Text -- 2 Chronicles 32:1 (NET)

Sennacherib Invades Judah

32:1 After these faithful deeds were accomplished, King Sennacherib of Assyria invaded Judah. He besieged the fortified cities, intending to seize them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 32:1

_An emphatical preface, signifying, that notwithstanding all his zeal for God, God saw fit to exercise him with a sore trial. And God ordered it at this time, that he might have an opportunity of shewing himself strong, on the behalf of his returning people. It is possible, we may be in the way of our duty, and yet meet with trouble and danger. God permits this, for the trial of our confidence in him, and the manifestation of his care over us.

JFB: 2Ch 32:1

That is, the restoration of the temple-worship. The precise date is given, 2Ki 18:13. Determined to recover the independence of his country, Hezekiah had decided to refuse to pay the tribute which his father had bound himself to pay to Assyria.

JFB: 2Ch 32:1

The whole land was ravaged; the strong fortresses of Ashdod (Isa 20:1) and Lachish had fallen; the siege of Libnah had commenced, when the king of Judah, doubting his ability to resist, sent to acknowledge his fault, and offer terms of submission by paying the tribute. The commencement of this Assyrian war was disastrous to Hezekiah (2Ki 18:13). But the misfortunes of the early period of the war are here passed over, as the historian hastens to relate the remarkable deliverance which God wrought for His kingdom of Judah.

Clarke: 2Ch 32:1

After these things - God did not permit this pious prince to be disturbed till he had completed the reformation which he had begun.

Defender: 2Ch 32:1

The invasion of Judah by the Assyrians began in the fourteenth year of King Hezekiah's reign (2Ki 18:13). Eight years earlier (2Ki 18:10, 2Ki 18:11), Israel had fallen to the Assyrians and had been carried captive into Assyria. Although it is not mentioned specifically, this invasion no doubt caused many refugees from the northern kingdom to flee south into Judah, a factor which would have contributed still further to the permanent representation of all twelve tribes of Israel in the land of Judah. However, because of Hezekiah's revival, the wicked Assyrian hordes would not be allowed by God to conquer Judah as they had Israel."

TSK: 2Ch 32:1

these things : 2Ch 20:1, 2Ch 20:2; 2Kings 18:13-37; Isa. 36:1-22

king of Assyria : 2Ki 15:19, 2Ki 17:6, 2Ki 18:11, 2Ki 18:19, 2Ki 18:20; Isa 7:17, Isa 7:18, Isa 8:6-8, Isa 10:5, Isa 10:6; Hos 11:5

win them : Heb. break them up, Isa 10:7-11, Isa 37:24, Isa 37:25; Mic 2:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 32:1

The establishment thereof - literally, "the faithfulness thereof"or, in other words, "after these things had been faithfully accomplished."

2Ch 32:1-8 form a passage supplementary to 2Ki 18:13-16.

Poole: 2Ch 32:1

After these things, and the establishment thereof an emphatical preface, signifying, that notwithstanding all his pious care and zeal for God, yet God saw fit to exercise him with a sore trial and calamity; which yet he turned to his great honour and advantage. He designed and bragged that he would win them all, and did actually win many of them, 2Ki 18:13 .

Haydock: 2Ch 32:1

Truth, and sincere piety of the king, God was pleased to put him to trial; (T.; M.; D.) or, "after these things were established." Junius ---

Sennacherib attacked Juda when Ezechias had been fifteen years on the throne, and till that time had paid the stipulated tribute, 4 K. xviii. 13. C. ---

He now probably refused to pay it any longer. Salien, the year of the world 3319. M.

Gill: 2Ch 32:1

After these things, and the establishment thereof,.... What are recorded in the preceding chapters, when matters were well settled, especially with respect to religion and temple service, and when Hezekiah was well established in the throne of his kingdom, had fought with and defeated the Philistines, and cast off the Assyrian yoke, and was in very prosperous circumstances; for it was in the fourteenth year of his reign that what follows was done:

Sennacherib king of Assyria came and entered into Judah, and encamped against the fenced cities, and thought to win them for himself; or to break them, or into them; or through them ^y to break down the walls to take them, and join them to himself, as the Targum, and he did take them, see 2Ki 18:13.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 32:1

¹ tn Heb “and he said to break into them for himself.”

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 32:1-33

1 Sennacherib invading Judah, Hezekiah fortifies himself, and encourages his people.

9 Against the blasphemies of Sennacherib, Hezekiah and Isaiah pray.

21 An angel destroys the host of the Assyrians.

24 Hezekiah praying in his sickness, God gives him a sign of recovery.

25 He waxing proud, is humbled by God.

27 His wealth and works.

31 His error in the ambassage of Babylon.

32 He dying, Manasseh succeeds him.

Maclaren: 2Ch 32:1

A Strange Reward For Faithfulness

After these things, and the establishment thereof, Sennacherib, king of Assyria, came.'--2 Chron. 32:1.

The Revised Version gives a much more accurate and significant rendering of a part of these words. It reads: After these things and this .faithfulness, Sennacherib, king of Assyria, came.' What are these things' and this faithfulness'? The former are the whole of the events connected with the religious reformation in Judah, which King Hezekiah inaugurated and carried through so brilliantly and successfully. This faithfulness' directly refers to a word in a couple of verses before the text: Thus did Hezekiah throughout all Judah; and he wrought that which was good and right and faithfulness before the Lord his God.' And, after these things, the re-establishment of religion and this faithfulness,' though Hezekiah was perfect before God in all ritual observances and in practical righteousness, and though he was seeking the Lord his God with all his heart, here is what came of it: After this faithfulness came' not blessings or prosperity, but Sennacherib, king of Assyria'! The chronicler not only tells this as singular, but one can feel that he is staggered by it. There is a tone of perplexity and wonder in his voice as he records that this was what followed the faithful righteousness and heart-devotion of the best king that ever sat on the throne of Judah. I think that this royal martyr's experience is really a mirror of the experience of devout men in all ages and a revelation of the great law and constant processes of the Divine Providence. And from that point of view I wish to speak now, not only on the words I have read, but on what follows them.

