion, Nineveh, Rezeph, Sepharvaim, Telassar, Tigris-Euphrates Region, Zion
Topics
Abode, Asshur, Assyria, Broke, Camp, Departed, Dwelleth, Dwelt, Home, Journeyeth, Nineveh, Nin'eveh, Returned, Sennacherib, Sennach'erib, Stayed, Turneth, Withdrew
Outline
1. Hezekiah, in mourning, sends to Isaiah to pray for them.
6. Isaiah comforts them.
8. Sennacherib, going to encounter Tirhakah, sends a blasphemous letter to Hezekiah.
14. Hezekiah's prayer.
20. Isaiah's prophecy of the destruction of Sennacherib, and the good of Zion.
35. An angel slays the Assyrians.
36. Sennacherib is slain by his own sons.

Dictionary of Bible Themes
2 Kings 19:20-37

     1429   prophecy, OT fulfilment

2 Kings 19:32-36

     7470   temple, significance

2 Kings 19:35-36

     1416   miracles, nature of

2 Kings 19:36-37

     5040   murder

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 Scripture

The 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

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