Text -- 2 Chronicles 32:1-23 (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. 32:2 When Hezekiah saw that Sennacherib had invaded and intended to attack Jerusalem, 32:3 he consulted with his advisers and military officers about stopping up the springs outside the city, and they supported him. 32:4 A large number of people gathered together and stopped up all the springs and the stream that flowed through the district. They reasoned, “Why should the kings of Assyria come and find plenty of water?” 32:5 Hezekiah energetically rebuilt every broken wall. He erected towers and an outer wall, and fortified the terrace of the City of David. He made many weapons and shields. 32:6 He appointed military officers over the army and assembled them in the square at the city gate. He encouraged them, saying, 32:7 “Be strong and brave! Don’t be afraid and don’t panic because of the king of Assyria and this huge army that is with him! We have with us one who is stronger than those who are with him. 32:8 He has with him mere human strength, but the Lord our God is with us to help us and fight our battles!” The army was encouraged by the words of King Hezekiah of Judah. 32:9 Afterward King Sennacherib of Assyria, while attacking Lachish with all his military might, sent his messengers to Jerusalem. The message was for King Hezekiah of Judah and all the people of Judah who were in Jerusalem. It read: 32:10 “This is what King Sennacherib of Assyria says: ‘Why are you so confident that you remain in Jerusalem while it is under siege? 32:11 Hezekiah says, “The Lord our God will rescue us from the power of the king of Assyria.” But he is misleading you and you will die of hunger and thirst! 32:12 Hezekiah is the one who eliminated the Lord’s high places and altars and then told Judah and Jerusalem, “At one altar you must worship and offer sacrifices.” 32:13 Are you not aware of what I and my predecessors have done to all the nations of the surrounding lands? Have the gods of the surrounding lands actually been able to rescue their lands from my power? 32:14 Who among all the gods of these nations whom my predecessors annihilated was able to rescue his people from my power? 32:15 Now don’t let Hezekiah deceive you or mislead you like this. Don’t believe him, for no god of any nation or kingdom has been able to rescue his people from my power or the power of my predecessors. So how can your gods rescue you from my power?’” 32:16 Sennacherib’s servants further insulted the Lord God and his servant Hezekiah. 32:17 He wrote letters mocking the Lord God of Israel and insulting him with these words: “The gods of the surrounding nations could not rescue their people from my power. Neither can Hezekiah’s god rescue his people from my power.” 32:18 They called out loudly in the Judahite dialect to the people of Jerusalem who were on the wall, trying to scare and terrify them so they could seize the city. 32:19 They talked about the God of Jerusalem as if he were one of the man-made gods of the nations of the earth. 32:20 King Hezekiah and the prophet Isaiah son of Amoz prayed about this and cried out to heaven. 32:21 The Lord sent a messenger and he wiped out all the soldiers, princes, and officers in the army of the king of Assyria. So Sennacherib returned home humiliated. When he entered the temple of his god, some of his own sons sons struck him down with the sword. 32:22 The Lord delivered Hezekiah and the residents of Jerusalem from the power of King Sennacherib of Assyria and from all the other nations. He made them secure on every side. 32:23 Many were bringing presents to the Lord in Jerusalem and precious gifts to King Hezekiah of Judah. From that time on he was respected by all the nations.

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.

Wesley: 2Ch 32:3

And withal to draw the waters by secret pipes underground to Jerusalem.

Wesley: 2Ch 32:21

The Jewish comment says the word of the Lord sent Gabriel to do this execution, and that it done with lightning, and in the passover night, the same night wherein the first-born in Egypt were slain.

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.

JFB: 2Ch 32:2-8

An account of the means taken to fortify Jerusalem against the threatened siege is given only in this passage. The polluting or filling up of wells, and the altering of the course of rivers, is an old practice that still obtains in the wars of the East. Hezekiah's plan was to cover the fountain heads, so that they might not be discovered by the enemy, and to carry the water by subterranean channels or pipes into the city--a plan which, while it would secure a constant supply to the inhabitants, would distress the besiegers, as the country all around Jerusalem was very destitute of water.

JFB: 2Ch 32:4

"Where these various fountains were, we have now no positive means of ascertaining; though En-rogel, and the spring now called the Virgin's Fount, may well be numbered among them. JOSEPHUS mentions the existence of various fountains without the city, but does not mention any of them in this connection but Siloam. 'The brook,' however, is located with sufficient precision to enable us to trace it very definitely. We are told that it 'ran through the midst of the land.' Now a stream running through either the Kedron or Hinnom Valley, could, in no proper sense, be said to run through the midst of the land, but one flowing through the true Gihon valley, and separating Akra and Zion from Bezetha, Moriah, and Ophel, as a stream once, doubtless, did, could, with peculiar propriety, be said to run through the midst of the land on which the [Holy] City was built. And that this is the correct meaning of the phrase is not only apparent from the force of circumstances, but is positively so declared in the Septuagint, where, moreover, it is called a 'river,' which, at least, implies a much larger stream than the Kedron, and comports well with the marginal reading, where it is said to overflow through the midst of the land. Previous to the interference of man, there was, no doubt, a very copious stream that gushed forth in the upper portion of that shallow, basin-like concavity north of Damascus Gate, which is unquestionably the upper extremity of the Gihon valley, and pursuing its meandering course through this valley, entered the Tyropœon at its great southern curve, down which it flowed into the valley of the Kedron" [BARCLAY, City of the Great King].

JFB: 2Ch 32:5-6

He made a careful inspection of the city defenses for the purpose of repairing breaches in the wall here, renewing the masonry there, raising projecting machines to the towers, and especially fortifying the lower portion of Zion, that is, Millo, "(in) the original city of David." "In" is a supplement of our translators, and the text reads better without it, for it was not the whole city that was repaired, but only the lower portion of Zion, or the original "city of David."

JFB: 2Ch 32:6

That is, the large open space at the gate of Eastern cities. Having equipped his soldiers with a full suit of military accoutrements, he addressed them in an animated strain, dwelling on the motives they had to inspire courage and confidence of success, especially on their consciousness of the favor and helping power of God.|| 11885||1||12||0||(See on 2Ki. 18:17-35; also 2Ki. 19:8-34).

