July 28

2 Kings 18:9-37; 2 Kings 19:1-37; Psalm 46, 80, 135 (biblegateway.com)

When the Enemy Presses In: Faith, Prayer, and God’s Deliverance

In 2 Kings 18-19, Judah faces one of its greatest crises. The Assyrian Empire had already conquered the northern kingdom of Israel, and now it surrounds Jerusalem. King Hezekiah stands at a crossroads: will he surrender, or will he trust in the Lord? The Rabshakeh’s mocking speech is not just political—it’s spiritual, aimed at undermining the people’s confidence in God. Hezekiah responds not with defiance, but with humble prayer, taking the enemy’s threats directly to the temple and laying them before God.

Today's verses in 2 Kings closely parallel Chapters 36 and 37 of the book of Isaiah, recounting the same historical events surrounding the Assyrian siege of Jerusalem during King Hezekiah’s reign. Both accounts describe the Assyrian king Sennacherib’s invasion, the threats delivered by his envoy (the Rabshakeh), Hezekiah’s response of prayer and humility, and the prophet Isaiah’s assurance of divine deliverance. The narratives culminate in God’s miraculous intervention, where the angel of the Lord strikes down 185,000 Assyrian soldiers, forcing Sennacherib to retreat. The nearly word-for-word repetition in both books suggests a shared source or deliberate literary borrowing, highlighting the significance of this event in Israel’s history and affirming Isaiah’s central prophetic role during a national crisis. This parallel also emphasizes key theological themes, such as trust in God, divine sovereignty, and the futility of human arrogance, which are consistent throughout the book of Isaiah.

The Psalms—46, 80, and 135—are placed here in a chronological reading plan because they reflect the themes, emotions, and historical context surrounding the Assyrian threat and God's deliverance during Hezekiah’s reign. Psalm 46, with its bold declaration that "God is our refuge and strength," resonates with the trust Hezekiah displayed when facing Sennacherib's army. Psalm 80 is a communal plea for restoration, echoing the cry of God's people in times of national crisis. Psalm 135, a hymn of praise, celebrates God's power over nations and idols, an appropriate response to God's dramatic intervention against Assyria. Positioned after the narrative in 2 Kings 18–19 and Isaiah 36–37, these Psalms give voice to the faith, fear, and gratitude of God's people, offering a poetic reflection on the same divine themes at work in the historical account.

2 Kings 18:9-37 — Assyria Threatens Judah

This section describes a political and spiritual crisis in the southern kingdom of Judah during King Hezekiah’s reign. It begins by recounting the fall of Samaria, the capital of the northern kingdom of Israel, to Assyria (v.  9-12). In the fourth year of Hezekiah’s reign (around 725 B.C.), King Shalmaneser of Assyria besieged Samaria for three years. By Hezekiah’s sixth year, Israel was taken captive, a direct result of their disobedience to God’s covenant (v. 12). The fall of Israel serves as both a historical event and a theological warning for Judah: unfaithfulness leads to judgment.

By the fourteenth year of Hezekiah’s reign (v. 13), Assyria, now under King Sennacherib, turned its attention to Judah, capturing many of its fortified cities. In desperation, Hezekiah attempted to appease Sennacherib by offering tribute (v. 14-16). He sent silver and gold from the temple and palace, even stripping gold from the doors of the Lord’s sanctuary (v. 16), a humiliating concession. While this act delayed destruction, it failed to stop Assyria’s aggression.

Sennacherib then escalated the psychological warfare by sending a large delegation to Jerusalem (v. 17). This included the Rabshakeh (Sennacherib's field commander), who delivered a bold and blasphemous speech meant to undermine the faith of the people and the leadership of Hezekiah. Standing at the conduit of the upper pool (the same place where Isaiah once confronted Ahaz in Isaiah 7:3), the Rabshakeh ridiculed Judah’s confidence (v. 19), asking on what basis they dared to resist Assyria. He mocked Egypt as a “broken reed” (v.  21), implying that alliances with foreign powers were futile. He also questioned whether Judah’s faith in God could save them, suggesting that Hezekiah had offended God by removing high places, ironically misinterpreting Hezekiah’s reforms as rebellion rather than religious restoration (v. 22).

