2Ch 32:1

Hezekiah’s Preparations, 32:1-8

Comparison of the above account with that previously studied makes it apparent that they describe two different occasions. In the Kings account Hezekiah is apologetic, fearful, and faithless when Sennacherib came into Judah. In this Chronicles account it is quite the contrast. He prepares to defend the city and strengthen it. He manifest faith in the Lord, and encourages the people to rely on Him. Although it is not recounted in the Scriptures until later Bible chronologists believe Hezekiah’s sickness “unto death” preceded this second coming of Sennacherib. Remember it is the fourteenth year of his reign over Judah and his sickness also occurred in the same fourteenth year.

The Chronicles record simply says after these things,” obviously referring to the things of restoration and revival which the chronicler had just recorded about Hezekiah and Judah. The situation is much the same as when Sennacherib came the first time, and as a matter of fact, probably, is during the same campaign. The implication, therefore, is that Hezekiah had stripped off the gold of the temple and given it to Sennacherib, then reneged on raising the remainder of the tribute following his illness.

It is commendable of the princes of Judah and the people that they supported the king in his decision to make a stand against the Assyrian invaders. The first preparatory act they took was to stop up the springs and fountains and the brook (evidently Kidron) to deprive the alien army of readily available water. Next they undertook the repair of the wall in the many places where it had fallen down, even raising it to the height of the corner towers. In addition they built a secondary wall outside the main wall to help keep out the enemy. The Milo in the city of David was also repaired. This was a fortress. Captains were set over the men, and Hezekiah armed them with darts and shields.

When all this had been done the king gathered the people in the broad street of the gate and delivered a speech of encouragement. Doubtless his own change and show of faith did much to bolster their courage. He used the old and familiar challenge of the Lord issued to Joshua centuries earlier, “Be strong and courageous, be not afraid nor dismayed” (Jos 1:9). This he coupled with the words of Elisha, when the Syrians surrounded his city, and he comforted his servant, “There be more with us than with him” (2Ki 6:16). True the army of Assyria was much larger and mightier that the few men comprising the force Hezekiah had mustered. But the heavenly host surrounding Dothan, of which Elisha spoke, was the same host which would now be with the men of Judah. The king had at last realized that God would fight their battles, and there was nothing to fear. The people believed and relied on the words of Hezekiah to them. (Cf. Isa 41:10.)

Fuente: Garner-Howes Baptist Commentary

THE SECOND BOOK OF CHRONICLES

IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.

The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.

Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.

It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.

SOLOMON AND THE TEMPLE

The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1).

The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:

First, Solomons kingship enjoyed an auspicious beginning. The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.

The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14).

It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.

The on-going of this Book reveals Solomons conscious dependence. When the altar was erected he stood by it with outstretched hands (2Ch 6:12). That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,

O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:

Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.

Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16).

Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17).

Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.

Then he concludes in a more personal petition to Him:

Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:

Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30).

These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42). It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.

The further text records Solomons fame and death. That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.

Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,

It was a true report which I heard in mine own land of thine acts, and of thy wisdom:

Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.

Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.

Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8).

The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.

Then, as if the task of telling all was too great, we have this record,

Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?

And Solomon reigned in Jerusalem over all Israel forty years.

And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31).

It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.

REHOBOAM AND THE DIVISION

The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4), they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.

The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,

My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14).

It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.

Israel and Judahblood brothersbecame the bitterest of enemies. For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.

The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15). When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.

Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.

The man of many favors may forget God.

When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1).

What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14). Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.

THE HISTORY OF JUDAH

Chapters 11 to 36 contain the roster of kings. The fortunes of the country answer accurately and inevitably to the characters of their rulers. On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.

The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.

Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.

The mixed social condition manifested her sinfulness. We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.

The judgments and mercies of Second Chronicles alike vindicate Jehovah. In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.

There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.

When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11).

Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13).

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL NOTES.] Sen. invades Israel (2Ch. 32:1-5); H.s preparations to meet him (2Ch. 32:6-8); Sen.s seductions (2Ch. 32:9-15); Sen.s letter (2Ch. 32:16-20); destruction of Assyrian host (2Ch. 32:21-26); end and reign of Hez. (2Ch. 32:27-33). Cf. parallel account in 2Ki. 18:13; 2Ki. 19:37, and Isaiah 36, 37.

2Ch. 32:1-5.Sen. invades Israel. After, i.e., 14th year of Hez. (2Ki. 18:13). Estab., faithfulness or truth on part of Hez. Sen., Sanherib (Sin-ahi-ir-ba of Assyrian inscriptions), son and successor of Sargon, the successor of Shalmaneser and conqueror of Samaria. Win, break into them. 2Ch. 32:2, Purposed to fight, face was for war (cf. ch. 2Ch. 20:3; Luk. 9:53). 2Ch. 32:3. Counsel (cf. 2Ch. 30:2). Stop, not wholly, but cover them over (Luther, cover), to hide them and to convey water underground for his own supply in siege (cf. Sir. 48:17). 2Ch. 32:4. Brook, Gihon, brook of valley of Ben-hinnom (cf. 2Ch. 32:30; 2Ki. 20:21). Kings, mighty men. 2Ch. 32:5. Strengthened, made careful inspection of city defences, renewed the masonry, raised projecting machines to the towers, and specially fortified Millo, the lower portion of city.

2Ch. 32:6-8.His preparations. Gathered them in large open space. Comfortably, to their heart, inspiring courage and confidence (2Ch. 30:22). 2Ch. 32:7. More with us (cf. 2Ki. 6:16). 2Ch. 32:8. Arm of flesh, designates human weakness (cf. Isa. 31:3; Jer. 17:5; Psa. 56:5). Fight (1Sa. 8:20; 1Sa. 18:17). Rested, leaned.

2Ch. 32:9-15.Sen. seduces the people. After this. Hez.s submission (2Ki. 18:14-16) omitted and the second expedition given. Lachish approached (cf. 2Ch. 25:27). Power, all his sovereignty with him (cf. Isa. 34:1). Judah (2Ki. 18:27, and 2Ch. 32:18). 2Ch. 32:10. In siege, in straitness (marg., fortress) (cf. 2Ki. 25:2; Eze. 4:7). Jer. not besieged, but in distress and straitened for supplies. 2Ch. 32:11. Persuade, urge you to destruction. 2Ch. 32:12. (cf. 2Ki. 18:22). One altar. A more distinct reference to exclusive validity of worship in temple, which had been once more established by Hez. [Keil]. Misconception of religious reforms natural to a heathen. 2Ch. 32:13. Fathers, ancestors. People, mentioned 2Ki. 18:35 (cf. Isa. 10:8-11; Isa. 36:20; Isa. 37:11-13). 2Ch. 32:15. No God, in addition to reviling God of Israel, and he adds no god of any nation and kingdom can rescue from him. 2Ch. 32:15. Servants, Tartan, Rabsaris, and Rabshakeh the spokesman (2Ki. 18:19-35).

2Ch. 32:16-20.Sen.s insulting letters. Letter, in plural referring to characters in which written [Murphy], or used as often of a single document [Speak. Com.] (cf. 2Ki. 19:14). Facts co-ordinated in real sequence, not temporal. First speech, then letter, and lastly demand. 2Ch. 32:18. Cried, to produce panic. 2Ch. 32:19. Against gods (2Ki. 19:18), classifying Jehovah among them. 2Ch. 32:20. H.s prayer given 2Ki. 19:15-19.

2Ch. 32:21-23.Destruction of Assyrian host. Angel (2Ki. 19:35). Mighty men, common soldiers (as 2Ch. 17:14) in distinction from leaders and princes. Came forth, his own sons (2Ki. 18:37). 2Ch. 32:22. From hand, guarded, sustained (Gen. 47:17), gave them restround about. 2Ch. 32:23. Presents, precious things (2Ch. 17:10; 2Ch. 20:29).

2Ch. 32:24-33.Remaining history of Hez. Sickness described in full in 2Ki. 20:1-11; and Isaiah 38. Sign, going back of shadow on dial. 2Ch. 32:25. Lifted up in pride, in display of treasures (2Ki. 20:13). 2Ch. 32:26. Wrath, rebuked by Isa., humbled himself (2Ki. 20:17-18). 2Ch. 32:27. Riches, personal estates in land and agricultural produce; accumulated treasures as silver and gold (cf. 2Ki. 20:13; Isa. 39:2), cattle for stalls, &c. 2Ch. 32:30. Stopped, upper sources of Gihon. Down, underground. This noticed as a great act of Hez. 2Ch. 32:31. Business, interpreters from Babylon, where astronomy was cultivated, greatly interested and sent on embassy. Wonder, i.e., going back of shadow. Try (cf. Deu. 8:2). 2Ch. 32:32. Goodness, good deeds (Neh. 13:14). Vision, title given by Isa. to his prophecy (Isa. 1:1). Chiefest, highest, an excavation above all other tombsin same repository, but at higher levelintended by some, others that no room in family sepulchres, and a private tomb constructed for him and successors. Honour, the burning of spices (cf. 2Ch. 16:14; 2Ch. 21:19).

HOMILMTICS

SENNACHERIBS ATTEMPT ON JERUSALEM.2Ch. 32:1-26

In the spring or early summer of 701 B.C., S. marched his forces to reduce rebellious vassals to submission. Sidon and Phnician cities were taken and reduced, and bordering kings rendered homage. He climbed the lofty heights of Lebanon (2Ki. 19:23), and passed along the banks of the streams, which he drained by his armies, or over which he threw bridges for them to cross (Isa. 37:24-25, LXX). He was renowned far and wide as the destroyer. His chief object not Palestine but Egypt, the only rival worthy of his arms. Useless to take Lachish, with the strong fortress of Jerusalem in rear. Each stage of march foreseen, all intervening obstacles swept away. Fenced cities of Judah taken, Zion alone remained. Hezekiah. counselled to submit and pay tribute, was shut up in the city, and determined to resist. The invading army reached the city, and passed in long defile under the walls. Chariots and horses filled the ravines, scarlet dresses and scarlet shields blazed in the sun, and the veil of the city was torn away. The general, accompanied by high personages, made demands for unconditional surrender [see Stanley, vol. ii. Jew. Ch.].

I. Sennacheribs design. He was purposed to fight against Jerusalem. By craft he seeks to withdraw the people from allegiance to Hezekiah. (a) He will lead them into danger. To give over yourselves to die by famine and by thirst (2Ch. 32:11). (b) He has excited divine displeasure by removing high places. Hezekiahs reforms ridiculed. He could not expect help from Jehovah, the national Guardian or tutelary Deity, for he had forfeited favour by his sacrilegious conduct in demolition of sanctuaries. But Hezekiah designed not to exterminate, only to promote worship of God. (c) His forces will only lead you to ruin (2Ch. 32:15). If local gods of those powerful nations could not deliver people from might of Assyria, how improbable, impossible for the god of so small a state to deliver them? A contradiction to his boast in 2Ki. 18:25, and a heathenish view of Jehovah.

2. By blasphemy he misrepresents Jehovah. He is put on a level with other gods, the gods of the nations. He is declared impotent to deliver those who trust in him. So shall not the God of Hez. deliver his people (2Ch. 32:17). The boastful and blasphemous tone of this caitiffs speech, which, in the concluding part of it, here reaches its climax. He spoke of Jehovah as a heathen, and as the representative of a despot whose head was turned by his hitherto unbroken course of conquests (Jam. on 2Ki. 18:33-35).

3. By self-exaltation he becomes insulting. A towering pride exalted him above all authority, human and divine. Had not Asshurs deity proved himself, by the capture of Samaria, to be mightier than Israels! Only one more evidence of this was neededthe capture of Jerusalemand then the King of Assyria was undisputed lord of the world [Speak. Com.].

II. Hezekiahs preparations to meet this design. H. responded to the call. By a sustained effort, which gave him a peculiar renown (Sir. 48:17) as a second founder or restorer of the city of David.

1. He stopped the two springs of Siloam, and diverted the waters of the Kedron, which, unlike its present dry state, and unusually even for that time, had been flooding its banks, and in this way the besiegers, he hoped, would be cut off from all water on the barren hills around.
2. He also fortified the walls, and rebuilt the towers, which had probably not been repaired on the north side since the assault of Joash, King of Israel, and completed the armoury and outworks of the castle or fortress of Milo.
3. He assembled the people in the great square or open place before the city gate, and there, with his officers, nobles, and guards, addressed them in a spirit which, combined with his active preparations, reminds us of the like combination in the well-known speech of Cromwell. And the people rested on the words of H., King of Judah. Well might any nation repose on one to whom even now the world may turn as a signal of what is meant by faith, as distinct from fanaticism [Stanley].

III. Sennacheribs failure to accomplish his design. Measures of Rab. entirely ineffectual. Troops at his disposal not sufficient to enforce submission. He was obliged to report to his royal master unsuccessful mission. His second demand unavailing. H. spread defiant letter before Jehovah, who intervened to fulfil his word and answer prayer. The skilled strategy of the Assyrian will avail him no more; his past career has been in accordance with the purposes of Providence, but his appointed bound has at length been reached. Hope still remains for the remnant of Judah. By the way that he come, by the same shall he return, and unto this city he shall not come, saith Jehovah. That night the long series of Isaiahs predictions received its fulfilmentthe flower of the Assyrian army was cut off and the Assyrian monarch heard the rumour which impelled his return to his own land [Driver on Isaiah]. He decamped, departed, returned, remained at Nineveh (Isa. 37:37-38), Worshipping without attendants, the once triumphant conqueror in humiliation sought the help of his own special god, but was slain by his own sons.

The Assyrian came down like the wolf on the fold,
And his cohorts were gleaming in purple and gold

[Byrons Heb. Melody]

SENNACHERIBS LETTER.2Ch. 32:17-20

Hez.s letter different in form from our letters. Assyrians did not use paper or even skins, but wrote on clay. It is very likely the letter was a tablet of terra-cotta. I. Went up into the house of the Lord (cf. 2Ki. 19:14). Where so likely to find God as in his house? Notice how he speaks of God dwelling between the cherubim. Perhaps he had heard how Sen. sat on his throne between winged bulls and lions; but he heard Isaiah tell of seeing the Lord surrounded by winged intelligences. God has only to speak to his winged messenger and the angel goes to crush the foes of his people. This was a model prayer, not going all round the world, but fastening on the thing wanted, and asking for that. If our prayers were more like telegrams we should have speedier answers. II. Was the letter ever answered? Yes, Jehovah answered it himself. We know what the result was, and how soon the bolt of vengeance struck down the proud blasphemer. III. There is a postscript to Gods answer. It came to pass that night. they were all dead corpses. Suppose we read in the newspaper to-morrow, Sudden death of 185,000 soldiers! What a stir it would make! What a sight the camp must have been next morning! There has been considerable discussion as to the cause of the destruction of so large an army, and it is generally understood now to have been the simoon. Cambyses, King of the Medes, lost fifty thousand men by one of these dreadful winds. But whether the wind was a messenger or an angel, it matters not. God willed it, and nature hastened to do his bidding [T. Champness, New Coins, &c.].

ASSAULTS ON CHRISTIAN FAITH.2Ch. 32:9-15

The Rabshakehs plausible speech and Jerusalems faith, greatly distressed by him, are typical. Still as men hang moodily over the bulwarks of Zion, doubtful whether life is worth living within the narrow limits which religion prescribes, or righteousness worth fighting for with such privations and hope deferred, comes upon them some elegant and plausible temptation, loudly calling to give the whole thing up. Disregarding the official evidences and arguments that push forward to parley, it speaks home in practical tones to mens real selvestheir appetites and selfishness. You are foolish fellows, it says, to confine yourselves to such narrowness of life and self-denial! The fall of your faith is only a matter of time; other creeds have gone, yours must follow, and why fight the world for the sake of an idea, or from the habits of discipline? Such things only starve the human spirit; and the world is so generous, so free to every one, so tolerant of each enjoying his own, unhampered by authority or religion [G. A. Smith, Bk. of Isa.]. Notice

I. The unwarrantable assumption of unbelief. Rab.s address a type of modern criticism, the forces of culture and unbelief, with lofty pretentions, patronising airs, and deceitful promises, designed to shake confidence in religion, create confusion in Christian communities, and seduce from Christ.

1. In displays of immense self-confidence. Hezekiah never styled a king. Rab.s master was destined to conquer. This an occasion for self-glorification. Jerusalems defenders underrated. The city to be captured by clever speeches. More in Christianity than human wisdom and power. It can never be hindered, destroyed by craft, worldly policy, or worldly Wisdom

2. It seeks to undermine religious faith. Honouring and commending and then trampling it under foot. God only on a level with idols. Christianity only one form among many. Faith is held in risks and ignoble sacrifice. Your system has had its day, is becoming effete, and its decay only a matter of time. Predictions which have been, and may again be falsified.

3. It offers false liberty. Make a treaty with me, and come out to me, and eat every one of his vine, and every one of his fig tree, &c. (Isa. 36:12). A subtle assault upon the companionship, discipline, and patriotism of the common soldiers by the promises of a selfish, sensuous equality and individualism. An independent easy life offered to men who throw off allegiance to God, and restraints of Christian faith. But no philosopher, sceptic, or unbeliever can ensure freedom from starvation in unbelief, and captivity in the tolerance of the world.

II. The defence of faith. If faith be held simply as the silent garrison of Jerusalem held it, faith in a Lord God of righteousness, who has given us a conscience to serve him, and has spoken to us in plain explanation of this by those whom we can see, understand, and trust, not only by an Isaiah, but by a Jesus, then neither mere cleverness nor the ability to promise comfort can avail against our faith [Smith, Bk. of Isa.].

1. Their representations are false. Zion is not endangered. Our God is greater than all other gods, worthy of trust and service. Liberty and satisfaction not given in unbelief, enemies themselves being witness. Our religion not likely to decay, has recuperative power, and is destined to triumph over all. What faith makes such heroes and philanthropists, gives such happiness in life, such hope in death?

2. Faith in God is reasonable. He is omnipotent, supreme Ruler, and ever present with his people. His word is fulfilled by his providence. No home, no freedom away from him. Unbelief is exile. In his palace, obedient to his law, and standing by his people will be found our security and peace. Well might Isaiah exclaim on the morning of the night of destruction to the Assyrian army, Jehovah is our Judge; Jehovah is our Lawgiver; Jehovah is our King: He saveth us.

HOMILETIC HINTS AND SUGGESTIONS

2Ch. 32:6-8. Hez.s Exhortation.

1. Numbers no guarantee of success. All the multitude with him availed not. Not by might, nor by power, &c.
2. Worldly policy and shrewdness will not ensure success. These combined in largest measure have failed thousands of times.
3. Unlimited resources of all kindsmen, money, or influencewill not give success against right and God. All an arm of flesh, and what an arm of flesh multiplied a million times when measured with the single arm of omnipotence!
4. God alone can give victory. With us is the Lord our God. The import of Immanuel; by which name Christ now began to be known amongst them [Trapp]. God (a) greater than numbers, more with us than with him; (b) pledged to help, to help us and to fight our battles. Hence be more anxious about the justice of your cause and Gods presence to help it on, than its popularity and favourable circumstances. Exercise confidence in God and speak comfortably to those in his service. He that feareth the fury of the oppressor forgetteth the Lord his Maker.

2Ch. 32:9. In demand of Sen. he seems

1. Unchecked by moral obligation. Would not be satisfied with payment of tribute from Hez. He hath broken the covenant.
2. Unchecked by fear of military defences, despised cities.

3. Unchecked by respect for human life, regardeth not men (Isa. 33:8). Sen., like Napoleon in that terrible Russian expedition of 1812, had essayed a task he was unable to complete. The Assyrians had no conception of benefiting or civilising the nations which they conquered; their activity was a purely destructive one; their only motive was ambition and lust of dominion. And now in pursuing the same objectless career they were meditating the extermination of a nation whose preservation was vital to the future of humanity. The Assyrian, though he knows it not, is an instrument in the hand of Providence; he has a mission to execute by the limits of which his pretensions must be bounded [Driver].

2Ch. 32:10-15. Wherein your trust? A most important question for all.

1. Hez. trusted to Egypt; a bruised reed, slender and easily broken. Weakened by Saragon, Egypt failed to help. Resolutions of amendment, self-righteousness, and vague hopes of Gods mercy broken reeds.

2. God the only ground of trust. Well when sinners are roused by this question. Wisdom to trust in God, for he can and will deliver.

3. The test of this trust, If ye say unto me, &c. (2Ch. 32:22). Thus he thinks to beat them off all their holds that he may bring them to the bent of his bow. Satan doth the like, whom resist steadfast in the faith[Trapp].

I. What accusations here made:

(1) that Hez. had forfeited their allegiance and Gods protection by his reforms (2Ch. 32:12);

(2) that Hez.s God only like other gods, and could not deliver him. II. What scenes of desolation here pictured. Nations conquered, gods in captivity at Nineveh, and everywhere turned into a desert. III. What assumptions of pride, power, and profanity.

2Ch. 32:20. The Wonderful Prayer Meeting. Its purpose. Its attendants (Isa. and Hez., Where two or three). Its grand results. The issue was as momentous as any that have been determined by the decisive battles of the world. It was a crisis as grave as when Persia threatened to intercept the rising civilisation of Greece, or Vandal and Moor to destroy the Christianity of Europe [Drivers Isa.].

HOMILETICS

THE WONDERFUL DELIVERANCE.2Ch. 32:16-20

I. Judahs helpless condition. City surrounded. Sen. determined. Egypt driven back. The crisis real. Sen.s boast true. Resistance desperate and chances of escape hopeless. To all human appearance fate of city and inhabitants sealed.

II. The concerted prayer. The prophet and the king bending together in prayer! In estimation of the world this a sign of weakness, the refuge of cowardice. But confidence not misplaced in this critical period. United, concerted prayer secures deliverance. If two of you shall agree, &c. (Mat. 18:19). Illus. from O.T. history, life of Luther, and history of Christian Church.

III. Gods signal interposition. Mans extremity became Gods opportunity. In a single night miraculous deliverance camethe night in which Isaiahs predictions came to pass. The rumour was heard which compelled Sen.s hasty retreat. Whether the stroke which fell upon the Assyrian army was due to natural causes (Herodotus) or supernatural interposition it was a fact, a coincidence which no political forecast could have anticipated, no estimate of probabilities calculated. At eventide, behold terror! before morning it is not.

IV. The marvellous effect of this interposition. Remember that it had been foretold by Jehovahs word, and achieved, despite all human probability, by Jehovahs own arm, we shall understand the enormous spiritual impression which it left upon Israel.

1. The religion of the one supreme God, supreme in might, because supreme in righteousness, received a most emphatic historical vindication, a signal and glorious triumph. No other god for the present had any chance in Judah. Idolatry discredited, not by the political victory of a faction, nor by the destructive genius of a nation, but by an evident act of Providence to which no human aid had been contributory. It was nothing less than the baptism of Israel in spiritual religion, the grace of which was never wholly undone [Smiths Isa.].

2. Hez. was honoured before nations (2Ch. 32:23). From surrounding nations tribute poured in as to an awful avenger [Stanley]. Precious things laid in abundance at the feet of Judahs king, who was magnified as the favourite and special care of Heaven. Gods help will turn enemies into friends and gain for us honour and influence.

3. But the effect not confined to the times and country of Hezekiah. The Egyptian general, Tirhakah, advancing from the south, as well as Hez. in Jerusalem, heard the results with joy. Three centuries afterwards, the Psalmists exulting language (Psalms 76) was repeated by Egyptian priests. The Maccabees were sustained by the recollection of Sen.s fall in their struggle against Antiochus (1Ma. 7:41), and in the churches of Moscow the exultation over the event is still read on the anniversary of the retreat of the French from Russia (cf. Stanley, Jew. Ch., vol. ii.). One generation shall praise thy works to another, and shall declare thy mighty acts.

HEZEKIAHS SICKNESS AND RECOVERY.2Ch. 32:24-25

The illness and miraculous recovery, the fall and repentance of Hezekiah, given very briefly here, more fully in 2 Kings 20. Learn

I. The great Contrasts in the events of life. In the palace a sick man, a dying king. By his side quietly stood the faithful prophet who had delivered the prophetic message, Set thine house in order; for thou shalt die and not live. In the public crisis, there had been excitement, intense anxiety, and great joy at deliverance. The question personal, thine house, not national. Hezekiah needs protection as well as his kingdom from God. An air of deep solemnity in the sick-bed of Hezekiah striking and peculiar. No sickness in Jewish annals so pathetically recorded, says Stanley.

II. The suddenness with which these events happen. At one time in the midst of victory and joy, at another at the gates of the grave. Now in the sanctuary with head lifted up above his enemies round about, then laid prostrate and the angel of death ready to cut him down! Man knoweth not his time of success or failure, of life or death. As fishes taken in an evil net, and birds caught in a snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them (Ecc. 9:12).

III. The distress with which they are often attended. In the sickness of Asa, Jehoram, and Uzziah we see divine visitations, in that of Hezekiah national calamity.

1. It was distressing. Grieved to part with life because promise of a long and prosperous one would not be fulfilled if cut off. He spoke of upright deeds faithfully done as conditions to promise made to David. He wept at having no children to succeed him. The dark and silent world close at hand, in which he would no longer see and praise God. His thread of life about to be severed; from morning to night and from night to morning he wasted away.

2. It was hopeless. The cry of a dying lion, the plaintive murmur of a wounded doe, only sounds heard in sick-chamber. There seemed no hope whatever of recovery, Thou shalt die and not live.

IV. The wonderful deliverance which God can grant. The disease, of a mortal kind and malignant character, would prove fatal unless the healing power of God should interpose.

1. Deliverance given through prayer. Not like Ahab, Hezekiah prayed unto the Lord, turned his face to the wall (2Ki. 20:3), to conceal fervency of devotion from attendants, looking in direction of temple, or in solemn meditation. The prayer of this righteous man availed much. Afore Isaiah was gone out into the middle court, the word of the Lord came to him, saying, Turn again, and tell Hezekiah, I have heard thy prayer, seen thy tears: behold, I will heal thee, &c. (2Ki. 20:4-7). A cluster of figs, an Eastern remedy, applied to the kings tumour and instant relief ensued.

2. Deliverance with miraculous signs. Recovery so unlooked for that Hezekiah, like Ahaz, asked for some token to confirm belief in the prophets word. Sign specified granted to him. Shadow of the sun went back upon the dial of Ahaz ten degrees. Fifteen years were added to his life. In three days he appeared in the temple, and the almost funeral dirge of his sick-chamber was then blended with the praise of triumphant thanks-giving with which he returns to the living world of joyous human voices and sounding music, rejoicing in the Living Source of all life, and looking forward to the hope of transmitting the truth to children yet unborn [Stanley].

HEZEKIAHS TEST AND FAILURE.2Ch. 32:25-26; 2Ch. 32:31

Soon after Hezekiahs recovery an embassy from Babylon sent to Jerusalem, to ascertain the internal resources of the country, to inquire as sages into the astronomical wonder with which Hezekiahs restoration was connected, to form an alliance with him, or to join in general homage of surrounding nations. Whatever the object of the visit, it was famous in the city and a moral test to the king.

I. Hezekiahs sins. His heart was lifted up in vanity and ingratitude.

1. By vain display of his treasures. Flattered by the honour, Hezekiah showed the ambassadors his precious things, regalia, hereditary treasures belonging to the crown; his armoury and warlike stores; and there was nothing in his house, nor in all his dominion, that Hezekiah showed them not.

2. By motives of worldly policy. All this display evidently that the deputies might be more induced to prize his friendship and treat him as an ally on equal terms.

3. By utter forgetfulness of God. Hezekiah rendered not again according to the benefit done to him. Not a word said for God who had so signally blessed him to foreigners. All about his own house and kingdom. God displeased, his will opposed to all coquetting with foreign powers; the prophet predicts a darker prospect. Those treasures carefully accumulated would become the prey of a new power. Babylon had solicited friendship and would end by enforcing slavery. We can never pay our debt, but should ever acknowledge it. What shall I render unto the Lord for all his benefits towards me?

II. Hezekiahs humiliation. Hezekiah humbled himself. Isaiahs searching questions and awful predictions not without effect. King and city mourned as guilty together. Respite was granted and divine judgment not executed during his lifetime. So that the wrath of the Lord come not upon them in the days of Hezekiah.

TESTS OF MORAL CHARACTER.2Ch. 32:31

God looks more narrowly into our ways than the world or the churchwill purify us and fit for service by trialnever rests satisfied with a well-ordered kingdom, or well-ordered house, but seeks to set up a loftier standard in a well-ordered heart and upright life.

I. Moral tests in their means. Wealth and worldly prosperity; domestic happiness and numerous offspring; sickness, popularity; great victories and heavy afflictions; suspension of grace and withdrawment of comfort. Tests applied to Abraham, Job, and Peter.

II. Moral tests in their design. To try him that he might know all that was in his heart. Lord, show me myself, was the prayer of one. Satan tempts to sin; God tries men to make them conscious of real self; to discover qualities of heart and character. Self-knowledge often partial, part not all known; always needful and always difficult to attain; only acquired in the school of God, by peculiar discipline. God left him.

III. Moral tests in their results. Sometimes virtues and worth confirmed and purified; failure in Hezekiahs case. From which learn

1. The insufficiency of man. Hezekiah more than mortal if he could stand. Highly commended, much to encourage and rejoice in past deeds; aided by clear teaching of prophet, yet fell from simplicity of faith. When left of God the strongest falls.

2. The need of divine interposition. This failure the proof that the blessings which were to come to all nations could not be realised through any king, priest, or prophet, not even through the dispensation itself. Not by progressive amelioration under Mosaic law. Tendencies in mans soul which could not be thus eradicated; increasing sin, signal failures pressing on the world which could not be removed. In Juda and in Gentile nations all flesh grass, fading away beneath the burning heat (Jas. 1:11) of divine justice.

3. The glory of Gods mercy. A righteous servant shall justify many. Gods displeasure removed in Christ. A higher order of things introduced, and God magnified for his abundant goodness!

HOMILETIC HINTS AND SUGGESTIONS

2Ch. 32:20. Hez.s prayer in 2Ki. 19:15-19; but no distinct mention of Isa. Hez. asked him to pray (2Ch. 32:4). In affliction personal prayer needed. Good to got others to join. Two better than one. Isaiah here performs the function of minister, sick visitor, and physician. Signs given to Hez. In life God accounted him righteous, and gave him (a) a good conscience, (b) success in work, best proofs of divine favour. In sickness a special sign in answer to prayer, and in which Hez. read a moral lesson.