I. We Have Here The Statement Of The Mystery.

It is the standing puzzle of the Old Testament, how good men come to be troubled, and how bad men come to be prosperous. And although we Christian men and women are a great deal too apt to suppose that we have outlived that rudimentary puzzle of the religious mind, yet I do not think by any means that we have. For we hear men, when the rod falls upon themselves, saying, What have I done that I should be smitten thus?' or when their friends suffer, saying, What a marvellous thing it is that such a good man as A, B, or C should have so much trouble!' or, when wide- spread calamities strike a community, standing aghast at the broad and dark shadows that fall upon a nation or a continent, and wondering what the meaning of all this heaped misery is, and why the world is thus allowed to run along its course surrounded by an atmosphere made up of the breath of sighs, and swathed in clouds which are moist with tears.

My text gives us an illustration in the sharpest form of the mystery. After these things and this faithfulness, Sennacherib came', and he always comes in one shape or another. For, to begin with, a good man's goodness does mot lift him out of the ordinary associations and contoingencies and laws of life. If he has inherited a diseased constitution, his devotion will not make him a healthy man. If he has little common sense, his godliness will not make him prosper in worldly affairs . If he is tied to unfortunate connections, he will have to suffer. If he happens to be in a decaying branch of business, his prayers will not make him preosperous. If he falls in the way of poisonous gas from a sewer, his godliness will not exempt him from an attack of fever. So all round the horizon we see this: that the godly man is involved like any other man in the ordinary contingencies and possible evils off life. Then, have we to say that God has nothing to ode with these?

Again, Hezekiiah's story teaches us how second causes are God's instruments, and He is at the back of everything. There are two sources of our knowledge of the history of Judah in the time with which we are concerned. One is the Bible, the other is the Assyrian monuments; and it is a most curious contrast to read the two narratives of the same events, agreeing about the facts,, but disagreeing utterly in the spirit. Why? Because the one tells the story from the world's point of view, and the other tells it from God's point of view. So when you take the one narrative, it is simply this:, there was a conspiracy down in the south against the political supremacy of Assyria, and a lot of little confederate kinglets gathered themselves; and Hezekiah, of Judah, was one, along with So-and-So of such-and-such a petty land, and they leaned upon Egypt; and I, Sennacherib, came down among them, and they tumbled to pieces, and that is all.' Then the Bible comes in, and it says that God ordered all those political complications, and that they were all the working out of His purposes, and that the axe in His hand,' as Isaiah has it so picturesquely, was this proud king of Assyria, with his boastful mouth and vainglorious words.

Now, that is the principle by which we have to estimate all the events that befall us. There are two ways of looking at them. You may look at them from the under side or from the top side. You may see them as they appear to men who cannot look beyond their noses and only have concern with the visible cranks and shafting, or you may look at them from the engine-room and take account of the invisible power that drives them all. In the one case you will regard it as a mystery that good men should have to suffer so; in the other case, you will say, It is the Lord, let Him do', even when He does it through Sennacherib and his like, let Him do what seemeth Him good.'

Then there is another thing to be taken into account , that is, that the better a man is, the more faithful he is and the more closely he cleaves to God, and seeks, like this king, to do, with all his heart, all his work in the service of the House of God and to seek Iris God, the more sure is he to bring down upon himself certain forms of trouble and trial. The rebellion which, from the Assyrian side of the river, seemed to be a mere political revolt, from the Jordan side of the river seemed to be closely connected with the religious reformation. And it was just because Hezekiah and his people came back to God that they rebelled against the King of Assyria and served him not. If you provoke Sennacherib, Sennacherib will be down upon you very quickly. That is to say, being translated, if you will live like Christian men and women and fling down the gage of battle to the world and to the evil that lies in every one of us, and say, No, I have nothing to do with you. My law is not your law, and, God helping me, my practice shall not be your practice,' then you will find out that the power that you have defied has a very long arm and a very tight grasp, and you will have to make up your minds that, in some shape or other, the old law will be fulfilled about you. Through much tribulation we must enter the Kingdom.

II. Now, Secondly, My Text And Its Context Solve The Mystery Which It Raises.

The chronicler, as I said, wishes us to notice the sequence, strange as it is, and to wonder at it for a moment, in order that we may be prepared the better to take in the grand explanation that follows. And the explanation lies in the facts that ensue.

Did Sennacherib come to destroy? By no means! Here were the results: first, a stirring to wholesome energy and activity. If annoyances and troubles and sorrows, great or small, do nothing else for us, they would be clear and simple gain if they woke us up, for the half of men pass half of their lives half-asleep. And anybody that has ever come through a great sorrow and can remember what deep fountains were opened in his heart that he knew nothing about before, and how powers that were all unsuspected by himself suddenly came to him, and how life, instead of being a trivial succession of nothings, all at once became significant and solemn, any man who can remember that, will feel that if there were nothing else that his troubles did for him than to shake him out of torpor and rouse him to a tension of wholesome activity, so that he cried out:

Call forth thy powers, my soul! and dareThe conflict of unequal war,'

he would have occasion to bless God for the roughest handling. The tropics are very pleasant for lazy people, but they sap the constitution and make work impossible; and after a man has lived for a while in their perpetual summer, he begins to long for damp and mist and frost and east winds which bring bracing to the system and make him fit to work. God takes us often into very ungenial climates, and the vindication of it is that we may be set to active service. That was the first good thing that Sennacherib's coming did.

The next was that his invasion increased dependence upon God. You will remember the story of the insolent taunts and vulgar vaunting by him and his servants, and the one answer that was given: Hezekiah, the king, and Isaiah the son of Amoz the prophet, prayed and cried to God.' Ah! dear brethren, any thing that drives us to His breast is blessing. We may call it evil when we speak from the point of view of the foolish senses and the quivering heart, but if it blows us into His arms, any wind, the roughest and the fiercest, is to be welcomed more than lazy calms or gentle zephyrs. If, realising our own weakness and impotence, we are made to hang more completely upon Him, then let us be thankful for whatever has been the means of such a blessed issue. That was the second good thing that Sennacherib did.

The third good thing that he, not exactly did, but that was done through him, was that experience of God's delivering power was enriched. You remember the miracle of the destruction of the army. I need not dilate upon it. A man who can look back and say, Thou hast been with me in six troubles,' need never be afraid of the seventh; and he who has hung upon that strong rope when he has been swinging away down in the darkness and asphyxiating atmosphere of the pit, and has been drawn up into the sunshine again, will trust it for all coming time. If there were no other explanation, the enlarged and deepened experience of the realities of God's Gospel and of God's grace, which are bought only by sorrow, would be a sufficient explanation of any sorrow that any of us have ever had to carry.

