The contents of Rabshakeh's speech being brought to Hezekiah, one would have expected (and it is likely Rabshakeh did expect) that he would call a council of war and it would be debated whether it was best to capitulate or no. Before the siege, he had taken counsel with his princes and his mighty men, Ch2 32:3. But that would not do now; his greatest relief is that he has a God to go to, and what passed between him and his God on this occasion we have here an account of. I. Hezekiah discovered a deep concern at the dishonour done to God by Rabshakeh's blasphemy. When he heard it, though at second hand, he rent his clothes and covered himself with sackcloth, Kg2 19:1. Good men were wont to do so when they heard of any reproach cast on God's name; and great men must not think it any disparagement to them to sympathize with the injured honour of the great God. Royal robes are not too good to be rent, nor royal flesh too good to be clothed with sackcloth, in humiliation for indignities done to God and for the perils and terrors of his Jerusalem. To this God now called, and was displeased with those who were not thus affected. Isa 22:12-14, Behold joy and gladness, slaying oxen and killing sheep, though it was a day of trouble and perplexity in the valley of vision (Kg2 19:5), which refers to this very event. The king was in sackcloth, but many of his subjects were in soft clothing. II. He went up to the house of the Lord, according to the example of the psalmist, who, when he was grieved at the pride and prosperity of the wicked, went into the sanctuary of God and there understood their end, Psa 73:17. He went to the house of God, to meditate and pray, and get his spirit into a sedate composed frame, after this agitation. He was not considering what answer to return to Rabshakeh, but refers the matter to God. "Thou shalt answer, Lord, for me." - Herbert. In the house of the Lord he found a place both of rest and refuge, a treasury, a magazine, a council-chamber, and all he needed, all in God. Note, When the church's enemies are very daring and threatening it is the wisdom and duty of the church's friends to apply to God, appeal to him, and leave their cause with him. III. He sent to the prophet Isaiah, by honourable messengers, in token of the great respect he had for him, to desire his prayers, Kg2 19:2-4. Eliakim and Shebna were two of those that had heard the words of Rabshakeh and were the better able both to acquaint and to affect Isaiah with the case. The elders of the priests were themselves to pray for the people in time of trouble (Joe 2:17); but they must go to engage Isaiah's prayers, because he could pray better and had a better interest in heaven. The messengers were to go in sackcloth, because they were to represent the king, who was so clothed. 1. Their errand to Isaiah was, "Lift up thy prayer for the remnant that is left, that is, for Judah, which is but a remnant now that the ten tribes are gone - for Jerusalem, which is but a remnant now that the defenced cities of Judah are taken." Note, (1.) It is very desirable, and what we should be desirous of when we are in trouble, to have the prayers of our friends for us. In begging to have them we honour God, we honour prayer, and we honour our brethren. (2.) When we desire the prayers of others for us we must not think we are excused from praying for ourselves. When Hezekiah sent to Isaiah to pray for him he himself went into the house of the Lord to offer up his own prayers. (3.) Those who speak from God to us we should in a particular manner desire to speak to God for us. He is a prophet, and he shall pray for thee, Gen 20:7. The great prophet is the great intercessor. (4.) Those are likely to prevail with God that lift up their prayers, that is, that lift up their hearts in prayer. (5.) When the interests of God's church are brought very low, so that there is but a remnant left, few friends, and those weak and at a loss, then it is time to lift up our prayer for that remnant. 2. Two things are urged to Isaiah, to engage his prayers for them: - (1.) Their fears of the enemy (Kg2 19:3): "He is insolent and haughty; it is a day of rebuke and blasphemy. We are despised. God is dishonoured. Upon this account it is a day of trouble. Never were such a king and kingdom so trampled on and abused as we are: our soul is exceedingly filled with the contempt of the proud, and it is a sword in our bones to hear them reproach our confidence in God, and say, Where is now your God? and, which is worst of all, we see not which way we can help ourselves and get clear of the reproach. Our cause is good, our people are faithful; but we are quite overpowered with numbers. The children are brought to the birth; now is the time, the critical moment, when, if ever, we must be relieved. One successful blow given to the enemy would accomplish our wishes. But, alas! we are not able to give it: There is not strength to bring forth. Our case is as deplorable, and calls for as speedy help, as that of a woman in travail, that is quite spent with her throes, so that she has not strength to bear the child. Compare with this Hos 13:13. We are ready to perish; if thou canst do any thing, have compassion upon us and help us." (2.) Their hopes in God. To him they look, on him they depend, to appear for them. One word from him will turn the scale, and save the sinking remnant. If he but reprove the words of Rabshakeh (that is, disprove them, Kg2 19:4) - if he undertake to convince and confound the blasphemer - all will be well. And this they trust he will do, not for their merit's sake, but for his own honour's sake, because he has reproached the living God, by levelling him with deaf and dumb idols. They have reason to think the issue will be good, for they can interest God in the quarrel. Psa 74:22, Arise O God! plead thy own cause. "He is the Lord thy God," say they to Isaiah - "thine, whose glory thou art concerned for, and whose favour thou art interested in. He has heard and known the blasphemous words of Rabshakeh, and therefore, it may be, he will hear and rebuke them. We hope he will. Help us with thy prayers to bring the cause before him, and then we are content to leave it with him." IV. God, by Isaiah, sent to Hezekiah, to assure him that he would glorify himself in the ruin of the Assyrians. Hezekiah sent to Isaiah, not to enquire concerning the event, as many did that sent to the prophets (Shall I recover? or the like), but to desire his assistance in his duty. It was this that he was solicitous about; and therefore God let him know what the event should be, in recompence of his care to do his duty, Kg2 19:6, Kg2 19:7. 1. God interested himself in the cause: They have blasphemed me. 2. He encouraged Hezekiah, who was much dismayed: Be not afraid of the words which thou hast heard; they are but words (though swelling and fiery words), and words are but wind. 3. He promised to frighten the king of Assyria worse than Rabshakeh had frightened him: "I will send a blast upon him (that pestilential breath which killed his army), upon which terrors shall seize him and drive him into his own country, where death shall meet him." This short threatening from the mouth of God would do execution, when all the impotent menaces that came from Rabshakeh's mouth would vanish into air.