2Ch. 32:27-31. Hez.s wealth.

1. How he secured it.
2. What he did with it.
3. What influence it had upon him. In all time of our wealth, good Lord deliver us.

2Ch. 32:32-33. Hez.s death and burial.

1. His death appointed. Though life prolonged, yet its length decreed. None exempt. Death ends joys, sorrows, and probation. Preparation the solemn duty of all.
2. His burial a national honour. Funeral marked with unusual respect. Royal tribe of Judah and whole population of Jerusalem present, and a marked epoch in royal interments.

ILLUSTRATIONS TO CHAPTER 32

2Ch. 32:1-2. War. We possess in duplicate, on the Taylor cylinder, found at Nineveh in 1830, and now in the British Museum, and on the Bull-inscription of Kouyunjik, Sennacheribs own account of the stages of his campaign [Drivers Isa.].

2Ch. 32:6-8. Courageous. Leonidas, at the Straits of Thermopyl, was not afraid with 400 men to oppose Xerxes, the invader of Greece, at the head of a million. William Tell, with a handful of adherents, boldly resisted the Austrian multitude and repulsed it.

Virtue is bold, and goodness never fearful.

2Ch. 32:10. Trust. The practice of Egypt was to pretend friendship, to hold out hopes of support, and then to fail in time of need [Speak. Com.].

2Ch. 32:18. Jews speech. Hez.s representatives desire Rab. to speak in Aramaic, the language of commerce, and probably of diplomacy in the East. But his aim is to produce an impression upon the multitude, and he insists on using Hebrew. His speech breathes the spirit which pervades all the representations of Assyrian power.

2Ch. 32:21. Cut off. The deliverance was complete and final. The Assyrian king at once returned, and, according to Jewish tradition, wrecked his vengeance on the Israelite exiles whom he found in Mesopotamia (Tob. 1:18). He was the last of the great Assyrian conquerors. No Assyrian host again ever crossed Jordan. Within a few years from that time the Assyrian power suddenly vanished from the earth [Stanley].

2Ch. 32:25. Rendered not. Ingratitude is an insensibility of kindness received without any endeavour to acknowledge or repay it. It is too base to return a kindness and too proud to regard it [South].

A grateful mind

By owing owes not, but still pays, at once
Indebted and discharged [Milton].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

14. THE REIGN OF HEZEKIAH (2932)

TEXT

2Ch. 29:1. Hezekiah began to reign when he was five and twenty years old; and he reigned nine and twenty years in Jerusalem: and his mothers name was Abijah, the daughter of Zechariah 2. And he did that which was right in the eyes of Jehovah, according to all that David his father had done. 3. He in the first year of his reign, in the first month, opened the doors of the house of Jehovah, and repaired them. 4. And he brought in the priests and the Levites, and gathered them together into the broad place on the east, 5. and said unto them, Hear me, ye Levites; now sanctify yourselves, and sanctify the house of Jehovah, the God of your fathers, and carry forth the filthiness out of the holy place. 6. For our fathers have trespassed, and done that which was evil in the sight of Jehovah our God, and have forsaken him, and have turned away their faces from the habitation of Jehovah, and turned their backs. 7. Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt-offerings in the holy place unto the God of Israel. 8. Wherefore the wrath of Jehovah was upon Judah and Jerusalem, and he hath delivered them to be tossed to and fro, to be an astonishment, and a hissing, as ye see with your eyes. 9. For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. 10. Now it is in my heart to make a covenant with Jehovah, the God of Israel, that his fierce anger may turn away from us. 11. My sons, be not now negligent; for Jehovah hath chosen you to stand before him, to minister unto him, and that ye should be his ministers, and burn incense.

12. Then the Levites arose, Mahath, the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites; and of the sons of Merari, Kish the son of Abdi, and Azariah the son of Jehallelel; and of the Gershonites, Joah the son of Zimmah, and Eden the son of Joah; 13. and of the sons of Elizaphan, Shimri and Jeuel; and of the sons of Asaph, Zechariah and Mattaniah; 14. and of the sons of Heman, Jehuel and Shimei; and of the sons of Jeduthun, Shemaiah and Uzziel. 15. And they gathered their brethren, and sanctified themselves, and went in, according to the commandment of the king by the words of Jehovah, to cleanse the house of Jehovah. 16. And the priests went in unto the inner part of the house of Jehovah, to cleanse it, and brought out all the uncleanness that they found in the temple of Jehovah into the court of the house of Jehovah. And the Levites took it, to carry it out abroad to the brook Kidron. 17. Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of Jehovah; and they sanctified the house of Jehovah in eight days: and on the sixteenth day of the first month they made an end. 18. Then they went in to Hezekiah the king within the palace, and said, We, have cleansed all the house of Jehovah, and the altar of burnt-offering, with all the vessels thereof, and the table of showbread with all the vessels thereof. 19. Moreover all the vessels, which king Ahaz in his reign did cast away when he trespassed, have we prepared and sanctified; and, behold, they are before the altar of Jehovah.
20. Then Hezekiah the king arose early, and gathered the princes of the city, and went up to the house of Jehovah. 21. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom and for the sanctuary and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of Jehovah. 22. So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: and they killed the rams, and sprinkled the blood upon the altar: they killed also the lambs, and sprinkled the blood upon the altar. 23. And they brought near the he-goats for the sin-offering before the king and the assembly; and they laid their hands upon them: 24. and the priests killed them, and they made a sin-offering with their blood upon the altar; to make atonement for all Israel; for the king commanded that the burnt-offering and the sin-offering should be made for all Israel.
25. And he set the Levites in the house of Jehovah with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the kings seer, and Nathan the prophet; for the commandment was of Jehovah by his prophets. 26. And the Levites stood with the instruments of David, and the priests with the trumpets. 27. And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of Jehovah began also, and the trumpets, together with the instruments of David king of Israel. 28. And all the assembly worshiped, and the singers sang, and the trumpeters sounded; all this continued until the burnt-offering was finished.
29. And when they had made an end of offering, the king and all that were present with him bowed themselves and worshiped. 30. Moreover Hezekiah the king and the princes commanded the Levites to sing praises unto Jehovah with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshiped.
31. Then Hezekiah answered and said, Now ye have consecrated yourselves unto Jehovah: come near and bring sacrifices and thank-offerings into the house of Jehovah. And the assembly brought in sacrifices and thank-offerings; and as many as were of a willing heart brought burnt-offerings. 32. And the number of the burnt-offerings which the assembly brought was threescore and ten bullocks, a hundred rams, and two hundred lambs: all these were for a burnt-offering to Jehovah. 33. And the consecrated things were six hundred oxen and three thousand sheep. 34. But the priests were too few, so that they could not flay all the burnt-offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the priests had sanctified themselves; for the Levites were more upright in heart to sanctify themselves than the priests. 35. And also the burnt-offerings were in abundance, with the fat of the peace-offerings, and with the drink-offerings for every burnt-offering. So the service of the house of Jehovah was set in order. 36. And Hezekiah rejoiced, and all the people, because of that which God had prepared for the people: for the thing was done suddenly.

2Ch. 30:1. And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Jehovah at Jerusalem, to keep the passover unto Jehovah, the God of Israel. 2. For the king had taken counsel, and his princes, and all the assembly in Jerusalem, to keep the passover in the second month. 3. For they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Jerusalem. 4. And the thing was right in the eyes of the king and of all the assembly. 5. So they established a decree to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto Jehovah, the God of Israel, at Jerusalem: for they had not kept it in great numbers in such sort as it is written. 6. So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto Jehovah, the God of Abraham, Isaac, and Israel, that he may return to the remnant that are escaped of you out of the hand of the kings of Assyria. 7. And be not ye like your fathers, and like your brethren, who trespassed against Jehovah, the God of their fathers, so that he gave them up to desolation, as ye see. 8. Now be ye not stiffnecked, as your fathers were; but yield yourselves unto Jehovah, and enter into his sanctuary, which he hath sanctified for ever, and serve Jehovah your God, that his fierce anger may turn away from you. 9. For if ye turn again unto Jehovah, your brethren and your children shall find compassion before them that led them captive, and shall come again into this land: for Jehovah your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.

10. So the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them. 11. Nevertheless certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem. 12. Also upon Judah came the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of Jehovah.
13. And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great assembly. 14. And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. 15. Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of Jehovah. 16. And they stood in their place after their order, according to the law of Moses the man of God: the priests sprinkled the blood which they received of the hand of the Levites. 17. For there were many in the assembly that had not sanctified themselves: therefore the Levites had the charge of assembly that had not sanctified themselves: therefore the Levites had the charge of killing passovers for every one that was not clean, to sanctify them unto Jehovah. 18. For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying, The good Jehovah pardon every one 19. that setteth his heart to seek God, Jehovah, the God of his fathers, though he be not cleansed according to the purification of the sanctuary. 20. And Jehovah hearkened to Hezekiah, and healed the people. 21. And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites 22. And Hezekiah spake comfortably unto all the Levites that had good understanding in the 22. And Hezekiah spake comfortably unto all the Levites that had good understanding in the service of Jehovah. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and making confession to Jehovah, the God of their fathers.
23. And the whole assembly took counsel to keep other seven days; and they kept other seven days with gladness. 24. For Hezekiah king of Judah did give to the assembly for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the assembly a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves. 25. And all the assembly of Judah, with the priests and the Levites, and all the assembly that came out of Israel, and the sojourners that came out of the land of Israel, and that dwelt in Judah, rejoiced. 26. So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem. 27. Then the priests, the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy habitation, even unto heaven.

2Ch. 31:1. Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake in pieces the pillars, and hewed down the Asherim, and brake down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.

2. And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, both the priests and the Levites, for burnt-offerings and for peace-offerings, to minister, and to give thanks, and to praise in the gates of the camp of Jehovah. 3. He appointed also the kings portion of his substance for the burnt-offerings, to wit, for the morning and evening burnt-offerings, and the burnt-offering for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of Jehovah. 4. Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might give themselves to the law of Jehovah. 5. And as soon as the commandment came abroad, the children of Israel gave in abundance the first-fruits of grain, new wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. 6. And the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of dedicated things which were consecrated unto Jehovah their God, and laid them by heaps. 7. In the third month they began to lay the foundation of the heaps, and finished them in the seventh month. 8. And when Hezekiah and the princes came and saw the heaps, they blessed Jehovah, and his people Israel. 9. Then Hezekiah questioned the priests and the Levites concerning the heaps. 10. And Azariah the chief priest, of the house of Zadok, answered him and said, Since the people began to bring the oblations into the house of Jehovah, we have eaten and had enough, and have left plenty; for Jehovah hath blessed his people; and that which is left is this great store.
11. Then Hezekiah commanded to prepare chambers in the house of Jehovah; and they prepared them; 12. and they brought in the oblations and the tithes and the dedicated things faithfully. And over them Conaniah the Levite was ruler, and Shimei his brother was second; 13. and Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Conaniah and Shimei his brother, by the appointment of Hezekiah the king, and Azariah the ruler of the house of God. 14. And Kore the son of Imnah the Levite, the porter at the east gate, was over the freewill-offerings of God, to distribute the oblations of Jehovah, and the most holy things. 15. And under him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their office of trust, to give to their brethren by courses, as well to the great as to the small: 16. besides them that were reckoned by genealogy of males, from three years old and upward, even every one entered into the house of Jehovah, as the duty of every day required, for their service in their offices according to their courses; 17. and them that were reckoned by genealogy of the priests by their fathers houses, and the Levites from twenty years old and upward, in their offices by their courses; 18. and them that were reckoned by genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their office of trust they sanctified themselves in holiness. 19. Also for the sons of Aaron the priests, that were in the fields of the suburbs of their cities, in every city, there were men that were mentioned by name, to give portions to all the males among the priests, and to all that were reckoned by genealogy among the Levites.
20. And thus did Hezekiah throughout all Judah; and he wrought that which was good and right and faithful before Jehovah his God. 21. And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

2Ch. 32:1. After these things, and this faithfulness, Sennacherib, king of Assyria came, and entered into Judah, and encamped against the fortified cities, and thought to win them for himself. 2. And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, 3. he took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city; and they helped him. 4. So there was gathered much people together, and they stopped all the fountains, and the brook that flowed through the midst of the land, saying, Why should the kings of Assyria come, and find much water? 5. And he took courage, and built up all the wall that was broken down, and raised it up to the towers, and the other wall without, and strengthened Millo in the city of David, and made weapons and shields in abundance. 6. And he set captains of war over the people and gathered them together to him in the broad place at the gate of the city, and spake comfortably to them, saying, 7. Be strong and of good courage, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there is a greater with us than with him: 8. with him is an arm of flesh; but with us is Jehovah our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.

9. After this did Sennacherib king of Assyria send his servants to Jerusalem (now he was before Lachish, and all his power with him), unto Hezekiah king of Judah, and unto Judah that were at Jerusalem, saying, 10. Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide the siege in Jerusalem? 11. Doth not Hezekiah persuade you, to give you over to die by famine and by thirst, saying, Jehovah our God will deliver us out of the hand of the king of Assyria? 12. Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and upon it shall ye burn incense? 13. Know ye not what I and my fathers have done unto all the peoples of the lands? Were the gods of the nations of the lands in any wise able to deliver their land out of my hand? 14. Who was there among all the gods of those nations which my fathers utterly destroyed, that could deliver his people out of my hand, that your God should be able to deliver you out of my hand? 15. Now therefore let not Hezekiah deceive you, nor persuade you after this manner, neither believe ye him; for no god of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers: how much less shall your God deliver you out of my hand?
16. And his servants spake yet more against Jehovah God, and against his servant Hezekiah. 17. He wrote also letters, to rail on Jehovah, the God of Israel, and to speak against him, saying, As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall not the God of Hezekiah deliver his people out of my hand. 18. And they cried with a loud voice in the Jews language unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city. 19. And they spake of the God of Jerusalem, as of the gods of the peoples of the earth, which are the work of mens hands.
20. And Hezekiah the king, and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. 21. And Jehovah sent an angel, who cut off all the mighty men of valor, and the leaders and 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 from his own bowels slew him there with the sword. 22. Thus Jehovah 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. 23. And many brought gifts unto Jehovah to Jerusalem, and precious things to Hezekiah king of Judah; so that he was exalted in the sight of all nations from thenceforth.
24. In those days Hezekiah was sick even unto death: and he prayed unto Jehovah; and he spake unto him, and gave him a sign. 25. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. 26. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah.
27. And Hezekiah had exceeding much riches and honor: and he provided him treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of goodly vessels; 28. store-houses also for the increase of grain and new wine and oil; and stalls for all manner of beasts, and flocks in folds. 29. Moreover he provided him cities, and possessions of flocks and herds in abundance; for God had given him very much substance. 30. This same Hezekiah also stopped the upper spring of the waters of Gihon, and brought them straight down on the west side of the city of David. And Hezekiah prospered in all his works. 31. Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart.
32. Now the rest of the acts of Hezekiah, and his good deeds; behold, they are written in the vision of Isaiah the prophet the son of Amoz, in the book of the kings of Judah and Israel. 33. And Hezekiah slept with his fathers, and they buried him in the ascent of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honor at his death. And Manasseh his son reigned in his stead.

PARAPHRASE

2Ch. 29:1. Hezekiah was twenty-five years old when he became the king of Judah, and he reigned twenty-nine years, in Jerusalem. His mothers name was Abijah, the daughter of Zechariah 2. His reign was a good one in the Lords opinion, just as his ancestor Davids had been. 3. In the very first month of the first year of his reign, he reopened the doors of the Temple and repaired them. 4, 5. He summoned the priests and Levites to meet him at the open space east of the Temple, and addressed them thus: Listen to me, you Levites. Sanctify yourselves and sanctify the Temple of the Lord God of your ancestorsclean all the debris from the holy place. 6. For our fathers have committed a deep sin before the Lord our God; they abandoned the Lord and his Temple and turned their backs on it. 7. The doors have been shut tight, the perpetual flame has been put out, and the incense and burnt offerings have not been offered. 8. Therefore the wrath of the Lord has been upon Judah and Jerusalem. He has caused us to be objects of horror, amazement, and contempt, as you see us today. 9. Our fathers have been killed in war, and our sons and daughters and wives are in captivity because of this. 10. But now I want to make a covenant with the Lord God of Israel so that his fierce anger will turn away from us. 11. My children, dont neglect your duties any longer, for the Lord has chosen you to minister to him and to burn incense.

12. 13, 14. Then the Levites went into action: From the Kohath clan, Mahath (son of Amasai) and Joel (son of Azariah); From the Merari clan, Kish (son of Abdi) and Azariah (son of Jehallelel); From the Gershon clan, Joah (son of Zimmah) and Eden (son of Joah). From the Elizaphan clan, Shimri and Jeuel; From the Asaph clan, Zechariah and Mattaniah; From the Hamanite clan, Jehuel and Shime-i; From the Jeduthun clan, Shemaiah and Uzziel. 15. They in turn summoned their fellow Levites and sanctified themselves, and began to clean up and sanctify the Temple, as the king (who was speaking for the Lord) had commanded them. 16. The priests cleaned up the inner room of the Temple, and brought out into the court all the filth and decay they found there. The Levites then carted it out to the brook Kidron. 17. This all began on the first day of April, and by the eighth day they had reached the outer court, which took eight days to clean up, so the entire job was completed in sixteen days. 18. Then they went back to the palace and reported to King Hezekiah, We have completed the cleansing of the Temple and of the altar of burnt offerings and of its accessories, also the table of the Bread of the Presence and its equipment. 19. Whats more, we have recovered and sanctified all the utensils thrown away by King Ahaz when he closed the Temple. They are beside the altar of the Lord.
20. Early the next morning, King Hezekiah went to the Temple with the city officials, 21. taking seven young bulls, seven rams, seven lambs, and seven male goats for a sin offering for the nations and for the Temple. He instructed the priests, the sons of Aaron, to sacrifice them on the altar of the Lord. 22. So they killed the young bulls, and the priests took the blood and sprinkled it on the altar, and they killed the rams and sprinkled their blood upon the altar, and did the same with the lambs. 23. The male goats for the sin offering were then brought before the king and his officials, who laid their hands upon them. 24. Then the priests killed the animals and made a sin offering with their blood upon the altar, to make atonement for all Israel as the king had commandedfor the king had specified that the burnt offering and sin offering must be sacrificed for the entire nation.
25, 26. He organized Levites at the Temple into an orchestral group, using cymbals, psalteries, and harps. This was in accordance with the directions of David and the prophets Gad and Nathanwho had received their instructions from the Lord. The priests formed a trumpet corps. 27. Then Hezekiah ordered the burnt offerings to be placed upon the altar, and as the sacrifice began, the instruments of music began to play the songs of the Lord, accompanied by the trumpets. 28. Throughout the entire ceremony everyone worshiped the Lord as the singers sang and the trumpets blew. 29. Afterwards the king and his aides bowed low before the Lord in worship. 30. Then King Hezekiah ordered the Levites to sing before the Lord some of the psalms of David and of the prophet Asaph, which they gladly did, and bowed their heads and worshiped.
31. The consecration ceremony is now ended, Hezekiah said. Now bring your sacrifices and thank offerings. So the people from every part of the nation brought their sacrifices and thank offerings, and those who wished to, brought burnt offerings too, 32, 33. In all, there were 70 young bulls for burnt offerings, 100 rams, and 200 lambs. In addition, 600 oxen and 3,000 sheep were brought as holy gifts. 34. But there were too few priests to prepare the burnt offerings so their brothers the Levites helped them until the work was finishedand until more priests had reported to workfor the Levites were much more ready to sanctify themselves than the priests were. 35. There was an abundance of burnt offerings, and the usual drink offering with each, and many peace offerings. So it was that the Temple was restored to service, and the sacrifices offered again. 36. And Hezekiah and all the people were very happy because of what God had accomplished so quickly.

2Ch. 30:1. King Hezekiah now sent letters throughout all of Israel, Judah, Ephraim, and Manasseh, inviting everyone to come to the Temple at Jerusalem for the annual Passover celebration. 2, 3. The king, his aides, and all the assembly of Jerusalem had voted to celebrate the Passover in May this time, rather than at the normal time in April, because not enough priests were sanctified at the earlier date, and there wasnt enough time to get notices out. 4. The king and his advisors were in complete agreement in this matter, 5. so they sent a Passover proclamation throughout Israel, from Dan to Beer-sheba, inviting everyone. They had not kept it in great numbers as prescribed. 6. Come back to the Lord God of Abraham, Isaac, and Israel, the kings letter said, so that he will return to us who have escaped from the power of the kings of Assyria. 7. Do not be like your fathers and brothers who sinned against the Lord God of their fathers and were destroyed. 8. Do not be stubborn, as they were, but yield yourselves to the Lord and come to his Temple which he has sanctified forever, and worship the Lord your God so that his fierce anger will turn away from you. 9. For if you turn to the Lord again, your brothers and your children will be treated mercifully by their captors, and they will be able to return to this land. For the Lord your God is full of kindness and mercy and will not continue to turn away his face from you if you return to him.

10. So the messengers went from city to city throughout Ephraim and Manasseh and as far as Zebulun. But for the most part they were received with laughter and scorn; 11. However, some from the tribes of Asher, Manasseh, and Zebulun turned to God and came to Jerusalem. 12. But in Judah the entire nation felt a strong, God-given desire to obey the Lords direction as commanded by the king and his officers.
13. And so it was that a very large crowd assembled at Jerusalem in the month of May for the Passover celebration. 14. They set to work and destroyed the heathen altars in Jerusalem, and knocked down all the incense altars, and threw them into Kidron Brook. 15. On the first day of May the people killed their Passover lambs. Then the priests and Levites became ashamed of themselves for not taking a more active part, so they sanctified themselves and brought burnt offerings into the Temple. 16. They stood at their posts as instructed by the law of Moses the man of God; and the priests sprinkled the blood received from the Levites. 17, 18, 19. Since many of the people arriving from Ephraim, Manasseh, Issachar, and Zebulun were ceremonially impure because they had not undergone the purification rites, the Levites killed their Passover lambs for them, to sanctify them. Then King Hezekiah prayed for them and they were permitted to eat the Passover anyway, even though this was contrary to Gods rules. But Hezekiah said, May the good Lord pardon everyone who determines to follow the Lord God of his fathers, even though he is not properly sanctified for the ceremony. 20. And the Lord listened to Hezekiahs prayer and did not destroy them. 21. So the people of Israel celebrated the Passover at Jerusalem for seven days with great joy. Meanwhile the Levites and priests praised the Lord with music and cymbals day after day. 22. (King Hezekiah spoke very appreciatively to the Levites of their excellent music.) So, for seven days the observance continued, and peace offerings were sacrificed, and the people confessed their sins to the Lord God of their fathers.
23. The enthusiasm continued, so it was unanimously decided to continue the observance for another seven days. 24. King Hezekiah gave the people 1,000 young bulls for offerings, and 7,000 sheep; and the princes donated 1,000 young bulls and 10,000 sheep. And at this time another large group of priests stepped forward and sanctified themselves. 25. Then the people of Judah, together with the priests, the Levites, the foreign residents, and the visitors from Israel, were filled with deep joy. 26. For Jerusalem hadnt seen a celebration like this one since the days of King Davids son Solomon. 27. Then the priests and Levites stood and blessed the people, and the Lord heard their prayers from his holy temple in heaven.

2Ch. 31:1. Afterwards a massive campaign against idol worship was begun. Those who were at Jerusalem for the Passover went out to the cities of Judah, Benjamin, Ephraim, and Manasseh and tore down idol altars, the obelisks, shame-images, and other heathen centers of worship. Then the people who had come to the Passover from the northern tribes returned again to their own homes.

2. Hezekiah now organized the priests and Levites into service corps to offer the burnt offerings and peace offerings, and to worship and give thanks and praise to the Lord. 3. He also made a personal contribution of animals for the daily morning and evening burnt offerings, as well as for the weekly Sabbath and monthly new moon festivals, and for the other annual feasts as required in the law of God. 4. In addition, he required the people in Jerusalem to bring their tithes to the priests and Levites, so that they wouldnt need other employment but could apply themselves fully to their duties as required in the law of God. 5, 6. The people responded immediately and generously with the first of their crops and grain, new wine, olive oil, money, and everything elsea tithe of all they owned, as required by law to be given to the Lord their God. Everything was laid out in great piles. The people who had moved to Judah from the northern tribes and the people of Judah living in the provinces also brought in the tithes of their cattle and sheep, and brought a tithe of the dedicated things to give to the Lord and piled them up in great heaps. 7, 8. The first of these tithes arrived in June, and the piles continued to grow until October. When Hezekiah and his officials came and saw these huge piles, how they blessed the Lord and praised his people! 9. Where did all this come from? Hezekiah asked the priests and Levites. 10. And Azariah the High Priest from the clan of Zadok replied, These are tithes! We have been eating from these stores of food for many weeks, but all this is left over, for the Lord has blessed his people.
11. Hezekiah decided to prepare storerooms in the Temple. 12, 13. All the dedicated supplies were brought into the Lords house. Conaniah, the Levite, was put in charge, assisted by his brother Shime-i and the following aides: Jehiel, Azariah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, Benaiah. These appointments were made by King Hezekiah and Azariah the High Priest. 14, 15. Kore (son of Imnah, the Levite), who was the gatekeeper at the East Gate, was put in charge of distributing the offerings to the priests. His faithful assistants were Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah. They distributed the gifts to the clans of priests in their cities, dividing it to young and old alike. 16. However, the priests on duty at the Temple and their families were supplied directly from there, so they were not included in this distribution. 17, 18. The priests were listed in the genealogical register by clans, and the Levites twenty years old and older were listed under the names of their work corps. A regular food allotment was given to all familes of properly registered priests, for they had no other source of income because their time and energies were devoted to the service of the Temple. 19. One of the priests was appointed in each of the cities of the priests to issue food and other supplies to all priests in the area, and to all registered Levites.
20. In this way King Hezekiah handled the distribution throughout all Judah, doing what was just and fair in the sight of the Lord his God. 21. He worked very hard to encourage respect for the Temple, the law, and godly living, and was very successful.

2Ch. 32:1. Some time later, after this good work of King Hezekiah, King Sennacherib of Assyria invaded Judah and laid siege to the fortified cities, planning to place them under tribute. 2, When it was clear that Sennacherib was intending to attack Jerusalem, 3. Hezekiah summoned his princes and officers for a council of war, and it was decided to plug the springs outside the city. 4. They organized a huge work crew to block them, and to cut off the brook running through the fields. Why should the king of Assyria come and find water? they asked. 5. Then Hezekiah further strengthened his defenses by repairing the wall wherever it was broken down and by adding to the fortifications, and constructing a second wall outside it. He also reinforced Fort Millo in the City of David, and manufactured large numbers of weapons and shields. 6. He recruited an army and appointed officers and summoned them to the plains before the city, and encouraged them with this address: 7. Be strong, be brave, and do not be afraid of the king of Assyria or his mighty army, for there is someone with us who is far greater than he is! 8. He has a great army, but they are all mere men, while we have the Lord our God to fight our battles for us! This greatly encouraged them.

9. Then King Sennacherib of Assyria, while still besieging the city of Lachish, sent ambassadors with this message to King Hezekiah and the citizens of Jerusalem: 10. King Sennacherib of Assyria asks, Do you think you can survive my siege of Jerusalem? 11. King Hezekiah is trying to persuade you to commit suicide by staying thereto die by famine and thirstwhile he promises that the Lord our God will deliver us from the king of Assyria! 12. Dont you realize that Hezekiah is the very person who destroyed all the idols, and commanded Judah and Jerusalem to use only the one altar at the Temple, and to burn incense upon it alone? 13. Dont you realize that I and the other kings of Assyria before me have never yet failed to conquer a nation we attacked? The gods of those nations werent able to do a thing to save their land! 14. Name just one time when anyone, anywhere, was able to resist us successfully. What makes you think your God can do any better? 15. Dont let Hezekiah fool you! Dont believe him. I say it againno god of any nation has ever yet been able to rescue his people from me or my ancestors; how much less your God!
16. Thus the ambassador mocked the Lord God and Gods servant Hezekiah, heaping up insults. 17. King Sennacherib also sent letters scorning the Lord God of Israel. The gods of all the other nations failed to save their people from my hand, and the God of Hezekiah will fail, too, he wrote. 18. The messengers who brought the letters shouted threats in the Jewish language to the people gathered on the walls of the city, trying to frighten and dishearten them. 19. These messengers talked about the God of Jerusalem just as though he were one of the heathen godsa handmade idol!
20. Then King Hezekiah and Isaiah the prophet (son of Amoz) cried out in prayer to God in heaven, 21. and the Lord sent an angel who destroyed the Assyrian army with all its officers and generals! So Sennacherib returned home in deep shame to his own land. And when he arrived at the temple of his god, some of his own sons killed him there. 22. That is how the Lord saved Hezekiah and the people of Jerusalem. And now there was peace at last throughout his realm. 23. From then on King Hezekiah became immensely respected among the surrounding nations, and many gifts for the Lord arrived at Jerusalem, with valuable presents for King Hezekiah, too.
24. But about that time Hezekiah became deathly sick, and he prayed to the Lord, and the Lord replied with a miracle. 25. However, Hezekiah didnt respond with true thanksgiving and praise, for he had become proud, and so the anger of God was upon him and upon Judah and Jerusalem. 26. But finally Hezekiah and the residents of Jerusalem humbled themselves, so the wrath of the Lord did not fall upon them during Hezekiahs lifetime.
27. So Hezekiah became very wealthy and was highly honored. He had to construct special treasury buildings for his silver, gold, precious stones, and for his shields and gold bowls. 28, 29. He also built many storehouses for his grain, new wine, and olive oil, with many stalls for his animals, and folds for the great flocks of sheep and goats he purchased; and he acquired many towns, for God had given him great wealth. 30. He dammed up the Upper Spring of Gihon and brought the water down through an aqueduct to the west side of the City of David sector in Jerusalem. He prospered in everything he did. 31. However, when ambassadors arrived from Babylon to find out about the miracle of his being healed, God left him to himself in order to test him and to see what he was really like. 32. The rest of the story of Hezekiah and all of the good things he did are written in The Book of Isaiah (the prophet, the son of Amoz), and in The Annals of the Kings of Judah and Israel. 33. When Hezekiah died he was buried in the royal hillside cemetery among the other kings, and all Judah and Jerusalem honored him at his death. Then his son Manasseh became the new king.