JFB: 2Ch 32:18

It appears that the wall on the west side of the city reached as far to the side of the uppermost pool of Gihon at that time as it does now, if not farther; and the wall was so close to that pool that those sent to negotiate with the Assyrian general answered him in their own tongue (see on 2Ki 18:27).

JFB: 2Ch 32:21

(See on 2Ki 19:35-37).

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.

Clarke: 2Ch 32:2

When Hezekiah saw - This was in the fourteenth year of the reign of Hezekiah; and at first the Jewish king bought him off at the great price of three hundred talents of silver, and thirty talents of gold; and even emptied his own treasures, and spoiled the house of the Lord, to gratify the oppressive avarice of the Assyrian king. See the whole account, 2Ki 18:13, etc.

Clarke: 2Ch 32:4

Stopped all the fountains - This was prudently done, for without water how could an immense army subsist in an arid country? 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: 2Ch 32:5

Raised it up to the towers - He built the wall up to the height of the towers, or, having built the wall, he raised towers on it.

Clarke: 2Ch 32:6

Set captains of war over the people - in the street of the gate of the city - That is, the open places at the gate of the city, whither the people came for judgment, etc.

Clarke: 2Ch 32:7

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

Clarke: 2Ch 32:9

After this did Sennacherib - Having received the silver and gold mentioned above, he withdrew his army, but shortly after he sent Rab-shakeh with a blasphemous message. This is the fact mentioned here.

Clarke: 2Ch 32:10

Thus saith Sennacherib - See all these circumstances largely explained 2 Kings 18:17-36 (note).

Clarke: 2Ch 32:17

Wrote also letters - See 2Ki 19:9, 2Ki 19:14.

Clarke: 2Ch 32:21

The Lord sent an angel - See 2Ki 19:36 (note), and the note there

Clarke: 2Ch 32:21

House of his god - Nisroch

Clarke: 2Ch 32:21

They that came forth of his own bowels - His sons Adrammelech and Sharezer.

Clarke: 2Ch 32:23

Many brought gifts unto the Lord - They plainly saw that Jehovah was the protector of the land

Clarke: 2Ch 32:23

And presents to Hezekiah - 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.

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."

Defender: 2Ch 32:5

Remains of Hezekiah's outer wall have been excavated in recent times, thus confirming still further the historicity of the Biblical records."

Defender: 2Ch 32:7

Hezekiah had perhaps heard or read about Elisha's host and the miraculous deliverance of Samaria (2Ki 6:16-23; 2Ki 7:6-7)."

Defender: 2Ch 32:19

This equating of "the God of Jerusalem," who is the true God of creation, with "the gods of the people of the earth," who are evil spirits and whose images are mere constructs of men's hands or men's philosophical speculations, is actually blasphemy. Such action cannot go unpunished forever. It is forbidden in the very first of God's Ten Commandments (Exo 20:3-5)."

Defender: 2Ch 32:21

See note on 2Ki 19:35.

Defender: 2Ch 32:21

See note on 2Ki 19:7."

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

TSK: 2Ch 32:2

he was purposed to fight : Heb. his face was to war, 2Ki 12:17; Luk 9:51, Luk 9:53

TSK: 2Ch 32:3

took counsel : 2Ch 30:2; 2Ki 18:20; Pro 15:22, Pro 20:18, Pro 24:6; Isa 40:13; Rom 11:34

to stop : 2Ki 20:20; Isa 22:8-11

TSK: 2Ch 32:4

who stopped : This was prudently done; for, without water, how could an immense army subsist in ar arid country? No doubt the Assyrian army suffered much through this; as a Christian army did, through the same cause, 1,800 years afterwards.

the brook : 2Ch 32:30, 2Ch 30:14

ran through the midst of : Heb. overflowed

kings : The Septuagint, Syriac, and Arabic read king, in the singular number. 2Ch 32:1; 2Ki 18:9, 2Ki 18:13, 2Ki 19:17; Isa 10:8

find : 1Ki 3:9, 1Ki 3:16, 1Ki 3:17, 1Ki 19:21

TSK: 2Ch 32:5

he strengthened : 2Ch 12:1, 2Ch 14:5-7, 2Ch 17:1, 2Ch 17:2, 2Ch 23:1, 2Ch 26:8; Isa 22:9, Isa 22:10

that was broken : 2Ch 25:23

another wall : 2Ki 25:4; Jer 39:4

Millo : Jdg 9:6; 2Sa 5:9; 1Ki 9:24, 1Ki 11:27; 2Ki 12:20

darts : or, swords, or weapons, 2Ch 26:14, 2Ch 26:15

TSK: 2Ch 32:6

he set captains : 2Ch 17:14-19; 1Ch 27:3, 4-34

in the street : Ezr 10:9; Neh 8:1-3, Neh 8:16

comfortably to them : Heb. to their heart, 2Ch 30:22; Gen 34:3; Isa 40:2 *marg.

TSK: 2Ch 32:7

strong : Deu 31:6, Deu 31:7, Deu 31:23; Jos 1:6-9; 1Ch 28:10, 1Ch 28:20; Isa 35:4; Dan 10:19; Zec 8:9, Zec 8:23; Eph 6:10; 2Ti 2:1

be not afraid : 2Ch 20:15; 2Ki 18:30, 2Ki 19:6, 2Ki 19:7

for there : 2Ki 6:16; Rom 8:31; 1Jo 4:4

TSK: 2Ch 32:8

an arm : Job 40:9; Jer 17:5; 1Jo 4:4

with us : 2Ch 13:12, 2Ch 14:11; Psa 46:7, Psa 46:11; Isa 8:10, Isa 41:10; Act 18:10; 2Ti 4:17, 2Ti 4:22

to fight : 2Ch 20:15; Deu 20:1, Deu 20:4; Jos 10:42

rested : Heb. leaned, 2Ch 32:15, 2Ch 20:20; Isa 36:18

upon the words : Pro 12:25

TSK: 2Ch 32:9

am 3294, bc 710

Sennacherib : 2Ki 18:17; Isa 36:2

Lachish : Jos 10:31, Jos 12:11, Jos 15:39; Isa 37:8; Mic 1:13

power : Heb. dominion

TSK: 2Ch 32:10

Thus saith : 2Ki 18:19; Isa 36:4

siege : Heb. strong-hold

TSK: 2Ch 32:11

to give over : 2Ki 18:27; Isa 36:12, Isa 36:18

The Lord our God : 2Ch 32:15; 2Ki 18:30, 2Ki 19:10; Psa 3:2, Psa 11:1-3, Psa 22:8, Psa 42:10, Psa 71:11; Mat 27:43

