II Kings 19:1 · Bible study
2 Kings 19:1 Commentary: Hezekiah's Sackcloth and Temple Prayer
Hebrew · 10 what the commentators say
Meaning in one sentence
Why Hezekiah tore his clothes, wore sackcloth, and went to the temple when Rabshakeh blasphemed.
Research Summary
- Meaning: Hezekiah responds to enemy blasphemy with grief, humility, and immediate prayer in the temple, trusting God rather than military might.
- Key words: tore (H7167, violent rending in horror); sackcloth (H8242, coarse mourning garment); house of Yahweh (the temple as God’s dwelling and place of prayer).
- Main debate: Whether Hezekiah’s actions show a loss of nerve or a deliberate act of faith; most commentators see it as wise faith.
- Theological theme: The proper response to an assault on God’s honor is humble prayer, not retaliation.
- Best use: A sermon on crisis leadership, prayer as first response, or the meaning of lament and repentance in the face of opposition.
Translation Comparison
BSB Berean Standard Bible 2020
On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD.
WEB World English Bible 2000
When King Hezekiah heard it, he tore his clothes, covered himself with sackcloth, and went into Yahweh’s house.
KJV King James Version 1769
And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the Lord.
ASV American Standard Version 1901
And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of Jehovah.
YLT Young's Literal Translation 1898
And it cometh to pass, at king Hezekiah's hearing, that he rendeth his garments, and covereth himself with sackcloth, and entereth the house of Jehovah,
Darby Darby Bible 1890
And it came to pass when king Hezekiah heard [it], that he rent his garments, and covered himself with sackcloth, and went into the house of Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
And when king Ezechias heard these words, he rent his garments, and covered himself with sackcloth, and went into the house of the Lord.
Translations in other languages (10 available)
Y COMO el rey Ezechîas lo oyó, rasgó sus vestidos, y cubrióse de saco, y entróse en la casa de Jehová.
E quando o rei Ezequias o ouviu, rasgou suas roupas, e cobriu-se de saco, e entrou-se na casa do SENHOR.
Lorsque le roi Ézéchias eut entendu cela, il déchira ses vêtements, se couvrit d’ un sac, et alla dans la maison de l’ Éternel.
Da der König Hiskia das hörte, zerriß er seine Kleider und legte einen Sack an und ging in das Haus des Herrn
En het geschiedde, als de koning Hizkia dat hoorde, zo scheurde hij zijn klederen, en bedekte zich met een zak, en ging in het huis des HEEREN.
Quando il re Ezechia ebbe udite queste cose, si stracciò le vesti, si coprì d’un sacco, ed entrò nella casa dell’Eterno.
A gdy to usłyszał król Ezechyjasz, rozdarł szaty swoje, a oblekł się w wór, i wszedł do domu Pańskiego;
Когда услышал это царь Езекия, то разодрал одежды свои и покрылся вретищем, и пошел в дом Господень.
希西家 王 聽見，就撕裂 衣服，披上 麻布，進了 耶和華 的殿；
And on hearing it, King Hezekiah took off his robe, and put on haircloth, and went into the house of the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 19:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Hezekiah's actions were a deliberate, faith-filled response to Rabshakeh's blasphemy, not a panic reaction. Gill notes that he tore his clothes “because of the blasphemy” and put on sackcloth “in token of mourning” for the calamities he feared. Matthew Henry observes that Hezekiah “discovered a deep concern at the dishonour done to God” and that “his greatest relief is that he has a God to go to.” Barnes adds that Hezekiah was “dispirited and dejected” but “wisely went and strove by prayer to strengthen” his faith. The Cambridge Bible points out that the king felt “horror” and went to the temple for “humiliation and prayer,” while also sending to Isaiah for counsel. The consensus is clear: this was no military retreat but a spiritual advance, tearing garments at the offense against Yahweh, wearing sackcloth as self-humbling, and entering the house of the Lord as the one place where help could be found.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Hezekiah responded to blasphemy against Yahweh with immediate humility, prayer, and a request for prophetic intercession, setting aside military response.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Tearing clothes as a response | All commentators see it as an expression of horror at Rabshakeh's blasphemy against God (Gill, Matthew Henry, Barnes). | Some view it primarily as grief over the threat to the nation, while others emphasize the offense against God's honor; both are present in the narrative. |
| Sackcloth as mourning or repentance | Sackcloth was worn in mourning and self-humiliation, as seen throughout the Old Testament (1 Kings 21:27; Genesis 37:34). | Whether Hezekiah's sackcloth implied personal repentance for sin or was simply a sign of distress is not specified; Matthew Henry sees it as sympathy with God's injured honor, while others read it as general grief. |
| Going to the temple as an act of faith | Hezekiah went to pray, trusting God to act (Barnes, Cambridge Bible). | Some see this as the only option after all human resources failed, while others argue it was Hezekiah's consistent habit as a godly king; the text itself does not contrast faith with prior military preparation. |
Historical & Cultural Context
The verse sits at a crisis point in Judah's history. Sennacherib's Assyrian army had already taken every fortified city in Judah (2 Kings 18:13) and was now besieging Jerusalem. Rabshakeh, the Assyrian field commander, had just delivered a propaganda speech meant to demoralize the people and mock Yahweh as powerless (2 Kings 18:19-35). He targeted the very name of God: “Who are they among all the gods of the countries … that Yahweh should deliver Jerusalem out of my hand?” (18:35).