COMMENTARY

Hezekiahs appearance in Judahs history was indeed timely and by divine appointment.[71] How could a man as corrupt as Ahaz be the father of a son who was as godly as Hezekiah? Hezekiah means Jehovah has strengthened. We wonder who it was that named him. Whatever good he accomplished, he had no spiritual heritage from his father upon which to build. Again in history here is Gods man for the hour. He began his reign at the age of twenty five and led Judah through twenty nine years. The Zechariah named in 2Ch. 29:1 cannot be identified with certainty. The name Abijah means Jehovah is my father. This woman was Ahaz wife and Hezekiahs mother. A wife with such a godly name apparently had no good influence on Ahaz. Perhaps she influenced Hezekiah in his godly disposition. The Davidic pattern of righteousness was Hezekiahs ideal. David is called father in the sense that the new king was his direct lineal descendant. Ahaz had shut the doors to the Temple. One of the first official acts of Hezekiah was to open the doors of the house of Jehovah. If religious reformation was to be realized, the king knew that the religious leaders (priests and Levites) had to set the example. In the presence of the Temple the king met these men and told them to concern themselves with sanctification (genuine holiness), sanctify yourselves and sanctify the house of Jehovah (2Ch. 29:5). The term filthiness has to do with everything associated with Ahaz idolatries. Hezekiah showed his awareness of Judahs crisis as he reviewed the recent history of his people. Gods people had trespassed (disregarded Jehovahs rights), forsaken God, turned their backs upon the Lord, put out the lamps in His Temple. Jehovah had permitted His people to be tossed about like a ball. Even Judahs enemies were astonished at the sufferings to which Jehovahs people had been subjected. Judah had become as a hissing in that they were regarded as shameful even by the nations. As Moses had predicted (Deu. 28:28; Deu. 28:32; Deu. 28:36-37), the sword and captivity had been experienced in some measure already. Hezekiah enlisted the support of the priests and Levites in the renewal of the covenant with Jehovah.

[71] Elmslie, W. A. L., The Interpreters Bible, Vol III, p. 519

A very hearty response was made by the ministering priests and Levites. (The student is reminded that every serving priest was a Levite. All Levites could not serve as priests. To serve at the altar and to burn incense, one had to be a Kohathite Levite within certain age limits, and physically perfect. The Merarite and Gershonite Levites could do other tasks related to Temple service if they met certain requirements.) Since all three Levitical families are named here, Kohath, Merari, and Gershon; it is evident that all of the Levites supported Hezekiahs reformation.[72] Asaph, Heman, and Jeduthun were Levites who had special responsibility for music and singing in the Temple services in Davids day. In Hezekiahs time their descendants joined the great program of religious renewal in Judah. It should be observed that the priests and Levites, first of all, sanctified themselves. They certified their own ceremonial cleanness. They washed their bodies and changed their garments. They committed themselves to God. Next in order, they proceeded with a general house cleaning of the Temple. They began in the inner part of the house and they continued through the court removing every suggestion of idolatry, every foreign object with which Ahaz had defiled the Temple, All of this filthiness and uncleanness was dumped in the valley of the Kidron to the East of the Temple. The work just described required a total of sixteen days. Sanctifying the house of Jehovah also meant that all of the sacred furniture and vessels had to be washed. The holy vessels which Ahaz had removed had to be brought out of store rooms and cleansed and replaced in the Temple proper.

[72] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 360

If this was the first month of the religious year, it was Abib or Nisan. The Passover was to be kept on the fourteenth day of that month. The keeping of the Passover is not mentioned in this account. This would not mean that it was not observed. The overriding consideration at this time was the cleansing of the Temple and opening the doors to the house of Jehovah. When the priests and Levites reported that all preparations had been made, Hezekiah gathered the princes about him and they met at the Temple. The burnt offering was the basis of all offerings made at the altar (2Ch. 29:24). It signified complete devotion to Jehovah in that the entire animal was consumed in the fire. The sin offering was made for the kingdom and the sanctuary and for Judah (2Ch. 29:21). The king and the princes (the kingdom), the priests and Levites (the sanctuary), and all of the people (Judah) were included in these offerings. The sin offering was a confession of guilt and a sincere request for pardon. When the blood of the animals was sprinkled on the altar it was displayed before Jehovah and those who offered the sacrifices. The blood was the symbol of life, but it could not be so displayed until there had been death. When the king and other responsible leaders laid their hands (2Ch. 29:23) on the animals, they designated these particular animals for the blood atonement and recognized that the animals were their substitutes. So atonement for all Israel was made according to the prescriptions recorded in the book of Leviticus.

The historian is careful to note that all of Hezekiahs actions were according to the best Hebrew tradition. He had named the ancient Levitical families. He had mentioned the chief musicians of Davids day. He now refers to the commandment of David, of Gad, and of Nathan (2Ch. 29:25). Sacred music was very important in this religious reformation. Percussion instruments (cymbals), strings (harps, psaltery), wind instruments (trumpets), and the great Levitical choir were all used in the praise of Jehovah. The burnt offering would smoulder on the altar throughout the day. Through this period the choir and orchestra sang and played. At twilight another lamb would be placed on the altar to burn slowly through the night (Exo. 29:38-39). Hezekiah and all of the princes joined in humble worship of Jehovah.

When the priests had sanctified themselves and the king and princes had given themselves completely to the Lord, then the congregation was charged to do likewise. The thank offering was a variation of the peace offering. It usually followed the burnt and sin offerings and meant that the offerer was in a happy covenant relationship with Jehovah. Because of the great number of persons who wanted to share in the religious services and the correspondingly large number of sacrifices, the priests needed more help. So Levites who were not priests were allowed to help in these services on this particular day. To flay an animal meant to kill it, catch the blood, remove the animals hide, cut the animal into proper portions and lay it out on the altar. Some of the persons who were qualified by birth and family to serve as priests were hesitant to sanctify themselves for this work. Drink offerings (2Ch. 29:35) were brought with the burnt offerings. They consisted of wine which was poured out as a libation at the base of the altar of burnt offering. This was one of the truly memorable days in Judahs history because Jehovahs house was set in order. By Gods grace and through Hezekiahs leadership the doors of the Temple once more were opened.

LESSON TWENTY-THREE 3033

HEZEKIAH AND THE PASSOVER REORGANIZATION OF TEMPLE PROCEDURES ASSYRIAN INVASION THE REIGNS OF MANASSEH AND AMON
14. THE REIGN OF HEZEKIAH-Continued (2932)

INTRODUCTION

The passover was kept and Hezekiah led in a genuine religious reformation. The Temple became the real house of God again. Priests served and worshipers brought their tithes. God delivered Hezekiah and his people from the Assyrians. Manasseh destroyed much of the good his father had accomplished.

TEXT

(Scripture text in Lesson Twenty-two)

PARAPHRASE

(Scripture text in Lesson Twenty-two)

COMMENTARY

The celebration of the Passover and the Feast of Unleavened Bread received Hezekiahs immediate attention. That which was attempted by the king had not been done among Jehovahs people since Solomons day. He dared to hope that all of the Hebrews, both southern and northern kingdoms, would gather in Jerusalem for the Passover and the week of worship and feasting that followed. One of the main concerns of Jeroboam I was to keep the people of the northern kingdom from attending these celebrations at the Temple. So he had made idolatrous worship convenient and readily available for his people. The summons to the feast were sent out through the length and breadth of the land. From Beersheba to Dan (2Ch. 30:5) covered all of Canaan from south to north, a distance of one hundred and fifty miles. The posts (swift runners) carried the good news calling for genuine repentance, for faithfulness to Jehovah, the God of the Hebrew patriarchs. In the invitation was expressed the hope that the northern kingdom might not be completely lost to the Assyrians who at that time had led many northern Hebrews captive. The kings appeal was that these northern brethren remember their relationship in the common parentage of Abraham, Isaac, and Jacob. Hezekiah urged them not to be stiffnecked (recklessly stubborn); but rather to return (to repent) to Jehovah. Hezekiahs runners remind us of the men sent out by Jesus to the villages of the Jews to tell them He was coming. The posts were as far north as Asher which bordered Phoenicia. Their brethren in the north subjected them to ridicule. A few of the northern Israelites accepted the invitation. The people of Judah showed a willingness to follow Hezekiahs leadership.

The time of the keeping of the Passover as this was done by Hezekiah is a matter of interest. This feast was supposed to be kept during the evening of the fourteenth day of the first month, Abib (Exo. 12:18). When the Hebrews were preparing to leave Mount Sinai the time came for the Passover to be observed. Some of the people were ceremonially unclean and could not share in the feast. For such persons an appointment was made whereby they could keep the Passover one month later on the same day of the month (Num. 9:11). In Hezekiahs day the decision was made, apparently with Jehovahs approval, that the Passover be kept in the second month, Iyar, because there was a need for more sanctified priests and because a general announcement of the celebration needed to be published.

Many of the priests did what was necessary to qualify themselves to serve in Gods House. By special dispensation they were assisted in the preparation of the offerings by the Levites. Gods Word required that one be ceremonially clean in order to keep the Passover. Due to the special circumstances of this Passover, some of the ceremonial requirements were relaxed. Hezekiah personally prayed for the whole assembly. He asked Jehovahs forgiveness. The Lord heard the kings prayer; He healed the people (2Ch. 30:20). The Feast of Unleavened Bread followed immediately upon the Passover and lasted seven days (Exo. 12:15). These were days of worship and of unrestrained joy in the offering of sacrifices to Jehovah. The joyful spirit of the whole assembly is well demonstrated in their request that the usual seven day period be doubled. Many sacrifices were presented to Jehovah and it was truly a religious holiday in Jerusalem.

There had been a concerted effort to destroy every suggestion of idolatry in the city of Jerusalem. When the feast days had passed, attention was given to the destruction of images throughout Judah and even in Ephraim and Manasseh to the North.
Due to Ahaz utter disregard of the Temple and of Jehovah worship the priesthood was seriously disorganized. David, in his time, had carefully set up the courses of priests and Levites. Hezekiah determined to follow Davids example in this matter. Priests were appointed and the king made certain that they were well acquainted with every part of their work. He made all provisions for the daily sacrifices. There was to be an offering on the altar day and night. The people were taught to bring their tithes to the Temple and thus provide for their ministers, the priests and Levites, so the ministers could give themselves to the law of Jehovah. Grain, wine, oil, honey, sheep and oxen were brought to the Temple. By the third month, Sivan, the harvest of barley and wheat was completed. By the seventh month, Tisri, the vintage, flax, and olive harvest had been gathered. Out of these materials the heaps were fashioned. Hezekiah was well pleased with the popular acceptance of his leadership. Azariah, the chief priest, made a good report on the peoples oblations (offerings). The priests and Levites had all necessary provisions and the peoples lives were blessed.
Rooms were provided at the Temple for the storage of the material of the tithes. The Levites who were specially appointed to attend to the storage and use of the tithes are named in this account. Kore had the special assignment of administering the free will offerings. These were associated with the peace offering and were the only offerings for which an imperfect animal would be accepted. In Joshuas day forty eight Levitical cities were appointed throughout Palestine. With the division of the kingdom, the number of these cities was greatly reduced. Kore and his associates were to fair and were not to respect persons in administering the tithe. All of the Levitical families were to share in the Temple provisions. The serving priests and Levites at this time began their ministries at the age of twenty years. The sons of Aaron were those priests who were of high priestly lineage. The suburbs were the pasture lands surrounding each Levitical city. The chronicler commends Hezekiah. His work was good, right, faithful. He sought God with his whole heart.

A more complete record of Hezekiahs encounter with Sennacherib is given in 2Ki. 18:13 through 2Ki. 19:37 and in Isaiah, chapters 36 and 37. We have here a summary of these experiences. In Isaiahs day the Assyrians under Tiglath-pileser and Sargon had captured Samaria (722721 B.C.) and had over-run the northern kingdom. Jerusalem and Judah were to feel the threat of Assyrian dominion when Sennacherib led a powerful army into Judah and camped in the Philistine plain. Sennacherib had already taken several Judean villages and was busy marshaling his forces for an attack on Jerusalem. Hezekiah reasoned that his captial would soon be under siege. He cut off the water supply that might aid the enemy and very skillfully diverted the water so as to bring it into reservoirs within the city.[73] He strengthened the walls of the city, provided his army with necessary weapons, and called them to trust in Jehovah.

[73] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 384

As Sennacherib planned his assault on Jerusalem his army was at Lachish about thirty five miles southwest of the capital. He sent a captain named Rabshakeh[74] to threaten Hezekiah and his people and to offer the opportunity of surrender. Rabshakeh said they would besiege the city. He said that Hezekiah had deceived the Hebrew people. He made his fatal mistake when he defied Jehovah by challenging His power to deliver Jerusalem and Judah from the Assyrians. This defiance of Jehovah had proved to be Goliaths ruin in Davids day. Sennacherib would have come against the city at once, but he had to meet an attack by the Ethiopians under Tirhakah, their king. So Rabshakeh had come and without respect for king or people heaped his insults on his hearers in their own language. Letters were brought from the Assyrian field headquarters which were just as insolent as Rabshakehs words. Hezekiah spread these scrolls before Jehovah and prayed for guidance. Jehovah answered through Isaiah, the prophet, and predicted that the Assyrians would not build a mound against Jerusalem or shoot an arrow at a Hebrew soldier. In one night one hundred eighty five thousand Assyrian soldiers died in their camp at the hands of an angel (2Ch. 30:21). Sennacherib hurriedly fled to Nineveh, his capital. While he worshiped his god, Nisroch, his two sons killed him and fled to the region of Ararat. Jehovah vindicated His holy name and spared His people.

[74] A Babylonian title meaning Chief Prince.

Hezekiahs boil (cancer) threatened his life. He heard Gods word, Set your house in order. You are to die. He asked the Lord for some more time to complete his reformation and to father a son. Jehovah told him He would add fifteen years to his life and confirmed the same by causing the shadow to reverse on the sun dial (two sun-rises in one day). Hezekiah was a great and good king; but he did not perfectly follow Jehovah. Terrible times were in store for Jerusalem and Judah; but Jehovah was merciful in sparing Hezekiah from the sorrow of those days.
Many internal improvements were made in the kingdom during Hezekiahs time. He added to the national treasury. He built cities. He promoted agriculture. He employed his engineering genius in providing water for Jerusalem. When the visitors came from Babylon, Hezekiah failed to ask Jehovahs will. He treated them like brethren. Jehovah sent Isaiah to condemn Hezekiah in this matter and to tell him that these very people would come at a later day and ruin Jerusalem. God left him in this matter because the king did not seek His counsel. Even in this instance, however, Hezekiah graciously resigned himself to Jehovahs will. He accepted the judgment of the Lord.
Isaiah was well qualified by character and personal knowledge to write about the life and times of Hezekiah. This king was honored in his death. He had been one of Judahs strongest leaders since Davids reign.

Fuente: College Press Bible Study Textbook Series

(1) After these things, and the establishment thereof.Rather, After these matters, and this faithfulness (2Ch. 31:20). For the date, see Note on 2Ki. 18:13.

Sennacherib.So the Vulg. The LXX. gives or ; Herodotus, ; Josephus, . The Hebrew is Sanchrib. The real name as given by the Assyrian monuments is Sin-ahi-iriba, or erba (Sin, i.e.,the moon-god,multiplied brothers).

And thought to win them for himself.Literally, and said to himself that he would break them open (2Ch. 21:17), or and commanded to break them open for himself. Kings states that he fulfilled his purpose; he came up against all the fenced cities of Judah, and took them. Sennacherib himself boasts as follows: And Hazakiyahu of the country of the Jews who had not submitted to my yoke, forty-six strong cities of his, fortresses, and the small cities of their neighbourhood, which were without number . . . I approached, I took. The chroniclers object is to relate the mighty deliverance of Hezekiah. Hence he omits such details as would weaken the impression he desires to produce. For the same reason nothing is said here of Hezekiahs submission and payment of tribute (2Ki. 18:14-16); and perhaps for the further reason (as suggested by Keil) that these negotiations had no influence on the after-course and issue of the war, but not because (as Thenius alleges) the chronicler was unwilling to mention Hezekiahs (forced) sacrilege. They are omitted also in Isaiah, where the account is in other respects abridged as compared with Kings.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(1-23) Invasion and Divine overthrow of Sennacherib. ( Comp. 2Ki. 18:13 to 2Ki. 19:37. ) The Assyrian monarchs own record of the campaign may be read on his great hexagonal prism of terra-cotta, preserved in the British Museum, containing an inscription in 487 lines of cuneiform writing, which is lithographed in the Cuneiform Inscriptions of Western Asia, III. 38, 39, and printed in G. Smiths History of Sennacherib.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

SENNACHERIB’S INVASION AND DEFEAT, 2Ch 32:1-23.

1. And the establishment thereof Literally, and this truth; allusion to the “good and right and truth,” (2Ch 31:20,) which Hezekiah wrought.

Sennacherib came 2Ch 32:1-8 are to be understood of Sennacherib’s first invasion of Judah, and are parallel with 2Ki 18:13-16, where see notes. A comparison of the two passages will show that this is largely supplementary to Kings, informing us of the provision Hezekiah made for defending his capital against the Assyrian invader.

Fuente: Whedon’s Commentary on the Old and New Testaments

2Ch 32:1-23 Sennacherib’s Invasion of Judah 2Ch 32:1-23 records Sennacherib’s invasion of Judah. The Jews had just returned to God, so that they were prepared itself to fight the Lord’s battles. If we do not prepare ourselves spiritually we will be overcome by flesh and Satan and lose the Lord’s battles.

This story is a good illustration of 2Ch 7:14, “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.”

Heal their land (2Ch 30:20)

Hear their prayer (2Ch 30:27)

Forgive their sin (2Ch 30:18-19)

Why?

They humbled themselves (2Ch 30:11)

They prayed (2Ch 30:18)

They sought God’s face (2Ch 29:20)

They turned from their wicked ways (2Ch 29:15-19)

2Ch 32:1  After these things, and the establishment thereof, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself.

2Ch 32:1 Comments – How had Hezekiah become established in God? He led the people to worship and praise God, (2Ch 29:28), to deal with sins, (2Ch 29:24), to sanctify themselves (2Ch 29:15), to pray (2Ch 30:18) and intercede, and to teach the Word (2Ch 30:22).

2Ch 32:31 Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart.

2Ch 32:31 Comments – When Hezekiah began his reign as king over Israel, the Scriptures tell us that the Lord was with him (2Ki 18:7). However, there came a season in his life when Hezekiah’s heart was lifted up with pride (2Ch 32:24-26). Therefore, the Lord had to bring about circumstances that humbled the king. God chose to remove Himself for a season so that Hezekiah would realize his need and dependence upon the Lord, and repent and turn back to Him.

2Ki 18:7, “And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.”

God wants us to pursue Him, which is a sign of our love and devotion and dependence upon Him; for God wants our fellowship. The angel of the Lord pull away from Jacob, but the patriarch wrestled with the angel until he received a blessing (Gen 32:24-30). The Lord revealed Himself to Isaiah as “a God that hidest thyself” (Isa 45:15). Jesus did not stay with the Samaritans until they urged Him (Joh 4:40). When Jesus came walking on the water towards the disciples in the boat during a storm, He made as if He were going to pas by them. They cried out to Him and He came (Mar 6:48).

Isa 45:15, “Verily thou art a God that hidest thyself, O God of Israel, the Saviour.”

Joh 4:40, “So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.”

Mar 6:48, “And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Sennacherib’s Invasion

v. 1. After these things and the establishment thereof, after the true worship of Jehovah had been reestablished and properly regulated by Hezekiah, Sennacherib, king of Assyria, came and entered into Judah, on a campaign of conquest, and encamped against the fenced cities, the fortified towns, especially along the frontier, and thought to win them for himself, literally, “to break into them,” to conquer and subdue them.

v. 2. And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, his face being set against the capital for war, Ashdod and Lachish having already fallen, Isa 20:1, and the siege of Libnah having begun,

v. 3. he took counsel with his princes and his mighty men, his payment of tribute having failed to stop the advance of the Assyrian army, 2Ki 18:14-16, to stop the waters of the fountains which were without the city, by filling up, and covering over, cisterns and wells, in order to cut off the enemy’s supply of water; and they did help him.

v. 4. So there was gathered much people together, who stopped all the fountains, by covering over the cisterns and removing all evidences of the presence of any pools, and the brook that ran through the midst of the land, the Gihon, the brook of the Valley of Ben-hinnom, whose waters they deflected into the city by a subterranean channel, saying, Why should the king of Assyria come and find much water? By cutting off the supply of water from the besieging army, the Jews would add materially to its distress and to the difficulties of a siege.

v. 5. Also he strengthened himself, was filled with new energy and enterprise, and built up all the wall that was broken, apparently since the time of Joash, king of Israel, 2Ch 25:23, and raised it up to the towers, providing the wall with special towers for defense, and another wall without, he repaired the wall enclosing the lower city, and repaired Millo in the City of David, the castle of the upper city, and made darts, missiles of defense, and shields in abundance, he prepared very carefully for a siege.

v. 6. And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, the large open space near the gate of Oriental cities, and spake comfortably to them, he addressed them in an encouraging, inspiring strain, saying,

v. 7. Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there be more with us than with him, they had the protection of the great, invisible host of the Lord’s angels, 2Ki 6:16.

v. 8. With him is an arm of flesh, on the side of the Assyrian king was only human strength, which, over against God, is nothing but the greatest weakness; but with us is the Lord, our God, to help us and to fight our battles. With God on their side, the believers are always in the majority. And the people rested themselves upon the words of Hezekiah, king of Judah, they relied upon them, trusted in them.

v. 9. After this did Sennacherib, king of Assyria, send his servants to Jerusalem, (but he himself laid siege against Lachish, a fortress on the Philistine border, on the road to Egypt, which was his real goal, and all his power with him, all the armed forces under his sovereignty,) unto Hezekiah, king of Judah, and unto all Judah that were at Jerusalem, saying,

v. 10. Thus saith Sennacherib, king of Assyria, Whereon do ye trust that ye abide in the siege in Jerusalem? literally, “On what are you placing your trust and sitting in restraint? He meant to intimate that they were as foolish as a rat that deliberately walks into a trap to be safe from capture.

v. 11. Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The Lord, our God, shall deliver us out of the hand of the king of Assyria? Like all unbelievers, Sennacherib tried to ridicule the trust of the Jews and their king in the almighty power of Jehovah by speaking of the course taken by Hezekiah as one misleading the people.

v. 12. Hath not the same Hezekiah taken away His high places and His altars, of which Sennacherib foolishly thought that they were sanctuaries of Jehovah, the true God, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar and burn incense upon it? Cf 2Ki 18:22.

v. 13. Know ye not what I and my fathers have done unto all the people of other lands? Were the gods of the nations of those lands anyways able to deliver their lands out of mine hand?

v. 14. Who was there among all the gods of those nations that my fathers utterly destroyed, in making Assyria a world empire by ruthless conquests, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand? The fallacy of Sennacherib’s argument consisted in this, that he tried to draw a conclusion from the powerlessness of the false gods to the supposed weakness of the true God.

v. 15. Now, therefore, let not Hezekiah deceive you, nor persuade, mislead, you on this manner, neither yet believe him; for no god of any nation or kingdom was able to deliver his people out of mine hand and out of the hand of my fathers; how much less shall your God deliver you out of mine hand? Cf 2Ki 18:35; Isa 36:20; Isa 37:11-13.

v. 16. And his servants spake yet more against the Lord God, blasphemies which the present author does not repeat, and against His servant Hezekiah.

v. 17. He wrote also letters to rail on the Lord God of Israel, 2Ki 19:9, and to speak against Him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver His people out of mine hand. This letter was delivered to Hezekiah after his intention of obstinate resistance had become known.

v. 18. Then they, the messengers on their first visit, cried with a loud voice in the Jews’ speech, in the Hebrew language, unto the people of Jerusalem that were on the wall, to affright them and to trouble them, that they might take the city, after having broken down the morale of its defenders by the methods here recounted.

v. 19. And they spake against the God of Jerusalem as against the gods of the people of the earth, which were the work of the hands of man, placing Jehovah on a level with base idols.

v. 20. And for this cause Hezekiah the king and the prophet Isaiah, the son of Amoz, prayed and cried to heaven. Cf 2Ki 19:14-34; Isa 37:15-19. Those that trust in the Lord with all their heart remain firm in spite of all the threats of the enemy, relying on the power of Jehovah alone.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

This chapter of thirty-three verses is paralleled by the sixty-one verses that begin with 2Ki 18:13 and end with 2Ki 19:37; and by Isa 36:1-22; Isa 37:1-38. Our chapter gives, as might be anticipated, but a very partial and somewhat broken account, therefore, of this stretch of Hezekiah’s career, and no adequate impression whatever of the great power of some portions of the parallel. A close comparison of the two places leaves us tolerably clear as to the order and consecutiveness of the history, although perhaps not entirely so. The style of our present chapter betrays the usual marks of disjointedness, in the case of extracts from fuller history, in the indefiniteness of its connecting phrases, found, e.g; in Isa 37:1, Isa 37:9, Isa 37:24, Isa 37:31. Our compiler, by omission, seems to shield Hezekiah, probably designedly, from the disrepute that must be felt to attach to his want of faith, courage, and fidelity in his trusteeship of the sacred property of the temple as indicated by what is written in 2Ki 18:14-16, of which see further infra.

2Ch 32:1

The establishment thereof; translate, and this (his) truth. The word is the same with the third of the trio (see above), as given in 2Ch 32:20 of the foregoing chapter. The evident meaning intended to be conveyed is, “After these things and this truth,” i.e. truthfulness of conduct on the part of Hezekiah, the strict rendering being, “After the things and the truth this.” Sennacherib came entered into Judah encamped against the fenced cities thought to win. This verse and these items of it may without any inconvenient strain be made conterminous with just one verse in Kings, the thirteenth of 2Ki 18:1-37. The king personally seems to have devoted himself especially to the siege of Lachish, an Amoritish city indeed originally, and a place of great strength of petition, but conquered by Judah (Jos 10:26, Jos 10:31-35; 2Ch 11:9; 2Ch 25:27; and infra here and in parallel). This invasion of Sennacherib (Herod; 2.141), son of Sargon, may be with moderate certainty affixed to the date B.C. 701. Thought to win. A weak rendering for the preferable purposed or boasted to break them (Gen 7:11).

2Ch 32:2

When Hezekiah saw and that he purposed Jerusalem. Whether the three verses of ill omen already alluded to (2Ki 18:14-16) may be road precedent to this verse, and purport that the bribes had been paid, and yet had failed of their object, so that Hezekiah was now compelled to brace himself to the occasion, and “took counsel,” etc. (next verse); or whether this verse dates (as some think)the quailing heart of Hezekiah, and an offer or part payment of treasure by Hezekiah to Sennacherib, which only increased his insolence, as immediately now related, is uncertain, perhaps. In the face of the emphatic language of the three verses of the parallel, and in consideration of the possible motives as suggested above for our compiler omitting the matter altogether, we incline to the former opinion. That would have the effect of making this verse say that when Hezekiah had his eyes opened to the failure of his bribea waste payment, for that Sennacherib still “purposed to fight against Jerusalem”he finally proceeded to take the right steps. However, the witness and indications of Isa 22:13-19; Isa 29:2-4, may go some way to shield Hezekiah from the entire blame. The silence of our compiler on the whole matter is the one residuum of fact, and unfortunate in its suggestion.

2Ch 32:3

To stop the waters of the fountains without the city. These fountains or springs were probably those represented by En Rogel, on the Ophel spur or very large mound, or fortified hill (mistranslated possibly from that circumstance “tower,” in 2Ki 5:24; Isa 32:14), on the southeast of the temple. The object of Hezekiah is obvious enough. The word () for “stopping” occurs in all thirteen timestwice in piel in Genesis, once in niph. in Nehemiah, and ten times in kal in Kings, Chronicles, Daniel, Ezekiel, and Psalms. It is for all material purposes very uniformly rendered in all these places by the word “stop” eight times, and otherwise “shut” or “closed,” or to carry a derived meaning, “hidden” or “secret.” If the word “shut” or “shut off” were employed, it would fit every occasion. So we are not told here how he stopped the fountain or fountains, but that he shut the waters off from one direction and guided them into another, vie. by a conduit running westward from the springs and the Gihon (i.e. the brook) flowing naturally down the Tyropoean valley to a pool prepared for it in the city. This pool was very probably none other than the pool of Siloam.

2Ch 32:4

The brook that ran through the midst of the land. Compare the Septuagint, which has it, “through the midst of the city;“ and compare foregoing verse and note; and see again above reference to Courier’s ‘Handbook’ at length.

2Ch 32:5

He strengthened himself; i.e; as in our several previous instances of the occurrence of the phrase (1Ch 11:10; 2Ch 12:1; 2Ch 25:11; 2Ch 26:8), he took all possible means to make himself and people and city strong to withstand the invader. All the wall that was broken (see Isa 22:9). Although we read that the devastation wrought by Joash (2Ch 25:23) was very largely repaired by Uzziah (2Ch 26:9) and by Jotham (2Ch 27:3), it is not explicitly said that the broken four hundred cubits of wall, from the gate of Ephraim to the corner gate, were made absolutely good again, although in the matter of towers and fortifications much was evidently done. Note also the word “all” here, side by side with the “much” of 2Ch 27:3. And raised (it) up to the towers. Discard this Authorized Version rendering. The meaning cannot be certainly pronounced upon, hut perhaps it may be intended to say that he heightened the towers. The objection is that the same verb is wanted for the next clause, and that its rendering would need to be there slightly reduced again to a mere statement of raising from the ground (i.e. building) another wall without. Repaired Millo (see note, 1Ch 11:8).

2Ch 32:6

The street of the gate; translate, the wide area at the gate, etc.; what gate is not specified, but presumably either “the gate of Ephraim,” which would be the one opposed to the camp of the besiegers, or possibly “the comer gate”.

2Ch 32:7

Several of the descriptive dramatic touches of Isa 22:4-14 are forcible and apt commentary to this verse.