TSK: 2Ch 32:12

Hath not : 2Ch 31:1; 2Ki 18:4, 2Ki 18:22; Isa 36:7

taken away : This was artfully maliciouscaps1 . mcaps0 any of the people had sacrificed to Jehovah on high places (2Ch 31:1); and Hezekiah had removed them, as incentives to idolatry. Hence Rabshakeh insinuates that by so doing he had offended Jehovah, deprived the people of their religious rights, and that, consequently, he could neither expect the blessing of God, nor the cooperation of the people.

Ye shall worship : Deu 12:13, Deu 12:14, Deu 12:26, Deu 12:27

one altar : 2Ch 4:1; Exo 27:1-8, Exo 30:1-6, Exo 40:26-29; 1Ki 7:48

TSK: 2Ch 32:13

I and my : 2Ki 15:29, 2Ki 17:5, 2Ki 17:6, 2Ki 19:11-13, 2Ki 19:17, 2Ki 19:18; Isa 10:9, Isa 10:10, Isa 10:14, Isa 37:12, Isa 37:13, Isa 37:18-20; Dan 4:30, Dan 4:37, Dan 5:19

were the gods : 2Ch 32:19; 2Ki 18:33-35, 2Ki 19:18, 2Ki 19:19; Psa 115:3-8; Isa 44:8-10; Jer 10:11, Jer 10:12, Jer 10:16; Act 19:26; 1Co 8:4

TSK: 2Ch 32:14

among : Isa 10:11, Isa 10:12

your God : Exo 14:3, Exo 15:9-11; Isa 42:8

TSK: 2Ch 32:15

deceive : 2Ki 18:29, 2Ki 19:10

persuade : 2Ch 32:11; 1Ki 22:22; Isa 36:18; Act 19:26; Gal 1:10

much less : Exo 5:2; Dan 3:15; Joh 19:10, Joh 19:11

TSK: 2Ch 32:16

yet : Job 15:25, Job 15:26; Psa 73:9

against : Joh 15:21

TSK: 2Ch 32:17

He wrote : 2Ki 19:9, 2Ki 19:14; Neh 6:5; Isa 37:14

to rail : 2Ki 19:22, 2Ki 19:28; Isa 10:15, Isa 37:23, Isa 37:24, Isa 37:28, Isa 37:29; Rev 13:6

As the gods : 2Ki 19:12

TSK: 2Ch 32:18

they cried : 2Ki 18:26-28; Isa 36:13

to affright : 1Sa 17:10, 1Sa 17:26; Neh 6:9

TSK: 2Ch 32:19

spake : 2Ch 32:13-17; 1Sa 17:36; Job 15:25, Job 15:26; Psa 10:13, Psa 10:14, Psa 73:8-11, Psa 139:19, Psa 139:20

the God : 2Ch 6:6; Psa 76:1, Psa 76:2, Psa 78:68, Psa 87:1-3, Psa 132:13, Psa 132:14; Isa 14:32; Heb 12:22

the work : Deu 4:28, Deu 27:15; 2Ki 19:18; Psa 135:15-18; Isa 2:8, Isa 37:19, Isa 44:16-20; Jer 1:16, Jer 10:3, Jer 10:9, Jer 32:30; Hos 8:5, Hos 8:6

TSK: 2Ch 32:20

Hezekiah : 2Ki 19:14-19; Isa 37:1, Isa 37:14-20

the prophet : 2Ki 19:2-4; Isa 37:2-4

prayed : 2Ch 14:11, 2Ch 20:6-12; Psa 50:15, Psa 91:14, Psa 91:15

TSK: 2Ch 32:21

the Lord : 2Ki 19:20, 2Ki 19:35-37; Isa 10:16-18, Isa 37:21, Isa 37:36, Isa 37:37, Isa 42:8

angel : 2Sa 24:16; Psa 18:50; Dan 3:28, Dan 6:22; Mat 13:49, Mat 13:50; Act 12:23

cut off all : Job 9:4; Psa 76:5, Psa 76:7, Psa 76:12

the leaders : Isa 10:8, Isa 10:16-19, Isa 10:33, Isa 10:34, Isa 17:12-14, Isa 29:5-8, Isa 30:30-33, Isa 33:10-12, Isa 36:9; Rev 6:15, Rev 6:16, Rev 19:17, Rev 19:18

with shame : Psa 132:18; Pro 11:2, Pro 16:18

he was come : 2Ki 19:36, 2Ki 19:37; Isa 37:37, Isa 37:38

slew him : Heb. made him fall

TSK: 2Ch 32:22

Lord : Psa 18:48-50, Psa 37:39, Psa 37:40, Psa 144:10; Isa 10:24, Isa 10:25, Isa 31:4, Isa 31:5, Isa 33:22; Hos 1:7

guided : Psa 48:14, Psa 71:20, Psa 71:21, Psa 73:24; Isa 58:11; Joh 16:13; 2Th 3:5

TSK: 2Ch 32:23

gifts : 2Sa 8:10, 2Sa 8:11; Ezr 7:15-22, Ezr 7:27; Psa 68:29, Psa 72:10; Isa 60:7-9; Mat 2:11

presents : Heb. precious things, 2Ch 9:9, 2Ch 9:10, 2Ch 9:24, 2Ch 17:5, 2Ch 17:11; 1Ki 4:21, 1Ki 10:10, 1Ki 10:25

he was magnified : 2Ch 1:1; 1Ch 29:25

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.

Barnes: 2Ch 32:3

To stop the waters ... - Compare 2Ch 32:30. Hezekiah’ s object was probably twofold - to hide the springs outside the city in order to distress the Assyrians, and to convey their water underground into the city, in order to increase his own supply during the siege.

