| Barnes' Notes on the Bible Hast thou not heard long ago ... - Rather, "Hast thou not heard, that from long ago I did this, from ancient times I fashioned it? etc." The former part of the verse refers to the secret divine decrees, whereby the affairs of this world are determined and ordered from the very beginning of things. Sennacherib's boasting, however, proved that he did not know this, that he did not recognize himself simply as God's instrument - "the rod of His anger" Isaiah 10:5 - but regarded his victories as gained by his own "strength and wisdom" Isaiah 10:13.
Clarke's Commentary on the BibleHast thou not heard - Here Jehovah speaks, and shows this boasting king that what he had done was done by the Divine appointment, and that of his own counsel and might he could have done nothing. It was because God had appointed them to this civil destruction that he had overcome them; and it was not through his might; for God had made their inhabitants of small power, so that he only got the victory over men whom God had confounded, dismayed, and enervated, 2 Kings 19:26.
Keil and Delitzsch Biblical Commentary on the Old TestamentTo this foolish boasting the prophet opposes the divine purpose which had been formed long ago, and according to which the Assyrian, without knowing it or being willing to acknowledge it, had acted simply as the instrument of the Lord, who had given him the power to destroy, but who would soon restrain his ranting against Him, the true God. 2 Kings 19:25 "Hast thou not heard? Long ago have I done this, from the days of olden time have I formed it! Now have I brought it to pass, that fortified cities should be to be destroyed into waste heaps." 2 Kings 19:26. "And their inhabitants, short of hand, were dismayed and put to shame; they were herb of the field and green of the turf, grass of the roofs and blighted corn before the stalk." 2 Kings 19:27. "And thy sitting and thy going out and thy coming I know, and thy raging against me." 2 Kings 19:28. "Because of thy raging against me and thy safety, which rise up into my ears, I put my ring into thy nose, and my bridle into thy lips, and bring thee back by the way by which thou hast come." The words are still addressed to the Assyrian, of whom the Lord inquires whether he does not know that the destructive deeds performed by him had been determined very long before. "Hast thou not heart?" namely, what follows, what the Lord had long ago made known through His prophets in Judah (cf. Isaiah 7:7-9; Isaiah 8:1-4 and Isaiah 8:7, etc.). למרחוק, from distant time have I done it, etc., refers to the divine ordering and governing of the events of the universe, which God has purposed and established from the very beginning of time. The pronoun אתהּ, and the suffixes attached to יצרתּיה and הביאתיה, do not refer with vague generality to the substance of 2 Kings 19:23 and 2 Kings 19:24, i.e., to the boastings of the Assyrians quoted there (Drechsler), but to להשׁות וּתהי, i.e., to the conquests and devastations which the Assyrian had really effected. The ו before יצרתיה introduces the apodosis, as is frequently the case after a preceding definition of time (cf. Ges. 155, a). להשׁות וּתהי, "that it may be to destroy" (להשׁות, a contraction of להשׁאות, Keri and Isaiah, from שׁאה; see Ewald, 73, c., and 245, b.), i.e., that it shall be destroyed, - according to a turn which is very common in Isaiah, like לבער היה, it is to burn equals it shall be burned (cf. Isaiah 5:5; Isaiah 6:13; Isaiah 44:15, and Ewald, 237, c.). The rendering given by Ges., Knob., Then., and others, "that thou mayest be for destruction," is at variance with this usage.
Geneva Study BibleHast thou not heard long ago how I have done it, and of ancient times that I have formed it? {q} now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps. (q) He declares that as he is the author and beginning of his Church, he will never allow it to be completely destroyed, as other cities and kingdoms.
Wesley's Notes 19:25 Hast thou not, and c. - Hast thou not long since learned, that which some of thy philosophers could 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 boastings? This work is mine, not thine. I have, and c. - I have so disposed of things by my providence, that thou shouldest be a great and victorious prince, and that thou shouldest be so successful as thou hast hitherto been, first against the kingdom of Israel, and now against Judah.
King James Translators' Noteslong...: or, how I have made it long ago, and formed it of ancient times? should I now bring it to be laid waste, and fenced cities to be ruinous heaps?
Matthew Henry's Concise Commentary19:20-34 All Sennacherib's motions were under the Divine cognizance. God himself undertakes to defend the city; and that person, that place, cannot but be safe, which he undertakes to protect. The invasion of the Assyrians probably had prevented the land from being sown that year. The next is supposed to have been the sabbatical year, but the Lord engaged that the produce of the land should be sufficient for their support during those two years. As the performance of this promise was to be after the destruction of Sennacherib's army, it was a sign to Hezekiah's faith, assuring him of that present deliverance, as an earnest of the Lord's future care of the kingdom of Judah. This the Lord would perform, not for their righteousness, but his own glory. May our hearts be as good ground, that his word may strike root therein, and bring forth fruit in our lives.