Well roars the storm to him who hearsA deeper voice across the storm.'

There are large tracts of Scripture which have no meaning, no blessedness to us until they have been interpreted to us by losses and sorrows. We never know the worth of the lighthouse until the November darkness and the howling winds come down upon us, and then we appreciate its preciousness.

So, dear friends! the upshot of the whole is just that old teaching, that if we realised what life is for, we should wonder less at the sorrows that are in it. For life is meant to make us partakers of His holiness, not to make us happy. Our happiness is a secondary purpose, not out of view of the Divine love, but it is not the primary one. And the direct intention and mission of sorrow, like the direct intention and mission of joy, are to further that great purpose, that we should be partakers of His holiness.' Every branch in Me that beareth fruit, He purgeth it, that it may bring forth more fruit.'

III. Lastly, My Text Suggests A Warning Against Letting Prosperity Undo Adversity's Work.

Hezekiah came bravely through his trials. They did exactly what God wanted them to do; they drove him to God, they forced him down upon his knees. When Sennacherib's letter came, he took it to the Temple and spread it before God, and said, O Lord! it is Thy business. It is addressed to me, but it is meant for Thee; do Thou answer it.' And so he received the help that he wanted. But he broke down after that. He was exalted'; and the allies, his neighbours, that had not lifted a finger to help him when he needed their help, sent him presents which would have been a great deal more seasonable when he was struggling for his life with Sennacherib. What came after (God's) faithfulness'? This, his heart was lifted up, and he rendered not according to the benefit rendered to him.' Therefore the blow had to come down again. A great many people take refuge in archways when it rains, and run out as soon as it holds up, and a great many people take religion as an umbrella, to put down when the sunshine comes. We cross the bridge and forget it, and when the leprosy is out of us we do not care to go back and give thanks. Sometimes too, we begin to think, After all, it was we that killed Sennacherib's army, and not the angel.' And so, like dull scholars, we need the lesson repeated once, twice, thrice, here a little and there a little, precept upon precept, line upon line.' There is none of us that has so laid to heart our past difficulties and trials that it is safe for God to burn the rod as long as we are in this life.

Dear friends! do not let it be said of us, In vain have I smitten thy children. They have received no correction'; but rather let us keep close to Him, and seek to learn the sweet and loving meaning of His sharpest strokes. Then the little book, written within and without with lamentation and woe,' which we all in our' turn have to absorb and make our own, may be bitter in the mouth,' but will be sweet as honey' thereafter.

MHCC: 2Ch 32:1-23

Those who trust God with their safety, must use proper means, else they tempt him. God will provide, but so must we also. Hezekiah gathered his people together, and spake comfortably to them. A believing confidence in God, will raise us above the prevailing fear of man. Let the good subjects and soldiers of Jesus Christ, rest upon his word, and boldly say, Since God is for us, who can be against us? By the favour of God, enemies are lost, and friends gained.

Matthew Henry: 2Ch 32:1-8

Here is, I. The formidable design of Sennacherib against Hezekiah's kingdom, and the vigorous attempt he made upon it. This Sennacherib was now, as Nebuchadnezzar was afterwards, the terror and scourge and great oppressor of that part of the world. He aimed to raise a boundless monarchy for himself upon the ruins of all his neighbours. His predecessor Shalmaneser had lately made himself master of the kingdom of Israel, and carried the ten tribes captives. Sennacherib thought, in like manner, to win Judah for himself. Pride and ambition put men upon grasping at universal dominion. It is observable that, just about this time, Rome, a city which afterwards came to reign more than any other had done over the kings of the earth, was built by Romulus. Sennacherib invaded Judah immediately after the reformation of it and the re-establishment of religion in it: After these things he entered into Judah, 2Ch 32:1. 1. It was well ordered by the divine Providence that he did not give them this disturbance before the reformation was finished and established, as it might then have put a stop to it. 2. Perhaps he intended to chastise Hezekiah for destroying that idolatry to which he himself was devoted. He looked upon Hezekiah as profane in what he had done, and as having thrown himself out of the divine protection. He accordingly considered him as one who might easily be made a prey of. 3. God ordered it at this time that he might have an opportunity of showing himself strong on the behalf of this returning reforming people. He brought this trouble upon them that he might have the honour, and might put on them the honour, of their deliverance. After these things, and the establishment thereof, one would have expected to hear of nothing but perfect peace, and that none durst meddle with a people thus qualified for the divine favour; yet the next news we hear is that a threatening destroying army enters the country, and is ready to lay all waste. We may be in the way of our duty and yet meet with trouble and danger. God orders it so for the trial of our confidence in him and the manifestation of his care concerning us. The little opposition which Sennacherib met with in entering Judah induced him to imagine that all was his own. He thought to win all the fenced cities (2Ch 32:1), and purposed to fight against Jerusalem, 2Ch 32:2. See 2Ki 18:7, 2Ki 18:13.

II. The preparation which Hezekiah prudently made against this storm that threatened him: He took counsel with his princes what he should do, what measures he should take, 2Ch 32:3. With their advice he provided, 1. That the country should give him a cold reception, for he took care that he should find no water in it (and then his army must perish for thirst), or at least that there should be a scarcity of water, by which his army would be weakened and unfitted for service. A powerful army, if it want water but a few days, will be but a heap of dry dust. All hands were set immediately to work to stop up the fountains, and the brook that ran through the midst of the land, turning that (it is probable) into the city by pipes under-ground. Such as this is the policy commonly practised now-a-days of destroying the forage before an invading army. 2. That the city should give him a warm reception. In order to this he repaired the wall, raised towers, and made darts (or, as it is in the margin, swords or weapons ) and shields in abundance (2Ch 32:5), and appointed captains, 2Ch 32:6. Note, Those that trust God with their safety must yet use proper means for their safety, otherwise they tempt him, and do not trust him. God will provide, but so must we also.