Barnes: 2Ch 32:4

The "brook"intended is probably not the Kidron, but the natural water-course of the Gihon, which ran down the Tyropoeon valley (compare the 1Ki 1:3 note).

Barnes: 2Ch 32:5

The breaches in the wall of Jerusalem were not entirely due to the old hostility of Joash (marginal reference); but may have been caused either by neglect and carelessness in the reign of Ahaz 2 Chr. 28, or by the simple process of natural decay. Hezekiah pulled down houses for the purpose of his repairs Isa 22:10.

On Millo, see the marginal references notes.

Barnes: 2Ch 32:6

The street of the gate ... - Or, "the square at the gate"(compare 2Ch 29:4 note). The gate intended is probably that of Ephraim 2Ch 25:23 - the great northern gate, opposite the "Camp of the Assyrians "- represented by the modern Damascus gate.

Barnes: 2Ch 32:7

On the language, compare the marginal references, for details, see Isa 22:5-13; Isa 29:3.

Barnes: 2Ch 32:8

The faith, which Hezekiah’ s words express, presently wavered, died away, and was succeeded by despair and submission (compare 2Ki 18:14-16 notes).

Barnes: 2Ch 32:9-22

The author of Chronicles compresses into 13 verses the history which occupies in Kings a chapter and a half (2Ki 18:17-19; where see the notes).

2Ch 32:10

In the siege - Perhaps "in straitness"(compare Jer 19:9). Jerusalem is thought by some to have been not so much besieged at this time, as distressed and straitened for supplies, because the Assyrians were masters of the open country.

2Ch 32:13

fathers - i. e. "predecessors."Sennacherib really belonged to a dynasty that had only furnished one king before himself.

2Ch 32:22

Guided them ... - A slight alteration of the existing text gives the sense - "gave them rest round about;"a common expression in Chronicles 2Ch 15:15; 2Ch 20:30.

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 .

Poole: 2Ch 32:3

To stop the waters of the fountains with earth or other things cast into them; and withal to derive the waters by secret paths and pipes under ground to Jerusalem.

Poole: 2Ch 32:4

Which was a scarce commodity in this country, and the want of it might much annoy the Assyrian army.

Poole: 2Ch 32:5

The wall that was broken by Joash 2Ch 25:23 , and not since repaired.

Up to the towers either,

1. As high as the towers, or the tops of the wall. Or,

2. As far as the two towers, or gates, which were made in the form of towers, and had the use of towers, to wit, that of Ephraim and the corner gate, both mentioned above, 2Ch 25:23 . Or, brought up engines or instruments of defence upon the towers .

Millo of which see 1Ki 9:24 11:27 .

Poole: 2Ch 32:9

Of this and the following verses, See Poole "2Ki 18:17" , &c.; See Poole "2Ki 19:10" , &c.

Poole: 2Ch 32:15

Seeing I have destroyed so many nations, and some of them stronger than you, in spite of all their gods, it is not probable that your God should defend you, which none of the rest could do for their people.

Poole: 2Ch 32:23

Or, of all those nations which were not very remote from Canaan, and heard these matters.

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.

Haydock: 2Ch 32:2

Jerusalem; as many cities had fallen. The king entered into an agreement with the Assyrians, who soon broke it.

Haydock: 2Ch 32:3

City. The torrent Cedron afforded the only good supply of water. It was often dry, and was only three steps across, when full of melted snow or rain. The waters of Siloe and Gihon were collected in it. Yet it was no difficult enterprise for the king to turn the stream, and introduce the waters through the rock into a large reservoir, in the city, by the canal, which is mentioned 2 Esdras ii. 14., and Ecclesiasticus xlviii. 19. The besieged were more frequently deprived of water, Judith vii. 6. Babylon was taken by Semiramis, Cyrus, and Alexander, after they turned aside the waters of the Euphrates; and Cזsar obliged the town of Cahors to surrender, by intercepting the springs. Frontin. iii. 7. C.

Haydock: 2Ch 32:4

Land, Cedron, on the east; (C.; M.) or it may be the Gihon, which supplies Siloe, v. 30. T.

Haydock: 2Ch 32:5

Without, of less strength. ---

Mello, the palace, which was strongly situated, and Ezechias added fresh fortifications, 2 K. v. 9. ---

Arms. Heb. "darts."

Haydock: 2Ch 32:6

Gate, where there was a room for assemblies, 2 K. xviii. 24. C. ---

Heart, in the most affectionate and pathetic manner. H.

Haydock: 2Ch 32:7

More: God and his angels, from whom he expected relief, and was not disappointed, 4 K. vi. 16., and xix. 35. C.

Haydock: 2Ch 32:9

Lachis, whence he sent Rabsaces. Other blasphemous letters were dispatched from Lobna, (v. 17) when Sennacherib was forced to go to meet Tharaca, 4 K. xix. 9.

Haydock: 2Ch 32:12

His altars. Rabsaces was ignorant of the law, and upbraids the king for a commendable action. C. ---

Thus our adversaries foolishly blame us for keeping holy days and abstinence. H.

Haydock: 2Ch 32:17

He (Sennacherib) wrote, when he was going towards Egypt. Both master and servant employed the same fallacious argument; as if the true God and idols were all upon a level, and as if past success were a sure proof of future victories, v. 19. H.

Haydock: 2Ch 32:21

Army. Heb. "camp." ---

Disgrace. The Jews pretend that he was deprived of his beard and hair, (S. Jerom, Trad.) misapplying the text of Isaias vii. 20. C. ---

Sword, to prevent their being offered as victims, to appease the idol and the people. R. Solomon) Lyranus ---

This happened some months after the king's return to Ninive, when he had cruelly oppressed the captive Jews and Tobias, i. 24. T.

Haydock: 2Ch 32:23

Many; probably strangers, 3 K. viii. 41.

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.

Gill: 2Ch 32:2

And when Hezekiah saw that Sennacherib was come,.... Into the land of Judah, which he perceived and understood by reports brought to him: and that he was purposed to fight against Jerusalem; to besiege it and take it, if possible; this he saw was his design, by taking the fenced cities in his way, and coming forward with his forces.