2Ch 32:8

(See 2Ki 6:16; Jer 17:5.) The admirable language of Hezekiah here quickens our desire to feel sure that this was after (and after genuine repentance for) his faithlessness (2Ki 18:14-16).

2Ch 32:9

The passage beginning with this verse and ending with 2Ch 32:21 represents the much fuller parallel (2Ki 18:17-19:37), fifty-eight verses in all This much greater fulness is owing to the greater length at which the language of defiance on the part of Sennacherib and his appointed officers is narrated, and the matter of his subsequent letter; also the prayer of Hezekiah; and his application to Isaiah, with the reply of the latter to it. On the other side, there is very little additional in our narrative, a few words heightening the effect in our verses 18, 20, 21, constituting the whole of such additional matter. The vague mark of time, after this, with which our present verse opens, merely says that in due course of Sennacherib’s invasion of Judah, and attack of the fenced cities (verse 1), he proceeds to send his servants and his insolent defiances to the metropolis, Jerusalem itself. The three words in italics, “himself laid “siege,” should evidently give place to the single word “remained” or “was;” i.e. he and all his host with him remained at, or opposite to, Lachish, while his servants went to defy Jerusalem in his name.

2Ch 32:10

In the siege. This Authorized Version rendering is manifestly incorrect, though, if we simply omit the article, and tender in siege, we shall probably have Sennacherib’s exact idea. He spoke not of the literal technical thing siege, but of the distress and confinement that the apprehension of the siege did not fail to bring. This so to say moral tone to the rendering of the word () is much to be preferred to that of the margin, “in the fortress or stronghold.”

2Ch 32:11

The policy of Sennacherib, in the direct attempt to undermine Hezekiah by appealing straight to his people, instead of to himself or his ministers of state, is yet more pronounced in expression, as seen in 2Ki 18:26, 2Ki 18:27.

2Ch 32:12

This misrepresenting of Hezekiah’s pious actions is thought by some to have been innocent ignorance on the part of Sennacherib. Yet it is scarcely credible.

2Ch 32:13

Some of these deeds of Sennacherib and his fathers, i.e. predecessors in the kingdom of Assyria, are mentioned in detail in 2Ki 17:1-41, passim.

2Ch 32:15

The urgency of Sennacherib’s appeal to the people was of course his way of trying to save work of actual siege, fighting, etc; to himself and his army. The how much less of the message of Sennacherib probably meant that his estimate of the your God i.e. the God of Israel, was measured partly by the comparative smallness and unwarlike character of the nation of Judah, when set side by side with the great heathen nations, and partly by the spiritual and invisible character and being of God, little intelligible to such a one as Sennacherib.

2Ch 32:16

And his servants spoke yet more. A glimpse of the fact that the compiler of our book very designedly excerpted only what he thought needful from very much more abundant resources.

2Ch 32:17

Letters to rail on the Lord God of Israel (so 2Ki 19:8-14). The rumour of the approach of “Tirhakah King of Ethiopia” (2Ch 32:9) quickened Sennacherib’s anxiety to make short work with the conflict at Jerusalem, by intimidating the people to an early collapse of their resistance,.

2Ch 32:18

In the Jews’ speech (see again 2Ki 18:26, 2Ki 18:27). The last three clauses of this verse are additional matter to that contained in the parallel.

2Ch 32:19

As against the gods of the people of the earth, the work of the hands of men. Our compiler, at all events, signalizes the difference, which Sennacherib worse than minimizes, between the God of Israel and the so-called gods of the surrounding heathen nations.

2Ch 32:20

For the prayer of Hezekiah, see 2Ki 19:14-19; and for the place of the prayer or prayers of Isaiah, and the indications of their having been offered, see alike 2Ch 19:4-7, and the verses of the grand passage, verses 20-34.

2Ch 32:21

The exact matter corresponding with this one verse is embraced by verses 35-37 in the parallel (2Ki 19:1-37.). It gives the number of slain as a hundred and eighty-five thousand. It does not speak of the heavy proportion of leaders and captains lost. It leads us to suppose that for all survivers it was a surprise in the morningthat silent vision of the dead in such vast array. Stating, on the other hand, in mere historic dry detail, the return of Sennacherib to his own land, his dwelling at Nineveh, and assassination, in the house of Nisroch “his god,” at the hands of his own two sons, mentioned by name Adrammelech and Sharezer, who had to fly for it to Armenia (Ararat), it does not show the obviously designed moral touch of our compiler, so he returned with shame of face to his own land, nor the similarly complexioned description of the time, place, and agents of his assassination. Lastly, it gives Esarhaddon as the name of his successor on the throne.

2Ch 32:22

This verse, with the notification of Hezekiah’s great deliverance from the hand of the King of Assyria, summarizes also his various other deliverances, with tacit reference to such suggestion of other conflicts as we have in 2Ki 18:7, 2Ki 18:8. Guided them on every side. The Septuagint reads, gave them rest. This suits the connection as regards meaning best, and also as regards the immediately following adverb, “on every side.” It has also in our present book the correspondences of 2Ki 14:6; 2Ki 15:15; and especially 2Ch 20:30, with the Hebrew words of which, an easily supposed rectification brings it into exact agreement.

2Ch 32:23

Presents to Hezekiah. The “precious things” () of 2Ch 21:3.

2Ch 32:24

The extreme brevity again of our compiler, in the account of Hezekiah’s illness, and his passing so lightly over whatever in it cast shades upon his character and career, cannot escape our notice. Much fuller is the narrative of 2Ki 20:1-21. Gave him a sign (see 2Ki 20:8-11, and our verse 31, middle clause. See also at length of the sickness of Hezekiah, Isa 38:1-22.).

2Ch 32:25

The parallel, 2Ki 20:12-19 and Isa 39:1-8; fully explain the circumstances here referred to, and we may conclude that Hezekiah’s sin consisted in the spirit in which he acted, displaying his treasures, so that it was in the fullest sense a sin of” the heart.”

2Ch 32:26

Hezekiah humbled himself. Possibly the language of the nineteenth verse in the parallel is the one surviving historic trace of this. The language found in Jer 26:19 may be also a note of the same, though its dependence (see Jer 26:17, Jer 26:18) on Mic 3:12 seems to make it less likely.

2Ch 32:27

If Hezekiah not only began to negotiate, but actually paid the precious metals, etc; with which he offered to buy off the invasion of Sennacherib (2Ki 18:14-16), he may have become considerably recouped by the presents and gifts subsequently, liberally it would appear, brought to him (see our 2Ch 32:23), and it is possible that this may give us some further clue to where it was that his heart strayed, while displaying his wealth and treasures to the messengers of Berodach-Baladan King of Babylon.

2Ch 32:28

Cotes for flocks should be tendered, conversely, flocks to the stalls, i.e. stalls full of flocks.

2Ch 32:30

Stopped the upper watercourse, etc. (see our 2Ch 32:3, 2Ch 32:4). What Hezekiah “stopped” was the spring, or more strictly access to it, and guided its prized waters down, probably by an underground channel, to Siloam, or else to the pool in the city which he had constructed and enclosed by that “another wall without” (2Ch 32:5), west of the “city of David.”

2Ch 32:31

Howbeit; literally, and thus. The italic type dispensed with, the verse may be rendered, And thus with or among the ambassadors of the princes God left him to, etc. The princes. This plural may be the pluralis excellentiae, and designate the king himself, who doubtless issued the official command to the messengers to visit Hezekiah with gifts, etc; but not necessarily so. The word may betray the inquiries and curiosity of the princes of Babylon, under the king, the expression of which led to the embassy, so to call it.

2Ch 32:32

In the vision of Isaiah (so Isa 1:1).

2Ch 32:33

In the chiefest of the sepulchres; literally, in the ascent of the sepulchres; i.e. in new burial-places, either on the ascent to the old ones, probably now full, or else above, them.

HOMILETICS

2Ch 32:1-23

The weakness that bodes strength; the defiant strength that bodes shame efface.

One of the most fruitful sources of strength in the individual character is according to the trustfulness that may be in it-the absence, or all but entire absence, of it on the one hand, and the larger or lesser bulk of it on the other. Trustfulness is a sure turning-pointa determining feature in the original shaping and in the growing formation of any character. The direction in which that trustfulness goes out to exercise itself, or goes in quest of an object on which, in its lovingness, to lean, is watched often enough with trembling solicitude, and is a matter of intrinsic importance. It is undeniable that the trustful disposition often means that which is prone to trust too soon, too easily, and to its own hurt therefore. It often, also, goes with too little self-reliance. These are, however, the weaknesses incident to what is really a strong feature. Where a person is strongest, there, by many an analogy, may lurk some form of weakness, some snare. Once more, there is an opposite of trustfulness, that consists in suspiciousness, and not simply in too little trust. Of such an opposite nothing good can be said. But, even by the side of too little trust, the trustfulness that errs by excess must be considered to show to advantage, and really to gain advantage, unless the excess be to a manifestly foolish extent, and a thing of perpetual recurrence. The practical outcome of all is that, as between man and man, we distinguish the two expressionstrustfulness, and exercising trustand we discriminate the two qualities which those expressions purport to describe. Such a distinction and such discrimination are more than necessary as between man and God. Implicit trust, constant trust, and all the loving trust of trustfulness, can never be misspent, never misdirected towards God. The example outlined before us in the first eight verses of this chapter is an instance of a notable effort and enterprise of trust, as compared with perhaps that afforded us by the life of Abraham and many others, which illustrated an habitual trustfulness. Let us learn

I. THAT THE ULTIMATE GREATEST MATERIAL OF STRENGTH IS TRUST IN THE UNSEEN. Such trust is not only a last resource, an ungrateful last resort; it is the matter of strength, its material. “This is the victory that [even] overcometh the world faith.“ This dictum of the apostle, who loved love so well, and was something less known for faith, may be held to carry the whole question. What a fine field of survey, what a wide horizon opens before us, when once we begin to try to count the achievements of faith! This faith in the Unseen, and in the UNSEEN ONE, is no mere matter of high contemplation; it works with trust.

1. The trust, that characterizes an honest consciousness of duty done to the best and utmost of human ability, becomes at once a strong incentive of faith.

2. So also that trust which comes of a clear discernment of the incompetency of self when alone and unaided.

3. The very craving of trust helps the grand quality of faith. And, on the other hand, the reacting of the intelligent conviction of the existence and presence and favour of the great Master of all circumstance and all events is the very suggestion and nourishing of trust. These also have a very spreading nature (2Ch 32:8). There are very many who learn trust and faith at second hand, if it may be so expressed, who have not force enough apparently in and of themselves, and without the inducement and encouragement of many examples, or, perhaps otherwise, of some very leading and remarkable example. And then, at the crisissome crisis of great extremitythe sudden cry of prayer makes the whole scene burst into life; faith and trust are exchanged for fruition (2Ch 32:20, 2Ch 32:21). It was so now with Hezekiah and his people; it was often so in the history of other kings and people; and it is often sohow much oftener might it be?in our individual life.

II. THAT THE EXTREMITY OF WEAKNESS IS DEFIANT TRUST IN SELF. Self-trust is, indeed, except under certain circumstances, nothing short of utter weakness; but the daring, defiant form of it presented by the narrative before us exceedingly, and actively aggravates the mischief, E.g.:

1. The defiance that comes of overweening conceit of self is certain to underrate the strength of others (2Ch 32:9-19).

2. The defiance that comes of an overbearing temper is certain to betray the owner of it into what must involve such moral fault as adds weakness to weakness. For instance, it does not fall short of mocking fellow-men, nor hesitate at all to do so!

3. The defiance that comes of impious disbelief of the one God, and infatuated reliance on no other but the god self, is merely another way of saying that the man guilty of it is already shut up within the smallest circle of resource. And with all this corresponds, again, the howl of the servants and soldiers of Sennacherib (2Ch 32:18) against the besieged “people of Jerusalem that were on the wall, to affright them, and to trouble them,” in some mocking imitation of their venerated language; in place of the “prayer and cry to heaven” of Hezekiah the king and Isaiah the prophet (verse 20). That howl came of sense alone, and appealed to sense alone. So rude an attempt at intimidation of an enemy a very poor substitute for “prayer” to God for strength to prevail, and “cry” for his protecting and delivering mercy!

2Ch 32:24-26, 2Ch 32:31

The shadow which Hezekiah casts on his own life’s history.

The great commendation of Hezekiah, written in one wordhis “goodness”in our thirty-second verse, but somewhat more expressly in the parallel (2Ki 18:5), which raised him to the very first rank with David and Jehoshaphat, may well be accepted as fully explained and sustained by the undeviating excellence of his administration of the kingdom. His reign is, at any rate, unsullied by any sins like those of David. Yet one error, one sin, and from its denunciation and punishment manifestly a grievously offensive one, is to be laid to his charge, and which seems to have consisted in a boastful ostentatiousness, on an occasion which presumably pre-eminently condemned it for untimeliness and inexpedience. The faithfulness, and yet the tenderness, of allusion to it, as made by our present writer (2Ch 32:31), we cannot but notice, understand, and admire. But for the fuller suggestions that lie within it, they are to be sought and found in the parallel (2Ki 20:12-19), and in the writing of the Prophet Isaiah (39, wonderfully prefaced by 38.). From this part of the history of Hezekiah we may notice something to be learned as to

I. THE SEED OF OCCASION. There are seedsmany, indeedof occasion, besides those which, perhaps, we think more justly called seeds, viz. those of cause. They are to be thought on and feared, for they are the lighter and less visible; more approaching to a certain omnipresence, and wafted hither and thither on the gentlest of breezes, as well as the stiffest, they alight so softly, at most unsuspected times, and on spots most unsuspected. These occasion-seeds are, doubtless, often part of the very scheme and works of Providence. Designed to good, they are, like many of the completer manifestations of Providence, warped and wrested to evil. The exact origin of the severe “sickness unto death” of Hezekiah is nowhere told us. It looks uncommonly like an earlier “thorn in the flesh.” The thorn in the flesh, out of which St. Paul made for himself such good history, turns to all the reverse with Hezekiah! His “thorn in the flesh” was sent because the all-seeing Eye saw thisthat there was already sign of Hezekiah being exalted above measure (verse 25) through the long run of mercy and prosperity vouchsafed to him, even though vouchsafed in harmony with his own “goodness.” Yet mercy strews “his path and his bed.” Promise of recovery, sign and marvelsign of recovery, and recovery itselfare all in early sequel. Mercies of kindness still follow and pursue him (Isa 39:1)letters, presents, congratulations, flattering inquiries of the wonderful sign granted to Hezekiah, in a double sense, of Heaven itselfand the issue already declares itself! The net is not “spread in vain in the sight of this bird”! Sickness, warning, special kindness, special suggestions of dependence, and therefore of the appropriate humility; of dependence most graciously remembered of Heaven, and therefore of gratitude, that should have been responsive;”all this array one cunning bosom-sin blows quite away.” The occasion of sin came through, the very warning against sin, and shows how sin will carve its own occasion right through all occasion!

II. THE SIN ITSELF NOW IS QUESTION. The careful study of this for our own warning is the more desirable, inasmuch as it is the one only recorded defection of Hezekiah. It comes on the page of his history unexpectedly, and must be supposed to come out of one of those most sunken and aside depths that give facility for sin to harbour, and for Satan to work his devices in the more difficult cases for him. The lesson is that with Satan, the expert in the offensive, it needs ever that with much prayer we strive to be experts in the defensive. The pomp of display and the vanity of ostentation by which and into which Hezekiah was now entrapped, were probably attended by aggravating circumstances, which, though not stated, may be surmised with no little probability; but, at any rate, they were penetrated by this aggravationthat they came from one who knew better, and had so well known and done better, that they could only be viewed as some very retrograde condition of heart, and, unless sternly checked, liable to lead to worse developments in practice. Civil words to Babylon, and civil deeds to the ambassadors of her king, happened to be just the wrong thing, and not the right A vain-glorious display of the treasures, that already excite the cupidity of plundertemptations to our tempter and would-be betrayer and destroyerwas a grand mistake indeed. So are civil words to our souls’ tempters, and civil deeds to our great enemy Satan! If Hezekiah had known that “these men,” and “the country whence they came” (2Ki 20:14), were going to be the capturers and the enforced home respectively of God’s people, whom he had been set jealously to guard and watch over as the under-shepherd; if he had known that all his “precious things, silver and gold, spices and ointment, armour and all treasures,” were to be the sacrilegious plunder of Babylon and the King of Babylon;would he then have done as he did? These things, it may truly be said, he did not know now. But what did he know? And did he not know such things as thesethat pride and vanity, vain-glory and ostentation, were not for him, who was the dependent servant of God, and the trustee of treasures, sacred treasures, also, that belonged to him to whom the earth and the fulness thereof and all its precious things, but especially Israel, belonged? How often do we excuse ourselves, both for mere faults and also for sins, on the plea that we did not know certain exact facts, forgetful of these two thingsfirst, that we nevertheless did know, and do know, certain great general principles and rules which, had we observed them, would have covered and governed all individual cases; and, secondly, that though we may often say, “We did not know,” there remains to be answered the question whether our ignorance was not nevertheless of our own making, or at least within the reach of our own removing!

III. THE ATTITUDE OF HEZEKIAH TO HIS FAITHFUL PROPHET, It certainly would appear (2Ki 20:14, 2Ki 20:15; Isa 39:3, Isa 39:4) that he was conscious of wrong in the presence of Isaiah, that he feared his interrogatories, that he equivocated in his reply, or, at any rate, concealed, or tried to conceal, some part of what had transpired in his interview with the ambassadors of Babylon, laying emphasis enough on the rest. So far as the narrative goes, he does not directly reply to what “these men’ said. He was probably flattered by “great Babylon” coming at all, by the congratulations brought, by the inquiry respecting “the wonder that was done in the land,” andinfatuation though it were, if soby the presumable overtures on the part of the King of great Babylon to enter into some alliance with him. This all was emphasized greatly by the fact that the present visit was the first converse of the two kingdoms. Israel had heard of Babylon, of her “wealth,” her “glory,” her “beauty,” and of her “sins” (Isa 13:1-22; Isa 14:1-32; Isa 21:1-17.) also, but up to this time had held no sort of communion with her. In an evil hour the “uplifted” (verse 25) heart of Hezekiah answered to all the blandishments of the occasion, and the new and grand acquaintance which he has made is prophetically and positively set before him by Isaiah in a light which quickly disenchants him, as the conqueror and taker-captive of Israel, and the very master of his sons and humbled posterity. An hour ago it was his ambition to show all his “wealth” and all his “dominion,” and watch whether they vied with those of the great master of the “ambassadors.” A moment’s vision of the truth dashes all else to the ground; and Hezekiah becomes either the genuine resigned penitentGod having “tried him,” left him “to himself, that he might learn all that was in his heart” (verse 31)or the alike obsequious and selfish receiver of the tidings of doom for his people, delayed till after his own death. If this latter be the position, the even grateful resignation to the Divine will, uttered by Hezekiah’s lip, contrasts ill with the nobility we would wish to put to the credit of such a king, and the king of such a people.

HOMILIES BY W. CLARKSON

2Ch 32:1-8

In face of the enemy.

We do not know how long “after these things, and the establishment thereof,” occurred the events which are here narrated; but the connection of the two in the record of the Chronicler may suggest to us

I. THAT TROUBLE MAY FOLLOW FAITHFULNESS AS IT DOES FOLLOW SIN. We never read of Israel’s serious departure from their loyalty to Jehovah without reading of appropriate penalty coming in due course. Suffering always waits on sinsuffering in some form. But sometimes, as here, trouble comes to the right-hearted; to the nation which has Hezekiah for its king, and Isaiah for its prophet; to the man who is zealous in the cause of his Divine Lord. “Many are the afflictions [even] of the righteous, and sometimes great as well as many. They have a work to do within and beyond, the value of which will immeasurably outweigh the “grievousness of the present” (Heb 12:11).

II. THAT IT SHOULD BE MET WITH COURAGE, ENERGY, INTELLIGENCE, AND PIETY. These qualities Hezekiah was now showing. He had given way to trepidation, and he had resorted to means which were unworthy of his position and his piety (see 2Ki 18:9-16). But now he was in a nobler mood. His courage rose to the occasion (verse 7); his energy was manifested in the effective measures (verses 4, 5) he took to distress and to disappoint the enemy; his intelligence was shown in his taking counsel with the strongest and wisest of his people, in the rapidity of the measures he adopted and in their sagacity, and also in his effort to inspire the people with confidence and security; his piety shone forth in his address to the people, calling on them to remember that they had not an “arm of flesh,” but “the Lord their God,” to lean upon. Let us meet any form of troubledisappointment, loss, bereavement, sickness, or any affliction whatsoeverin this spirit and with these qualities, and it will not master us; we shall prevail over it. It will not leave desolation and ruin in its track; it will rather leave benefit and blessing behind it.

III. THAT WHEN WE ARE ATTACKED OUR AIM SHOULD BE TO DEFEAT THE ENEMY‘S INTENTION. This is not altogether the truism it may seem. Too often men think that their duty and their wisdom under attack is to reply to the enemy in the same form in which he is assailing them. But that may be most unwise. Just as Hezekiah considered what Sennacherib was aiming at, and took prompt and able measures to defeat that purpose; so we should always consider, not the kind of warfare, but the “real objective,” the ultimate purpose of our enemy, and should set to work to prevent its realization. He may only be wanting to provoke and disturb us, and we shall absolutely defeat his purpose by not allowing ourselves to be provoked or disturbed; he may be desirous of inducing us to take some compromising step, and we shall gain the victory by refusing to be drawn in that direction; he may want to bring himself into notoriety, and we shall defeat him by quietly letting him alone, etc. Consider his aim, and move so as to thwart that.

IV. THAT RECTITUDE IS THE STRENGTH OF ANY CAUSE OR KINGDOM. Sennacherib’s multitude of soldiery was nothing whatever when he deliberately and ostentatiously arrayed them against the living God. Hezekiah’s army was indifferent in size and (probably) in military equipment and training, but what mattered that so long as they had righteousness in their ranks and God for their Leader? We are not, indeed, to despise the means which we employ, but it is so much that we may say that it is everything to know and feel that our cause is just, that we ourselves are upright in our heart and character, and that, with perfect purity and simplicity of spirit, we can ask God’s blessing on our efforts.C.

2Ch 32:8

Resting upon words.

“And the people rested themselves upon the words of Hezekiah.” How far are we right and wise in building upon words, upon the words of another?

I. THE FOLLY OF RESTING ON THE USE OF FORMULAE. There are some sacred forms or phrases, theological or scriptural, which have been much urged upon men, as if they had some very special potency in them; as if we could be perfectly at rest, in regard to human souls, if they did but pronounce those particular phrases with their lips. Such superstition as this is pitiable and perilous. It is utterly without warrant, and it is likely to withdraw the soul from that true trust in which life is to be found. To believe in Jesus Christ can never be resolved into the use of any form of words, how~ ever excellent or scriptural such form may be.

II. THE CONFIDENCE WHICH IS FATAL, viz. to rest upon the words of those who are unworthy of our trust. How many of the children of men have lost everything that is most precious because they have made this fatal mistake! Of those whose words should never be built upon are:

1. The ignorant, whose range of knowledge is very small, and who have not had the opportunity of learning the ascertainable truth and wisdom of God.

2. The prejudiced and obdurate, who will not learn, and therefore do not know and cannot counsel.

3. The superficial, who are contented with a knowledge which does not reach “the deep heart of truth.”

4. The false, who only say what they think is palatable and profitable.

5. The fickle, who have one doctrine to-day, but may have a different one to-morrow.

III. THE TRUST WHICH IS SOUND AND WISE. There are words on which we may build. When God speaks to us we know that we may rest on his Word absolutely; we know that we should heed his warnings, and that we may build on his promises. “Heaven and earth shall pass away,” etc. But how shall we know when Christ is speaking to us? Many speak in his name who do not speak on his authority.

1. We should pay regard to the words of those who profess to speak for him, and whose character for purity and unselfishness sustains their claim (Mat 7:15-20).

2. We should heed the words of those of his disciples who urge that which meets our spiritual necessities and accords with the deepest convictions of our nature.

3. We should consult the Master’s own recorded words, always remembering that they are to be interpreted in the spirit, and not in the letter. If we do this we shall not only be “resting on words,” we shall be building on the rock, for we shall be abiding in the truth; we shall be grounded on the very wisdom of God itself, or on the Wisdom of God himself (1Co 1:24, 1Co 1:30).C.

2Ch 32:9-23

Sennacherib and Hezekiah: abasement and exaltation.

We have here brought out in very vivid contrast

I. THE HISTORY OF THE HAUGHTY.

1. Appearances are all on its side. It has apparently overwhelming numbers, superior military training and equipments, the prestige of previous success and acknowledged worldly power.

2. It is honeycombed with spiritual evil. It is

(1) lamentably ignorant of the truth which it distorts (2Ch 32:12);

(2) scornful (2Ch 32:11), indulging in a contemptuous spirit and correspondingly contemptuous language;

(3) pride, and its accompanying vain-gloriousness (2Ch 32:13-15);

(4) impiety, speaking of the living God as if he were to be classed with the gods of the heathen (2Ch 32:13, 2Ch 32:15). All these evil tempers and baneful utterances are serious sins, either against self or against others, or directly against God.

3. It draws down upon itself the decisive displeasure of the Divine Ruler. For the vauntful Sennacherib, who made so sure of an easy victory and an added honour, there was reserved, in the righteous providence of God, a calamitous disaster (2Ch 32:21; and see 2Ki 19:15) and bitter shame. “So he returned with shame of face to his own land” (2Ch 32:21). Thus he that exalted himself was abased; and thus the haughty may expect to be brought low, for there are two powers working against them.

(1) The moral condition of haughty-heartedness is one that conducts almost certainly to negligence, to imprudence, to some fatal error of either action or inaction.

(2) God’s high displeasure is kindled against them. Again and again has he “revealed his wrath” against this evil and baneful passion. To fall under its power is penalty indeed, but it leads on and down to other sorrows.

II. THE HISTORY OF THE HUMBLE. Humility, in the person of the godly Hezekiah, presents an opposite picture to that of his formidable and defiant enemy.

1. It is apparently in great peril. The outward and visible forcesthose of this worldare decidedly against it. If the race were always to the swift and the battle to the strong, there would be no chance for humility. It would never clasp the goal, nor win the victory.

2. Its character is one of beauty and of piety. There is no little moral comeliness in humility; it is “fair to see;” it attracts the gaze of the purest eyes above and below. Moreover, its spirit is reverent; it knows its own helplessness, and it looks upward for the aid it needs; it “cries to Heaven” (2Ch 32:20); it leans on God.

3. Its end is not only deliverance, but honour. The Lord saved Hezekiah from the hand of Sennacherib (2Ch 32:22); and to the King of Judah were brought valuable gifts, and “he was magnified in the sight of all nations” (2Ch 32:23). Concerning humility now, as it may appear in all men’s hearts, we may say that

(1) it is a fair and beautiful grace in itself, most worth possessing for its own sake, really enriching its subject;

(2) it brings with it the favour of God our Father (Isa 57:15; Mat 5:3; Mat 18:4; Mat 23:11; 1Pe 5:5, 1Pe 5:6);

(3) it will be honoured in due time. Not only is it the case that humility introduces us into the kingdom of Christ, but it is also true that it leads us on to an advanced position in that kingdom. “The lowly heart that leans on thee” is not only “happy everywhere,” but it is spiritually prosperous everywhere; it is certain to receive proofs of Divine regard, probably in human estimation (as with Hezekiah); but, if not thus, in some other way of gracious and gladdening enlargement.C.

2Ch 32:24-26, 2Ch 32:31

The trial of restoration.

The incident to which the text refers was a very small one when measured against the magnitude of that with which the preceding verses deal. It concerns the sickness and the recovery of one man, together with a visit to the court at Jerusalem of a few ambassadors. But it was very much to Hezekiah himself, and it contains valuable lessons for us all.

I. THE INCALCULABLE ELEMENT IN OUR TRIALS. This is large.

1. We cannot guess when they will come. What little reason had Hezekiah to anticipate that “sickness unto death”! It sprang upon him unawares. So does our affliction. We are reckoning on prosperity, health, friendship; and, behold! immediately in front of us is trouble, sickness, loneliness. A few hours may make all the difference to us in the colour and complexion of our life.

2. We cannot calculate how far they will go. We expect the little ailment to pass away in a day or two, and it becomes a very grave and threatening illness; we think we are stricken with a mortal blow, and we find that we have nothing that need seriously disturb us. And so with other troubles beside bodily disorder. We cannot measure their magnitude or their gravity.

3. We cannot understand why they have come, or what they mean. Is it that we have sinned? or that others have erred, and we are “carrying their infirmity “? Is it a mark of Divine displeasure? or is it a sign of our Father’s interest in us and care for our deeper and truer well-being?

4. We cannot enter, except in a very slight degree, into the seriousness of others‘ sorrow. A very special gift of the grace and power of sympathy will enable some men (and women) to understand and feel much with others; but those who have ordinary human faculties very imperfectly understand what other souls are suffering, how much other hearts are bleeding.

II. OUR REFUGE IN GOD. Hezekiah “prayed unto the Lord.” We know, from the account in 2Ki 20:1-21; how the afflicted man “poured out his heart” unto God. and how earnestly he besought the Divine compassion. In the clay of our troubleespecially in the day of grief and of desperate sorrow”there is nothing we can do that approaches the wisdom or that supplies half the relief of seeking and finding a refuge in God. Even if we do not expectantly ask for deliverance from our adversity, we appeal (and never vainly) for Divine sympathy and succour in it. This, we are sure, can never be denied us. “Like as a father pitieth his children, so the Lord pitieth them that fear him” (Psa 103:13). We have in Jesus Christ the “High Priest touched with the feeling of our infirmities” (Heb 4:15). Our affliction tries us; it proves, not only to God, but to ourselves and to others, what is the spirit we are of; whether ours is, or is not, the spirit of filial trustfulness, of quiet acquiescence, of genuine piety, of openness of heart to learn, and of readiness of will to do, his holy will. But there is another trial, which perhaps strikes deeper and proves us more thoroughly.

