2 Kings 19:37
One day, while he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer put him to the sword and escaped to the land of Ararat. And his son Esar-haddon reigned in his place.
Sermons
The Death of SennacheribHomilist2 Kings 19:37
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.

His sons smote him with the sword.
Homilist.
Why are we told of this fact? Holy Scripture, as a general rule, passes over the lives and deaths and exploits of the mere great men of the world in a most cursory way. Only one incident, for example, is mentioned in the life of Herod the Great. Nothing is told us of the Roman Emperor, Augustus, except his office and name; and not so much even as that of his successor, Tiberius. Why then have we related to us so particularly the death of this king, taking place, as it did, so far to one side of the usual path of God's word? The answer will be found by a reference to the past. If we consider,

I. THE CHARACTER OF HIS LIFE. Two things had distinguished it towards man — excessive violence and much pride. You have seen pictures from those Assyrian palaces brought to light again of late years. A favourite subject in most is the victorious king, commanding his captives to be slain, or himself blinding them perhaps with his spear. These pictures, we may be quite certain, are only too correct. What the artist portrayed with such vigour had frequently been in his sight. That almost brutal bodily strength, those stiff and barbarous adornments, those merciless and unrelenting features, were observable, in that ferocious dynasty, to the life. And this Sennacherib, perhaps, of all these sovereigns, was the most successful, and so, the worst.

II. THE CHARACTER OF SENNACHERIB'S DEATH.

1. We have seen the nature of his challenge. We have now to notice the reply. God replied, first, to his pride. Who can stand, the king had said, before me? God answered him, not in battle, not by spoken rebuke, but, as it was prophesied, by a "blast."

2. God replied, next, to his violence and bloodshed. "With what measure ye mete," etc. (Matthew 7:2; see also Judges 1:7; 1 Samuel 15:13; Matthew 26:52). The same kind of rule seems to have been observed in this case. After the king had returned to his own kingdom and city, the weapon he had so often employed was employed on himself.

3. Jehovah answered the man's blasphemy and profaneness. The challenge had been delivered, if not within hearing, certainly within sight, of God's house, in the ears and language of the people who sat on the wall. No answer came at the time. God, who sometimes waits to be gracious, often delays to destroy.

(Homilist.).

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
Adramelech, Adrammelech, Adram'melech, Ararat, Ar'arat, Armenia, Bowing, Cut, Death, Esar, Esarhaddon, Esar-haddon, Esarhad'don, Escaped, Flight, Haddon, Killed, Nisroch, Pass, Reigned, Reigneth, Sarezer, Sharezar, Sharezer, Share'zer, Slew, Smitten, Smote, Sons, Stead, Struck, Succeeded, Sword, Temple, Worshiping, Worshipping
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 19:37

     5572   sword
     8142   religion

2 Kings 19:20-37

     1429   prophecy, OT fulfilment

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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