Gill: 2Ch 32:3

He took counsel with his princes, and his mighty men,.... With his nobles, and the officers of his army, what steps should be taken to resist, retard, and distress the enemy, and among the rest what follows was proposed:

to stop the waters of the fountains which were without the city; that so the Assyrian army would find it difficult to supply themselves with water, which was an article of great importance:

and they did help him; to stop the fountains, not only with their advice how to do it, but with their men, their servants, who assisted those that Hezekiah employed in this work.

Gill: 2Ch 32:4

So there was gathered much people together,.... At the instance of Hezekiah, his nobles and officers:

who stopped all the fountains; perhaps by laying planks over them, and earth upon them, so that it could not be discerned there were any fountains there:

and the brook that ran through the midst of the land; which, according to Kimchi, was Gihon, 2Ch 32:30, which was near Jerusalem; the stream of this very probably they turned into channels under ground, whereby it was brought into the city into reservoirs there provided, that that might have a supply during the siege, while the enemy was distressed for want of it:

saying, why should the kings of Assyria come and find much water? by which means they would be able to carry on the siege to a great length, when otherwise they would be obliged to raise it quickly: mention is made of kings of Assyria, though there was but one, with whom there might be petty kings, or tributary ones; and, besides, as he boasted, his princes were altogether kings, Isa 10:8.

Gill: 2Ch 32:5

Also he strengthened himself,.... In the Lord his God, and fortified his city, and put it in the best manner of defence he could:

and built up all the wall that was broken; which was broken from the gate of Ephraim to the corner gate by Joash king of Israel; and though it might have been repaired by Uzziah, it might again be broken down in the times of Ahaz, by Pekah, king of Israel, or some other enemy, see 2Ch 25:3.

and raised it up to the towers; from the corner tower to the tower of the gate of Ephraim, which, as before observed, had been broken down:

and another wall without; a second wall, either all around the city, or at such a part of it which was weakest; Josephus ^z says the city of Jerusalem had three walls about it:

and repaired Millo in the city of David; a wall on the north side of the city:

and made darts and shields in abundance; darts to cast from the walls of the city, to annoy the enemy with, and shields to defend them from those of the enemy.

Gill: 2Ch 32:6

And he set captains of war over the people,.... To teach them the exercises of war, to lead them on against the enemy, to direct them where to stand, and what to do in defence of the city:

and gathered them together to him in the street of the gate of the city; the street which led to the gate, and was large and commodious to assemble the people in:

and spake comfortably to them; to animate and encourage them to hold out the siege, and do all they could to repel the enemy;

saying; as follows.

Gill: 2Ch 32:7

Be strong and courageous,.... Be of good heart and spirit, and quit yourselves like men:

be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; which was very large; for no less than 185,000 were slain of them by an angel in one night, 2Ki 19:35.

for there be more with us than with him; though not in number, yet in power and might; and if angels are meant, they are more in number; but it seems, by what follows, that Hezekiah had only the Lord his God in his thoughts and view.

Gill: 2Ch 32:8

With him is an arm of flesh,.... Only weak, frail, mortal men, not at all to be feared; nothing in comparison of the Lord:

but with us is the Lord our God, to help us, and to fight our battles; who is the Lord God Almighty, who has the host of heaven at his command, and with whom all the inhabitants of the earth are as nothing; the Targum is,"the Word of the Lord our God is for us to help us, and fight our battles:"

and the people rested themselves upon the words of Hezekiah king of Judah; not upon his bare words, but on what was contained in them, on the strength and power of the Lord God he assured them was on their side; they believed what he said to be true, and trusted in the Lord that he would save them.

Gill: 2Ch 32:9

After this did Sennacherib king of Assyria send his servants to Jerusalem,.... Who are mentioned by name, 2Ki 18:17 this was after Hezekiah had given him a large quantity of silver and gold to depart, and he did depart from him, 2Ki 18:14

but he himself laid siege against Lachish, and all his power with him; one of the cities of Judah, see Isa 36:2, from hence he dispatched them

unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem; who had retired thither for safety, upon the invasion of their country by the king of Assyria.

Gill: 2Ch 32:10

Thus saith Sennacherib king of Assyria, whereon do ye trust,.... On what power in heaven or on earth?

that ye abide in the siege in Jerusalem? hold out against the siege of it, and do not deliver it up.

Gill: 2Ch 32:11

Doth not Hezekiah persuade you to give over yourselves to die by famine, and by thirst,.... Suggesting that would be their case if they did not surrender:

saying, the Lord our God shall deliver us out of the hand of the king of Assyria? See Gill on Isa 36:15.

Gill: 2Ch 32:12-15

Hath not the same Hezekiah taken away his high places,.... For the sense of this and the three following verses, see the notes on Isa 36:17; see Gill on Isa 36:18, Isa 36:19, Isa 36:20

Gill: 2Ch 32:16

And his servants spake yet more against the Lord God, and against his servant Hezekiah. Than what is here recorded, as may be read in 2Ki 18:1, and Isa 36:1.

Gill: 2Ch 32:17

He wrote also letters to rail on the Lord God of Israel,.... See 2Ki 19:9.

Gill: 2Ch 32:18

Then they cried with a loud voice in the Jews' speech unto the people of Jerusalem that were on the wall,.... The messengers of Sennacherib, particularly Rabshakeh the chief speaker; though they were desired to speak in the Syrian language, Isa 36:11,

but this they did to affright them, and to trouble them, that they might take the city; to throw them into terror and confusion, that they might prevail upon them to deliver up the city to them.

Gill: 2Ch 32:19

And they spake against the God of Jerusalem,.... The only living and true God, whom the inhabitants of Jerusalem professed to be their God, and who was worshipped by them in the temple there:

as against the gods of the people of the earth, which were the work of the hands of man; they made no difference between the one and the other, but spoke as freely and as contemptibly of the one as of the other, see Isa 36:19.

Gill: 2Ch 32:20

And for this cause Hezekiah the king, and the prophet Isaiah, the son of Amoz, prayed and cried to heaven. To God in heaven; of the prayer of Hezekiah on this account, see Isa 37:15, and the notes there; See Gill on Isa 37:15, Isa 37:16, Isa 37:17, Isa 37:18, Isa 37:19, Isa 37:20 and though we read not of the prayer of Isaiah, no doubt he made one, as Hezekiah desired, and since he received a message from the Lord, which he sent to Hezekiah, Isa 37:4.