III. THE TRIAL OF RESTORATION. Hezekiah bore well the trial of sickness; it drew, or drove, him to the Rock of his salvation. He did not stand well the trial which came with his restoration. Then came congratulatory embassage, and then the uplifted heart showed itself, and the unbecoming ostentation came forth; and with it came the displeasure of the Lord. The king “rendered not again according to the benefit done;” he did not respond to God’s especial grace (verse 24) with corresponding gratitude, losing sight of self and keeping God’s pitiful and powerful intervention in view. His heart was unchastened and “lifted up.” How do we bear ourselves when the cloud has departed and the sun shines again? What is our spiritual attitude when we are strong again, or rich again, or again surrounded with friends? That is the trial-hour. Then God proves us; then we show to him and to our neighbours what mind we are ofwhether our affliction has permanently purified, or only temporarily touched us. Let those who have been cast clown to the ground in any kind of affliction, and who have been raised up again by the good hand of their God upon them, ask themselves the main questionHave they proved themselves to be docile children of their heavenly Father, apt disciples of the Lord of their life? Have they learned humility, self-distrust, unworldliness, consecration? Or are they lapsing into that which is selfish, earthly, proud? God has been proving them; let them examine their own hearts. “Let every man prove his own” heart. If he can, let him “have rejoicing in himself,’ in his spiritual integrity; if he cannot, let him consider well and act wisely before God, “lest a worse thing happen unto him.”C.

2Ch 32:27-30, 2Ch 32:32, 2Ch 32:33

Hezekiah’s happiness.

1. There can be no question at all as to Hezekiah’s greatness. He was one of the greatest of the kings of Judah; not more than two, or three at the most, can be named as being greater than he.

2. Or as to the excellency of his estate (see text, 2Ch 32:27-29). He had all that his heart could wish, so far as temporal possessions were concerned.

3. Or as to the regard in which he was held by his subjects. They evidently “delighted to honour” him, as they showed by their action when he died (2Ch 32:33). When the restraints of a great man’s presence are taken away, we see what his fellows really think, and how they feel about him. But was he a happy man, an enviable man, one with whose condition”state for state with all attendants”we should like to exchange our own? That may well be doubted. Consider

I. THE DEEPENING SHADOW THAT LAY ALONG HIS PATH, He knew that, from the time of his sickness, he had fifteen years to live (2Ki 20:6). Now, with such a sensitive and thoughtful spirit as his was (Isa 38:2, Isa 38:3), we may be sure that he counted the years as they went by, and that he realized with painful force the diminution of those that remained to him. How much more happy are we who are in ignorance of the number of the years before us! To know positively that only so many more remain must cast an ever-darkening shadow on the path of life.

II. THE LACK OF THE LIGHT BEYOND THE SHADOW. Hezekiah does not seem to have cherished any hope, to have entertained any expectation that could be truly called a hope, concerning the future (see Isa 38:9-20). And to be drawing nearer and nearer, day by day, by a distinctly measurable distance, the hour when the light of life would go out into the thick darkness,what a saddened life must that have been to a thoughtful and imaginative spirit!

III. THE FEAR HE MUST HAVE FELT CONCERNING HIS COUNTRY‘S FUTURE, Manasseh, his son, may have been too young to have given any very decided intimation of his probable future. But, looking behind him, remembering the imperfections or the reactions and apostasies of Solomon, of Jehoram, of Ahaz, he must have been seriously concerned lest his son should undo what he himself had so laboriously done. What security was there that the evil and idolatrous practices he had so fearlessly and so faithfully suppressed would not be revived? that the religion of Jehovah he had so carefully re-established would not be set aside, and thus his life-labour lost? Such reflectionsespecially if he had any insight into, and therefore any foresight of, Manasseh’s character and coursemust have tinged his thought with a melancholy hue. Yet was there one compensating and reassuring thought, which may have balanced all others, and have brightened his latter days. That was

IV. THE REVIEW OF HIS OWN LIFE, and of the work he had wrought since he had occupied the throne. It was not the recollection of his prosperities (verse 30) which would gladden his heart in the after-years; they become of continually smaller consequence as we leave them behind us. It was the remembrance of his kindnesses and of his faithfulness as the chief servant of Jehovah, that would give gladness to his heart, as they gave lustre to his reign. Let us remember that physical enjoyments, mental excitements, earthly honours, human congratulations or landations,all these melt away into nothingness as time comes between them and our spirit. Soon the one vital and only serious question will beWhat have we done of all that God gave us to do? what have we achieved with the faculties and the facilities he placed in our charge? Prosperities and enjoyments do for the passing hour, but kindnesses and fidelities attend us to the dying pillow, and they cross the last stream and await us as we land on the other side.C.

HOMILIES BY T. WHITELAW

2Ch 32:1-8

An Assyrian invasion of Judah.

I. THE DATE,

1. Indefinitely. “After these things, and this faithfulness” (2Ch 32:1); i.e. after the great Passover, which terminated in the destruction of the symbols of idolatry throughout the land, with the restoration of the true worship of Jehovah in Connection with the reopened and purified temple (2Ch 30:1-27; 2Ch 31:1-21.), and after the singular display of zeal and piety on the part of Hezekiah in furthering that good work. How long after not stated; the juxtaposition of the Passover and the invasion favours the idea that the former fell not in Hezekiah’s first year, but after his sixth (see homily on 2Ch 30:2), since the latter cannot be placed earlier than eight years after the fall of Samaria, B.C. 720.

2. Definitely. “In the fourteenth year of King Hezekiah” (2Ki 18:13; Isa 36:1). If this date be correct, the invasion referred to cannot have been that of Sennacherib, eighteen or nineteen years after the capture of the northern capital, or in Hezekiah’s twenty-fourth year, but must have been an expedition of Sargon, who, ten years earlier, marched against “the people of Philistia, Judah, Edom, and Moab,” who had formed an alliance with the King of Egypta monarch who could not save them; and in particular besieged and took Ashdod. The expedition against Ashdod (Isa 20:1) was conducted by Sargon’s tartan, or commander-in-chief, “while Sargon himself overran ‘ the wide-spreading land of Judah,’ and captured its capital, Jerusalem.” The invasion of Jerusalem is referred to in Isa 10:1-34; as Calno, Carchemish, Hamath, Arpad, Damascus, and Samaria, were conquests, not of Sennacherib, but of Sargon; and beyond question this must be the invasion to which 2 Kings (2Ki 18:13) and Isaiah (Isa 36:1) allude, if the date given by them be correct. If, however, Sennacherib’s invasion is meant, an error must have crept into the text with reference to the date, and “twenty-fourth” will require to be substituted for the “fourteenth.” Kleinert, Sayce, and Professor Cheyne (‘The Prophecies of Isaiah,’ 1:201-210) adopt the former view, that in 2 Kings (2Ki 18:13), 2 Chronicles (2 Chronicles 37:1), and Isaiah (Isa 37:1) “Sargon” should be read for “Sennacherib”an opinion with which G. Smith. appears to coincide; but Schrader, , Robertson Smith, Rawlinson, and Canon Driver regard this view as insufficiently established, and believe the invasion alluded to in all these passages to be that of Sennacherib.

II. THE INVADER.

1. Sargon (to adopt the alternative view above referred to). On the monuments, Sarru-kinu, “Strong is the king,” or Sar-ukin, “He [God] appointed the king.” One of Shalmaneser’s generals, probably his tartan, or commander-in-chief, who, on Shalmaneser’s death during the siege of Samaria, seized the crown and assumed the name Sargon, “in memory of the famous Babylonian monarch who had reigned so many centuries before” (Sayce). Whether, like Tiglath-Pileser II; he had sprung from the ranks (Sayce), or was of kingly descent, probably proceeding from a collateral branch of the royal family (Schrader), cannot be decided; but he was one of the most brilliant potentates that ever sat on the Assyrian throne. A rough and energetic soldier, he conquered in succession Samaria, Egypt, Ashdod, (Jerusalem?), and Babylon, and destroyed the independence of the Hittites at Car-chemish. The town of Khorsabad, Dur-Surrukin, the city of Sargon, opposite Mosul, and ten miles from Nineveh, “in the country which borders the mountains,” was founded by him (‘Records,’ etc; 11:33).

2. Sennacherib. On the monuments, Sin-ahi-irib, or Sin-ahi-ir-ba, “(The god) Sin multiplies the brothers,”Sargon’s son, who, after his father’s assassination, ascended the throne of Assyria on the 12th of Ab, B.C. 705. “Brought up in the purple, he displayed none of the rugged virtues of his father. He was weak, boastful, and cruel, and preserved his empire only by the help of the veterans and generals whom Sargon had trained”. This, of course, was not the opinion of Sennacherib, who, in an inscription on one of the gigantic bulls guarding the entrance to his palace, speaks of himself as “Sennacherib, great prince, powerful prince, prince of legions, king of the land of Assyria, king of the four regions, worshipped of the great gods, valiant, the manly, the brave, chief of the kings of disobedient people, subverter of evil designs” (‘Records,’ etc; 7:59). Oriental sovereigns generally had not studied Pro 27:2, and had no notion of underrating their own virtues, or modestly concealing their own merit.

III. THE OBJECT.

1. Proximate. To besiege and capture or break down the fenced cities of Judah (Pro 27:1). According to 2 Kings (2Ki 18:13) and Isaiah (Isa 36:1), Sennacherib (or Sargon) was in this successful (cf. Isa 10:5-10). This, according to the monuments, Sargon did while his tartan was besieging Ashdod, B.C. 711 (Sayce), or in connection with his earlier expedition against Hanno of Gaza and Seveh the Sultan of Egypt in b.c. 720 (Sehrader); and Sennacherib in B.C. 701 by besieging, capturing, and plundering forty-six of Hezekiah’s cities, “strong fortresses and cities without number” (‘Records,’ etc; 7.62).

2. Ultimate. To capture Jerusalem, which also, according to the monuments, was taken by Sargon, but not by Sennacherib. The assertion of the Chronicler with reference to the Assyrian king, that “his face was to fight against Jerusalem,” was applicable to both sovereigns, though only of Sargon was it true that Jerusalem was taken. Sennacherib besieged Hezekiah, shutting him up “like a caged bird in the midst of the city of his royalty” (‘Records,’ etc; 7:62); but Jehovah “put a hook into his nose, and a bridle into his lips,” and sent him back the way by which he came, without permitting him to enter the city (Isa 37:29-37). If Isa 10:1-34. refers to Sargon’s invasion (Sayce), it would seem as if the capital had been taken (see Isa 10:6, Isa 10:12, Isa 10:22, Isa 10:24, Isa 10:34).

IV. THE RESISTANCE. Hezekiah adopted measures to meet the attack of Sargon, or of Sennacherib, on his capital.

1. A council of war called. Attended by his princes and mighty men, i.e. his statesmen and the generals of his army (Isa 10:3), who advised that steps should be taken to protect the metropolis, and lent him their aid for that purpose (Isa 10:3). Probably they also recommended Hezekiah, besides looking for help to Egypt, to join the league Merodach-Baladan of Babylonia was forming against Sargon; or, if the later date be adopted, to seek the aid of Tirhakah against Sennacherib.

2. The water supplies outside the city stopped.

(1) The reasonthat the Assyrian kings should not find much water (Isa 10:4). Without water it would be impossible to conduct a protracted siege.

(2) The modeby covering up the fountains outside Jerusalem, and leading their waters by subterranean channels into the city (Isa 10:3; cf 2Ki 20:20). “The brook that flowed through the midst of the land, i.e. the Gihon which flowed through the valley of that name on the west side of Jerusalem, connecting the upper pool of Gihon (Isa 22:11; Isa 36:2), the present-day Birket Mamilla, with the under or lower pool (Isa 22:9), the modern Birket-es-Sultan, was likewise dried up by the waters of the two springs being drained off by a conduit, and led into a great cistern within the city walls, called Hezekiah’s pool, close by the gate of Gennath” (Weser, in Riehm, art. “Gihon”); or, should the Gihon be sought in the spring Ain Sitti Marjam, outside the east wall, then the reservoir into which the waters were conducted will have been one of the four smaller pools in the neighbourhood of the pool of Siloam, if not that of Siloam itself. Warren locates the Gihon spring in the Tyropoean valley, and says it has not yet been discovered. That similar stratagems were adopted when Sargon’s tartan was at Ashdod, and Sargon himself was expected at Jerusalem, may be inferred from the fact that Sargon says of the Ashdodites, “Their cities they prepared to make war against capture they fortified its (capital) around it a ditch they excavated. Twenty cubits (thirty-four feet) in its depth they made it, and they brought the waters of the springs in front of the city”. That corresponding measures were resorted to in the time of Sennacherib, Isaiah (Isa 22:9-11) shows.

(3) The urgency. So great and obvious that the inhabitants generally assisted in the work (verse 4).

3. The city fortifications increased.

(1) Hezekiah built up all the wall that was broken down, i.e. wherever he found a breach he repaired, or a weak part he strengthened it. The prudence of this was apparent. The strength of a wall or fortress is not more than that of its weakest part, as the strength of a chain is that of its feeblest link.

(2) He raised the existing wall to the height of the towers on it, or increased the height of the towers, or ascended the towers upon the walls to make a survey of the situation, and direct the labours of his masons and engineers.

(3) Outside of the existing wall he erected another, which enclosed the lower city, Acra.

(4) He repaired the castle-fortress Millo, in the city of David, which had been built by Solomon (1Ki 9:24).

(5) He provided weapons and shields in abundance, as had been done by his grandfather Uzziah (2Ch 26:14), whom in military genius he considerably resembled. An inscription of Sennacherib mentions that Hezekiah “had given commandment to renew the bulwarks of the great gate of his city”, and that “workmen, soldiers, and builders for the fortification of Jerusalem his royal city he had collected within it” (‘Records,’ etc; 1.41).

4. The city population armed. All the able-bodied men of the metropolis were enlisted, divided into companies, placed under regular military commanders, and drilled, just as is done by modem peoples when expecting an invasion.

5. The extemporized army reviewed. By the king’s orders the troops were mustered in the broad place at the east gate of the city (see on 2Ch 29:4).

6. The soldiers suitably addressed. He encouraged them in their work of defence, as at the great Passover he had encouraged the Levites in their temple duties (2Ch 30:1-27 :32).

(1) Spirited exhortations.

(a) “Be strong.” So the Philistine generals charged their troops when fighting against Israel (1Sa 4:9); so David, dying, exhorted Solomon succeeding (1Ki 2:2); so Oded counselled Asa returning from war (2Ch 15:7); so Paul recommends Christians for the fight of faith (1Co 16:13; Eph 6:10; 2Ti 2:1).

(b) “Be courageous.” So Joab had encouraged David’s army against the Syrians (2Sa 10:12); and Jehoshaphat the Levites and priests in their duties (2Ch 19:11); so Peter advises the followers of Christ (2Pe 1:5).

(c) “Be not afraid or dismayed.” So Jahaziel to Jehoshaphat’s troops (2Ch 20:15-17); and Isaiah to Ahaz when threatened by Rezin and Pekah (2Ch 7:4); so Christ to his disciples (Joh 6:20).

(2) Effective arguments.

(a) General: that a Greater was with them than with the invader (cf. 2Ki 6:16; Rom 8:31; 1Jn 4:4).

(b) Particular: that he had only frail human power to lean uponmen and horses without number, but still only “an arm of flesh” (cf. Jer 17:5; Psa 56:5; Isa 21:3); whereas they had Jehovah their God to keep them and fight their battles, as Moses (Exo 14:14), Abijah (2Ch 13:12), and Jehoshaphat (2Ch 20:17) had; and as Christians may have (Mat 28:20; Rom 8:31).

7. The confidence of the people raised. They rested themselves upon the words of Hezekiah (verse 8). In the face of Isaiah’s accusation (Isa 22:11) this can hardly mean that they placed an unreserved and exclusive trust in Jehovah. The prophet rather charges them with trusting less to him than to their defensive preparations.

LESSONS.

1. The military spirit essentially an aggressive spirit.

2. The best bulwarks of a nation are the pious lives of its people.

3. The necessity of combining faith and works in ordinary matters as well as in things of the spirit.

4. Confidence in God the best protection against fear of man.

5. The certainty that none can be victorious who fight against God, or be defeated for whom God fights.W.

2Ch 32:9-16

The invasion of Sennacherib: 1. A summons to surrender.

I. SENNACHERIB‘S ENCAMPMENT AT LACHISH. Fifteen or eighteen hours west-south-west of Jerusalem, in the low country of Judah, on the confines of Philistia, fourteen miles north-east of Gaza, Lachish (see on 2Ch 11:9; 2Ch 25:27)on the monuments Lakisaccording to a slab in the British Museum, was a walled town with towers and battlements, whose power of resistance was so great as to demand a protracted siege.

1. Sennacherib‘s route thither. From the northnot by the military road through Nazareth, Jezreel, Sichem, Bethel, At, Michmash, Geba, Rama, Gibeah, Anathoth, Nob (Isa 10:28-32), Sargon’s route, but by Sidon, Akko, Joppa, Bene-berak, Beth-dagon, Ekron, and Ashdod.

2. Sennacherib‘s employment there.

(1) Besieging Lachish. Sennacherib’s annals furnish no account of this siege; but some sculptured slabs in the British Museum represent a large city “defended by double walls, with battlements and towers and by fortified outworks,” for the capture of which Sennacherib brought up his whole army, “and raised against the fortifications as many as ten banks or mounts, completely built of stones, bricks, earth, and branches of trees”. That this was Lachish is rendered probable by the circumstance that one of these slabs depicts the capture of Lachish, the inscription reading, “Sennacherib, the king of multitudes, the King of Assyria, sat on an upright throne, and the spoil of the city of Lachish passed before him”. “The besieged defended themselves with great determination, thronged the battlements and towers, showering arrows, javelins, stones, and blazing torches upon the assailants,” while the Assyrians “poured water with large ladies upon the flaming brands which threatened to destroy their engines”. The stubborn resistance of Lachish no doubt delayed the advance of Sennacherib’s whole force against Jerusalem (‘Records,’ etc; 1:35).

(2) Receiving Hezekiah’s submission. Hezekiah had rebelled against the Assyrian supremacy in the days of Shalmaneser (2Ki 18:7), but had again been placed under it by Sargon. On Sargon’s assassination the kings of Sidon, Ascalon, and Judah formed an alliance with Egypt and Ethiopia to once more break the oppressive yoke of Assyria. The league was joined by the Ekronites, against the will of Padi their prince, who remained faithful to Assyria, and whom they “placed in chains of iron, and unto Hezekiah King of Judah delivered,” who “shut him up in darkness (or prison).” Before the allies could unite their forces, Sennacherib appeared upon the scene, having obtained a hint of the confederacy being formed against him. First he swooped down upon Luliah the King of Sidon, who fled to a distant spot in the middle of the sea, leaving to the mercy of the conqueror “his strong cities and castles, walled and fenced, and his finest garrison towns.” Next the kings of Samaria, Sidon, Arvad, Gubal, Ashded, Beth-Ammon, Moab, and Edom, hastened to meet the invader with “great presents,” and kiss his feet. Zedek of Ascalon, who, along with Judah, still stood out, was, with his wife, sons, daughters, brothers, and gods, apprehended and deported to Assyria. At Lachish a halt was made to await the Ethiopian and Assyrian kings, who were soon after defeated at Altaku, the Eltekon of Jos 15:59. Dreading the fate he saw approaching, Hezekiah despatched an embassy to Lachish, proffering submission, and agreeing to pay whatever tribute might be asked (2Ki 18:14). Sennacherib demanded three hundred talents of silver and thirty talents of gold. The monuments give the tribute as eight hundred talents of silver and thirty of gold, and state that it was sent to Nineveh after Sennacherib, with “woven cloth, scarlet, embroidered; precious stones of large size, couches of ivory, movable thrones of ivory, skins, and teeth of buffaloesall sorts of treasures, his (Hezekiah’s) daughters, the male and female inmates of his palace, as also male and female slaves.” The discrepancy as to the number of silver talents may be explained by supposing different standards of value to have been employed in reckoning, while the biblical account of the place to which the tribute was sent is clearly to be preferred. In order to pay the exaction Hezekiah appropriated all the silver in the temple, and the treasures in the palace, as well as stripped the gold from off the doors and pillars of the former (2Ki 18:15, 2Ki 18:16).

II. SENNACHERIB‘S COMMISSION TO HIS GENERALS. These generals were three in number.

1. Their titles.

(1) Tartan. In Assyria, tur-ta-nu, commander-in-chief, or field-marshal (2Ki 18:17; Isa 20:1).

(2) Rabsaris, “chief of the eunuchs” (2Ki 18:17), probably Sennacherib’s lord chamberlain, whose duty was to act as official scribe.

(3) Rabshakeh, “chief of the cup-bearers” (2Ki 18:17; Isa 36:2). As the inscriptions never speak of this court official as a military personage, it has been suggested that Rabshakeh is a Hebraized or Aramaized form of Rabsak, meaning “upper chief, superior officer,” perhaps Sennacherib’s prime minister. Tiglath-Pileser II. had a general of this name, whom he sent to Tyre. The Rabshakeh was obviously the orator of Sennacherib’s three (2Ki 18:19). The tartan was most likely too exalted a personage to hold either oral or written communications with the king’s enemies.

2. Their commission. To advance, with a detachment of the army, against Jerusalem, with the view of intimidating it into surrender; failing in this, to prosecute against it a siege. Sennacherib was most likely moved to this by the report of the approach of the kings of Egypt and Ethiopia; before encountering these, it was clearly to his advantage to reduce both Ekron and Jerusalem.

III. SENNACHERIB‘S ADDRESS TO THE KING AND INHABITANTS OF JERUSALEM. Not delivered in person, but through “his servants” (Jos 15:9), and in particular Rabshakeh (2Ki 18:19; Isa 36:2-4). Nor spoken directly to Hezekiah and his people, but to Eliakim, Hilkiah’s son, who was over the household, i.e. the king’s high steward (Isa 22:20), to Shebna the scribe, or king’s secretary, who had lately been deposed from the office of high steward (Isa 22:15-19) because of favouring the interest of Assyria, and to Joah, Asaph’s son, the recorder, or king’s annalist. Standing by the conduit of the upper pool in the highway of the fuller’s field, where Isaiah and his son Shear-jashub had met with Ahaz when the Syro-Israelitish invasion was threatened (Isa 7:3), and where the Assyrian army was now encamped, over against the Gennath Gate, in front of which the envoys of Hezekiah stood, while the inhabitants crowded round it and even sat upon the city wall, observing the scene (Isa 22:1-13),Rabshakeh, in the name of his master, called upon the king and his subjects to surrender, using the Hebrew tongue, that the inhabitants might understand, and becoming alarmed, induce their rulers to submit. The points in Rabshakeh’s harangue, considerably shortened by the Chronicler, were two.

1. That the hope of deliverance held out by Hezekiah was a delusion. If their confidence was based upon expected assistance from Egypt, they would soon know that Pharaoh was “a bruised reed, upon which, if a man leant, it would go into his hand and pierce it” (2Ki 18:21); if it was Jehovah to whom Hezekiah was persuading them to turn their gaze (verse 11; cf. 2Ki 18:22; Isa 36:7), that source of succour would prove as little satisfactory.

(1) Because it was not likely Jehovah would extend aid to one who had so openly insulted him as Hezekiah had done by taking away his high places and altars, and commanding all Jerusalem and Judah to worship at one altar (verse 12). Either the fame of Hezekiah’s reformation had travelled to Nineveh, or Sennacherib had heard of it since coming into the country. if he had not learnt of it from Sargon his father. But Sennacherib either wilfully, or most likely ignorantly, misrepresented Hezekiah’s action as one that would rather cause him to forfeit than gain the Divine favour. So the best deeds of men are often misunderstood, and their good conversation falsely accused by others who speak against them as evildoers (1Pe 2:12; 1Pe 3:16).

(2) Because, even although Jehovah did extend aid to Hezekiah, it would come to nothing. Jehovah would prove as powerless as the gods of other nations had done. Not one of these had been able to oppose the resistless march of Sennacherib and his predecessors on the Assyrian throne, or to deliver from destruction the peoples that served them; and if these had failed to render effectual aid to their devotees, much more would Jehovah fail in protecting his (verses 13-15; cf. 2Ki 18:33-35; Isa 36:11-13). Sennacherib forgot, as Sargon had done before him, that the power of himself and his fathers over the nations and their gods arose from thisthat Assyria was the rod of Jehovah’s anger (Isa 10:5-19), and that whensoever Jehovah pleased he could cause the Assyrian, who smote with a rod, to be beaten down (Isa 30:31).

2. That their resistance would entail upon them all the horrors of a siege. They would certainly perish by famine and by thirst (verse 11), if not by the sword, since their escape was impossible. Neither Sennacherib nor his generals guessed the resources of the God of Judah; had they done so, their attitude would have been less defiant and their language less confident. Events were to teach them that what was impossible for man was both possible and easy for God.

Learn:

1. The presumption of some wicked men.

2. The impotence of all heathen gods.

3. The supremacy of the one living and true God.

4. The security of those whom Jehovah defends.W.

2Ch 32:16-23

The invasion of Sennacherib: 2. The great deliverance.

I. SENNACHERIB AND HIS GENERALS. Their renewed efforts to take the city.

1. The letter of Sennacherib to Hezekiah. (2Ch 32:17.) The tartan with his assistants having failed to either storm Jerusalem or intimidate its inhabitants, returned, or more probably despatched, Rabshakeh to his master for further instructions. Sennacherib was now at Libnah, a few miles nearer Jerusalem than Lachish, which in the interval had capitulated. Learning that the King of Egypt was on the way north to give him battle, he sent back Rabshakeh, accompanied, by special messengers, bearing a letter to Hezekiah to expedite the taking of the city. The letter when received was read by Hezekiah with indignation and alarm. It contained a repetition with emphasis of what had been uttered by Rabshakeh in the hearing of the king’s envoys and of the inhabitants of the city. Of course, the mere reassertion of Rabshakeh’s boastings, though in the form of a letter from Sennacherib himself. did not make them the less false, insolent, or blasphemous.

2. The railings of Sennacherib‘s generals. As before by Rabshakeh, so a second time by the generals and perhaps also the messengers (2Ch 32:18). To the people on the town wall in their own tongue were addressed words meant to terrify and persuade to capitulationloud, boastful, arrogant, blasphemous reproaches against Jehovah. putting him on a level with idols, the works of men’s hands, and declaring him to be as powerless as these (2Ch 32:19), little dreaming they were so soon and so completely to be undeceived (2Ch 32:21). So men often hug to their bosoms the false ideas they have formed of the Christian’s God, without thinking that in a moment, by being admitted through death’s portal into his presence, they may be proved to have been deceived.

II. HEZEKIAH AND HIS PROPHET. Their supplications to the God of heaven (2Ch 32:20).

1. The prayer of Hezekiah. Recorded in 2Ki 19:14-19 and Isa 37:15-19.

(1) Where offered. “In the house of the Lord.” Having read the Assyrian’s letter, Hezekiah repaired to the temple and spread it before the Lord; in which act lay a double proprietyJehovah having invited his people to call upon him in the day of trouble (Psa 1:1-6 :15), and promised to deliver them (Psa 91:15); and Jehovah being the One most insulted by Sennacherib’s reproaches.

(2) To whom addressed. To Jehovah, the covenant God of Israel, whose presence was with his people, who alone governed the nations, and was supreme Creator of heaven and earth (cf. Jehoshaphat’s prayer, 2Ch 20:6-12).

(3) In what terms couched. Earnest, reverential, direct, and hopeful. Requesting a favourable audience for his intercession, he first called God to see and hear the reproaches of Sennacherib, next acknowledged the truth of Sennacherib’s language concerning the gods of the nations he destroyed, and finally besought God to show that he alone was God, by saving them out of the King of Assyria’s hand.

(4) With what result followed. It was answered by Isaiah, the son of Amoz, who, speaking in God’s name, assured him that “Sennacherib should not come into the city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it, but should return by the way that he came, and should not come into the city” (2Ki 19:32, 2Ki 19:33; Isa 37:33, Isa 37:34).

2. The prayer of Isaiah. Though not recorded by the writer of 2 Kings that Isaiah prayed along with or in addition to Hezekiah, the fact mentioned that, on Rabshakeh’s first approach, Hezekiah requested Isaiah to “lift up his prayer” on their behalf (2Ki 19:4), renders it probable that on this occasion also he joined the king in crying unto Heaven.

III. JEHOVAH AND HIS ANGEL. Their interposition on behalf of Judah and Jerusalem (verses 21, 22).

1. The destruction of Sennacherib‘s army.

(1) Where? “In the camp of the King of Assyria;” most probably in that of the tartan lying before Jerusalem (Delitzsch), though it may have been in that of Sennacherib’s army. According to Herodotus, the disaster occurred at Pelusium, whither Sennacherib, “King of the Arabians and Assyrians,” had marched with a great host on his way to Egypt. If so (Ewald, Cheyne, and others), then Sennacherib must have broken up his camp at Libnah, and moved south to intercept Tirhakah.

(2) When? “That night” (2Ki 19:35); but Whether the night after Hezekiah’s prayer (Rawlinson, Bahr)is uncertain. Hardly, if Pelusium was the scene of the overthrow; possibly, if the Assyrian camp still remained at Libnah (Keil). That the night was that in which Sennacherib, in the following year, sat down to besiege Jerusalem with his own army (Keil, Delitzsch) does not seem likely.

(3) How? By an angelthe angel of the Lord (2Ki 19:35; Isa 37:36). Whether the blow was supernatural or natural cannot be determined from the language of Scripture. The destruction of the firstborn of Egypt (Exo 12:29) and the diminution of David’s army (2Sa 24:15, 2Sa 24:16) were both accomplished by the angel of the Lord; yet the former only appear to have been suddenly smitten, while the latter were cut off by pestilence. Herodotus’s notion, that the bow-strings, and shield-straps of Sennacherib’s soldiers were gnawed through during the night by innumerable field-mice, favours the pestilence-theoryamong the Egyptians the mouse having been the hieroglyph of devastation by pestilence (J. D. Michaelis).

(4) To what extent? To the cutting off of “all the mighty men of valour,” with “the leaders and the captains”? (verse 21); in all, 185,000 (2Ki 19:35; Isa 37:1-38 :86).

(5) With what effect? The return of Sennacherib to Assyria with shame of face, because of having failed to effect the object of his expedition. Whether the fleeing Assyrians were pursued by the liberated Judahites (Ewald) is not stated by the Chronicler, and is only a doubtful inference from Psa 46:7, Psa 46:8; Psa 76:3,

5. That the Assyrian monuments have preserved no record of Sennacherib’s humiliation is not surprising. The Egyptian monuments of the nineteenth dynasty contain no memorial of Menephtah’s overthrow in the Red Sea. Nations, like individuals, do not publish their misfortunes) least of all perpetuate the remembrance of their defeats.