In verses 23–24, the Rabshakeh continues his taunt, daring Judah to produce even a small number of soldiers and mocking their military weakness. Then, in a shocking assertion, he claims that the Lord Himself had told Assyria to attack Judah (v.  25). This blending of truth and blasphemy is a tactic designed to confuse and destabilize.

When Judah’s officials ask the Rabshakeh to speak in Aramaic rather than Hebrew (to avoid alarming the common people), he defiantly refuses and raises his voice so all can hear (v.  26-27). He seeks to stir fear among the people, promising them a better life under Assyrian rule and using crude imagery of siege conditions to drive the point home. His speech (v.  28-35) echoes earlier propaganda and culminates in a direct challenge to the Lord’s power. He lists cities and gods already defeated by Assyria, claiming none could save their lands, implying Yahweh would fare no better.

In verse 36, the people remain silent, obeying Hezekiah’s command not to answer. This restraint shows Hezekiah’s leadership and contrasts with the arrogance of Assyria’s representatives. Finally, in verse 37, the delegation returns to the king with torn clothes, a sign of grief and alarm, setting the stage for Isaiah’s intervention in the following chapter.

The events in 2 Kings 18–19 and their parallel in Isaiah highlight key theological themes that deepen our understanding of God’s character and human response. First, God’s sovereignty over nations is evident in the fall of Israel, portrayed not merely as a political collapse but as divine judgment for covenant unfaithfulness, a theme that echoes throughout the Kings narrative and is rooted in Deuteronomy’s covenant warnings. Second, the narrative reveals the folly of trusting in worldly power: Judah’s misguided dependence on Egypt and efforts to appease Assyria through tribute stand in stark contrast to the prophetic call to trust in God alone. Third, blasphemy and human arrogance are embodied in the Rabshakeh’s mocking of God, a defiant challenge that recalls the boast of Goliath and anticipates the blasphemy of the beast in Revelation 13. Finally, the people’s silence in the face of provocation reflects a posture of godly restraint and faith, resisting panic and allowing space for God’s deliverance, a powerful example of wisdom rooted in trust.

Today, we often face modern versions of the Rabshakeh, voices that question God’s power, mock faith, and offer compromise in exchange for security. This chapter calls believers to discernment, to refuse fear-driven decisions, and to wait for God’s deliverance. Are we tempted to rely on political solutions or material resources instead of trusting the Lord? Hezekiah’s story reminds us that silence, faith, and prayer are powerful tools in times of overwhelming pressure.

2 Kings 19:1-37 – Hezekiah Seeks the Lord

After hearing the blasphemous threats from the Rabshakeh (18:28-35), King Hezekiah tears his clothes and covers himself with sackcloth, a sign of mourning and humility (v. 1). He immediately goes to the temple of the Lord, demonstrating his dependence on God rather than political or military power. He then sends a delegation, including Eliakim and Shebna, to the prophet Isaiah (v. 2), signaling his desire to hear a word from God. Hezekiah recognizes that Judah is in a dire position, comparing it to a woman in labor who lacks the strength to deliver (v.  3).

In verse 4, Hezekiah expresses hope that the Lord will rebuke the Rabshakeh’s words, appealing to God’s honor. Isaiah replies with a message of reassurance (v.  5-7): the people of Judah are not to be afraid. God Himself will act. Sennacherib will hear a rumor, return to his land, and ultimately die by the sword there (v.  7), a prophetic word forecasting Assyria’s fall, not by human effort, but by divine intervention.

In verses 8–9, the Rabshakeh returns to find Sennacherib engaged in a campaign against Libnah. Sennacherib sends messengers to Hezekiah again, this time with a letter (v.  9), warning him not to trust in God for deliverance. He arrogantly compares the God of Israel to the defeated gods of other nations (v. 10-13), listing several conquered peoples as evidence that resistance is futile. This is not just a political threat; it is a theological assault against Yahweh’s power and uniqueness.