Matthew Henry's Whole Bible CommentaryVerses 20-34 We have here the gracious copious answer which God gave to Hezekiah's prayer. The message which he sent him by the same hand (v. 6, 7), one would think, was an answer sufficient to his prayer; but, that he might have strong consolation, he was encouraged by two immutable things, in which it was impossible for God to lie, Heb. 6:18. In general, God assured him that his prayer was heard, his prayer against Sennacherib, v. 20. Note, The case of those that have the prayers of God's people against them is miserable. For, if the oppressed cry to God against the oppressor, he will hear, Ex. 22:23. God hears and answers, hears with the saving strength of his right hand, Ps. 20:6. This message bespeaks two things:- I. Confusion and shame to Sennacherib and his forces. It is here foretold that he should be humbled and broken. The prophet elegantly directs his speech to him, as he does, Isa. 10:5. O Assyrian! the rod of my anger. Not that this message was sent to him, but what is here said to him he was made to know by the event. Providence spoke it to him with a witness; and perhaps his own heart was made to whisper this to him: for God has more ways than one of speaking to sinners in his wrath, so as to vex them in his sore displeasure, Ps. 2:5. Sennacherib is here represented, 1. As the scorn of Jerusalem, v. 21. He thought himself the terror of the daughter of Zion, that chaste and beautiful virgin, and that by his threats he could force her to submit to him: "But, being a virgin in her Father's house and under his protection, she defies thee, despises thee, laughs thee to scorn. Thy impotent malice is ridiculous; he that sits in heaven laughs at thee, and therefore so do those that abide under his shadow." By this word God intended to silence the fears of Hezekiah and his people. Though to an eye of sense the enemy looked formidable, to an eye of faith he looked despicable. 2. As an enemy to God; and that was enough to make him miserable. Hezekiah pleaded this: "Lord, he has reproached thee," v. 16. "He has," saith God, "and I take it as against myself (v. 22): Whom hast thou reproached? Is it not the Holy One of Israel, whose honour is dear to him, and who has power to vindicate it, which the gods of the heathen have not?" Meno me impune lacesset-No one shall provoke me with impunity. 3. As a proud vainglorious fool, that spoke great swelling words of vanity, and boasted of a false gift, by his boasts, as well as by his threats, reproaching the Lord. For, (1.) He magnified his own achievements out of measure and quite above what really they were (v. 23, 24): Thou hast said so and so. This was not in the letter he wrote, but God let Hezekiah know that he not only saw what was written there, but heard what he said elsewhere, probably in the speeches he made to his councils or armies. Note, God takes notice of the boasts of proud men, and will call them to an account, that he may look upon them and abuse them, Job 40:11. What a mighty figure does Sennacherib think he makes! Driving his chariots to the tops of the highest mountains, forcing his way through woods and rivers, breaking through all difficulties, making himself master of all he had a mind to. Nothing could stand before him or be withheld from him; no hills too high for him to climb, no trees too strong for him to fell, no waters too deep for him to dry up; as if he had the power of a God, to speak and it is done. (2.) He took to himself the glory of doing these great things, whereas they were all the Lord's doing, v. 25, 26. Sennacherib, in his letter, had appealed to what Hezekiah had heard (v. 11): Thou hast heard what the kings of Assyria have done; but, in answer to that, he is reminded of what God has done for Israel of old, drying up the Red Sea, leading them through the wilderness, planting them in Canaan. "What are all thy doings to these? And as for the desolations thou hast made in the earth, and particularly in Judah, thou art but the instrument in God's hand, a mere tool: it is I that have brought it to pass. I gave thee thy power, gave thee thy success, and made thee what thou art, raised thee up to lay waste fenced cities and so to punish them for their wickedness, and therefore their inhabitants were of small power." What a foolish insolent thing was it for him to exalt himself above God, and against God, upon that which he had done by him and under him. Sennacherib's boasts here are expounded in Isa. 10:13, 14, By the strength of my hand I have done it, and by my wisdom, etc.; and they are answered (v. 15), Shall the axe boast itself against him that heweth therewith? It is surely absurd for the fly upon the wheel to say, What a dust do I make! or for the sword in the hand to say, What execution I do! If God be the principal agent in all that is done, boasting is for ever excluded. 