III. The encouragement which he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and spoke comfortably to them, 2Ch 32:6. He was himself undaunted, being confident the invasion would issue well. He was not like his father, who had much guilt to terrify him and no faith to encourage him, so that, in a time of public danger, his heart was moved, as the trees of the wood are moved with the wind, and then no marvel that the heart of his people was so too, Isa 7:2. With what he said he put life into his people, his captains especially, and spoke to their heart, as the word is. 1. He endeavoured to keep down their fears: " Be strong and courageous; do not think of surrendering the city or capitulating, but resolve to hold it out to the last man; do not think of losing the city, nor of falling into the enemy's hand; there is no danger. Let the soldiers be bold and brave, make good their posts, stand to their arms, and fight manfully, and let the citizens encourage them to do so: Be not afraid nor dismayed for the king of Assyria. "The prophet had thus encouraged them from God (Isa 10:24): Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid (Isa 33:14), but the righteous dwelt on high (Isa 33:15, Isa 33:16) and meditated on terror so as to conquer it. See Isa 33:18, which refers to what is recorded here. 2. He endeavoured to keep up their faith, in order to the silencing and suppressing of their fears. "Sennacherib has a multitude with him, and yet there are more with us than with him; for we have God with us, and how many do you reckon him for? With our enemy is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible, our God, whose promise is inviolable, a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us if he please:"and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor forgetteth the Lord his Maker, Isa 51:12, Isa 51:13. It is probable that Hezekiah said more to this purport, and that the people rested themselves upon what he said, not merely upon his word, but on the things he said concerning the presence of God with them and his power to relieve them, the belief of which made them easy. Let the good subjects and soldiers of Jesus Christ rest thus upon his word, and boldly say, Since God is for us, who can be against us?

Keil-Delitzsch: 2Ch 32:1-8

Sennacherib's campaign against Judah and Jerusalem, and the annihilation of his whole army by the angel of the Lord. In 2 Kings 18 and 19, and Isa 36 and 37, we have two minute parallel accounts of this war, which threatened the existence of the kingdom of Judah, in both of which the course of this attack by the Assyrian world-power upon the kingdom of God is circumstantially narrated. The author of the Chronicle gives only a short narrative of the main events of the struggle; but, notwithstanding its brevity, supplies us with several not unessential additions to these detailed accounts. After stating that Sennacherib invaded Judah with the design of conquering the kingdom for himself (2Ch 32:1), the author of the Chronicle described the preparations which Hezekiah made for the defence of the capital in case it should be besieged (2Ch 32:2-8). Then we have an account of Sennacherib's attempts to get Jerusalem into his power, by sending his generals, who sought to induce the people to submit by boastful speeches, and by writing threatening letters to Hezekiah (2Ch 32:9-19); and, finally, of Hezekiah's prayer to God for help, and the answer to his prayer - the wonderful annihilation of the Assyrian army (2Ch 32:20-23). The purpose of the chronicler in narrating these events was a didactic one: he wishes to show how God the Lord helped the pious King Hezekiah in this danger to his kingdom, and humbled the presumption of Sennacherib confiding in the might of his powerful army. For this purpose, a brief rhetorical summary of the main events of the struggle and its issues was sufficient. As to the facts, see the commentary on 2 Kings 18f. and Isa. 36f.

2Ch 32:1

The didactic and rhetorical character of the narrative is manifest in the very form of the introductory statement. Instead of the chronological statement of 2Ki 18:13, we find the loose formula of connection: after these events and this fidelity (cf. 2Ch 31:20), Sennacherib came ( בּא ) and entered into Judah ( ביהוּדה ויּבא ), and besieged the fenced cities, and thought ( ויּאמר ) to break (conquer) them for himself. He had already taken a number of them, and had advanced as far as Lachish in the south-west of Judah, when he made the attempt to get Jerusalem into his power; cf. 2Ki 18:13.

2Ch 32:2-8

Preparations of Hezekiah for the strengthening and defending of Jerusalem . - We find an account of this neither in 2 Kings 18 nor in Isa 36; but the fact is confirmed both by Isa 22:8-11, and by the remark 2Ki 20:20 (cf. 2Ch 32:30 of our chapter).

2Ch 32:2-4

When Hezekiah saw that Sennacherib advanced, and his face was to war against Jerusalem, i.e., that he purposed to capture Jerusalem, he consulted with his princes and his valiant men to cover the waters of the springs which were outside the city; and they helped him, brought much people together, and covered all the springs, and the brook which ran through the midst of the land. סתם does not denote to obstruct, but only to hide by covering and conducting the water into subterranean channels. The brook which flowed through the midst of the land is the Gihon, which was formed by the waters flowing from the springs, and was dried up by these springs being covered and the water diverted. For further information, see on 2Ch 32:30. The object of this measure is stated in the words which follow: Why should the kings of Assyria come and find much water? i.e., why should we provide them with much water, when they advance against the city and besiege it? The plural, kings of Assyria, is rhetorical, as in 2Ch 28:16.

2Ch 32:5

The fortification of Jerusalem. יתחזּק , he showed himself strong, courageous, as in 2Ch 15:8; 2Ch 23:1. And he built the whole wall which was broken, i.e., he strengthened it by building up the breaches and defective places; cf. Isa 22:9. The words על־המּגדּלות ויּעל are obscure, since the translation "he mounted on the towers"has no meaning. But if יעל be taken as a Hiph., "he caused to ascend upon the towers,"the object is wanting; and if we supply walls, it is arbitrary, for we might just as well suppose it to be machines which he caused to be carried to the top of the towers for defence against the enemy (2Ch 26:15). The lxx have wholly omitted the words, and the translation of the Vulg., et exstruxit turres desuper , appears to be only a guess, but is yet perhaps correct, and presupposes the reading מגדּלות עליה ויּעל , "and brought up upon it towers,"in favour of which Ewald also decides. This conjecture is in any case simpler than Bertheau's, that על ויעל is a false transcription of ועליה : "he built the whole wall, and towers upon it, and outside was the other wall,"and is therefore to be preferred to it. The "other wall"enclosed the lower city (Acra). This, too, was not first built by Hezekiah; he only fortified it anew, for Isa 22:11 already speaks of two walls, between which a body of water had been introduced: see on 2Ch 32:30. He fortified also the Millo of the city of David (see on 1Ch 11:8), and supplied the fortifications with weapons ( שׁלח , a weapon of defence; see on Joe 2:8) in multitude, and with shields; cf. 2Ch 26:14.