Hezekiah responds not with fear but with prayer. He goes up to the house of the Lord and spreads the letter before the Lord in the temple (v. 14). His prayer (v.  15-19) is one of the most powerful in the Old Testament. He acknowledges God as “enthroned above the cherubim,” the true Creator of heaven and earth (v. 15). He pleads with God to open His eyes and ears to the insults of Sennacherib (v.  16), and admits the truth: Assyria has destroyed many nations and their gods, but those gods were false, mere wood and stone (v.  17-18). Hezekiah’s plea is not just for rescue but for the vindication of God’s name among the nations, so that "all the kingdoms of the earth may know that you, O Lord, are God alone” (v.  19). Isaiah sends a response from the Lord (v.  20) that contains a poetic and prophetic rebuke of Sennacherib (v.  21-28).

God describes Zion as a virgin daughter who mocks the fleeing Assyrian king (v.  21), highlighting Assyria’s blasphemy against the Holy One of Israel (v.  22). Sennacherib’s great offense was not just military aggression but boasting that his power, not God’s sovereignty, had brought victory. His destruction of nations, symbolized by cutting down Lebanon’s trees, reflected his pride and disregard for divine authority (v. 23-24). However, the Lord reminds Sennacherib that all his victories were foreordained by God (v.  25). Assyria is not sovereign; it is an instrument in God’s hand, showing that He alone controlled history. God asserts His knowledge of Sennacherib’s raging and arrogance, and because of Sennacherib’s prideful rebellion, God would now humble him, leading him away like a captive, just as he had done to others. God declares that He will put a hook in his nose and a bit in his mouth to drag him back to Assyria in humiliation (v. 27-28).

In verses 29–31, God gives a sign to Judah: they will eat what grows naturally this year and next, but in the third year, they will sow and reap again, symbolizing restoration. A remnant will survive (v.  31), a major theme in Isaiah and throughout the prophetic books. God concludes with a firm promise: the king of Assyria will not enter Jerusalem or shoot an arrow there (v.  32-34). The Lord Himself will defend the city for His own sake and for David’s sake.

In verse 35, God’s word is fulfilled dramatically. That very night, the angel of the Lord strikes down 185,000 Assyrian soldiers, without a single Israelite sword lifted. In the morning, they were all dead. Sennacherib withdraws in defeat and returns to Nineveh (v.  36). The chapter ends with poetic justice: Sennacherib is assassinated by his own sons while worshiping in the temple of his god Nisroch (v.  37), fulfilling the earlier prophecy (v. 7). He who mocked the living God is struck down in the house of a lifeless idol.

The account of Hezekiah and Sennacherib reveals profound theological truths about God’s character and ways. First, God defends His name and His people. Hezekiah’s prayer is not merely for Judah’s survival but for the vindication of God’s reputation among the nations. Second, the narrative teaches that God uses and overrules human powers. Assyria’s rise and military success were not the result of its own strength, but part of God’s sovereign plan. Yet, when pride replaces submission, God brings even mighty empires to ruin, echoing the broader biblical theme that God raises up nations and brings them down (Daniel 2:21). Finally, we see that prayer moves the hand of God. Hezekiah models a posture of humble, bold, and God-centered prayer, relying not on political alliances or military force but on divine mercy and intervention.

In a world where pride, power, and self-reliance dominate, this chapter calls believers to be humble and confident in trusting the Lord. Hezekiah did not deny the threat; he laid it before God. In crisis, do we run to politics or panic, or do we enter the presence of God with faith and honesty? God still hears the cries of His people and defends His name. Like Hezekiah, we’re called to pray not only for relief but for God’s glory to be known.

Psalm 46 – God Is Our Refuge and Strength

Psalm 46 is a triumphant declaration of trust in God’s sovereign power and presence in times of trouble. The psalm begins with the confident assertion that “God is our refuge and strength, a very present help in trouble” (v. 1). Even if the earth trembles and the mountains fall into the sea (v.  2-3), the psalmist declares that there is no reason to fear.

Verses 4-7 shift to a more peaceful image: a river whose streams make glad the city of God. This likely alludes to Jerusalem and the sustaining presence of God among His people (v.  5). The psalm proclaims that God is within her, so she will not fall. In contrast to the roaring of the nations, God speaks and the earth melts (v.  6), revealing His absolute authority. Twice we are reminded: “The Lord of hosts is with us; the God of Jacob is our fortress” (v.  7, 11).

