Exegetical and Hermeneutical Commentary of 2 Kings 19:30
And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward.
30. The remnant shall yet again take rool ] Just as in the case of their crops, so shall it be with the people. God shall preserve a remnant, as He was doing in the shed grain of the harvest, and these shall once more grow up, in spite of their present low estate.
Fuente: The Cambridge Bible for Schools and Colleges
The remnant that is escaped – Terrible ravages seem to have been committed in the first attack (2Ki 18:13 note). And though the second invasion was comparatively harmless, yet it probably fell heavily on the cities of the west and the southwest. Thus the escaped were but a remnant.
Bear fruit upward – The flourishing time of Josiah is the special fulfillment of this prophecy 2Ki 23:15-20.
Fuente: Albert Barnes’ Notes on the Bible
Verse 30. The remnant – shall yet again take root] As your corn shall take root in the soil, and bring forth and abundantly multiply itself, so shall the Jewish people; the population shall be greatly increased, and the desolations occasioned by the sword soon be forgotten.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i. e. shall increase and multiply greatly; a metaphor from plants. Compare Job 29:19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
[See comments on 2Ki 19:1]
Fuente: John Gill’s Exposition of the Entire Bible
(30) The remnant that is escaped of the house of Judah.Rather, the survival (survivors) of the house of Judah that are left. (Comp. Isa. 11:11-16.)
Shall yet again take root.Literally, shall add root, i.e., shall take firmer root, like a tree after a storm. The figure naturally follows on the language of 2Ki. 19:29. It is thoroughly in the style of Isaiah. (Comp. Isa. 6:13; Isa. 27:6.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. The remnant of Judah Those who witness the sign just mentioned, having been delivered from the hand of Assyria. There is here a reference to the remnant for whom the king had asked Isaiah to pray. Ver.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 377
HEZEKIAHS DELIVERANCE FROM SENNACHERIB
2Ki 19:30-31. The remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of Mount Zion: the zeal of the Lord of hosts shall do this.
GREAT and mighty conquerors have at all times been ready to ascribe their success to their own wisdom and prowess: but in no case have they been any thing more than the sword which God has used for the effecting of his own purposes [Note: Isa 10:5; Isa 10:15.]: and when he has accomplished by them his own designs, he not unfrequently punishes their pride and cruelty by some signal judgments. Thus he acted towards the boasting and blasphemous Sennacherib. He raised up that monarch to subdue mighty kingdoms, to lead into captivity the ten tribes of Israel, and to inflict a heavy chastisement on the two remaining tribes of Judah and Benjamin. But, when the victorious monarch arrogated to himself all the glory of his conquests, and poured contempt upon Jehovah, whose instrument he was, God put a hook in his nose and a bridle in his jaws, and turned him back with shame and ignominy; assuring at the same time his oppressed people, that, notwithstanding their present weakness, they should speedily be delivered from their insulting foe, and again be raised to stability and honour.
The words which we have now read are a part of the answer given from the Lord to the supplications of Hezekiah: and we shall find it not unprofitable to consider,
I.
The promise contained in them
[The tribes of Judah and Benjamin were reduced to the lowest state of desperation. But God had yet mercy in store for them; and promised, that he would once more establish them in peace and prosperity, so that, instead of being shut up, as now they were, they should be at liberty to return to their own possessions; and, instead of being reduced in number, they should multiply and fill the land.
This seems to be the primary meaning of the words: but they undoubtedly contain a promise of spiritual prosperity to that nation in the Apostolic age.
The terms in which the promise is expressed, are taken from the preceding verse; wherein it is declared, for their comfort, that the desolation which Sennacheribs army had occasioned, should not issue in a famine; but that sufficient corn should spring up, from what had been spilled in the fields, to support them this year, and the year following (which was the sabbatic year); and that in the third year they should be supported by the labours of husbandry, as in former times. From thence God takes occasion to say, that the remnant which should escape the present desolations, should at a future period be a source of comfort and benefit to the whole world.