Gill: 2Ch 32:21

And the Lord sent an angel,.... The Targum is,"the Word of the Lord sent Gabriel;''Josephus ^a takes this angel, or messenger sent of God, to be the pestilence; and others suppose it to be a hot pestilential wind, common in the eastern countries, called "Samiel", or the poison wind, by which multitudes are sometimes destroyed at once; of which Thevenot and other travellers make mention; see Gill on Job 27:21; see Gill on Psa 91:6, but be it as it may, it was sent of God, was under his direction, and by his power and providence did the execution according to his prediction:

which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria; the generals and officers of his army, with the common soldiers, to the number of 185,000, Isa 36:1, among these, no doubt, were the three generals sent with railing letters to Hezekiah, particularly Rabshakeh; see Gill on Isa 37:36.

so he returned with shame of face to his own land; Assyria, particularly to Nineveh, the metropolis of it, Isa 37:37.

and when he was come into the house of his god; the temple of his idol, whose name was Nisroch:

they that came forth of his own bowels slew him there with the sword; his sons Adrammelech and Sharezer, Isa 37:38.

Gill: 2Ch 32:22

Thus the Lord saved Hezekiah, and the inhabitants of Jerusalem, from the hand of Sennacherib the king of Assyria,.... As most clearly appeared; for no stroke was struck but by him:

and from the hand of all other; the Arabic version adds,"who were round about them;''who by this defeat were deterred from attacking them:

and guided them on every side: and guarded them all around, as a shepherd leads his flock, where they may be secure from all dangers.

Gill: 2Ch 32:23

And many brought gifts unto the Lord to Jerusalem,.... Even out of neighbouring nations, things which they devoted to the service of God in the temple, being convinced that this wonderful deliverance was wrought by the Lord God of Israel, and by him only:

and presents to Hezekiah king of Judah; being desirous of living in friendship with him, who appeared to be the favourite of the God of heaven:

so that he was magnified in the sight of all nations from thenceforth; from the time of the destruction of the Assyrian army in such a wonderful manner, he was highly esteemed, and his name and fame spread abroad among all the neighbouring nations round about him.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 32:1

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

NET Notes: 2Ch 32:2

¹ tn Heb “and his face was for war against Jerusalem.”

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 32:3

¹ tn Heb “the waters of the springs.”

NET Notes: 2Ch 32:4

¹ tn Heb “and they closed up all the springs and the stream that flows in the midst of the land.” Here אָרֶץ (’arets, “land”) does not refer to the entire land, but to a smaller region like a district.

² tn Heb “land, saying.”

NET Notes: 2Ch 32:5

¹ tn Heb “he”; the referent (Hezekiah) has been specified in the translation for clarity.

² tn Heb “strengthened himself and built.”

³ tn Heb “and outside the wall another one.”

⁴ sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

NET Notes: 2Ch 32:6

¹ tn Heb “and he placed officers of war over the people.”

² tn Heb “he spoke to their heart[s].”

NET Notes: 2Ch 32:7

¹ tn Or perhaps, “and don’t be discouraged.”

² tn Heb “for with us [is] a greater [one] than with him.”

NET Notes: 2Ch 32:8

¹ tn Heb “With him is an arm of flesh.”

² tn Or “people.”

NET Notes: 2Ch 32:9

¹ tn Heb “servants.”

² tn Heb “all Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.

NET Notes: 2Ch 32:10

¹ tn Heb “On what are you trusting that [you] are living during the siege in Jerusalem.”

NET Notes: 2Ch 32:11

¹ tn Heb “hand.”

² tn Heb “Is not Hezekiah misleading you to give you over to die by hunger and thirst, saying, ‘The Lord our God will rescue us from the hand of the king of Assyria’?’

NET Notes: 2Ch 32:12

¹ tn Heb “Did not he, Hezekiah, eliminate…?” This rhetorical question presupposes a positive reply (“yes, he did”) and so has been translated here as a positive statement.

² tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

NET Notes: 2Ch 32:13

¹ tn Heb “fathers” (also in vv. 14, 15), but in this context the term does not necessarily refer to Sennacherib’s ancestors, but to his predecessors on the Assyrian throne.

² tn Heb “hand.”

NET Notes: 2Ch 32:14

¹ tn Heb “hand.”

NET Notes: 2Ch 32:15

¹ tn Heb “how much less.”

² tn The verb is plural, suggesting that the preceding אֱלֹהֵיכֶם (’elohekhem) be translated “your gods,” rather than “your God.”

NET Notes: 2Ch 32:16

¹ tn Heb “his”; the referent (Sennacherib) has been specified in the translation for clarity and for stylistic reasons.

² tn Heb “spoke against.”

NET Notes: 2Ch 32:17

¹ tn Heb “and speaking against him, saying.”

² tn Heb “Like the gods of the nations of the lands who did not rescue their people from my hand, so the god of Hezekiah will not rescue his people from my hand.”

NET Notes: 2Ch 32:21

¹ tn Or “an angel.”

² tn Heb “he”; the referent (Sennacherib) has been specified in the translation for clarity.

³ tn Heb “and he returned with shame of face to his land.”

⁴ tn Heb “and some from those who went out from him, from his inward parts.”

NET Notes: 2Ch 32:22

¹ tn Heb “and from the hand of all.”

² tc The Hebrew text reads literally, “and he led him from all around.” However, the present translation assumes an emendation to וַיָּנַח לָהֶם מִסָּבִיב (vayyanakh lahem missaviv, “and he gave rest to them from all around”). See 2 Chr 15:15 and 20:30.

NET Notes: 2Ch 32:23

¹ tn Or perhaps, “offerings.”

² tn Heb “lifted up in the eyes of.”

Geneva Bible: 2Ch 32:5

Also he strengthened himself, and built up all the wall that was broken, and raised [it] up to the towers, and another wall without, and repaired ^{( a )} Millo [in] the ^{( b )} city of David, and made ^{( c )} darts and shields in abundance.

^{( a )} He made a double wall.