Hezekiah had rebelled against Assyria three years earlier and had strengthened Jerusalem's defenses (2 Chronicles 32:2-6). Yet when he heard Rabshakeh's words, he did not call a war council. The Hebrew verb sequence, tore, covered himself, went, is rapid and deliberate. Tearing clothes was a conventional expression of horror, especially at blasphemy (see 2 Kings 5:7; 18:37). Sackcloth was coarse goat- or camel-hair fabric worn in mourning and repentance (1 Kings 21:27). By entering “the house of Yahweh” (the temple), Hezekiah physically went to the place where God's presence dwelt, the only true source of help. At the same time he sent Eliakim, Shebna, and the elders of the priests to Isaiah the prophet (v.2), seeking intercessory prayer. This dual move, personal prayer and prophetic intercession, shows that Hezekiah understood the crisis was theological, not merely political.
Textual Notes
The consulted sources note no significant variant readings for this verse. Gill points out that the passage is identical to Isaiah 37:1-38, which contains the same narrative. The Hebrew text is stable across manuscripts.
Reception History
Throughout church history, Hezekiah’s response has been held up as a model for facing blasphemy and national crisis. Theodoret (5th century), quoted by Keil and Delitzsch, praised the king for not meeting blasphemies with weapons but “with prayer, and tears, and sackcloth.” Reformation-era commentators such as Geneva and Matthew Henry saw in Hezekiah a pattern for rulers who humble themselves before God when his name is attacked. In many Christian traditions, this verse is read alongside Hezekiah’s extended prayer later in the chapter (vv.14-19) as an example of lament that leads to deliverance. It continues to be used in sermons on prayer in times of public opposition to the faith.
Preaching This Verse
Three-point outline
- Heard the blasphemy, felt the horror. Hezekiah tore his clothes not because he was afraid of the Assyrian army, but because the living God had been mocked. The offense against God’s honor came first.
- Put on sackcloth, humbled himself. Sackcloth was a sign of mourning and lowliness. The king did not try to appear strong; he let his weakness show before God and before his people.
- Went to the house of the Lord, prayed. The temple was the nerve center of his strategy. Hezekiah did not form a military plan; he sought the face of God and requested prophetic intercession through Isaiah.
Five-point outline
- The report that broke the king. Hezekiah heard Rabshakeh's words secondhand, but the blasphemy struck him directly (v.1a).
- Rending as an act of identification. He tore his clothes along with his officials (18:37), joining them in corporate grief over the insult to Yahweh.
- Sackcloth as a language of repentance. The king covered himself with sackcloth, acknowledging that the nation's crisis might be connected to its own unfaithfulness (cf. 2 Kings 17:13-14).
- The temple as a place of refuge. Hezekiah entered Yahweh's house not out of habit but out of urgent need, knowing that God had promised to hear prayer made there (2 Chronicles 7:15).
- Sending to the prophet. He also enlisted Isaiah’s prayer support, recognizing that spiritual leaders carry authority in times of national danger (v.2).
Illustration hooks
- Workplace email that insults your core values. A colleague publicly mocks the integrity of your work or your faith. You could fight back or retaliate; instead you pause, dress down in humility, and bring it to God in prayer before acting.
- Diagnosis that threatens your family. You hear news that could crush you. The instinct might be to research every option frantically. Hezekiah’s pattern suggests first tearing your heart before God, covering yourself with dependence, and then seeking the counsel of wise, godly people.
Questions your congregation is asking
- How do I respond when someone mocks my faith or God publicly? Should I defend God or trust Him to defend Himself?
- Is it okay to feel anger and grief when God's name is dishonored, or should I just “not be offended”?
- How can I combine personal prayer with asking others to pray when I am in crisis?
Leading a Discussion
This verse shows a king who knows where to take his deepest trouble. Hezekiah had every reason to panic, but he turned to the temple rather than to the war room. As you read the full account (2 Kings 18:13, 19:37), notice the progression: blasphemy, grief, humility, prayer, prophetic word, deliverance. Hezekiah’s actions are not a formula; they are a model of depending on God when his name is at stake.