2Ch 32:6-8

And, moreover, he set captains of war over the people, i.e., the populace of Jerusalem, assembled them in the open space at the city gate (which gate is not stated; cf. Neh 8:1, Neh 8:16), and addressed them in encouraging words; cf. 2Ch 30:22. On 2Ch 32:7 , cf. 2Ch 20:15, Deu 31:6, etc. "For with us is more than with him." רב , quite general, the closer definition following in 2Ch 32:8 : "With him is an arm of flesh; but with us is Jahve, our God, to help us."An arm of flesh = frail human power; cf. Isa 21:3 : their (the Egyptians') horses are flesh, not spirit; Jer 17:5; Psa 56:5. "And the people leaned themselves on (i.e., trusted in) the words of Hezekiah."These statements are not inconsistent with the account in 2Ki 18:14-16, that Hezekiah began to negotiate with the Assyrian king Sennacherib when he had begun to take the fenced cities of the land unto Lachish, promised to pay him tribute, and actually paid the sum demanded, employing for that purpose even the sheet gold on the temple doors. These negotiations are passed over, not only in our narrative, but also in Isa 36, because they had no influence upon the after course and the issue of the war. Sennacherib was not induced to withdraw by the payment of the sum demanded, and soon after the receipt of it he sent a detachment from Lachish against Jerusalem, to summon the city to surrender. The fortification of Jerusalem which the Chronicle records began before these negotiations, and was continued while they were in progress.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 29:1--32:33

M. Hezekiah chs. 29-32

In contrast to Ahaz, we can see Hezekiah's love for Yahweh in how he cared for the temple. Ahaz's reign was full of war, but Hezekiah enjoyed peace. God rewarded Hezekiah's spiritual restoration of Judah with a remarkable military deliverance. Yet good king Hezekiah was not the completely faithful Son of David whose kingdom God had promised to establish forever (1 Chron. 17:11-14).

"He is the golden boy' of Chronicles."⁷⁷

The Chronicler gave more space to Hezekiah's reign than to any others except David and Solomon, to whom he likened Hezekiah.⁷⁸

Constable: 2Ch 32:1-23

4. The invasion by Sennacherib 32:1-23

In a few details this account differs from the one in 2 Kings 18-20 and Isaiah 36-37. It was after Hezekiah's acts of faithfulness that God tested his trust (v. 1). Many of Judah's other good kings had followed God faithfully only to abandon faith in him later in life as a result of pride (e.g., Solomon, Uzziah, et al.). In this respect Hezekiah failed too (v. 25).

Hezekiah's preparations for Sennacherib's siege did not indicate reliance on the flesh rather than on God, as his praying shows. They were simply wise defensive measures (vv. 1-8).

"It is no denial of one's trust in God if one makes certain precautionary preparations. Pray to God and keep your powder dry' is a wise response in the face of danger at any time."⁸³

The real difference between the two armies was that while both had a measure of physical strength, Israel possessed an additional spiritual resource (v. 8). This is a difference between a Christian and a non-Christian too.

Sennacherib's fatal mistake was that he regarded Yahweh as only one of many idols (v. 19). This was his undoing. God not only granted a miraculous deliverance to Jerusalem because of Hezekiah's reliance on Him, but many nations brought gifts to the king and Yahweh (vv. 21-23).

Guzik: 2Ch 32:1-33

2 Chronicles 32 - God Protects Jerusalem

A. God protects Jerusalem from the Assyrians.

1. (1) Sennacherib's attack.

After these deeds of faithfulness, Sennacherib king of Assyria came and entered Judah; he encamped against the fortified cities, thinking to win them over to himself.

a. After these deeds of faithfulness: Our tendency is to think that when we are genuinely faithful to God we will be immune from attack. The experience of Hezekiah and countless other men and women of God tell us otherwise.

i. "It would seem to be a strange answer of God to the faithfulness of His child, that a strong foe should at the moment invade the kingdom; and yet how of the experience of the people of God is of this nature." (Morgan)

ii. Adam Clarke had another perspective: "God did not permit the pious prince to be disturbed till he had completed the reformation which he had begun."

b. Sennacherib king of Assyria came and entered Judah: This was part of his larger campaign in the region, included the conquest of the northern tribes organized as the Kingdom of Judah.

i. We might say that the Chronicler is not telling us the complete story here. He does not include what we learn from 2 Kings 18:13-16, that Hezekiah unwisely and unsuccessfully tried to satisfy Sennacherib with gold and treasures from the temple. It didn't work, and after conquering most all the fortified cities of Judah, the king of Assyria prepared to set a siege against Jerusalem.

ii. "He clearly expects the reader to be familiar with 2 Kings 18-20, but, whereas the Chronicler normally adapts sections of earlier Scripture, here everything has been amplified and summarized in order to concentrate on the theme of Yahweh's supremacy." (Selman)

2. (2-8) Hezekiah prepares against the coming attack and siege of the Assyrians.

And when Hezekiah saw that Sennacherib had come, and that his purpose was to make war against Jerusalem, he consulted with his leaders and commanders to stop the water from the springs which were outside the city; and they helped him. Thus many people gathered together who stopped all the springs and the brook that ran through the land, saying, "Why should the kings of Assyria come and find much water?" And he strengthened himself, built up all the wall that was broken, raised it up to the towers, and built another wall outside; also he repaired the Millo in the City of David, and made weapons and shields in abundance. Then he set military captains over the people, gathered them together to him in the open square of the city gate, and gave them encouragement, saying, "Be strong and courageous; do not be afraid nor dismayed before the king of Assyria, nor before all the multitude that is with him; for there are more with us than with him. With him is an arm of flesh; but with us is the LORD our God, to help us and to fight our battles." And the people were strengthened by the words of Hezekiah king of Judah.

a. To stop the water from the springs outside the city: This was done in preparation for the coming siege, and possibly in connection with the tunnel that Hezekiah directed to be cut to keep the water supply secure within the city (2 Chronicles 32:30).

i. "Jerusalem's water supply was vulnerable to any attack, since it was totally dependent on two springs, Gihon in the Kidron valley and En-Rogel two miles to the south." (Selman)

ii. "No doubt the Assyrian army suffered much through this, as a Christian army did eighteen hundred years after this. When the crusaders came, in A.D. 1099, to besiege Jerusalem, the people of the city stopped up the wells, so that the Christian army was reduced to the greatest necessities and distress." (Clarke)

b. He strengthened himself, built up all the wall that was broken, raised it up to the towers: This and the other preparations reflect how serious the threat was and how diligent Hezekiah was to defend Jerusalem and Judah.

i. "Part of a wall which could well be Hezekiah's has been uncovered on the western hill. At seven metres thick, it is the thickest Iron Age wall known in Palestine, and was presumably designed to withstand powerful Assyrian battering rams." (Selman)

c. Be strong and courageous; do not be afraid nor dismayed: Hezekiah understood that the defense of Israel did not depend only on walls and towers and shields and water supplies; it also depended on the strength, courage, and determination of their soldiers.

i. For there are more with us than with him: "We have more power than they have. (These words he quotes from the prophet Elisha, 2 Kings 6:16.) This was soon proved to be true by the slaughter made by the angel of the Lord in the Assyrian camp." (Clarke)

ii. But with us is the LORD our God: "The import of 'Immanuel,' by which name Christ now began to be known amongst them." (Trapp)

3. (9-19) Sennacherib's propaganda campaign.