4. As under the check and rebuke of that God whom he blasphemed. All his motions were, (1.) Under the divine cognizance (v. 27): "I have thy abode, and what thou dost secretly devise and design, thy going out and coming in, marches and counter-marches, and thy rage against me and my people, the tumult of thy passions, the tumult of thy preparations, the noise and bluster thou makest: I know it all." That was more than Hezekiah did, who wished for intelligence of the enemy's motions; but what need was there for this when the eye of God was a constant spy upon him? 2 Chr. 16:9. (2.) Under the divine control (v. 28): "I will put my hook in thy nose, thou great Leviathan (Job 41:1, 2), my bridle in thy jaws, thou great Behemoth. I will restrain thee, manage thee, turn thee where I please, send thee home like a fool as thou camest, re infecta-disappointed of thy aim." Note, It is a great comfort to all the church's friends that God has a hook in the nose and a bridle in the jaws of all her enemies, can make even their wrath to serve and praise him and then restrain the remainder of it. Here shall its proud waves be stayed. II. Salvation and joy to Hezekiah and his people. This shall be a sign to them of God's favour, and that he is reconciled to them, and his anger is turned away (Isa. 12:1), a wonder in their eyes (for so a sign sometimes signifies), a token for good, and an earnest of the further mercy God has in store for them, that a good issue shall be put to their present distress in every respect. 1. Provisions were scarce and dear; and what should they do for food? The fruits of the earth were devoured by the Assyrian army, Isa. 32:9, 10, etc. Why, they shall not only dwell in the land, but verily they shall be fed. If God save them, he will not starve them, nor let them die by famine, when they have escaped the sword: "Eat you this year that which groweth of itself, and you shall find enough of that. Did the Assyrians reap what you sowed? You shall reap what you did not sow." But the next year was the sabbatical year, when the land was to rest, and they must neither sow nor reap. What must they do that year? Why, Jehovah-jireh-The Lord will provide. God's blessing shall save them seed and labour, and, that year too, the voluntary productions of the earth shall serve to maintain them, to remind them that the earth brought forth before there was a man to till it, Gen. 1:11. And then, the third year, their husbandry should return into its former channel, and they should sow and reap as they used to do. 2. The country was laid waste, families were broken up and scattered, and all was in confusion; how should it be otherwise when it was over-run by such an army? As to this, it is promised that the remnant that has escaped of the house of Judah (that is, of the country people) shall yet again be planted in their own habitations, upon their own estates, shall take root there, shall increase and grow rich, v. 30. See how their prosperity is described: it is taking root downwards, and bearing fruit upwards, being well fixed and well provided for themselves, and then doing good to others. Such is the prosperity of the soul: it is taking root downwards by faith in Christ, and then being fruitful in fruits of righteousness. 3. The city was shut up, none went out or came in; but now the remnant in Jerusalem and Zion shall go forth freely, and there shall be none to hinder them, or make them afraid, v. 31. Great destruction had been made both in city and country, bit in both there was a remnant that escaped, which typified the saved remnant of Israelites indeed (as appears by comparing Isa. 10:22, 23, which speaks of this very event, with Rom. 9:27, 28), and they shall go forth into the glorious liberty of the children of God. 4. The Assyrians were advancing towards Jerusalem, and would in a little time besiege it in form, and it was in great danger of falling into their hands. But it is here promised that the siege they feared should be prevented,-that, though the enemy had now (as it should seem) encamped before the city, yet they should never come into the city, no, nor so much as shoot an arrow into it (v. 32, 33),-that he should be forced to retire with shame, and a thousand times to repent his undertaking. God himself undertakes to defend the city (v. 34), and that person, that place, cannot but be safe, the protection of which he undertakes. 5. The honour and truth of God are engaged for the doing of all this. These are great things, but how will they be effected? Why, the zeal of the Lord of hosts shall do this, v. 31. He is Lord of hosts, has all creatures at his beck, therefore he is able to do it; he is jealous for Jerusalem with great jealousy (Zec. 1:14); having espoused her a chaste virgin to himself, he will not suffer he to be abused, v. 21. "You have reason to think yourselves unworthy that such great things should be done for you; but God's own zeal will do it." His zeal, (1.) For his own honour (v. 34): "I will do it for my own sake, to make myself an everlasting name." God's reasons of mercy are fetched from within himself. (2.) For his own truth: "I will do it for my servant David's sake; not for the sake of his merit, but the promise made to him and the covenant made with him, those sure mercies of David." Thus all the deliverances of the church are wrought for the sake of Christ, the Son of David. |