2. The assassination of Sennacherib himself. The usual end of kings in Assyria (Sargon, and probably Shalmaneser II. and Assurnirari), no less than in Israel and Judah. “Within the hollow crown that rounds the mortal temples of a king keeps death his court,” etc. (‘Richard II.,’ act 3. sc. 2).

(1) Where Sennacherib was murdered. “In his own land,” in “the house of his god” (verse 21); i.e. in Nineveh, in the house of Nisroch his god (2Ki 19:37; Isa 36:1-22 :37)a divinity not yet identified in the Assyrian pantheon.

(2) When? Not immediately on returning to Nineveh, since, according to the inscriptions, he lived twenty years after the Egyptian and Jewish expedition, and undertook five more campaigns in other parts of his empire.

(3) By whom? “They that came forth of his own bowels””Adrammelech and Sharezer his sons” (2Ki 19:37; Isa 36:1-22 :38); the former in Assyrian Adar-malik, “Adar is prince,” also the name of an Assyrian god (2Ki 17:31); and the latter in Assyrian Sar-usur, a shortened form of an Assyrian word, of which the first part was probably Assur, Bil, or Nergal, meaning “Assur (Bel or Nergal) protect the king”. Nergal-sarezer occurs as a proper name in Jeremiah (Jer 39:3, Jer 39:13). This may have been the full designation of Sennacherib’s son (Alexander on ‘ saiah,’ 2:74; Cheyne, ‘The Prophecies of Isaiah,’ 1:225).

IV. THE PEOPLES AND THEIR PRESENTS. The effect produced by this deliverance on surrounding nations.

1. Gifts unto Jehovah. Brought not by Judahites alone, but by the inhabitants of nations who had been delivered from the Assyrians’ yoke, and were designed as a grateful recognition of Jehovah’s hand in effecting their emancipation. No benefactor more deserving of man’s thanks than God (Psa 139:17, Psa 139:18); no duty more frequently urged upon men than gratitude to the Supreme Giver (Psa 50:14; Psa 100:4; Psa 107:1; Eph 5:20; Php 4:6; Col 1:12; 1Th 5:18); yet no bestower of good receives less thanks than he.

2. Precious things to Hezekiah. As the Philistines and Arabians had brought presents to Jehoshaphat (2Ch 17:10), so now the inhabitants of heathen countries, among whom may have been the Babyloniansthough verse 31; 2Ki 20:12; and Isa 39:1 refer not to this (see below)sent gifts to Hezekiah in recognition of his greatness, as attested by the Divine deliverance wrought on his behalf.

Learn:

1. The heinousness of scoffing at religion.

2. The impotence of human rage against God (Psa 2:1-5).

3. The superiority of the true God over all divinities worshipped by the heathen (Psa 115:3, Psa 115:4).

4. The efficacy of prayer (Jas 5:16).

5. The advantage of social supplication (Mat 18:19).

6. The command of God over the resources of nature (Num 11:23).

7. The ability of God to save his people out of any sort of peril (1Co 10:13).

8. The sad fate of the ungodly (Psa 75:8, Psa 75:10).

9. The indebtedness of the world to the Church’s God.W.

2Ch 32:24

Hezekiah’s sickness and prayer.

I. HEZEKIAH‘S SICKNESS.

1. The time of it. “In those days” (2Ch 32:24; 2Ki 20:1; Isa 38:1)an indefinite expression, differently understood.

(1) In the days of Sennacherib’s invasion, either at its beginning (Keil), during its continuance (Thenius), or after its close (Ewald); but as, according to the monuments, this occurred B.C. 701, or in Hezekiah’s twenty-fourth year, either Hezekiah lived more than twenty-nine years in all, or his sickness must be placed earlier.

(2) In the days of Sargon’s invasion in B.C. 711, and therefore in Hezekiah’s fourteenth year (see preceding homilies).

2. The nature of it. A boil (2Ki 20:7; Isa 38:21); but whether an ordinary abscess or a carbuncle cannot be determined, though there is no ground for connecting it with the pestilence that cut off Sennacherib’s army. It probably arose out of the bodily weakness induced by long labours in reforming religion, and heavy anxieties in meeting and resisting the Assyrian invasion.

3. The severity of it. “Even unto death.” It had all the appearance of being fatal. Hezekiah himself expected nothing else than that “in the noontide of his days he should depart unto the gates of Sheol, and be deprived of the residue of his years” (Isa 38:10). Even had his malady not suggested this to his mind, Jehovah’s message to him by Isaiah (Isa 39:1) would have done so. All sickness a prelude to, and premonition of, the last.

II. HEZEKIAH‘S PRAYER.

1. To whom directed. The Lord; the only living and true God, as welt as the only Hearer of prayer (Psa 65:2). Doubtless Hezekiah also recognized Jehovah’s hand in his affliction, and understood that he alone could remove the malady by whose permission it had come. Asa, in his disease, sought not to Jehovah, but to the physicians (2Ch 16:12); and the result with him was different.

2. By what supported.

(1) Bitter grief. “Hezekiah wept sore” (2Ki 20:3). Like Antigone, he lamented his sad fate, not merely because he was to die, but because he was being cut off in the middle of his days, and when as yet he had no heir (cf. Gen 15:2).

(2) Strong arguments. He had walked before Jehovah in truth and with a perfect heart, and had done what was good in his sight; and was thus in a manner entitled to the blessing of long life (Deu 25:15; Psa 34:12).

3. In what ended. Jehovah spake unto him, granting his request, adding fifteen years to his life, and gave him a sign. The cure was effected by Isaiah laying a cake of figs upon the boilthe vis medicatrix, however, proceeding not from the fruit, but from him who had said, “Behold, I will heal thee'” Jehovah-rophi (Exo 15:26) one of Jehovah’s names. The sign granted at Hezekiah’s request was the turning back of the shadow upon the sun-dial, or step-clock, of Ahaz (2Ki 20:11; Isa 38:8). This sundial, or step-clock, was probably “an obelisk upon a square or circular elevation ascended 1,y steps, which threw the shadow of its highest point at noon upon the highest steps, and in the morning and evening upon the lowest, either on the one side or the other, so that the obelisk itself served as a gnomon.” How the shadow was turned back is best explained by “the assumption of a miraculous refraction of the sun’s rays, effected by God at the entreaty of the prophet” (Keil on 2Ki 20:11; cf. Delitzsch on Isa 38:8), though it has been well said, “refraction to the extent required would be very strange and abnormal”.

LESSONS.

1. The liability of all to affliction.

2. The certainty of death.

3. The contingency of many of the Divine decrees.

4. The efficacy of prayer.

5. The weakness of faith in some good menHezekiah needed a sign.

6. The condescension of Godin stooping to regard faith’s infirmity.

7. The Divine control over nature’s resources.W.

2Ch 32:25, 2Ch 32:26

Hezekiah’s fall and repentance.

I. HEZEKIAH‘S SIN.

1. Its character.

(1) Ingratitude. “He rendered not again according to the benefit done unto him.” That benefit had been greatdeliverance from a more powerful assailant than the King of Assyria, even from the king of terrors (Job 18:14)and ought to have awakened undying thankfulness in Hezekiah’s besom, as, indeed, he promised it would (Isa 38:20). But it did not. Ingratitude, a sin of which Uzziah (2Ch 26:16) and Rehoboam (2Ch 12:1) before him bad been guilty, with which men in general are often chargeable (Luk 17:17; Rom 1:21; 2Ti 3:2), and into which the best of men occasionally fall (2Sa 12:7, 2Sa 12:8, 2Sa 12:9).

(2) Pride. “His heart was lifted up.” Like other good men before and since, his vows upon his sick-bed were better than his performances when health was restored. He had engaged “to go softly all his years, because of the bitterness of his soul” (Isa 38:15); but instead, his heart was lifted up, not as Jehoshaphat’s had been, “in the ways of the Lord” (2Ch 17:6), but as Uzziah’s (2Ch 26:16) and Amaziah’s (2Ch 25:19) had been, in self-sufficiencythe allusion being to his behaviour in connection with the Babylonian envoys, who shortly after his recovery visited Jerusalem, and endeavoured to enlist him in a league against Assyria (see homily on 2Ch 32:31).

2. Its punishment. The wrath of Jehovah was threatened

(1) upon himself, the immediate offender, which was righteous (2Ch 19:2; 2Ch 24:18; cf. Rom 1:18); and

(2) upon Judah and Jerusalem, by the law of imputation, and in accordance with the solidarity of nations. The punishment of sin often falls on the innocent, because of their connection with the guilty. Children suffer for the evil-doing of their parents, and subjects for that of their rulers. “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Jer 31:29; Eze 18:2).

II. HEZEKIAH‘S REPENTANCE.

1. The self-abasement of the king. “He humbled himself for the pride of his heart.” The wrath of Jehovah, pronounced against him and his people by Isaiah, was the Babylonish captivity. When Hezekiah heard the prophet’s threatening, he realized that he had sinned, and humbled himself before Jehovah, saying, “Good is the word of the Lord which thou hast spoken” (2Ki 20:14-19; Isa 38:3-8).

2. The concurrence of the people. “He and the inhabitants of Jerusalem.” Probably they had not been unfavourable to a Babylonian alliance against Assyria, and were really “art and part” co-criminals with Hezekiah; if they had no share in Hezekiah’s action, they had still cause to humble themselves before God on account of Hezekiah their king.

3. The clemency of Jehovah. The judgment was to fall on Hezekiah’s sons rather than on himself, which Hezekiah recognized as a mercy, and acknowledged by adding, “Is it not so [i.e. good] if peace and truth shall be in my days?”

LESSONS.

1. The possibility of spiritual declension.

2. The duty of repentance,

3. The obligation of gratitude.

4. The sin of pride.W.

2Ch 32:27-30

The greatness of Hezekiah.

I. HIS WEALTH.

1. Large. “Much riches” (2Ch 32:27); “very much substance” (2Ch 32:29). In this he resembled Solomon (2Ch 9:22) and Jehoshaphat (2Ch 17:5).

2. Varied.

(1) Precious metals. “Gold. silver, precious stones.”

(2) Flocks and herds. “All manner of beasts and flocks’ (2Ch 32:28). Cf. the wealth of Abraham (Gen 13:2) and Lot (Gen 13:5).

(3) Miscellaneous articles. Spices, shields, goodly vessels.

(4) Field produce. Corn and wine and oil (2Ch 32:28).

II. HIS WORKS.

1. Treasuries. For his gold, silver, precious stones; for spices, shields, and goodly vessels.

2. Storehouses. For his corn, wine, and oil.

3. Stalls. For his beasts and herds.

4. Folds. For his flocks.

5. Citiesi.e. either watchtowers for his shepherds (2Ch 26:10)or dwelling-places for his herds and beasts.

6. Reservoirs. Containing water for the use of the inhabitants, especially in the time of a siege (2Ch 32:30).

III. HIS HONOUR.

1. In life.

(1) By Jehovah, who had exalted and prospered him in all his undertakings, public and private, military and commercial (2Ch 32:30).

(2) By his subjects, who trusted, obeyed, revered, and loved him.

(3) By foreign princes and peoples, who brought presents to him in Jerusalem (2Ch 32:23).

2. At death.

(1) By his peopleall Judah and the inhabitants of Jerusalemwho buried him in the chiefest, or in the ascent, of the sepulchres of the sons of David; i.e. in a special grave prepared for him and succeeding kings, and did him honour, most likely by burning spices (2Ch 16:14; 2Ch 21:19).

(2) By God, who gave him a son to reign in his stead. His throne passed not to a stranger, but continued in the line of David’s house, according to the promise.

3. After death. By receiving a double, yea, a threefold memorial:

(1) in the vision of Isaiah the prophet;

(2) in the book of the kings of Judah and Israel; and

(3) in the chronicles of the kings of Judah.

LESSONS.

1. The best wealthgrace.

2. The noblest deedsworks of faith.

3. The highest honoursalvation and glory.W.

2Ch 32:31

Hezekiah’s mistake.

I. ITS OCCASION. “In connection with the business of the ambassadors of the princes of Babylon.”

1. The senders of this embassy. “The princes of Babylon;” more particularly Berodach-Baladan, the son of Baladan, King of Babylon (2Ki 20:12); or Merodach-Baladan (Isa 39:1)undoubtedly the correct form, “Merodach has given a son.” Three bearers of this name in the cuneiform inscriptions. The first, a king of South Chaldea and son of Jakin, with whom Tiglath-Pileser II. had warlike dealings; the second, also a son or’ Jakin and King of the Chaldeans, whom Sargon defeated, dethroning him and burning his city of Dur-jakin, B.C. 710-9 (‘Records,’ etc; 7:46-49); and the third, a King of Babylonia, whom Sennacherib overthrew in the vicinity of Kish. The Merodach-Baladan who sent ambassadors to Hezekiah was not the first, unless all three were the same person, but the son and successor of the first (Schrader). The sole question is whether the second and the third were the same, and, if not, which of them it was that despatched envoys to Hezekiah. Sehrader distinguishes the two because the Bible describes Hezekiah’s Merodach-Baladan as the son of Baladan; while the monuments designate Sargon’s as the son of Jakin; but Sayce identifies the two, and explains “the son of Baladan” (2Ki 20:12; Isa 39:1) as due to the error of a copyist, like “Berodach” for “Merodach.” An absolute decision is meanwhile impossible.

2. The date of the embassy.

(1) The sacred narrative appears to connect it with Hezekiah’s sickness, and this again with Sennacherib’s invasion (Ewald, Schrader, Delitzsch). But if Hezekiah’s sickness occurred after the invasion, the arrival of the ambassadors must have taken place before it, as otherwise he could not have shown them the treasures of the palace which, prior to their coming, had been despoiled to appease Sennacherib.

(2) Hence the opinion has gained ground that, as Hezekiah’s sickness must have occurred about the time of Sargon’s invasion of Judaea, the mission of Merodach-Baladan must be placed in connection with that event, and that both the sickness and the mission should be dated about B.C. 712-10 (Sayce, Cheyne, Driver).

3. The pretext of this embassy.

(1) Friendship. To congratulate Hezekiah upon his recovery from what had seemed a fatal malady (2Ki 20:12). A proper thing for friends and acquaintances, especially if Christian, to doto congratulate each other on restored health, provided always such congratulations be sincere, not like these of Joab to Amasa (2Sa 20:9), but like those the patriarch of Uz received from his friends (Job 42:11).

(2) Scientific research. To inquire of Hezekiah concerning the wonder that was done in the land (2Ch 32:31). According to the view taken of the date of this embassy, the wonder referred to will be the destruction of Sennacherib’s army, or, what is more probable, the miraculous phenomenon connected with the step-clock of Ahaz (Delitzsch, Keil, Stanley). There is, however, no ground for thinking that either of these formed the real reason.

4. The object of this embassy. Political. Perhaps

(1) with an eye to future expeditions, “to investigate a little more closely the condition of the forces of Judah” (Ewald); but also

(2) with a view to present needs, to concert measures against the King of Assyria by forming a league between Babylon and the Palestinian states (Sayce, Rawlinson).

II. ITS NATURE. The discovery to Sargon’s (or Sennacherib’s) envoys of all the treasures in his palace and in his kingdom (2Ki 20:13; Isa 39:1-8 :21). A twofold indiscretion.

1. A political blunder. So Isaiah warned Hezekiah. The days would come when these very treasures which Hezekiah had so good-naturedly exhibited to the ambassadors of the Babylonian king, or others in their room, would be carried into Babylon (Isa 39:3-8). The prophet saw that “from Babylon especially Judah had nothing good to hope for, inasmuch as that state, though often in dispute with Nineveh, was yet by its peculiar position too closely entwined with Assyria; and it was really only a question whether Nineveh or Babylon should be the seat of universal dominion Accordingly, it flashed like lightning across Isaiah’s mind that Babylon, attracted by those very treasures which Hezekiah, not without a certain complacency, had displayed to the ambassadors, might in the future become dangerous to that same kingdom of Judah it was now flattering” (Ewald, ‘The History of Israel,’ 4.188). “Even political sharp-sightedness might have foreseen that some such disastrous consequences would follow Hezekiah’s imprudent course” (Delitzsch on ‘Isaiah,’ 2.126).

2. A personal transgression. That Hezekiah’s indiscreet conduct was the outcome of mingled motives is hardly doubtful. Amongst these were

(1) vanity, or a feeling of inward complacencyin fact, he felt flattered by the attentions of a great Oriental prince like Merodach-Baladan;

(2) pride, or a sense of his own importance, arising from the fact that his military resourceshis wealth, weapons, and war-chariotswere so abundant; and

(3) self-sufficiency, which made him set a higher value on himself than on Jehovah as an Ally.

III. ITS CAUSE. “Jehovah left Hezekiah to try him, that he might know all that was in his heart.”

1. The fact stated. “Jehovah left Hezekiah.”

(1) He did not warn Hezekiah by sending Isaiah to him before the Babylonian ambassadors had arrived at Jerusalem, or before the evil had been done. God is under no obligation to his intelligent creatures, or even regenerate children, to adopt special means to warn them of approaching danger in the shape of temptation, seeing that the faculties they possess, aided by the light of natural and revealed truth, should suffice to apprize them of the imminence of peril.

(2) He did not supernaturally enlighten Hezekiah, either as to the secret designs of the ambassadors or as to the disastrous consequences that should in after-years result from the false step he was about to take. The former Hezekiah should have suspectedTimeo Danaos et dona ferentes; knowledge of the latter was not requisite for determining the course of action which duty prescribed.

(3) He did not exceptionally reinforce Hezekiah in the moment of trial, so as to prevent him from falling. Had Hezekiah sought grace, he would have got it; Jehovah was under no obligation to extend it unasked.

2. The reason given. “That he might know all that was in his [Hezekiah’s] heart.” The heart the proper seat of religion (Deu 30:6; 1Ki 8:58; Jer 32:39; Eze 11:19). The character of the heart in every instance known to God (2Ch 6:30; 1Ki 8:39; Psa 7:9; Psa 139:1-24; Psa 50:4; Jer 17:10; Luk 16:15). Yet this character not always visible to others or even to one’s self (Jer 17:9). Hence God is wont, when his wisdom deems it necessary, to withhold reinforcements of grace from the individual, that this discoverythe unsuspected character of the heartmay be thereby brought to the light. So Christ dealt with Peter (Luk 22:31, Luk 22:32).

LESSONS.

1. The danger of flattery.

2. The sin of ostentation.

3. The feebleness of good men when left by God.

4. The necessity of having the heart right in religion.

5. The certainty that God tries all.W.

Fuente: The Complete Pulpit Commentary

n. Hezekiah: The Prophet Isaiah,Ch. 2932

. Hezekiahs Beginnings; the Cleansing and Consecration of the Temple: 2 Chronicles 29

2Ch 29:1.Hezekiah became king when he was twenty and five years old, and he reigned twenty and nine years in Jerusalem; and his mothers name was Abijah, daughter of Zechariah 2 And he did that which was right in the eyes of the Lord, according to all that David his father had done.

3He, in the first year of his reign, in the first month, opened the doors of the house of the Lord, and renewed them. 4And he brought in the priests and Levites, and assembled them in the broad way of the east, 5And said unto them, Hear me, ye Levites; now sanctify yourselves and sanctify the house of the Lord God of your fathers, and remove the filthiness out of the holy place. 6For our fathers have transgressed and done that which was evil in the eyes of the Lord our God, and have forsaken Him, and have turned 7their face from the dwelling of the Lord, and shown the back. They have also shut the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt-offering in the holy place unto the God of Israel. 8And the displeasure of the Lord was against Judah and Jerusalem, and He delivered them to horror,1 to astonishment, and to hissing, as ye see with 9your eyes. And lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. 10Now it is in my heart to make a covenant with the Lord God of Israel, that the hotness of 11His anger may turn away from us. My sons, now delay not; for the Lord hath chosen you to stand before Him to serve Him, and to be His ministers and incense-burners.

12Then the Levites arose, Mahath son of Amasai, and Joel son of Azariah, of the sons of the Kohathites; and of the sons of Merari, Kish son of Abdi, and Azariah son of Jehalelel;2 and of the Gershonites, Joah son of Zimmah, and Eden son of Joah. 13And of the sons of Elizaphan, Shimri and Jeuel;3 14and of the sons of Asaph, Zechariah and Mattaniah. And of the sons of Heman, Jehuel4 and Shimi; and of the sons of Jeduthun, Shemaiah and Uzziel. 15And they gathered their brethren, and sanctified themselves, and came at the command of the king, by the words of the Lord, to cleanse the house of the Lord. 16And the priests went into the interior of the house of the Lord to cleanse, and brought out all the uncleanness that they found in the temple of the Lord into the court of the house of the Lord; and the 17Levites took it to carry it out abroad into the brook Kidron. And they began on the first of the first month to sanctify, and on the eighth day of the month they came to the porch of the Lord; and they sanctified the house of the Lord eight days, and in the sixteenth day of the first month they made 18an end. And they went in to Hezekiah the king, and said, We have cleansed all the house of the Lord, and the altar of burnt-offering and all its vessels, 19and the table of shew-bread and all its vessels. And all the vessels which King Ahaz in his reign cast away in his infidelity we have prepared and sanctified, and behold, they are before the altar of the Lord.

20And Hezekiah the king rose early and gathered the rulers of the city, and went up to the house of the Lord. 21And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats for a sin-offering for the kingdom; and for the sanctuary, and for Judah, and he bade the sons of 22Aaron the priests to offer them on the altar of the Lord. And they killed the cattle, and the priests received the blood and sprinkled it on the altar; and they killed the rams, and they sprinkled the blood upon the altar; and they killed the lambs, and they sprinkled the blood upon the altar. 23And they brought the he-goats of the sin-offering before the king and the congregation, and they laid their hands upon them. 24And the priests killed them, and offered their blood for sin upon the altar, to atone for all Israel; for the king had ordered the burnt-offering and the sin-offering for all Israel. 25And he set the Levites in the house of the Lord, with cymbals, with psalteries, and with harps, by the command of David, and Gad the kings seer, and Nathan the prophet; for by the Lord was the commandment by His prophets. 26And the Levites stood with the instruments of David, and the priests 27with the trumpets. And Hezekiah said to offer the burnt-offering on the altar; and when the burnt-offering began, the song of the Lord began also with the trumpets,5 and after the instruments of David king of Israel. 28And all the congregation worshipped, and the song was sung, and the trumpets sounded;6 the whole until the burnt-offering was ended. 29And when they made an end of offering, the king and all that were with him bowed down 30and worshipped. And Hezekiah the king and the princes said to the Levites to praise the Lord with the words of David and Asaph the seer; and they praised with gladness, and bowed down and worshipped.

31And Hezekiah answered and said, Now ye have filled your hand unto the Lord, draw nigh and bring sacrifices and thank-offerings into the house of the Lord: and the congregation brought sacrifices and thank-offerings, and every one that was willing of heart, burnt-offerings. 32And the number of the burnt-offerings, which the congregation brought, was seventy bullocks, a hundred rams, two hundred lambs; all these for a burnt-offering to the Lord. 33And the consecrated things were six hundred oxen and three thousand 34sheep. Only the priests were too few, and they could not flay all the burnt-offerings, and their brethren the Levites assisted them till the work was ended, and till the priests had sanctified themselves; for the Levites were more upright of heart to sanctify themselves than the priests. 35And also the burnt-offering was in abundance, with the fat of the peace-offerings, and the libations for the burnt-offering: and the service of the house of the 36Lord was established. And Hezekiah and all the people were glad that God had prepared the people; for the thing was done suddenly.

. The Passover: 2 Chronicles 30

2 Chronicles 30. . 1And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, to come to the house of the Lord at Jerusalem, to 2keep the passover unto the Lord God of Israel. And the king took counsel with his princes, and all the congregation in Jerusalem, to keep the passover in the second month. 3For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, nor had the people gathered 4, 5to Jerusalem. And the thing pleased the king and all the people. And they settled the thing, to issue a proclamation in all Israel, from Beer-sheba even to Dan, to come to keep the passover unto the Lord God of Israel at Jerusalem; 6for they had not kept it with a multitude as it was written. And the posts went with the letters from the hand of the king and his princes through all Israel and Judah, and at the command of the king, saying, Ye sons of Israel, return unto the Lord God of Abraham, Isaac, and Israel, and He will return to the escaped remaining to you from the hand of the kings of Assyria. 7And be not ye like your fathers and your brethren, who revolted against the Lord God of their fathers, and He gave them up to desolation, as ye see. 8Now be not stiff-necked like your fathers; yield yourselves to the Lord, and go into His sanctuary, which He hath sanctified for ever, and serve the Lord your God, that the hotness of His anger may turn from you. 9For if ye return to the Lord, your brethren and your children shall find compassion before their captors, and they shall return to this land; for the Lord your God is gracious and merciful, and He will not turn His face from you if ye return to Him.

10And the posts passed from city to city in the land of Ephraim and Manasseh 11and unto Zebulun; and they scoffed at them and mocked them. But some men of Asher and Manasseh and Zebulun humbled themselves, and 12came to Jerusalem. Also the hand of God was upon Judah to give them one heart to do the command of the king and the princes, by the word of the Lord.

13And much people assembled at Jerusalem to keep the feast of unleavened bread in the second month, a very great congregation. 14And they arose and took away the altars that were in Jerusalem; and all the altars for incense 15they took away, and cast into the brook Kidron. And they killed the pass-over on the fourteenth of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of the Lord. 16And they stood in their place after their rule, according to the law of Moses the man of God, the priests sprinkling the blood from the hand of the Levites. 17For there were many in the congregation that were not sanctified; and the Levites took charge of the killing of the passovers for all that were unclean, to sanctify them unto the Lord. 18For a multitude of the people, many from Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet they ate the passover not as it was written: for 19Hezekiah prayed for them, saying, The good Lord pardon7 every one That hath prepared his heart to seek God, the Lord God of his fathers, though 20not in the cleanness of the sanctuary. And the Lord heard Hezekiah, and 21healed the people. And the sons of Israel that were in Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests were praising the Lord day by day, with instruments of might to the Lord. 22And Hezekiah spake to the heart of all the Levites who had good understanding of the Lord: and they ate8 the feast seven days, offering sacrifices of peace, and confessing to the Lord God of their fathers.

23And the whole congregation resolved to keep other seven days with gladness. 24For Hezekiah king of Judah gave to the congregation a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great many priests sanctified themselves. 25And all the congregation of Judah, and the priests and Levites, and all the congregation that came out of Israel, and the strangers 26that came from the land of Israel, and that dwelt in Judah, were glad. And there was great gladness in Jerusalem; for since the days of Solomon son of 27David king of Israel was not the like in Jerusalem. And the priests [and] the Levites9 arose and blessed the people: and their voice was heard, and their prayer came up to His holy dwelling, to heaven.10

. Further Religious Reforms of Hezekiah: 2 Chronicles 31

2Ch 31:1.And when all this was finished, all Israel that were present went out to the cities of Judah, and brake the statues, and cut down the asherim, and pulled down the high places and the altars out of all Judah and Benjamin, and in Ephraim and Manasseh, completely: and all the sons of Israel returned, every man to his possession, unto their cities.

2And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, of the priests and the Levites for burnt-offering and peace-offering, to minister, and to thank, and to 3praise in the gates of the camp of the Lord. And the kings portion of his property for burnt-offerings, for the burnt-offerings of the morning and of the evening, and the burnt-offerings for the sabbaths, and the new moons, and 4the set feasts, as it is written in the law of the Lord. And he said to the people, the inhabitants of Jerusalem, to give the portion of the priests and 5the Levites, that they might be stedfast in the law of the Lord. And when the word came forth, the sons of Israel brought abundantly the first-fruits of corn, must, and oil, and honey, and all the increase of the field; and the tithe 6of all they brought in abundance. And the sons of Israel and Judah that dwelt in the cities of Judah, they also brought the tithe of oxen and sheep, and the tithe of holy things11 consecrated unto the Lord their God, and laid them in heaps. 7In the third month they began to lay down the heaps, and 8in the seventh month they finished them. And Hezekiah and the princes came and saw the heaps, and they blessed the Lord and His people Israel. 9And Hezekiah inquired of the priests and Levites concerning the heaps. 10And Azariah the chief priest, of the house of Zadok, answered him and said, Since they began to bring the offerings into the house of the Lord, we have eaten and been satisfied, and left in abundance; for the Lord hath blessed His 11people, and this great store is left. And Hezekiah said to prepare chambers 12in the house of the Lord, and they prepared them. And they brought in the offerings and the tithe and the consecrated things faithfully; and over them Conaniah12 the Levite was ruler, and Shimi was second. 13And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah were overseers under Conaniah12 and his brother Shimi, by the appointment of Hezekiah the king, and Azariah 14the ruler of the house of God. And Kore, son of Jimnah the Levite, the porter toward the east, was over the freewill-offerings of God, to distribute 15the offering of the Lord, and the most holy things. And by him stood Eden, and Minjamin, and Jeshua, and Shemaiah, Amariah, and Shechaniah in the cities of the priests, with truth to give to their brethren, in the courses, to the 16great as to the small. Beside their register of males from three years old and upward, to every one that entereth into the house of the Lord, for the 17rate of each day, for their service in their charges by their courses. And the register of the priests by their father-houses; and the Levites from twenty years old and upward, in their charges by their courses. 18And to the register of all their little ones, their wives, sons, and daughters, for all the congregation; for in their faithfulness they sanctified themselves in the holy thing. 19And for the sons of Aaron the priests, in the fields of the suburbs of their cities, in every city [were appointed] men who were expressed by name, to give portions to every male among the priests, and to all the register of the Levites. 20And Hezekiah did thus in all Judah, and did that which was good and right and true before the Lord his God. 21And in every work which he began in the service of the house of God, and in the law and the commandment to seek his God, with all his heart he did, and prospered.