After this Sennacherib king of Assyria sent his servants to Jerusalem (but he and all the forces with him laid siege against Lachish), to Hezekiah king of Judah, and to all Judah who were in Jerusalem, saying, "Thus says Sennacherib king of Assyria: 'In what do you trust, that you remain under siege in Jerusalem? Does not Hezekiah persuade you to give yourselves over to die by famine and by thirst, saying, "The LORD our God will deliver us from the hand of the king of Assyria"? Has not the same Hezekiah taken away His high places and His altars, and commanded Judah and Jerusalem, saying, "You shall worship before one altar and burn incense on it"? Do you not know what I and my fathers have done to all the peoples of other lands? Were the gods of the nations of those lands in any way able to deliver their lands out of my hand? Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people from my hand, that your God should be able to deliver you from my hand? Now therefore, do not let Hezekiah deceive you or persuade you like this, and do not believe him; for no god of any nation or kingdom was able to deliver his people from my hand or the hand of my fathers. How much less will your God deliver you from my hand?'" Furthermore, his servants spoke against the LORD God and against His servant Hezekiah. He also wrote letters to revile the LORD God of Israel, and to speak against Him, saying, "As the gods of the nations of other lands have not delivered their people from my hand, so the God of Hezekiah will not deliver His people from my hand." Then they called out with a loud voice in Hebrew to the people of Jerusalem who were on the wall, to frighten them and trouble them, that they might take the city. And they spoke against the God of Jerusalem, as against the gods of the people of the earth; the work of men's hands.

a. Sennacherib king of Assyria sent his servants to Jerusalem: While the bulk of his army was busy at Lachish, Sennacherib sent some men to Jerusalem to prepare for the siege, especially with psychological combat.

i. The mention of Lachish is important historically. Lachish was thirty miles south-west of Jerusalem. Archaeologists have discovered a pit there with the remains of about 1,500 casualties of Sennachaerib's attack. In the British Museum, you can see the Assyrian carving depicting their siege of the city of Lachish, which was an important fortress city of Judah.

ii. "An interesting wall relief taken from the excavation of Sennacherib's royal palace in Nineveh is persevered in the British Museum. It portrays the Assyrian king on a portable throne in his military camp outside Lachish. Prisoners of war are marching by on foot, and all the booty from the city is being displayed on ox-wagons." (Dilday)

b. In what do you trust, that you remain under siege in Jerusalem? These servants of Sennacherib (known as the Tartan, the Rabsaris, and the Rabshakeh in 2 Kings 18:17) tried to shake the trust Hezekiah and the people of Jerusalem had in the LORD.

i. We might wish that Hezekiah trusted in the LORD, and that this is what the Assyrians mocked. Instead, Hezekiah put his hope in an alliance with Egypt, and the Assyrians wanted him to lose confidence in that alliance.

ii. It was a great temptation for Hezekiah during this time to make a defensive alliance with Egypt, which seemed to be the only nation strong enough to protect Judah against the mighty Assyrians. As a prophet, Isaiah did everything he could to discourage Hezekiah and the leaders of Judah from putting their trust in Egypt (Isaiah 19:11-17, 20:1-6, 30:1-7). The LORD wanted Judah to trust Him instead of Egypt.

c. Has not the same Hezekiah taken away His high places and His altars: The Assyrian accuser knew that King Hezekiah had implemented broad reforms in Judah, including the removal of the high places (2 Kings 18:3-4). Yet in the Assyrian's thinking, Hezekiah's reforms had really displeased God, so he should not expect help from the LORD God of Israel. The Assyrian would say, "Look at all the places there used to be where people would worship the LORD God of Israel. Now, since Hezekiah came in, there is only one place. More is always better, so the LORD God of Israel must be pretty sore at Hezekiah!"

i. The enemy of our souls has an amazing way of discouraging our disobedience. If Hezekiah was not careful, this argument of the Assyrian would start to make sense, when really it was demonic logic through and through.

ii. "The theological misunderstanding shown by the field commander at this point argues for the authenticity of the speech, which many critics have dubbed a free creation by the author of the narrative." (Grogan, Isaiah Commentary)

d. Do you not know what I and my fathers have done to all the peoples of other lands? The Assyrian's speech was intended to destroy their trust in God. His message was simple, and brilliant in its Satanic logic: "The gods of other nations have not been able to protect them against us. Your God is just like one of them, and can't protect you either."

i. For anyone who had the spiritual understanding to see it, Judah could have started planning the victory party right then, when the Assyrian wrote so the God of Hezekiah will not deliver His people from my hand. It is one thing to speak against Judah, its people and leaders. It was another thing all together to mock the LORD God of Israel this way, and count Him as "just another god."

4. (20-23) Hezekiah's prayer and victory.