^{( b )} Read (2Sa 5:9).

^{( c )} Some read, swords or daggers.

Geneva Bible: 2Ch 32:8

With him [is] an ^{( d )} arm of flesh; but with us [is] the ^{( e )} LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.

^{( d )} That is, the power of man.

^{( e )} This declares that Hezekiah always put his trust in God, and yet made himself strong and used lawful means, lest he should seem to tempt God.

Geneva Bible: 2Ch 32:9

After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he [himself laid siege] ^{( f )} against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that [were] at Jerusalem, saying,

^{( f )} While he besieged Lachish.

Geneva Bible: 2Ch 32:12

Hath not the same Hezekiah taken away his high places and his ^{( g )} altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?

^{( g )} Thus the wicked put no difference between true religion and false, God and idols: for Hezekiah only destroyed idolatry and replaced it with true religion. Thus the papists slander the servants of God: for when they destroy idolatry, they say that they abolish religion.

Geneva Bible: 2Ch 32:14

Who [was there] among all the ^{( h )} gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?

^{( h )} This is his blasphemy that he will compare the living God to vile idols.

Geneva Bible: 2Ch 32:15

Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of ^{( i )} mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?

^{( i )} When man has prosperity, he swells in pride, and thinks himself able to resist and overcome even God himself.

Geneva Bible: 2Ch 32:16

And his servants spake yet [more] against the LORD God, and against his ^{( k )} servant Hezekiah.

^{( k )} In this we see that when the wicked speak evil of the servants of God, they care not to blaspheme God himself for if they feared God, they would love his servants.

Geneva Bible: 2Ch 32:18

Then they ^{( l )} cried with a loud voice in the Jews' speech unto the people of Jerusalem that [were] on the wall, to affright them, and to trouble them; that they might take the city.

^{( l )} Their words are written, (2Ki 18:19).

Geneva Bible: 2Ch 32:19

And they spake against the God of Jerusalem, as against the gods of the people of the earth, [which were] the ^{( m )} work of the hands of man.

^{( m )} Which were invented, made and authorized by man.

Geneva Bible: 2Ch 32:20

And for this [cause] Hezekiah the king, and the prophet Isaiah the son of Amoz, ^{( n )} prayed and cried to heaven.

^{( n )} This shows what the best refuge in all troubles and dangers is.

Geneva Bible: 2Ch 32:21

And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and ^{( o )} captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his ^{( p )} own bowels slew him there with the sword.

^{( o )} To the number of 185,000 as in (2Ki 19:35-36).

^{( p )} Meaning, Adrammelech and Sharezer his sons.

Geneva Bible: 2Ch 32:23

And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah: so that he was ^{( q )} magnified in the sight of all nations from thenceforth.

^{( q )} Thus after trouble God sends comfort to all them who patiently wait on him, and constantly put their trust in his mercies.

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?

Matthew Henry: 2Ch 32:9-23

This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Kings 18 and 19. It is contracted here, yet large enough to show these three things: -

I. The impiety and malice of the church's enemies. Sennacherib has his hands full in besieging Lachish (2Ch 32:9), but hears that Hezekiah is fortifying Jerusalem and encouraging his people to stand it out; and therefore, before he come in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See, 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He did not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but used mean and base artifices, unbecoming a crowned head, to terrify the common people and persuade them to desert him. he represented Hezekiah as one who designed to deceive his subjects into their ruin and betray them to famine and thirst (2Ch 32:11), as one who had done them great wrong and exposed them already to the divine displeasure by taking away the high places and altars (2Ch 32:12), and who, against the common interest of his people, held out against a force that would certainly be their ruin, 2Ch 32:15. 2. His great impiety against the God of Israel, the God of Jerusalem he is called (2Ch 32:19), because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy and which the divine Providence had under its special protection. This proud blasphemer compared the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and thought him no more able to deliver his worshippers than they were to deliver theirs (2Ch 32:19), as if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasted of his triumphs over the gods of the nations, that they could none of them protect their people (2Ch 32:13-15), and thence inferred not only, How shall your God deliver you? (2Ch 32:14), but, as if he were inferior to them all, How much less shall your God deliver you? as if he were less able to help than any of them. Thus did they rail, rail in writing (which, being more deliberate, is so much the worse), on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, 2Ch 32:17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spoke yet more than he bade them against the Lord God and his servant Hezekiah, 2Ch 32:16. And God resents what is said against his servants, and will reckon for it, as well as what is said against himself. All this was intended to frighten the people from their hope in God, which David's enemies sought to take him off from (Psa 11:1; Psa 42:10), saying, There is no help for him in God, Psa 3:2; Psa 71:11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency, knowing that he shall gain his point if he can do that; as we keep our ground if our faith fail not, Luk 22:32.

II. The duty as well as the interest of the church's friends, and that is in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah, 2Ch 32:20. It was a happy time when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let him pray. So we engage God for us; so we encourage ourselves in him. Praying to God is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.

III. The power and goodness of the church's God. He is able both to control his enemies, be they ever so high, and to relieve his friends, be they ever so low.

1. As the blasphemies of his enemies engage him against them (Deu 32:27), so the prayers of his people engage him for them. They did so here. (1.) The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord (the eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night: that was the night in which the angel destroyed the first-born of Egypt. But that was not all. (2.) The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. Those that came forth of his own bowels slew him, 2Ch 32:21. Thus was he mortified first, and then murdered - shamed first, and then slain. Evil pursues sinners; and, when they escape one mischief, they run upon another unseen.

2. By this work of wonder, (1.) God was glorified, as the protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others, 2Ch 32:22; for such a deliverance as this was an earnest of much mercy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this many brought gifts unto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire. (2.) Hezekiah was magnified as the favourite and particular care of Heaven. Many brought presents to him (2Ch 32:22, 2Ch 32:23), in token of the honour they had for him, and to make an interest in him. By the favour of God enemies are lost and friends gained.

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.