. Expedition of Sennacherib against Jerusalem, and averting of the threatened Danger by Divine Help: 2Ch 32:1-23

2Ch 32:1.After these events, and this faithfulness, Sennacherib king of Assyria came and entered into Judah, and besieged the fenced cities, and thought 2to break into them for himself. And Hezekiah saw that Sennacherib was come, and his face was for war against Jerusalem. And 3he took counsel with his princes and his mighty men to stop the waters of the fountains, which 4were without the city; and they helped him. And much people was gathered, and they stopped all the fountains, and the brook that flowed through the land,13 saying, Why should the kings of Assyria come and find much water? 5And he strengthened himself, and built up all the wall that was broken, and raised it to the towers,14 and another wall without, and strengthened Millo in the city of David, and made weapons in abundance, and shields. 6And he set captains of war over the people, and gathered them to him in the broad 7way at the gate of the city, and spake to their heart, saying, Be brave and strong, fear not nor be dismayed for the king of Assyria, nor for all the multitude that is with him; for with us is more than with him. 8With him is an arm of flesh; and with us is the Lord our God, to help us, and to fight our battles: and the people relied upon the words of Hezekiah king of Judah.

9After this Sennacherib king of Assyria sent his servants to Jerusalem, and he himself stood against Lachish, and all his power with him, against Hezekiah king of Judah, and against all Judah that was at Jerusalem, saying, 10Thus saith Sennacherib king of Assyria, Whereon do ye trust, and why sit ye in restraint in Jerusalem? 11Doth not Hezekiah mislead you to deliver you to die by hunger and thirst, saying, The Lord our God shall deliver us from 12the hand of the king of Assyria? Hath not this Hezekiah removed his high places and his altars, and said to Judah and to Jerusalem, saying, Before one altar shall ye worship, and burn incense upon it? 13Know ye not what I and my fathers have done to all the peoples of the lands? Have the gods of the nations of the lands been at all able to deliver their lands from my hand? 14Who was there among all the gods of these nations, that my fathers extirpated, that could deliver his people out of my hand, that your God should be able to 15deliver you from my hand? And now let not Hezekiah deceive you nor seduce you in this way, neither believe him; for no god of any nation or kingdom was able to deliver his people from my hand, nor the hand of my fathers; much more your God shall not deliver you from my hand. 16And his servants spake yet more against the Lord, and against Hezekiah His servant. 17And he wrote a letter to rail on the Lord God of Israel, and to speak against Him, saying, Like the gods of the nations of the lands who have not delivered their people from my hand, so shall not the God of Hezekiah deliver His 18people from my hand. And they cried with a loud voice, in the Jewish tongue, to the people of Jerusalem that were on the wall, to affright them and trouble them, that they might take the city. 19And they spake to the God of Jerusalem as against the gods of the peoples of the earth, the work of mens hands.

20And for this Hezekiah the king, and Isaiah son of Amoz the prophet, 21prayed and cried to heaven. And the Lord sent an angel, and cut off every valiant hero and leader and captain in the camp of the king of Assyria: and he returned with shame of face to his own land; and he came into the house of his god, and they that came out of his own bowels15 there slew him with 22the sword. And the Lord saved Hezekiah, and the inhabitants of Jerusalem, from the hand of Sennacherib king of Assyria, and from the hand of all,16 and defended them around. 23And many brought a gift to the Lord at Jerusalem, and jewels to Hezekiah king of Judah; and he was exalted in the eyes of all nations thereafter.

. Sickness, Remaining Years, and End of Hezekiah: 2Ch 29:24-33

24In those days Hezekiah was sick unto death, and he prayed unto the 25Lord: and He spake unto him, and gave him a sign. And Hezekiah repaid not according to the benefit done to him; for his heart became proud, and 26there was indignation against him, and against Judah and Jerusalem. And Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem; and the indignation of the Lord came not upon them in the days of Hezekiah.

27And Hezekiah had very much riches and glory; and he made himself treasuries for silver, and gold, and precious stones, and spices, and shields, and 28all articles of desire. And storehouses for the increase of corn, and must, and 29oil; and stalls for all kinds of cattle, and flocks for the folds.17 And he made him cities, and possession of flocks and herds in abundance; for God 30had given him very much substance. And this Hezekiah stopped the upper outflow of the water of Gihon, and led it18 straight down to the west of the 31city of David: and Hezekiah prospered in all his work. And so in the case of the ambassadors of the princes of Babel, who sent to him to inquire of the wonder that was done in the land, God left him, to try him, to know all that was in his heart.

32And the rest of the acts of Hezekiah, and his kindness, behold, they are written in the vision of Isaiah the prophet, son of Amoz, in the book of the kings of Judah and Israel. 33And Hezekiah slept with his fathers, and they buried him in the height of the sepulchres of the sons of David; and all Judah and the inhabitants of Jerusalem gave him glory in his death: and Manasseh his son became king in his stead.

EXEGETICAL

Preliminary Remark.While the military and political side of the reign of Hezekiah, its relation to the Assyrian monarchy, its threatened annihilation by the invasion of Sennacherib, with the divine deliverance from this catastrophe, the later sickness and recovery of the king, and his proceedings with ambassadors of Babylon,while all this is much more fully narrated in the books of Kings (2Ki 18:8 to 2Ki 20:9), and in the parallel records of the book of Isaiah, than here, our author, on the contrary, treats much more fully and clearly of the reformation of worship by Hezekiah at the beginning of his reign, his cleansing and reconsecration of the temple, his grand and general celebration of the passover, in which many north Israelites participated, and his other measures for the order and purification of religious life. To the sections concerning this inner religious and theocratic side of the regin of Hezekiah, 2 Chronicles 29-31, correspond in 2 Kings merely the seven introductory verses of 2 Chronicles 18, so that almost the whole contents of those three chapters are peculiar to the Chronist.

1. Hezekiahs Beginnings: the Cleansing and Consecration of the Temple: 2 Chronicles 29.Hezekiah became king. , the fullest form of this name, signifies whom Jehovah strengthens, as the somewhat shortened , Isa 37:1 ff., or , 2Ki 18:1 ff., means strength of Jehovah. The Assyrian monuments present the form Ha–Za–ki–ya–hu, corresponding to that of Isaiah; see Schrader, p. 168 ff. Moreover, 2Ch 29:1-2 agree almost throughout with 2Ki 18:1-3. for the chronology see Evangelical and Ethical Reflections, No. 3.

2Ch 29:3-19. The Cleansing of the Temple.He in the first year of his reign, in the first month, that is, in Nisan, the first month of the ecclesiastical year, not (as Caspari thinks, Beitrge zur Einleitung in das Buch Jesaia, p. 111) in the first month of the reign of Hezekiah. How long, that is, how many months, he had reigned when he in the first month of the new year began his measures of reform, remains uncertain; the assumption of Von Gumpach (Die Zeitrechn. der Babylonier und Assyrer, p. 99) and Bertheau, that Hezekiahs reign began with the first month (Tisri) of the previous year, appears a bare conjecture in face of the indefiniteness of the statement in our text.And renewed them, repaired thema renovating process which is more exactly described in 2Ki 18:16 as an overlaying with gold plate.

2Ch 29:4. And assembled them in the broad way of the east, not perhaps, in the inner court (Bertheau, Kamph.), but in an open area outside the whole temple building, on the south-east or east; comp. Ezr 10:9, Neh 8:1; Neh 8:3; Neh 8:16.

2Ch 29:5. Now sanctify yourselves, an indispensable prerequisite for a worthy and effectual performance of the business of cleansing the temple; comp. 2Ch 29:15 and Exo 19:10. On , filthiness as a designation of idolatry, comp. Lam 1:17; Ezr 9:11; and the synonym in 2Ch 29:16.

2Ch 29:6. For our fathers have transgressedAhaz and his contemporaries, for the statement in 2Ch 29:7 suits these only. On to turn the back (properly give), comp. Neh 9:29.

2Ch 29:7. They have also shut the doors of the porch, and thus of the whole temple, for only through the porch was there access to the holy and most holy place; comp. 2Ch 28:24, where also the new alter of burnt-offering erected by Ahaz in the court after the heathenish model is mentioned, which the Chronist, according to our passage (nor offered burnt-offering) regarded by no means as a lawful place of worship.

2Ch 29:8. And the displeasure of the Lord, etc.; comp. 2Ch 19:2; 2Ch 19:10, 2Ch 29:18, 2Ch 32:25; and for the following strong terms: horror, astonishment, and hissing, Deu 28:25; Jer 19:8; Jer 24:9; Jer 25:9; Lam 2:15; and also 2Ch 30:7. For 2Ch 29:9 comp. the Evangelical and Ethical Reflections on the verse before, No. 3

2Ch 29:10. Now it is in my heart; comp. 2Ch 6:7, 2Ch 9:1;1Ch 22:7; 1Ch 28:2.

2Ch 29:11. My sons, familiar, persuasive address, as in Pro 1:8, etc.Now delay not, literally, withdraw yourselves not (, Niph. of ; comp. Job 27:8). on b, comp. 2Ch 26:18; 1Ch 23:13; Deu 10:8.

2Ch 29:12. Then the Levites arose. Of the following fourteen names, Joah son of Zimmah, and Kish son of Abdi, occur already in the Levitical genealogy, 1Ch 6:5 f., 29; Mahath, Eden, and Jehiel recur in 2Ch 31:13-15.

2Ch 29:13. And of the son of Elizaphan, Shimri. That of this family two Levites are expressly mentioned, is explained by the high repute which Elizaphan or Elzaphan, son of Uzziel, son of Kohath (Exo 6:18), enjoyed as prince of the house of Kohath in the time of Moses (Num 3:30). Hence their co-ordination here, on the hand, with the three Levitical head families, and on the other with the three singing families of Asaph, Heman, and Jeduthun.

2Ch 29:15. And they gathered their brethren, the remaining Levites present in Jerusalem.At the command of the king by the words of the Lord; comp. 2Ch 30:12; 1Ch 25:5. The kings command was founded on the divine prescription of the law.

2Ch 29:16. And the priests brought out all the uncleanness into the court, all the sacrificial vessels employed in idolatry, perhaps also the remains of the idolatrous offerings, and the like. For , see on 2Ch 29:5; for the brook Kidron, comp. 2Ch 15:16, 2Ch 30:14.

2Ch 29:17. They began on the first of the first month. On the first eight days of the month they employed themselves in the cleansing of the court, the eight following in that of the temple itself, so that they ha finished on the sixteenth.

2Ch 29:19. And all the vessels which King Ahaz cast away; comp. 2Ch 11:14. These are the brazen altar of burnt-offering, the brazen sea, and lavers on the stands; see 2Ki 16:14; 2Ki 16:17. For , abbreviated form of (1Ch 29:16), see Ew. 196, b.And behold, they are before the altar of the Lord, the altar of burnt-offering.

2Ch 29:20-30. The sacrifices at the Reconsecration of the Temple.

2Ch 29:21. And they brought seven bullocks. The seven bullocks, rams, and lambs were, as the sequel shows, to serve as a burnt-offering, the seven he-goats, 2Ch 29:23, as a sin-offering; comp. Ezr 8:35.

2Ch 29:22. And the priests received the blood, took it, as in 2Ch 29:16.

2Ch 29:23. Laid their hands upon them, leaned their hands upon them, comp. Lev 1:4, from which it moreover follows that this laying on of hands took place also in the burnt-offerings. Perhaps it is specially mentioned only in the case of the sin-offering, because the circumstance that the king and the congregation (naturally its representatives, the princes) directly laid their hands on the sin-offering clearly exhibited the relation of the expiatory act to the whole of Israel; comp. the following verse.

2Ch 29:24. And the priests offered their blood for sin upon the altar, literally, made their blood to atone; , as in Lev 4:30; Lev 4:34; Lev 9:15. The whole of Israel is not merely the southern kingdom (Judah and Benjamin), but, as 2Ch 30:5 ff. shows, the whole of the twelve tribes; Hezekiahs great expiatory act was intended to affect even the Ephraimites.

2Ch 29:25. And he set the Levites with cymbals; comp. 1Ch 15:16, and with respect to the command of David, 2Ch 8:14. For Gad and Nathan as counsellors and assistants of David in his arrangement of the temple service, comp. 1Ch 21:29. By His prophets, by the hand of His prophets, is an explanatory apposition to , and denotes that the divine commandment is accomplished by the instrumentality of the prophets.

2Ch 29:26. With the instruments of David, with the instruments introduced into the divine service by David; comp. 1Ch 23:5; 1Ch 15:16.

2Ch 29:27. And when the burnt-offering began, the song of the Lord began, that is, the praise of the Lord by singing with musical accompaniment; comp. 1Ch 16:42; 1Ch 25:7.And after the instruments of David, literally, at the hands of the instruments of David; comp. 1Ch 6:16; 1Ch 25:2-3; 1Ch 25:6; 2Ch 23:18. The instruments of David appear, accordingly, as governing and leading the whole musical performance, according to a view of the relation between singing and music somewhat different from the modern.

2Ch 29:28. And the song was sung, properly, was singing, sounded. The sense of the whole verse is obvious: during the whole time of the offering the praising musical performance continued. Accordingly 2Ch 29:30 also must be understood not as if the Levites had struck up a song of praise on the close of the offering at the command of the king, but in the sense of a supplementary notice of this, that they were Davidic and Asaphic songs, which the Levitical singers performed during the solemnity. Asaph is here called a seer (), as elsewhere also Heman (1Ch 25:5) and Jeduthun (2Ch 35:15).And they praised with gladness, even unto gladness, as in 1Ch 15:16.

2Ch 29:31-36. The Presenting of Sacrifices, Thank-Offerings, and Free-Will Offerings, as the Closing Act of the Consecration.Now ye have filled your hand unto the Lord, have consecrated yourselves to His service; comp. 2Ch 8:9; Exo 28:41; Exo 32:29, etc. The words appear addressed only to the priests; but as the following sentence; Draw nigh and bring sacrifices and thank-offerings, etc., according to 2Ch 29:32 ff., applies to the whole community, this is to be considered as included with the priests, and participating in their office. Our passage belongs, therefore, to the Old Testament testimonies for the universality of the priestly dignity in the kingdom of God, like Exo 19:6; Hos 4:6; Isa 61:6.Sacrifices and thank-offerings, that is, perhaps, sacrifices even thank-offerings, or sacrifices as thank-offerings; for, according to Lev 7:11; Lev 7:16, the thank-offerings () appear as a special class of sacrifices ( or ), along with vows and free-will offerings.

2Ch 29:33. And the consecrated things,, the holy things; here the animals presented as thank-offerings. This is clear not only from 2Ch 29:32, but also from such passages as 2Ch 35:13; Neh 10:34.

2Ch 29:34. Only the priests were too few, and they could not flay all the burnt-offerings. In private burnt-offerings the flaying of the animal was the business of the worshipper, Lev 1:6; but in those presented on festivals in the name of the community, it was the business of the priests, in which, because it had no specially priestly character, the Levites might help (Keil).On , strengthen, here assist, comp. 2Ch 28:20; Ezr 6:22.For the Levites were more upright of heart to sanctify themselves than the priests, who, perhaps because they were nearer the court, were more deeply involved in the idolatrous movement under Ahaz. , properly, rectiores animo, better inclined, under a more righteous impulse.

2Ch 29:35. And also the burnt-offering was in abundance, the voluntary burnt-offerings, 2Ch 29:31 f. (70 oxen, 100 rams, 200 lambs in number), which were added to the proper sacrifice of consecration; and hence the burden of labour on the priests was very great. For the fat pieces next mentioned, comp. Lev 3:3-5; for the libations as an accompaniment of the burnt – offering, Num 15:1-16.And the service of the house of the Lord was established, prepared, arranged; comp. 2Ch 29:36; 2Ch 35:10; 2Ch 35:16. The service () is the regular sacrificial worship in the temple, not its cleansing and consecration, as Berth, thinks.

2Ch 29:36. Were glad that God had, etc.; = ; comp.1Ch 26:28. This refers not, perhaps, to the willingness of the people, which God effected by His grace (Ramb., Berth.), but the cleansing of the temple and restoration of the true theocratic worship, which was accomplished by the willing part taken by the people.For the thing was done suddenly, with unexpected readiness; comp. 2Ch 29:3.

2. The Passover: 2 Chronicles 30.

2Ch 30:1-12. Preparations for it.And wrote letters also to Ephraim and Manasseh, to those belonging to the northern kingdom, who are here named by their chief tribes; comp. 2Ch 30:5; 2Ch 30:10.

2Ch 30:2. And the king took counsel (comp. 2Ch 25:17) to keep the pass-over in the second month. Such an after-celebration of the passover is permitted by the law, Num 9:6-13, to those who, from Levitical defilement, or being on a journey, were prevented from celebrating it at the right time, on the 14th Nisan. On this decision of the law Hezekiah here rests in transferring the whole celebration from the first to the second month, because, as is expressly stated, 2Ch 30:3, those two cases of hindrance (impurity of the priests, and distance of the greater part of the people from Jerusalem) were actually involved. Peculiar, yet destitute of sufficient ground, is the assumption of Hitzig (Gesch. p. 219), that the law in Num 9:6 ff. was first occasioned by Hezekiahs after-celebration of the passover, even as almost all the laws of the fourth book of Moses originated in the times of Hezekiah.

2Ch 30:3. Because the priests had not sanctified themselves sufficiently., compounded of , , and , signifies properly, to that which was enough, ad sufficientiam, and, in connection with , expresses here the thought that a sufficient number of sanctified Levitically clean priests could not be ready in the month of Nisan to celebrate the passover at that time ( ); comp. 2Ch 29:34. Observe, moreover, how clearly the contents of this verse, as well as the following, point to this, that the celebration of the passover, of which it treats, was to take place, and did take place, in the next month, after the consecration of the temple, and therefore in the first year of Hezekiahs reign. Comp. at the close of this chapter.

2Ch 30:5. And they settled the thing, resolved upon it; comp. 2Ch 33:8; Neh 10:33. For the proverbial form: from Beer-sheba even to Dan, to designate the whole territory of Israel, comp. Jdg 20:1; 1Sa 3:20; 2Sa 3:10, etc.; see above on 2Ch 19:4.For they had not kept it with a multitude; so is most probably to be taken. The celebration should take place with a numerous concourse of people; comp. 2Ch 30:13; Ezr 3:4. The explanation followed by Kimchi, then by Luther, and recently by de Wette: For not for a long time, is verbally inadmissible (comp. for , in the sense of in multitude, numerous, also 2Ch 30:24). A statement also follows in 2Ch 30:26 of the length of time during which the passover had not been celebrated by great numbers.

2Ch 30:6. And the posts went, the royal couriers (whether belonging directly to the kings guards is, notwithstanding 2Ch 23:1 ff., uncertain); comp. Est 3:13; Est 3:15; Est 8:14.Remaining to you from the hand of the kings of Assyria, of Tiglath-pileser and his viceroys (archons, eponyms); see on 2Ch 28:16. Pul (whether different from Tiglath-pileser, comp. on 1Ch 5:26) cannot be here intended, because he led no Israelites captive; see 2Ki 15:19. Neither can Shalmaneser be meant, as he came to the throne almost at the same time with Hezekiah, and his invasion took place in the sixth year of this king, while that which is here recorded belongs to the first year; see under 2Ch 30:27.

2Ch 30:8. Now be not stiffnecked like your fathers, since the time of Jeroboam. On making the neck stiff = being stiffnecked, comp. 2Ki 17:14; Neh 9:16 f.; on giving the hand, for yielding oneself, vowing allegiance to, 2Ki 10:15; Ezr 10:19; Eze 17:18 (as also 1Ch 29:24, Lam 5:6, submit to); for the close of the verse, 2Ch 29:10.Your brethren and your children shall find compassion before, literally, shall be for compassion before your captors; comp. Neh 1:11.

2Ch 30:10. And unto Zebulun; thus not quite to the extreme north border (not literally even to Dan, 2Ch 30:5). Observe the concrete historical character of this notice, by no means favouring the suspicion of a pure fiction of these reports on the part of our author. The messengers also might very easily reach Zebulun (and the southern Asher, 2Ch 30:11) in the interval between the 16th Nisan (2Ch 29:17) and the 14th of the following month; they could scarcely have travelled to the more northern Naphtali, next to Dan (Laish), and North Asher. But these most northern parts of the country had been quite wasted and depopulated by Tiglath-pileser; see 2Ki 15:29. That which is here stated (2Ch 30:10-11) agrees still less with the hypothesis of Caspari and Keil, that all that is related in our chapter happened in the time after the fall of Samaria (see under 2Ch 30:27), as the artificial attempts at adaptation by Keil show.

2Ch 30:12. Also the hand of God was upon Judah to give them one heart. The phrase: , here sensu bono of the blessed effect of the divine power (comp. Ezr 8:22), otherwise usually in the sense of judicial punishment (Exo 9:3; Deu 2:15, etc.).By the word of the Lord; comp. 2Ch 29:15.

2Ch 30:13-22. The Festival itself.Took away the altars; those erected by Ahaz for idolatrous burnt-offerings and incense; comp. 2Ch 28:24.

2Ch 30:15. And the priests and the Levites were ashamed; a clause referring to 2Ch 30:3, which points by way of supplement to this, that the present full participation of the Levitical spirituality, in contrast with the former deficiency (especially with regard to the priests, 2Ch 29:34), was owing to the feeling of shame meanwhile awakened in the whole order on account of their former participation in idolatry.

2Ch 30:16. And they stood in their place., place, stand, as 2Ch 35:10; Dan 8:17-18.After their rule; comp. 1Ch 6:17.The priests sprinkling the blood from the hand of the Levites, that is, the Levites handed them the blood to sprinkle on the altar. That the Levites here did this, whereas this handing of the blood was the part of the several worshipping householders (2Ch 35:6; Ezr 6:20), is explained, 2Ch 30:17, by pointing out that only the Levites were as yet all properly cleansed, and not the remaining multitude ( here, and 2Ch 30:18, a neuter substantive before the preposition, and not an adverb, as in Psa 120:6).

2Ch 30:18. Many from Ephraim and Manasseh, Issachar and Zebulun. The Chronist reports this not from an excess of national feeling, as if he wished to represent the whole northern kingdom as subjected to the Jewish king Hezekiah (H. Schultz, Theologie des Alten T. ii. 309), but simply because some of the tribes of the northern kingdom, then governed by Hosea, and already on the verge of total ruin, had sent representatives to the passover of Hezekiah, to signify that the feeling of national guilt was awakened in them in all its strength. That in 2Ch 30:11 the tribes of Asher, Manasseh, and Zebulun, but here Ephraim, Manasseh, Issachar, and Zebulun, are named as humbled (returning penitent to the theocratic centre of worship), appears to rest on definite historical grounds, the nature of which we cannot now determine.Yet they ate the pass-over not as it was written, as Levitically unclean, and thus contrary to the precept, Num 9:6; comp. Josephus, de B. Jud.vi. 9.3, and under 2Ch 30:26.The good Lord pardon. With these closing words of 2Ch 30:18 ( ) are to be immediately connected, notwithstanding the Masoretic division of the verses, the initial words of 2Ch 30:19 : Every one that hath prepared his heart to seek God. stands thus before the relative sentence, 2Ch 30:19 [rather before ], without (as , 1Ch 15:12). On , in the sense of forgiving, comp. Psa 65:4; Lev 16:6; Lev 16:11.Though not in the cleanness of the sanctuary, though they did not strictly comply with the legal prescriptions concerning the purity to be observed in approaching the sanctuary. A remarkable mildness and almost evangelical freedom of view are expressed in these words.

2Ch 30:20. And healed the people, forgave their guilt, healed them in an ethical respect; comp. Psa 41:5; Hos 14:5; Jer 3:22. The healing of disease or of death, that was to be apprehended as punishment for their guilt (Lev 15:31), is scarcely intended (against Berth. and Kamph.).

2Ch 30:21. And the sons of Israel that were in Jerusalem, were found; comp. 2Ch 29:29, 2Ch 31:1.With instruments of might to the Lord, instruments by which they ascribed might to the Lord, glorified His might (comp. Psa 29:1), therefore with instruments for praising the might of the Lord. Interesting, but not quite certain, is the interpretation of Kamphausen, who takes by itself in the sense: with instruments of might, that is, with loud sound.

2Ch 30:22. And Hezekiah spake to the heart of all the Levites, spake hearty, loving, encouraging words to them.Who had good understanding of the Lord, of the service of the Lord.And they ate the feast seven days. We are scarcely to read, with the Sept. (see Crit. Note): And they completed the feast; for the reading: eat the feast, appears simply modelled after the known: eat the passover, as the following: offering sacrifices of peace, clearly shows (comp. also Psa 118:27). Moreover, the collective worshippers, not merely the Levites and priests, are the subject.And confessing to the Lord God of their fathers, namely, with praise and thanksgivingnot, perhaps, with penitent confession of their guilt, as some of the ancients thought. is quite the of the Hellenistic Greek (and so of the Sept. in our passage).

2Ch 30:23-27. The Feast of Seven Days after the Passover.Resolved to keep (make) other seven days with gladness. , adverbial accusative for

2Ch 30:24. For Hezekiah . . . gave to the congregation (properly, heaved, gave as a heave-offering; comp. 2Ch 35:7) a thousand bullocks, etc.; that is, the king and princes had contributed victims so liberally for the passover, that they had not consumed the whole during the seven days of the feast, but had still provision for so long an after-feast.And a great many priests sanctified themselves; the extraordinary abundance of offerings could thus be overtaken; comp. 2Ch 30:3; 2Ch 29:34.

2Ch 30:25. And the strangers that came from the land of Israel, and that dwelt in Judah. These strangers () from Israel and Judah are here, as certainly as they were distinct from the congregation that came out of Israel ( = Ephraim), that is, from the Ephraimites mentioned 2Ch 30:11; 2Ch 30:18, actually strangers, that is, proselytes. It is otherwise in 2Ch 15:9, where those dwelling as strangers among the Jews, from Ephraim and Manasseh and Simeon, are simply the Israelites that have migrated thence.

2Ch 30:26. For since the days of Solomon was not the like in Jerusalem, no so fair and sublime a festival celebrated by so great a multitude. But the point of comparison is perhaps not any passover under Solomon, but rather the feast of the consecration of the temple under this king (2Ch 7:1-10). This resembles the passover of Hezekiah in this respect, that, with the feast of tabernacles following, it lasted also fourteen days. Because this only is intended, and not any passover of Solomon, there is no contradiction between our passage, or in general between that which is depicted in our chapter and 2Ch 35:18, and 2Ki 23:22. If in the latter passage it is said of Josiahs passover: There was not holden such a passover from the days of the Judges, this remark refers, in the first place, to the purity and legitimacy of the feast; and in this respect the present celebration by Hezekiah was defective, just as our author has expressly acknowledged.

2Ch 30:27. And the priests (and) the Levites arose; comp. Crit. Note. That the benediction of the priests was heard, and actually penetrated to His (Gods) dwelling in the heaven, our historian might conclude with sufficient certainty, from the further gladness and elevation of heart which he had to recount in the two following chapters of Hezekiahs reign (in its inner as well as outer aspect).

On the date of Hezekiahs passover, first Keil (Komment. zu den Bchern der Knige, 1845, p. 515 f.), then Caspari (Beitrge zur Einleitung in das Buch Jesaia, p. 109 ff.), and again Keil (Komment. zur Chron. p. 343 ff.), laid down the opinion that it was held not in the first year of his reign, in the next month after the cleansing of the temple, but considerably later, namely, after the destruction of the kingdom of the ten tribes, in his sixth year. Against this assumption, and for the usual view, according to which the Chronist in our chapter means to report something immediately following the feast of the consecration described in 2 Chronicles 29 : speak1. The consec. in at the beginning of 2Ch 30:1; 2 Chronicles 2. The statement in 2Ch 30:3, that the priests had not sanctified themselves sufficiently, which clearly refers to 2Ch 29:34, and does not at all permit the interposition of a period of six years between the two chapters; 3. The naming of the second month in 2Ch 30:2, which is certainly to be understood from 2Ch 29:3; 2Ch 29:17 (the first month, that is, Nisan, in the first year of his reign), and therefore to be referred to the first year of Hezekiah. To these in themselves decisive grounds, which Keil vainly endeavours in a long discussion to invalidate, are to be added, as further cogent arguments4. The circumstance that our author, if he had actually meant to represent the passover as instituted after the fall of Samaria and the destruction of the northern kingdom, and even with reference to the condition and necessity of the population occasioned by this catastrophe, must have expressly said so, as such an important motive for including the Ephraimites as partakers in the feast could not have been passed over in silence; 5. The circumstance that the manner in which these northern guests and their seats are mentioned in 2Ch 30:6; 2Ch 30:10 f. and 18 suits only the time after the invasion of Tiglath-pileser, not that after the fall of Samaria (see on these passages, especially 2Ch 30:11); 6. The circumstance that the description given in 2Ch 30:10-12 of the preparations for the festival, compared with the opening of the description of the feast itself in 2Ch 30:13, makes only a short duration of these preparations probable; 7. And lastly, the circumstance that the appearance of a not inconsiderable number of communicants from the northern kingdom agrees very well with that which is attested in 2Ki 17:2 of the comparatively pious and theocratic character of Hosea, the last king of Ephraim, and, on the contrary, can scarcely be reconciled with the report there, 2Ch 30:24 ff., given concerning the moral and religious condition of the population left in the northern kingdom after the defeat of Hosea and the fall of Samaria. The usual assumption, which makes the temple consecration and the passover to take place in immediate succession in the first year of Hezekiah, appears from all this to be most agreeable to the text, and alone truly corresponding with the historical relations that have to be taken into account.

3. Further Religious Reforms of Hezekiah: 2 Chronicles 31.On 2Ch 31:1, comp. 2Ki 18:4, where, however, on the one hand, the destruction of the images and altars also in Ephraim and Manasseh is not mentioned; on the other hand, the breaking of the figure of the brazen serpent (Nehushtan) is narrated, which our report does not expressly mention.All Israel that were present; comp. 2Ch 30:21. For the statues (monuments) and asherim, comp. on 2Ch 14:2.And in Ephraim and Manasseh completely. With reference to Ephraim and Manasseh, that is, the northern kingdom (comp. 2Ch 30:10), this completely ( ) is naturally to be understood cumgrano salis, and not to be pressed as a strictly literal statement. The report that in Manasseh and Ephraim also the places of idolatrous worship were removed, could scarcely, on account of 2Ki 17:24 ff., be brought into harmony with the assumption of Keil that these facts are to be placed after 722 b.C.