In verses 8-11, the psalm invites the reader to behold God’s works and His ability to bring peace by ending wars and breaking weapons (v.  9). The climax comes in verse 10 with the famous call: “Be still, and know that I am God.” This is not merely a call to serenity, but a summons to acknowledge God’s supremacy over all nations and powers.

God is both a refuge and a warrior, present in personal crises and reigning over cosmic conflict. His presence with His people is a greater security than any human fortification. In times of chaos, whether personal, societal, or global, believers are called to cease striving and recognize that God is in control. This psalm challenges us to replace fear with trust and to remember that true peace is found only in God’s unshakable presence.

Psalm 80 – A Plea for Restoration

Psalm 80 is a communal lament and urgent prayer for God’s restoration of His people. It opens with a cry to the “Shepherd of Israel” who leads Joseph like a flock (v.  1), asking Him to shine forth and save His people (v.  2). The refrain, “Restore us, O God; let your face shine, that we may be saved,” occurs three times (v.  3, 7, 19), forming the structural backbone of the psalm.

Verses 4-6 describe God’s apparent anger with His people’s prayers and their suffering, using the imagery of tears as their food and drink. In verses 8–13, Israel is compared to a vine that God brought out of Egypt. He planted it in the Promised Land, and it flourished, spreading from the sea to the river (likely the Mediterranean to the Euphrates). But now the protective wall is broken, and wild beasts ravage it, symbolizing Israel’s vulnerability to invading nations.

The psalmist pleads in verses 14-18 for God to return, look down from heaven, and care for the vine once more. The psalm ends with a commitment: if God restores them, they will not turn away again (v. 18).

God is the Shepherd and Vinedresser who once nurtured His people but now seems distant due to their sin. Yet, He is still the One who can restore, revive, and save. This psalm teaches us how to pray in times of corporate suffering and spiritual dryness. It reminds us to seek restoration not merely of circumstances but of relationship, with a repentant heart and a desire to return to the God who planted and sustained us.

Psalm 135 – Praise to the Sovereign Lord

Psalm 135 is a call to worship grounded in the greatness of God and His mighty acts in history. The psalm begins and ends with “Praise the Lord” (v.  1, 21), creating a frame of worship. Those who minister in the temple are invited to praise God, who is good and whose name is worthy to be sung (v.  2-3). The Lord has chosen Israel as His treasured possession (v.  4), underscoring the covenantal love behind the praise.

Verses 5-7 celebrate God’s sovereignty over creation: He does whatever He pleases in heaven and earth, forming clouds and controlling lightning and wind. Verses 8-12 recall His redemptive power, especially through the Exodus, striking down the firstborn in Egypt and defeating powerful kings like Sihon and Og. God’s acts of judgment and deliverance are reasons for praise because they reveal His justice and loyalty to His people.

In verses 13–14, the psalmist affirms the enduring fame and justice of the Lord. The psalm then contrasts God with idols (v. 15-18): man-made gods are lifeless, blind, and mute, and those who make and trust in them become like them, powerless and deluded. This warning is a theological cornerstone of biblical worship.

The psalm ends with a series of blessings: the house of Israel, Aaron, Levi, and all who fear the Lord are called to praise Him (v. 19-21).

God is supremely sovereign, active in history, and incomparable to idols. He is both the Creator and Redeemer, and His justice and power endure forever. True worship is based on remembering who God is and what He has done. This psalm calls us to reject lifeless substitutes for God and to align our lives with His greatness. Our praise should flow from both knowledge of His character and gratitude for His redemption.

Conclusion

These chapters and psalms remind us that faith is most visible when fear is strongest. Hezekiah didn’t have the military might to match Assyria’s power, but he had something far greater: a relationship with the living God. His decision to pray, to seek God rather than panic, invites us to do the same when pressure mounts. God’s response was decisive and miraculous. He defended His city and silenced the enemy. Psalm 46 declares, “The nations rage, the kingdoms totter; He utters His voice, the earth melts… Be still and know that I am God.” In the face of threats, doubts, or overwhelming odds, we are called not to despair, but to trust. For the God who delivered Jerusalem is the same God who stands with His people today.