Discussion questions
- What specific words from Rabshakeh prompted Hezekiah’s response? Look back at 2 Kings 18:19-35.
- Why did Hezekiah tear his clothes and wear sackcloth? What do these actions say about his inner state?
- Why was going to the temple a “wise” choice (Barnes), not a weak one? What alternatives could he have pursued?
- Hezekiah also sent messengers to Isaiah. What does this reveal about the relationship between civil authority and prophetic ministry?
- In what situations today might we be tempted to fight with human weapons first instead of praying and humbling ourselves?
- How does Hezekiah’s example shape the way you respond when someone attacks your faith or God's honor in public?
- What keeps you from making the temple (prayer and humility) your first response rather than your last resort?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 37:34 | Jacob tore his clothes, and put sackcloth on his waist, and mourned for his son many days. |
| I Samuel 4:12 | A man of Benjamin ran out of the army and came to Shiloh the same day, with his clothes torn and with dirt on his head. |
| I Kings 21:27 | When Ahab heard those words, he tore his clothes, put sackcloth on his body, fasted, lay in sackcloth, and went about despondently. |
| I Kings 21:29 | “See how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days; but I will bring the evil on his house in his son’s day.” |
| II Kings 5:7 | When the king of Israel had read the letter, he tore his clothes and said, “Am I God, to kill and to make alive, that this man sends to me to heal a man of his leprosy? But please consider and see how he seeks a quarrel against me.” |
| II Kings 6:30 | When the king heard the words of the woman, he tore his clothes. Now he was passing by on the wall, and the people looked, and behold, he had sackcloth underneath on his body. |
| II Kings 18:37 | Then Eliakim the son of Hilkiah, who was over the household, came with Shebna the scribe and Joah the son of Asaph the recorder to Hezekiah with their clothes torn, and told him Rabshakeh’s words. |
| II Chronicles 7:15 | Now my eyes will be open and my ears attentive to prayer that is made in this place. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke traces the crisis through Hezekiah's distress, his appeal to Isaiah, and the Assyrian king's threatening letter. He highlights Hezekiah's response of spreading the letter before the Lord in the temple, which leads to Isaiah's divine assurance, the angelic slaughter of 185,000 soldiers, and Sennacherib's humiliating end.
Barnes' Notes on the Bible Protestant 1832
Barnes focuses on Hezekiah's inner crisis: his faith was shaken, and he regretted decisions made under bolder advisors. Yet he did not abandon God. He wisely turned to prayer not as a desperate last resort but as the deliberate means to restore his wavering faith.
Cambridge Bible for Schools and Colleges Anglican 1880
Hezekiah is horrified by Rabshakeh’s claim that the Lord himself sent him against Judah. Rather than relying on his own power, the king humbles himself in sackcloth and goes to the temple to pray, while also sending officials to ask the prophet Isaiah what hope remains.
Geneva Bible Notes Reformed 1599
And when King Hezekiah heard it, he rent his clothes and put on sackecloth, and came into the house of the Lord,
Gill's Exposition of the Bible Baptist 1748
Gill notes that the account of Hezekiah tearing his clothes, putting on sackcloth, and going to the temple is identical to Isaiah 37. His distinctive contribution comes from the traveler Rauwolff, who reported that two large pits where the Assyrian army's dead were thrown were still visible near Bethlehem and old Bethel in 1575.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB reads Hezekiah's outer actions as a precise map of his inner state: his torn clothes express horror at blasphemy, sackcloth signals deep distress, and going to the temple shows he turns to God. The message to Isaiah describes the kingdom's helplessness while conveying hope that God will defend His own honor against the Assyrian's defiance.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes the unusual word order in the original Hebrew: "Isaiah the prophet, the son of Amoz" instead of the more typical "Isaiah the son of Amoz, the prophet." They observe that the parallel account in the book of Isaiah uses the conventional phrasing, making this small variation in 2 Kings deliberate.
Lange's Commentary Reformed 1857
Lange argues that the brazen serpent Hezekiah destroyed was probably not the original one Moses made in the wilderness. He finds it unlikely that Moses would have carried the image through the desert or that it could have survived for 800 years. More likely, it was a later copy the people made and began worshipping.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry's distinctive observation is that Hezekiah did not respond to Rabshakeh's threats by calling a council of war but by going directly to the temple. The king's deepest concern was the dishonor done to God by blasphemy, and his greatest relief was having a God to turn to in prayer.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley insists that even the most powerful people should not see it as beneath their dignity to feel and show distress when God's honor is insulted. For him, sharing in grief over wrong done to the Creator is always fitting, never a loss of status.