Now because of this King Hezekiah and the prophet Isaiah, the son of Amoz, prayed and cried out to heaven. Then the LORD sent an angel who cut down every mighty man of valor, leader, and captain in the camp of the king of Assyria. So he returned shamefaced to his own land. And when he had gone into the temple of his god, some of his own offspring struck him down with the sword there. Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all others, and guided them on every side. And many brought gifts to the LORD at Jerusalem, and presents to Hezekiah king of Judah, so that he was exalted in the sight of all nations thereafter.

a. King Hezekiah and the prophet Isaiah, the son of Amoz, prayed and cried out to heaven: We learn more about this powerful and beautiful prayer in 2 Kings 19:1-5. Hezekiah and Isaiah went into the House of the LORD and prayed humbly and passionately, and God heard from heaven.

i. "It was the indignity done to Jehovah that stirred these two holy men to the heart. . . . Oh that we were possessed with a similar zeal for God, so that we might look at sin as it affects Him, and lament over the awful wrongs which are continually being perpetrated against his holy, loving nature! What an argument this would give us in prayer!" (Meyer)

ii. Isaiah the prophet brought assurance of the answer to this prayer to Hezekiah in 2 Kings 19:6-7.

b. And the LORD sent an angel who cut down every mighty man of valor: Simply and powerfully, God destroyed this mighty army in one night. 185,000 died at the hand of the angel of the LORD (2 Kings 19:35). Against all odds, and against every expectation except the expectation of faith, the Assyrian army was turned back without having even shot an arrow into Jerusalem. The unstoppable was stopped, the undefeated was defeated.

i. The prophet Hosea made this same prediction: Yet I will have mercy on the house of Judah, will save them by the LORD their God, and will not save them by bow, nor by sword or battle, by horses or horsemen. (Hosea 1:7)

ii. "Herodotus, the Greek historian, recorded that one night Sennacherib's army camp was infested with mice (or rats) that destroyed the arrows and shield-thongs of the soldiers. He probably got this tradition from Egyptian sources, and it could well be a somewhat garbled version of the event recorded here." (Grogan)

iii. Some have speculated that there was a natural means that the angel used. "This has been thought to be a bacillary dysentery which had a three-day incubation period." (Wiseman)

iv. "There was never a more conspicuous and glorious deliverance than when the angel of God wrought for Israel against Assyria." (Meyer)

v. "This event ranks, in fact, with Israel's crossing of the Red Sea as one of the two greatest examples of the Lord's intervention to save his people." (Payne)

c. So he returned shamefaced to his own land: The shame seems to have left his face rather quickly. After this retreat from Judah, Sennacherib commissioned a record, which is preserved in the spectacular Annals of Sennacherib (the Taylor Prisim), which can be seen in the British Museum. It shows how full of pride Sennacherib's heart still was, even if he could not even claim he conquered Jerusalem.

i. "I attacked Hezekiah of Judah who had not subjected himself to me, and took forty-six fortresses, forts and small cities. I carried away captive 200,150 people, big and small, both male and female, a multitude of horses, young bulls, asses, camels, and oxen. Hezekiah himself I locked up in Jerusalem like a bird in its cage. I put up banks against the city. I separated his cities whose inhabitants I had taken prisoners from his realm and gave them to Mitiniti, king of Ashdod, Padi, king of Ekron, and Zilbel, king of Gaza and thus diminished his country. And I added another tax to the one imposed on him earlier." (Cited in Bultema, commentary on Isaiah)

ii. "The Biblical account concludes with the much debated statement that the Assyrian army was struck down in some way during the night with considerable loss of life, following which the siege was called off . . . The Assyrian Annals tacitly agree with the Biblical version by making no claim that Jerusalem was taken, only describing tribute from Hezekiah." (T.C. Mitchell, The Bible in the British Museum)

iii. "God spared Sennacherib, not in mercy, but in wrath, reserving to him a more dreadful and shameful death by the hands of his own children." (Poole)

d. And when he had gone into the temple of his god, some of his own offspring struck him down with the sword there: Some 20 years after he returned, his own sons killed him. Perhaps Sennacherib thought he had escaped the judgment of God, but he hadn't. He met the bitter end of death at the end of swords held by his own sons.

i. An old Jewish legend - and nothing more than a legend - says how it was that Sennacherib's sons came to kill him. Sennacherib was troubled at how God seemed to bless the Jews so much, and tried to find out why. Someone told him it was because Abraham had loved God so much that he was willing to sacrifice his son unto the LORD. Sennacherib thought he would be even more favored by God, and decided to kill two of his sons in sacrifice to the LORD, becoming even more blessed than Abraham and his descendants. But his two sons learned of the plan, and killed him before he could kill them, thus fulfilling the word of the LORD.

ii. He was exalted in the sight of all nations thereafter: "They saw that God was his friend, and would undertake for him; and they did not wish to have such a man for their enemy." (Clarke)

B. The remainder of Hezekiah's reign.

1. (24-26) Hezekiah is humbled and God relents.

In those days Hezekiah was sick and near death, and he prayed to the LORD; and He spoke to him and gave him a sign. But Hezekiah did not repay according to the favor shown him, for his heart was lifted up; therefore wrath was looming over him and over Judah and Jerusalem. Then Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come upon them in the days of Hezekiah.

a. In those days: This happened at the time of the Assyrian invasion of Judah, because Jerusalem had not been delivered from the Assyrian threat yet (2 Kings 20:6). The events of this chapter are also recorded in Isaiah 38.

i. "Interpreters agree that the events described in chapters 38 and 39 preceded the invasion of 701 B.C. . . Many date these events in 703 B.C., but the evidence more strongly suggests a date of about 712 B.C." (Wolf, commentary on Isaiah)

b. Was sick and near death: We are not told how Hezekiah became sick. It may have been through something obvious to all, or it may have been through something known only to God. However Hezekiah became sick, it was certainly permitted by the LORD.

c. He spoke to him and gave him a sign: This sign - the sign of the retreating sundial - is recorded in 2 Kings 20:8-11.

d. Hezekiah did not repay according to the favor shown him: Sadly, Hezekiah did not receive this miracle with the gratitude that he should have. Yet he did humble himself for the pride of his heart, and was saved a greater judgment.

i. "All which probably raised in him too great an opinion of himself, as if these things were done, if not by his power, yet, at least, for his piety and virtues. And instead of walking humbly with God, and giving the glory all entirely to him, he took the honour to himself, and vain-gloriously showed his riches and precious treasures to the Babylonish ambassadors." (Poole)

2. (27-33) The summation of the reign of Hezekiah.