That this is the true meaning of the words, appears from similar expressions used by the Prophet Isaiah, and quoted by St. Paul in the very sense here affixed to them [Note: Compare Isa 10:21-22 with Rom 9:27.]. In preserving a remnant, it was Gods intention that they should be witnesses for him to every nation under heaven; and that by the ministration of his Gospel they should blossom, and bud, and fill the face of the world with fruit [Note: Isa 27:6.]. The events which took place in the Apostolic age, when the Apostles and others went forth to publish the glad tidings of salvation, precisely corresponded with this prophecy: they went from Jerusalem, and diffused the knowledge of a crucified Saviour throughout the earth.]
Let us attend to,
II.
The instruction to be derived from it
We may particularly learn from hence,
1.
The interest which God takes in his Church and people
[Not only from the time that these words were spoken, but even before the foundation of the world, God had an eye to his chosen people, to deliver them from their spiritual enemies, that they might walk in holiness and righteousness before him all the days of their life. On his Jewish Church he yet looks, in order to engraff them yet again on their own olive-tree, when the appointed period for their restoration shall arrive. And on the least and meanest of his people at this day does he still cast an eye of love and pity: he has thoughts of love and peace towards them, and is not willing that one of his little ones should perish. If enemies assault them, he considers himself as struck through them [Note: Act 9:4.]: he feels as if the apple of his eye were touched [Note: Zec 2:8.]: he regards them as his first-fruits, which if any dared to alienate and consume, he did it at the peril of his own soul [Note: Jer 2:3.].]
2.
The efficacy of believing prayer
[Low indeed was the state of the nation at that time: it seemed as if there was no possibility of escape for them from their conquering enemies. But behold, how speedily and effectually prayer prevailed! Isaiah lifted up his voice to God in prayer [Note: ver. 4.]; Hezekiah also spread before the Lord the letter that Rabshakeh had sent him [Note: ver. 1419.]; and scarcely had the pious monarch finished his prayer, before the prophet was sent to him from the Lord, with assurances of immediate and complete deliverance [Note: ver. 20.]: and that very night was an angel sent from heaven to destroy a hundred and eighty-five thousand of the Assyrian army. Thus shall all Gods enemies, and ours, perish, if only we cry unto God for help. We may even now adopt the exulting language which God ordered Hezekiah to use in reference to the Assyrian monarch, The virgin, the daughter of Israel, hath shaken her head at thee. Only spread all your wants and difficulties before the Lord, and there is no lust, no enemy, that shall stand before you; but Satan himself shall be bruised under your feet shortly.
The zeal of the Lord of Hosts is pledged to perform this for all his believing people. You may therefore go to him and plead, Where is thy zeal, and thy strength, the sounding of thy bowels and of thy mercies towards me [Note: Isa 63:15.]? And his answer to you shall speedily arrive, I will rejoice over you to do you good, and I will plant you in the heavenly land with my whole heart and with my whole soul [Note: Jer 32:41.]. Only believe in him; and according to your faith it shall be unto you.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Ki 19:30 And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward.
Ver. 30. And the remnant that is escaped, ] sc., From the sword of the Assyrian, which had devoured much flesh, and drunk much blood amongst them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the remnant that: etc. Heb. the escaping of the house of Judah that remaineth, 2Ki 19:4, 2Ch 32:22, 2Ch 32:23, Isa 1:9, Isa 10:20-22
shall yet again: Psa 80:9, Isa 27:6, Isa 37:31, Isa 37:32
Reciprocal: 2Ki 21:14 – the remnant Ezr 9:8 – a remnant Hos 14:5 – cast
Fuente: The Treasury of Scripture Knowledge
2Ki 19:30. The remnant that is escaped shall yet again bear fruit upward Shall increase and multiply greatly. It is a metaphor taken from plants. The prophet passes from fields to men, and from the cultivation of land to the state of the church; for, having just said, that, being delivered from the Assyrians, they should cultivate their land as usual, he adds, that it should also come to pass that the kingdom and church, delivered from this calamity, should flourish again, increase, and bring forth much fruit; which we know happened under Hezekiah. Dodd.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:30 And the remnant that is escaped of the house of Judah shall yet again take {u} root downward, and bear fruit upward.
(u) The Lord will multiply in great number that small remnant of Judah that escaped.