Rabshakeh, having delivered his message and received no answer (whether he took this silence for a consent or a slight does not appear), left his army before Jerusalem, under the command of the other generals, and went himself to attend the king his master for further orders. He found him besieging Libnah, a city that had revolted from Judah, Kg2 8:22. Whether he had taken Lachish or no is not certain; some think he departed from it because he found the taking of it impracticable, Kg2 19:8. However, he was now alarmed with the rumour that the king of the Cushites, who bordered upon the Arabians, was coming out against him with a great army, Kg2 19:9. This made him very desirous to gain Jerusalem with all speed. To take it by force would cost him more time and men than he could well spare, and therefore he renewed his attack upon Hezekiah to persuade him tamely to surrender it. Having found him an easy man once (Kg2 18:14), when he said, That which thou puttest on me I will bear, he hoped again to frighten him into a submission, but in vain. Here, I. Sennacherib sent a letter to Hezekiah, a railing letter, a blaspheming letter, to persuade him to surrender Jerusalem, because it would be to no purpose for him to think of standing it out. His letter is to the same purport with Rabshakeh's speech; there is nothing new offered in it. Rabshakeh had said to the people, Let not Hezekiah deceive you, Kg2 18:29. Sennacherib writes to Hezekiah, Let not thy God deceive thee, Kg2 18:10. Those that have the God of Jacob for their help, and whose hope is in the Lord their God, need not fear being deceived by him, as the heathen were by their gods. To terrify Hezekiah, and drive him from his anchor, he magnifies himself and his own achievements. See how proudly he boasts, 1. Of the lands he had conquered (Kg2 18:11): All lands, and destroyed utterly! How are the mole-hills of his victories swelled to mountains! So far was he from destroying all lands that at this time the land of Cush, and Tirhakah its king, were a terror to him. What vast hyperboles may one expect in proud men's praises of themselves! 2. Of the gods he had conquered, Kg2 18:12. "Each vanquished nation and its gods, which were so far from being able to deliver them that they fell with them: and shall thy God deliver thee?" 3. Of the kings he had conquered (Kg2 18:13), the king of Hamath and the king of Arpad. Whether he means the prince or the idol, he means to make himself appear greater than either, and therefore very formidable, and the terror of the mighty in the land of the living. II. Hezekiah encloses this in another letter, a praying letter, a believing letter, and sends it to the King of kings, who judges among the gods. Hezekiah was not so haughty as not to receive the letter, though we may suppose the superscription did not give him his due titles; when he had received it he was not so careless as not to read it; when he had read it he was not in such a passion as to write an answer to it in the same provoking language; but he immediately went up to the temple, presented himself, and then spread the letter before the Lord (Kg2 18:14), not as if God needed to have the letter shown to him (he knew what was in it before Hezekiah did), but hereby he signified that he acknowledged God in all his ways, - that he desired not to aggravate the injuries his enemies did him nor to make them appear worse than they were, but desired they might be set in a true light, - and that he referred himself to God, and his righteous judgment, upon the whole matter. Hereby likewise he would affect himself in the prayer he came to the temple to make; and we have need of all possible helps to quicken us in that duty. In the prayer which Hezekiah prayed over this letter, 1. He adores the God whom Sennacherib had blasphemed (Kg2 18:15), calls him the God of Israel, because Israel was his peculiar people, and the God that dwelt between the cherubim, because there was the peculiar residence of his glory upon earth; but he gives glory to him as the God of the whole earth, and not, as Sennacherib fancied him to be, the God of Israel only, and confined to the temple. "Let them say what they will, thou art sovereign Lord, for thou art the God, the God of gods, sole Lord, even thou alone, universal Lord of all the kingdoms of the earth, and rightful Lord, for thou hast made heaven and earth. Being Creator of all, by an incontestable title thou art owner and ruler of all." 2. He appeals to God concerning the insolence and profaneness of Sennacherib (Kg2 18:16): "Lord, hear; Lord, see. Here it is under his own hand; here it is in black and white." Had Hezekiah only been abused, he would have passed it by; but it is God, the living God, that is reproached, the jealous God. Lord, what wilt thou do for thy great name? 3. He owns Sennacherib's triumphs over the gods of the heathen, but distinguishes between them and the God of Israel (Kg2 18:17, Kg2 18:18): He has indeed cast their gods into the fire; for they were no gods, unable to help either themselves or their worshipers, and therefore no wonder that he has destroyed them; and, in destroying them, though he knew it not, he really served the justice and jealousy of the God of Israel, who has determined to extirpate all the gods of the heathen. But those are deceived who think they can therefore be too hard for him. He is none of the gods whom men's hands have made, but he has himself made all things, Psa 115:3, Psa 115:4. 4. He prays that God will now glorify himself in the defeat of Sennacherib and the deliverance of Jerusalem out of his hands (Kg2 19:19): "Now therefore save us; for if we be conquered, as other lands are, they will say that thou art conquered, as the gods of those lands were: but, Lord, distinguish thyself, by distinguishing us, and let all the world know, and be made to confess, that thou art the Lord God, the self-existent sovereign God, even thou only, and that all pretenders are vanity and a lie." Note, The best pleas in prayer are those which are taken from God's honour; and therefore the Lord's prayer begins with Hallowed be thy name, and concludes with Thine is the glory.