Keil-Delitzsch: 2Ch 32:9-19

The advance of an Assyrian army against Jerusalem , and the attempts of Sennacherib's generals to induce the population of the capital to submit by persuasive and threatening speeches, are very breifly narrated, in comparison with 2 Kings 18:17-36. In 2Ch 32:9, neither the names of the Assyrian generals, nor the names of Hezekiah's ambassadors with whom they treated, are given; nor is the place where the negotiation was carried on mentioned. עבדיו , his servants, Sennacherib's generals. על־לך , while he himself lay near (or against) Lachish, and all the army of his kingdom with him. ממשׁלתּו , his dominion, i.e., army of his kingdom; cf. Jer 34:1.

2Ch 32:10-12

Only the main ideas contained in the speech of these generals are reported; in 2Ch 32:10-12 we have the attempt to shake the trust of the people in Hezekiah and in God (2Ki 18:19-22). וישׁבים is a continuation of the question, In what do ye trust, and why sit ye in the distress, in Jerusalem? מסּית as in 2Ki 18:32 : Hezekiah seduces you, to give you over to death by hunger and thirst. This thought is much more coarsely expressed in 2Ki 18:27. - On 2Ch 32:12, cf. 2Ki 18:22 : אחד מזבּח is the one altar of burnt-offering in the temple.

2Ch 32:13-19

The description of Sennacherib's all-conquering power: cf. 2Ki 18:35; Isa 36:20, and Isa 37:11-13. "Who is there among all the gods of these peoples, whom my fathers utterly destroyed, who could have delivered his people out of my hand, that your God should save you?"The idea is, that since the gods of the other peoples, which were mightier than your God, have not been able to save their peoples, how should your God be in a position to rescue you from my power? This idea is again repeated in 2Ch 32:15, as a foundation for the exhortation not to let themselves be deceived and misled by Hezekiah, and not to believe his words, and that in an assertative form: "for not one god of any nation or kingdom was able to deliver his people, ... much less then ( כּי אף ) your gods: they will not save you;"and this is done in order to emphasize strongly the blasphemy of the Assyrian generals against the Almighty God of Israel. To communicate more of these blasphemous speeches would in the chronicler's view be useless, and he therefore only remarks, in 2Ch 32:16, "And yet more spake his (Sennacherib's) servants against God Jahve, and against His servant Hezekiah;"and then, in 2Ch 32:17, that Sennacherib also wrote a letter of similar purport, and (2Ch 32:18) that his servants called with a loud voice in the Jews' speech to the people of Jerusalem upon the wall, to throw them into fear and terrify them, that they might take the city. What they called to the people is not stated, but by the infinit. וּלבהלם ליראם it is hinted, and thence we may gather that it was to the same effect as the blasphemous speeches above quoted ( יראם , inf. Pi., as in Neh 6:19). - On comparing 2 Kings 18 and 19, it is clear that Sennacherib only sent the letter to Hezekiah after his general Rabshakeh had informed him of the fruitlessness of his efforts to induce the people of Jerusalem to submit by speeches, and the news of the advance of the Cushite king Tirhakah had arrived; while the calling aloud in the Jews' language to the people standing on the wall, on the part of his generals, took place in the first negotiation with the ambassadors of Hezekiah. The author of the Chronicle has arranged his narrative rhetorically, so as to make the various events form a climax: first, the speeches of the servants of Sennacherib; then the king's letter to Hezekiah to induce him and his counsellors to submit; and finally, the attempt to terrify the people in language intelligible to them. The conclusion is the statement, 2Ch 32:19 : "They spake of the God of Jerusalem as of the gods of the peoples of the earth, the work of the hands of man;"cf. 2Ki 19:18.

Keil-Delitzsch: 2Ch 32:20-23

Prayer of King Hezekiah and of the prophet Isaiah for the help of the Lord . - 2Ch 32:20. The main contents of Hezekiah's prayer are communicated in 2Ki 19:14-19 and Isa 37:15-19. There it is not expressly said that Isaiah also prayed, but it may be inferred from the statement in 2Ki 19:2. and Isa 37:2. that Hezekiah sent a deputation to the prophet with the request that he would pray for the people. In answer Isaiah promised the ambassadors deliverance, as the word of the Lord. זאת על , on account of this, i.e., on account of the contempt shown for the God of Israel, which was emphatically dwelt upon both in the prayer of Hezekiah (2Ki 19:16) and in the word of Isaiah, v. 22ff.

2Ch 32:21

The deliverance: cf. 2Ki 19:35.; Isa 37:36. The number of Assyrians smitten by the angel of the Lord is not stated, as it was not of importance, the main fact being that the whole Assyrian host was annihilated, so that Sennacherib had to return with disgrace into his own land. This is what is signified by the rhetorical phrase: The angel of Jahve destroyed all the valiant warriors, and the leaders and princes of the king of Assyria, and he returned with shame of face (cf. Ezr 9:7; Psa 44:16) to his land, where his sons slew him in the temple. In regard to the facts, see on 2Ki 19:37 and Isa 37:38. The Keth. מיציאו is an orthographical error for מיציאי , a contraction of מן and יציאי from יציא , a passive formation with intransitive signification: some of those who went forth from his own bowels, i.e., some of his sons; cf. the similar formation miyliydeey, 1Ch 20:4.

2Ch 32:22

Conclusion of this event. So the Lord helped, etc., מ婢¹ד־כּל , and out of the hand of all, sc. his enemies; but we need not on that account, with some manuscripts, bring איביו into the text. וינהלם , and protected them round about. נהל , to lead, guide, with the additional idea of care and protection (Psa 31:4; Isa 49:10; Isa 51:18); and consequently here, protect, defend. There is therefore no need of the conjecture להם ויּנח להם erut , which Berth. holds to be the original reading, without considering that, though מסּביב ויּנח is a current phrase with the chronicler (cf. 2Ch 14:6; 2Ch 15:15; 2Ch 20:30; 1Ch 22:18), the supposition that these words became וינהלם מס by an orthographical error is not at all probable.

2Ch 32:23

Many brought gifts to the Lord to Jerusalem, and presents to King Hezekiah. רבּים is not to be restricted to Israelites, but probably denotes chiefly neighbouring peoples, who by the destruction of the Assyrian army were also freed from this dreaded enemy. They, too, might feel impelled to show their reverence for the God of Israel, who had so wonderfully delivered His people by their gifts.

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

Bibliography

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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.