Hezekiah had very great riches and honor. And he made himself treasuries for silver, for gold, for precious stones, for spices, for shields, and for all kinds of desirable items; storehouses for the harvest of grain, wine, and oil; and stalls for all kinds of livestock, and folds for flocks. Moreover he provided cities for himself, and possessions of flocks and herds in abundance; for God had given him very much property. This same Hezekiah also stopped the water outlet of Upper Gihon, and brought the water by tunnel to the west side of the City of David. Hezekiah prospered in all his works. However, regarding the ambassadors of the princes of Babylon, whom they sent to him to inquire about the wonder that was done in the land, God withdrew from him, in order to test him, that He might know all that was in his heart. Now the rest of the acts of Hezekiah, and his goodness, indeed they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel. So Hezekiah rested with his fathers, and they buried him in the upper tombs of the sons of David; and all Judah and the inhabitants of Jerusalem honored him at his death. Then Manasseh his son reigned in his place.

a. Hezekiah had very great riches and honor . . . God had given him very much property: Hezekiah often generously used these great riches for good (2 Chronicles 31:3), but sometimes he managed his and the kingdom's wealth foolishly (2 Kings 20:12-21).

b. Brought the water by tunnel to the west side of the City of David: This tunnel was an amazing engineering feat. He built an aqueduct to insure fresh water inside the city walls even during sieges. It was more than 650 yards long through solid rock, begun on each end and meeting in the middle. It can still be seen today and it empties into the pool of Siloam.

i. "This tunnel, found in 1880, was cut for 643 metres to cover a direct distance of 332 metres to enable the defenders to fetch water within the protective walls even during a siege." (Wiseman)

ii. "An inscription in cursive Hebrew of the early eighth century B.C. details the work:" 'When (the tunnel) was driven through while (the quarrymen were swinging their) axes, each man towards the other and, while there was still 3 cubits to be cut through (there was heard) the voice of a man calling to his fellow, for there was a crevice (?) on the right . . . and when the tunnel was (finally) driven through, the quarrymen hewed each towards the others, axe against axe. Then the waters flowed from the Spring to the Pool for 1,200 cubits and the height of the rock above the head(s) of the quarrymen was 100 cubits.'" (Wiseman)

c. However, regarding the ambassadors of the princes of Babylon: This unfortunate chapter in the life of Hezekiah is recorded in 2 Kings 20:12-21. He was flattered by the visit of the ambassadors from this up-and-coming world power, and showed them the riches of the kingdom - riches which they later took by siege and war.

i. "It was not spiritual pride, as with his great-grandfather Uzziah; but worldly pride - 'the pride of life,' we might say. It was his precious things, his armor, his treasures, his house, his dominion, etc., that he showed the ambassadors from Babylon." (Knapp)

ii. In this case Hezekiah faced - and failed under - a temptation common to many, especially those in ministry - the temptation of success. Many men who stand strong against the temptations of failure and weakness fail under the temptations of success and strength.

d. So Hezekiah rested with his fathers: There is no doubt that Hezekiah started out as a godly king, and overall his reign was one of outstanding godliness. Yet his beginning was much better than his end; Hezekiah did not finish well. God gave Hezekiah the gift of 15 more years of life (2 Kings 20:6), but the added years did not make him a better or a more godly man.

i. Time or age doesn't necessarily make us any better. Consider that time does nothing but pass away. We sometimes say, "time will tell," "time will heal," or "time will bring out the potential in me." But time will do nothing of the sort! Time will only come and go. It is only how we use time that matters. Hezekiah didn't make good use of the extra time the LORD gave him.

ii. "Hezekiah was buried on the sloping hill where the tombs of David's descendants were cut (2 Chronicles 32:33). This was because the royal Iron Age burial caves north of the city were full by this time and hereafter no Judean king was buried in the rock-hewn caves there." (Wiseman)

iii. "Notwithstanding the lapses of the latter days, the reign was most remarkable, especially when it is remembered how fearful was the condition into which the nation had come at this time." (Morgan)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 32 (Chapter Introduction)

Overview

2Ch 32:1, Sennacherib invading Judah, Hezekiah fortifies himself, and encourages his people; 2Ch 32:9, Against the blasphemies of Sennacherib, Hezekiah and Isaiah pray; 2Ch 32:21, An angel destroys the host of the Assyrians; 2Ch 32:24, Hezekiah praying in his sickness, God gives him a sign of recovery; 2Ch 32:25, He waxing proud, is humbled by God; 2Ch 32:27, His wealth and works; 2Ch 32:31, His error in the ambassage of Babylon; 2Ch 32:32, He dying, Manasseh succeeds him.

Poole: 2 Chronicles 32 (Chapter Introduction)

CHRONICLES CHAPTER 32

Sennacherib invading Judah, Hezekiah fortifieth himself, 2Ch 32:1-8 ; and sendeth letters to Isaiah concerning the blasphemies of Sennacherib, 2Ch 32:9-20 . An angel destroyeth the host of the Assyrians, 2Ch 32:21-23 . Hezekiah’ s sickness and sign of recovery, 2Ch 32:24 ; and waxing proud, is humbled by God, 2Ch 32:25,26 . His wealth and error, 2Ch 32:27-31 . His death and successor, 2Ch 32:32,33 .

MHCC: 2 Chronicles 32 (Chapter Introduction)

(v. 1-23) The invasion of Sennacherib, His defeat.

(2Ch 32:24-33) Hezekiah's sickness, His prosperous reign, and death.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 32 (Chapter Introduction)

This chapter continues and concludes the history of the reign of Hezekiah. I. The descent which Sennacherib made upon him, and the care he took to fortify himself, his city, and the minds of his people, against that enemy (2Ch 32:1-8). II. The insolent blasphemous letters and messages which Sennacherib sent him (2Ch 32:9-19). III. The real answer God gave to Sennacherib's blasphemies, and to Hezekiah's prayers, in the total rout of the Assyrian army, to the shame of Sennacherib and the honour of Hezekiah (2Ch 32:20-23). IV. Hezekiah's sickness and his recovery from that, his sin and his recovery from that, with the honours that attended him living and dead (2Ch 32:24-33).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 32 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 32

This chapter relates Sennacherib's invasion of the land of Judah, the preparations Hezekiah made to resist him, and the encouragement he gave his people to trust in the Lord, 2Ch 32:1 the messages and letters Sennacherib sent to Hezekiah and his subjects, full of arrogance and blasphemy, to solicit them to deliver up Jerusalem to him, 2Ch 32:9 the destruction of his army by an angel, and the deliverance of the Jews at the prayers of Hezekiah and Isaiah, 2Ch 32:20 the sin Hezekiah fell into after this, and his recovery from a fit of illness; but, upon his humiliation for it, wrath was averted, 2Ch 32:24 and the chapter is concluded with an account of his honours, riches, and exploits, and of his death and burial, 2Ch 32:27.