2Ch 31:2. And Hezekiah appointed . . . after their courses, according to the classification originating with David; comp. 1 Chronicles 24; 2Ch 8:14.Every man according to his service, properly, at the mouth of his service; comp. Num 7:5; Num 7:7.In the gates of the camp of the Lord, in the temple as well as in the court of the priests; comp: 1Ch 9:18 ff.

2Ch 31:3. And the kings portion of his property for burnt-offerings, that is, the king furnished what he had to contribute to the burnt-offering in victims out of his possession (which is described underneath, 2Ch 32:27 ff., as very great). Comp. the prescriptions of the law that here come into account, Num 28:3 ff; Num 29:1 ff.

2Ch 31:4. And he said to the people . . . to give the portion of the priests and Levites, namely, the firstlings and tithes of the increase of the cattle and the field; see Exo 23:19; Num 18:12; Num 18:21 ff.; Lev 27:30-33. The motive, that they might be stedfast in the law of the Lord, expresses the thought, that in order to fulfil their official duties they must be able to live free and untrammelled by earthly cares; comp. Neh 13:10 ff.; 1Co 9:4 ff.; 2Th 3:9; 1Ti 5:17 f.

2Ch 31:5. And when the word came forth, properly, spread forth; comp. Job 1:10. The sons of Israel there mentioned are first only the inhabitants of Jerusalem, as 2Ch 31:6 shows, for there first is mention made of the remaining sons of Israel (immigrants from the northern kingdom) and sons of Judah.

2Ch 31:6. And the tithe of holy things consecrated unto the Lord their God. If in Num 18:8 ff. not tithe () but heave-offerings () of all consecrated things, that is, of all the consecrated gifts of the Israelites, are said to fall to the Levites, this difference from our statement is only apparent, not warranting any emendation of the text after the reading of the Sept. ( , , etc.; see Crit. Note). This is merely a diversity of the phrase; what is called, Numbers 18, terumoth, is here designated tithe, because the terumoth were in like manner a remnant of that which was consecrated to the Lord, as the tithe was a remnant of all the cattle and field produce (rightly Keil. against Berth, and Kamph.).

2Ch 31:7. In the third month they began to lay down, or found; to form the heaps by gathering together the gifts in grain. The third month, in which Pentecost falls, is the time of the finished harvest, as the seventh month (with the feast of tabernacles) is that of the finished fruit and wine harvest. For the form , with dag. in , see Ew. 245 a.

2Ch 31:9-19. The Application and Preservation of the Collected Gifts.Inquired . . . concerning the heaps, he inquired how it came that so great a quantity of gifts was accumulated. Only to this meaning of his question does the following answer of the high priest correspond, especially the closing sentence of it.

2Ch 31:10. And Azariah the chief priest. Whether this be the same as the Azariah occurring, 2Ch 26:17, in the history of Uzziah, forty years before, is at least very uncertain.And this great store is left, literally, and that which is left (forms) this great store. Perhaps simply is to be read instead of (Kamph.).

2Ch 31:11. And Hezekiah said to prepare in the house of the Lord, perhaps not new store-rooms (, as 1Ch 9:26), but only a portion of those already built by Solomon (1Ki 6:5) for the reception of the stores (, as 1Ki 6:19).

2Ch 31:12. And they brought in the offerings, the first-fruits, 2Ch 31:5. On the word faithfully, conscientiously, comp. 2Ch 19:9.And over them, over the first-fruits, tithe, and consecrated things. For the name Conanjahu, comp. the Crit. Note; for the term second (next after him), , see 1Ch 5:12; 2Ki 25:18.

2Ch 31:13. And Jehiel, and Azaziah, and Nahath. Two of these names, Jehiel and Nahath, occurred also in 2Ch 29:12; 2Ch 29:14; whether they refer to the same persons is doubtful.Overseers under Conaniah, literally, at the hand of Conaniah.By the appointment of Hezekiah, or by his order. The Azariah, ruler of the house of God, named along with the king is the high priest named 2Ch 31:10 (comp. 1Ch 9:11).

2Ch 31:14. And Kore . . . the porter toward the east; comp. 1Ch 9:18. It was his part to distribute the offering of the Lord, the portion of the peace-offering belonging to the Lord, and by him transferred to the priests (Lev 7:14; Lev 7:32; Lev 10:14 f.), and the most holy things, the part of the sin and trespass offerings to be eaten by the priests in the temple (Lev 6:10; Lev 6:22; Lev 7:6).

2Ch 31:15. And by him (properly, at his hand, 2Ch 31:13), under him, under his oversight.With truth (comp. 2Ch 31:12). This the Vulg. perhaps rightly connects with the following words: conscientiously to give, though against the accents. The object of this giving is that share of firstlings, tithes, and consecrated things which the Levites dwelling in the priestly cities were entitled by law to receive.

2Ch 31:16. Beside the register of males with the exception of the registered males from three years old and upwards who have entered into the house of the Lord, that is, are consecrated to the temple service in Jerusalem, and are therefore otherwise provided for (exempted from the provision in the priestly cities when they were at home); comp., for example, Samuel, etc.For the rate of each day; , as 2Ch 8:13 f.; Neh 11:23.

2Ch 31:17 is, like 2Ch 31:16, a parenthesis, referring to the registers of the priests and Levites.And the register of the priests. , according to Ew. 277, d; comp. Neh 9:34. On the twentieth year of the Levites, at the beginning of their official functions, comp. 1Ch 23:24; 1Ch 23:27.

2Ch 31:18 is connected with 2Ch 31:15, after the two parentheses 2Ch 31:16-17. With the dative there, , corresponds the , which likewise depends on , to give to their brethren, and to the register of all their little ones for all the congregation. This applies to the whole community of the Levites, including wives and children not merely to the priestly order (as S. Schmidt, Ramb., Kamph. intend).For in their faithfulness they sanctified themselves in the holy thing. , as 1Ch 9:22. The sanctifying themselves () refers to the disinterested and righteous distribution of the holy thing, that is, the offerings which they were entitled to receive.

2Ch 31:19. And for the sons of Aaron . . . in the fields of the suburbs of their cities; comp. Deut. 25:34; Num 35:5.Were appointed men, who were expressed by name, men of repute; comp. 2Ch 28:15; 1Ch 12:31. These officers, according to what follows, had the charge of the Levitical and priestly families occupying the land around the priestly cities, as those mentioned in 2Ch 31:15 had the charge of the priests and Levites in these cities.

2Ch 31:20-21. Close of the Report of Hezekiahs Reforms in Worship.And did that which was good and right (comp. 2Ch 14:1) and true before the Lord; , as in 2Ch 32:1; Zec 8:19.And in every work which he began . . . to seek his God, or also, seeking his God, while he sought Him; comp. 2Ch 26:5; Ezr 6:21.

4. Sennacheribs Expedition against Jerusalem, and End: 2Ch 32:1-23. Comp. the full parallel account in 2Ki 18:13 to 2Ki 19:37, and in Isaiah 36, 37, to which the present narrative, notwithstanding its parenetic, rhetorical brevity, makes some not unimportant additions. With the three parallel delineations is to be compared the full Assyriologic commentary of Schrader, pp. 168212.After these events and this faithfulness, Sennacherib, etc., properly, Sancherib (Sept.: in Chronicles, in 2 Kings and Isaiah), the Sin–ahi–irib or Sin–ahi–ir–ba (Sin, the moon-god, gives the brothers much) of the Assyrian inscriptions; according to the Assyrian canon of sovereigns, the son, reigning 705681 b.C., and successor of Sargon, the successor of Shalmaneser and conqueror of Samaria; comp. Evangelical and Ethical Reflections, No. 3.And thought to break into them for himself, to take them; comp. 2Ch 21:17.

2Ch 32:2. And his face was for war against Jerusalem; comp. 2Ch 20:3; Luk 9:53.

2Ch 32:3. Took counsel . . . to stop the waters of the fountains, not to close them up wholly, but to cover them over (Luther, cover), and draw away their waters by subterranean channels.

2Ch 32:4. And they stopped . . . and the brook that flowed through the land, the Gihon, the brook of the valley of Ben-hin-nom; comp. 2Ch 32:30; 2Ki 20:20.Why should the kings of Assyria. . . find much water? On the phrase, comp. Isa 5:4; for the plural kings, above on 2Ch 28:16.

2Ch 32:5. And he strengthened himself (), as 2Ch 15:8, 2Ch 23:1.And built up all the wall that was broken; comp. Neh 4:1; Pro 25:28.And raised it to the towers, or, raised its towers, according to the probably original reading; see Crit. Note. The Masoretic text gives the quite unsuitable meaning, and rose upon the towers, or, and brought to the towers (the wall ? or the war engines?).And another wall without, he built or repaired. This refers to the wall enclosing the lower city, or Acra, which already existed, according to Isa 22:11, the repair of which is here noticed. For Millo, comp. on 1Ch 11:8; for the weapons made to defend these fortifications,arrows, missiles, and shields,comp. 2Ch 23:10, 2Ch 26:14.

2Ch 32:6. And gathered them to him in the broad way at the gate of the city; whether on the same open area at the gate as that mentioned 2Ch 29:4, toward the east, must, from the indefiniteness of the expression, remain uncertain; comp. also Neh 8:1; Neh 8:16.And spake to their heart; comp. 2Ch 30:22.

2Ch 32:7. For with us is more than with him; comp. 2Ki 6:16 and the following verse, which gives the particulars how there is more (, not a greater, as Luther translates with Hezekiah and the Israelites than with the enemy. On an arm of flesh as a designation of human impotence and apparent power comp. Isa 31:8, Jer 17:5, Psa 56:5; on to fight our battles, 1Sa 8:20; 1Sa 18:17.

2Ch 32:9-19. Sennacheribs Advance to Jerusalem. Comp. the more ample account, 2Ki 18:17-36.And he himself stood against Lachish; comp. 2Ch 25:27.And all his power with him, literally, all his sovereignty (); comp. Isa 34:1.

2Ch 32:10. Whereon do ye trust? literally, whereon are ye trusting and sitting in restraint? (distress; comp. Deu 28:53 ff.; 2Ki 24:10; 2Ki 25:2; Eze 4:7).

2Ch 32:11. Doth not Hezekiah mislead you? literally, is not Hezekiah misleading you (, as 2Ki 18:32), to deliver you to die by hunger? etc.On 2Ch 32:12, comp. 2Ki 18:22; on 2Ch 32:13-15, comp. 2Ki 18:35, Isa 36:20; Isa 37:11-13.

2Ch 32:16. And his servants spake yet more, the servants already, 2Ch 32:9, mentioned, whose Assyrian titles (Tartan, Rabsaris, and Rabshakeh, 2Ki 18:17; on which comp. Schraders illustrations, p. 198 ff.) our author thinks fit not to adduce, as he omits the whole contents of their blasphemous speeches.

2Ch 32:17. And he wrote a letter. This was, according to 2Ki 19:14, at a later period, after Rabshakeh had reported to him the obstinate resistance of the Jewish people; whereas the speech here reported in 2Ch 32:18 of the servants of Sennacherib in the Jewish tongue is there (in 2 Kings) addressed to the Jews at the same time with the first negotiation. Our author has apparently traced the course of things in a real rather than a chronological order, because his aim was to exhibit an impressive advance in the steps (first a speech of the servants in the Assyrian tongue, then a letter of Sennacherib to Hezekiah, and lastly a demand to surrender in the Jewish tongue), from the same rhetorical motive that led him also before, on the occasion of the war with Syria and Ephraim, 2Ch 28:16 ff., to co-ordinate the facts not so much in a temporal as in a real sequence.

2Ch 32:20-23. Hezekiahs and Isaiahs Prayer, and the Divine Help; comp. 2Ki 19:14-35 ff.; Isa 37:15-19.And for this, , on account of this railing on the God of Israel, which they must have heard.

2Ch 32:21. And the Lord sent an angel; comp. 2Ki 19:35 ff., and Bhr on this passage. The valiant heroes destroyed by the angel are the common soldiers (comp. 2Ch 17:14), along with whom are then specially named the leaders and captains (officers and generals). On with shame of face, comp. Ezr 9:7, Psa 44:16; on they that came out of his own bowels = sons, comp. Gen 15:4; Gen 25:23, 2Sa 7:12; 2Sa 16:11; and see the Crit. Note.

2Ch 32:22. And defended them around, literally, led them around, (for which Berth, and Kamph., because the word is omitted in the Syr. and Arab., think ought to be read , and gave them rest around); comp., in the sense of protecting, Psa 31:4; Isa 34:10; Isa 51:18, etc.

2Ch 32:23. And many brought a gift to the Lord; comp. 2Ch 17:11, 2Ch 26:8; 2Ki 20:12. Among the many seem to be reckoned, as the following clause shows, members of the neighbouring nations, who had been delivered by the helpful interposition of the God of the Jews from the same calamity of war and danger of ruin.

5. Sickness, Remaining Reign, and End of Hezekiah: 2Ch 32:24-33.In those days Hezekiah was sick. Considerably fuller in 2Ki 20:1-11 and Isaiah 38 :

2Ch 32:25. And Hezekiah repaid not according to the benefit done to him, literally, according to the benefit in him; comp. Psa 116:12.For his heart became proud, literally, lifted itself up; comp. 2Ch 26:16. Wherein the proud uplifting consisted, namely, in the boastful exhibition of his treasures to the ambassadors of Babylon (2Ki 20:12 ff.), is not here said, but is briefly indicated in 2Ch 32:31; neither is the manner in which indignation came upon him (comp. 2Ch 19:10; 1Ch 27:24), namely, by a prophetic warning and announcement of punishment (Isa 39:5-7; 2Ki 20:16 ff.), more particularly defined. The mode of narrative in our section is generally that of the epitome. On 2Ch 32:26 comp. Isa 39:8; 2Ki 20:19.

2Ch 32:27-31. Hezekiahs Riches, and Building of Cities and Water-courses.And Hezekiah ha I very much riches; comp. 2Ki 20:13, and the earlier accounts in the reigns of David (1Ch 29:28), Solomon (2Ch 1:12 ff.), and Jehoshaphat (2Ch 18:1). Besides the metals themselves, are mentioned also among his treasures spices (as Dan 11:8) and shields, that is, costly gilded weapons and the like (comp. Isa 39:2).

2Ch 32:28. And storehouses for the increase of corn. (p. transpos. lit. for , from , heap up), magazines; comp. Exo 1:11; 1Ki 9:19; 2Ch 8:4And stalls for all kinds of cattle, literally, for all cattle and cattle., stalls, properly, racks; comp. the only orthographically different , 2Ch 9:25, and at the close of our verse, , which seems to mean folds. But perhaps the last clause is corrupt, and instead of flocks for the folds, rather (with the Sept. and Luther) an inversion of the terms is to be assumed; see Crit. Note

2Ch 32:29. And he made him cities, , perhaps watchtowers for the keepers of the cattle; comp. on 2Ch 26:10. and 2Ki 17:9.And possession of flocks and herds in abundance; comp. Job 1:3; for , possession, 2Ch 31:3

2Ch 32:30. This Hezekiah stopped; see on 2Ch 32:3-4.And led it straight down to the west of the city of David, led it, the water of the brook Gihon, flowing by the city on the east, by a subterranean channel westward into the city.

2Ch 32:31. And so in the case of the ambassadors of the princes of Babel. Instead of (that cannot be rendered, with Luther and others, in an adversative sense by but or though ) we expect or , only not. But the author does not intend to represent the interview with the ambassadors of Babylon as an exception to the otherwise prosperous career of the king, but rather as a confirmation of that which is said in this respect; and especially as Hezekiah was not punished for the perversity of his conduct at that time, but only humbled, and for himself, at least, spared the deserved judgment of God (comp. 2Ch 32:26). The plural princes of Babel, instead of the sing., which, according to 2Ki 20:12 ff., we might expect, is perhaps to be interpreted as the term kings in 2Ch 28:16, 2Ch 30:6, 2Ch 32:4. On the king Merodach-baladan, and on the chronology of this event, see Evangelical and Ethical Reflections, No. 3.

2Ch 32:32-33. Close of the History of Hezekiah.And his kindness, literally, kindnesses (, otherwise than 2Ch 6:42); comp. rather Neh 13:14 (against Keil).

2Ch 32:33. And they buried him in the height (or also the ascent; comp. 2Ch 20:16) of the sepulchres of, the sons of David, that is, in a place higher than the previous tombs of the kings, as in these, perhaps, there was no longer sufficient space.And gave him glory, namely, by the burning of spices and the like, as at the death of Asa (2Ch 16:14; comp. 2Ch 21:19).

Evangelical And Ethical Reflections And Apologetic Remarks. (especially With Regard To Chronology) On 2 Chronicles 29-32

1. The relation of our author concerning the history of Hezekiah includes in itself two unequal parts of tolerably heterogeneous materials,a detailed report of the reforms in worship with which the king began his reign (2 Chronicles 29-31), and an excerpted and compressed description of the chief warlike events and other public acts and occurrences of his reign (2 Chronicles 32). This plan, combining the supplementing with the excerpting process, clearly shows that it is Hezekiah the reformer of worship, and not the warlike prince and pious ruler, that he intends first and chiefly to depict. As a reformer of worship, Hezekiah deserves indeed to be held up along with Josiah, among all the kings from Solomon to the exile. The thoroughgoing spirit, strong faith, and energy displayed in his measures leaves all that had been formerly undertaken by Asa and Jehoshaphat far behind; and even the later Josiah, notwithstanding the character of stricter legality which his measures bore, cannot compare with him, inasmuch as the reforming activity of Hezekiah prepared the way for his own, and thus he stood, as it were, on the shoulders of Hezekiah, and had to look up to what was accomplished by the latter as his model. Between those less efficient and less decided predecessors and this successor, more zealous indeed, but less favoured by fortune, and aiming at no perpetuity of his labours, Hezekiah stands as the greatest hero of faith, as the purest evangelical character among the Jewish kings of the Old Testament. His work forms, by virtue of his powerful, ruthlessly stringent opposition to idolatry, and his honourable zeal for the law, coupled with sincere devotedness of heart to God, a striking typical parallel to that of the evangelical princes in the age of the Reformation,John the Constant, Philip the Magnanimous, Edward VI., Gustavus Vasa, etc.; while his predecessors, Asa, Jehoshaphat, and Joash, correspond merely to the better disposed kings and emperors of the Middle Ages maintaining a certain independence towards Rome (as Frederic Barbarossa, Louis ix. of France, etc.); but in Josiah is presented the type of such epigoni of the more potent manifestations of the Reformation period as Ernest the Pious of Saxe Gotha, Frederic iv. of Denmark, etc. So far as such parallels between Israelitish and Christian history are allowable,but that they should be instituted with great precaution and the most careful avoidance of the imminent danger of arbitrary trifling, is shown by very many warning examples, especially in the region of the Roman Catholic theological literature of recent times,19it is natural to set beside the great reformatory activity of King Hezekiah the contemporary movement of a powerful reform and revival of the whole religious and moral life by such heroes of prophecy as Isaiah, Micah (and as probably an older Zechariah, author of Zechariah 9-11), and to suppose the one conditioned and supplemented by the other,his action as the renovator of the religious life and the external theocratic order and discipline, and the endeavour of these prophetic men after the purification of the religious consciousness and the quickening of the moral conscience of their people. For certainly his religious reform would not have been practicable without the co-operation of this contemporaneous life-reform by his prophetic friends and counsellors; and we can as little separate the royal reformer Hezekiah from the royal seer, as those princes of the Reformation age from the Reformers Luther, Melanchthon, Bugenhagen, Calvin, etc.20 Indeed, the circle of those wise men around Hezekiah, to whom, according to Pro 25:1, was due the then completed collection of the old Solomonic proverbial literature, and in reference to whom Hezekiah himself has been called the Pisistratus of the Israelitish literature (Delitzsch, Kommentar ber den Psalter, ii. 377), we may well assert to be a moment of the typical parallelism, and regard the work of these men as a type of the humanists contemporary with the Reformers, and often lending them support.

2. That in our author these manifestations, contemporaneous with Hezekiah, and co-operating with him, the importance of which certainly should not be undervalued, retire into the background, and that he mentions the prophet Isaiah only once in passing (2Ch 32:20), and those wise men of Hezekiah not at all, corresponds exactly with his character as a historian abiding always by the priestly and Levitical point of view. The credibility of his narrative cannot be disputed on account of this onesidedness. A great number of highly definite and concrete statements in the chapters peculiar to him attest the character of their contents as well founded, and free from any suspicion of fiction. Thus the names of the fourteen Levites in 2Ch 29:12-14 rest as undoubtedly on historical tradition as those of the others in 2Ch 31:12-15. And as little as these names can be invented, will that which is related, 2Ch 30:1 ff., (10 f., 18 ff., and 2Ch 31:1, concerning the participation of inhabitants of the kingdom of the ten tribes in Hezekiahs religious acts and reforms bear a fictitious character. The authenticity of these statements is liable to no manner of doubt, view them chronologically as we willwhether we refer them, with Keil and Caspari (see on 2Ch 30:27), to events that happened after 722 b.C., or, with the majority of expositors, assign them a place in the first years of Hezekiahs reign. The excerpt also from 2 Kings 18-20 and Isaiah 36-39, which he presents in 2 Chronicles 32, proves, by its essential agreement with these fuller parallels, the conscientiousness and reliableness of the procedure of our author. Where he presents smaller supplements to the reports there,as, for example, in his accounts of the fortifications and measures of defence by Hezekiah in 2Ch 32:5 (comp. 2Ch 32:30),these supplements bear in themselves their warrant as actual and trustworthy. And where he, in accordance with his rather real than chronological grouping of events, makes alterations in the order of the facts to be related, as in 2Ch 32:16-18 (comp. also 2Ch 32:24-31), there never results a representation strictly contrary to history. We are to note, moreover, the circumstance, significant of his theocratic idealizing tendency, and recalling analogous omissions in the history of the reigns of David, Solomon, and Jehoshaphat, that he passes over various incidents less favourable to the character of Hezekiah as a specially fortunate and illustrious ruler; for example, the facts that Sennacherib not only besieged but took many Jewish cities (comp. 2Ch 32:1 with 2Ki 18:13); that Hezekiah was compelled to pay a large tribute to the same sovereign, and for this purpose to take off the gold plating of the temple doors (2Ki 18:16); that he rent his clothes and put on sackcloth (2Ki 19:1), etc., and, on the whole, reports only that which proves his glorious and happy government. His representation of the work of Hezekiah has thus received a peculiarly optimistic colouring, beside which that of the other fuller report looks almost like pessimism. But even the sharpest critic would scarcely be able to show that the Chronistic narrative, notwithstanding its idealistic onesidedness, involves any misstatement of facts or distortion of history.

3. An important and difficult inquiry, that, however, concerns the narrative of our book equally with the older parallel text, is involved in the synchronism of the history of Hezekiah in the sacred Scripture and in the contemporary Assyrian monuments. While the most important event of this history in a temporal or spiritual respect, the fall of Samaria or the destruction of the northern kingdom by Shalmaneser and Sargon (namely, by Shalmaneser [Salmanu-ser, God Salman is good] as beginner, and by Sargon [Sarrukin, mighty the king] as finisher of the besieging and destroying work),21 according to the unanimous testimony of both sources, is to be placed in the year 722 (or 721) b.C., with regard to the next more important event, the invasion of Sennacherib (2Ch 32:1-23, and the parallel), a difference is exhibited of not less than thirteen years between the statements of the Assyrian monuments and those of sacred Scripture. For those assign this expedition to the year 701, full twenty years after the accession of Sargon and the fall of Samaria; whereas the Bible (2Ki 18:13; Isa 36:1) places it in the 14th year of Hezekiah, only eight or nine years after the fall of Samaria, which took place in the sixth year of this king, 714 b.C. A reconciliation of these very diverse dates seems at present impossible; and as there is a great number of Assyrian inscriptions which agree in assigning the great Egypto-Palestinian expedition of Sennacherib to the fourth year of his reign (that is, as he must have reigned 705681, to the year 701), it seems necessary to abandon the biblical date as incorrect, and to substitute for the 14th the 27th or 28th year of Hezekiah as the date of the event. A further chronological difference appears to open between the Bible and the inscriptions with regard to the embassy of the Babylonian king Merodach-baladan to Hezekiah (2Ki 20:12 ff.; Isa 39:1 ff.). If we hold this Merodach-baladan (Assyro – Babylonian, Marduk–habal–iddina, Merodach bestowed the son; see Schrader, p. 213) to be identical with the of the Ptolemaic canon, the fifth king of Babylon according to this document, the whole transaction in question must, as the synchronism of the Assyrian inscriptions and of this canon determines the years 721710 as the period of this monarchs reign, be placed a number of years before the invasion of Sennacherib, on the presumption that this fell in 701. And even if we take, not that Mardokempad (or Marduk-habal-iddina), but a later sovereign of the same name reigning only a short time (six months), mentioned by Berosus (or Alexander Polyhistor) in Eusebius, Chron. Armen. i. p. 19, edit. Mai, for the Merodach-baladan of Holy Scripture, as is done by Winer, Knobel, Hitzig, and recently by Schrader (p. 213 ff.), yet the reign even of this second Merodach falls before 701, namely, according to the canon of Ptolemy, in the year 704 or 703. The transposition of the reports in question seems therefore unavoidable. The statement in Isaiah 39 (and 2Ki 20:12 ff.) concerning Hezekiahs display of his treasures before the ambassadors of Babylon must apparently be placed, with Oppert (Die biblische chronologie, festgestellt nach den assyrischen Keilinschriften, in the Zeitschrift der Deutschen Morgenl. Gesellschaft, 1869, p. 137 ff.), Delitzsch (Komment. zu Jes. 2d edit. 1869), Diestel (on Knobels Isaiah , 4 th edit.), and Schrader (Keilinschriften, p. 218), before the account in Isaiah 36 f. 2 Kings 18 f.) of the expedition of Sennacherib, say about ten years, or (with Schrader) at least two or three years; and the full treasure-chambers which Hezekiah shows to the ambassadors must be regarded as those which Sennacherib had not yet emptied (2Ki 18:13 ff.), not (with Keil, Knobel, Thenius, Bhr, Neteler, and others) as replenished from the booty left on the part of the hastily retreating army of Sennacherib, nor even as remaining sufficiently full notwithstanding the contribution imposed by the Assyrians.The question, whether we are warranted or necessitated by the diverging dates of the monuments of profane history to assume so important chronological inaccuracies or perversions in the biblical sources, that is, in the here substantially agreeing reports of the second book of Kings, the book of Isaiah, and Chronicles, should scarcely be decided so hastily and unceremoniously in favour of the former testimonies, as has been done by Schrader (p. 292 ff.), in accordance with Diestel (pp. 169, 325), Rohling (in the Literar. Handweiser fr das Kathol. Deutschland, 1872, No. 124), and others. With regard, also, to the wide differences between the Assyrian and biblical chronology before the reign of Hezekiah, which amount,22 in the estimate of Assyriologists, sometimes to forty or fifty years, the greatest possible precaution and reserve is to be recommended in drawing conclusions unfavourable to the authority of Holy Scripture. For if not in the way proposed by Oppert (according to which a break in the list of Assyrian eponyms for nearly fifty years would have to be assumed, and the great difference for this early period derived therefrom; which, however, Schrader, in the Zeitschrift der Deutschen Morgenl. Gesellschaft, vol. 2 Chronicles 25 : p. 449 ff., declares to be inadmissible23), yet in some other way, sooner or later, a greater approximation of the divergent testimonies might easily be accomplished, and so the difference of the dates at least considerably reducedjust as the chronological deviations of the Egyptian monuments from the biblical statements were formerly held by many Egyptologists to be more considerable than is now generally the case, after a more thorough and extensive investigation of the existing sources. Neteler has made an attempt, in several respects untenable and precipitate, to reconcile the divergences on both sides in the parts of his Commentary on Chronicles that refer to chronology (pp. 195 ff., 224 ff, 263 ff.), in which he brings down the reigns of the Israelitish and Jewish kings from the division of the kingdom (which he dates at 933 instead of 975 b.C.) to Zedekiah by several decennia (from Josiah at least by several years), and accordingly makes Jehu reign 846819, Uzziah 786735, Ahaz 720705, Hezekiah 706678 (from 692 with his son Manasseh as co-regent), Josiah 637607. That this attempt, as well on the biblical sidehere chiefly by arbitrary assuming of various co-regencies, as of Amaziah with his father Joash, of Uzziah with Amaziah, of Hezekiah with Ahaz, and of Manasseh with Hezekiahas on the Assyriologic, rests on several untenable presuppositions (in the latter respect, for example, on the long-since refuted opinion of the identity of Sargon with Shalmaneser), needs no further demonstration. Comp. Schraders critical counter remark in his review of Netelers commentary in the Literarischen Centralblatt of the year 1872. As little can we certainly regard the onesided chronology of Schrader, founded on the Assyrian documents, as absolutely satisfactory, especially as it involves not a few uncertainties, and often rests on documents not yet fully interpreted.24

Footnotes:

[1] Kethib: (as in Jer 15:4, etc.); Keri: (as, for example, in Deu 28:25).

[2]For the name the Sept., c. Al., gives ; c. Vat., I; Vulg., Jalaleel.

[3] Kethib: Jeuel; Keri: Jeiel; comp. 1Ch 9:35, and elsewhere.

[4] Kethib: Jehuel; keri: Jehiel. The latter form in 2Ch 31:13 is the kethib.

[5]The Sept. does not express the before . The Vulg. and Syr. appear to have read it, but render very freely.

[6] kethib: ; Keri: ; as in 1Ch 15:24; 2Ch 5:12; 2Ch 7:6; 2Ch 13:14.

[7]The Sept., Vulg., and apparently the Syr., though it translates rather freely, give up here the Masoretic division of the verse, and join immediately with the following verse. So also R. Kimchi, and after him most of the moderns.

[8]For , and they ate, the Sept. appears to have read ( ).

[9]The before in some mss., and in the old versions (Sept., Vulg., Syr.), seems a gloss from 2Ch 30:25. Comp. for the asyndeton: the priests, the Levites, for example, 2Ch 23:18.

[10]For some mss. and old prints have (accus. of direction).

[11]For the Sept. ( ) seems to have read , and so named goats also along with oxen and sheep.

[12]For the Kethib has twice (2Ch 31:12-13) (so also Luther).

[13]Instead of the Sept. has read ; but the Masoretic reading is to be preferred on real grounds; comp. 2Ch 32:30; 2Ki 20:20; Sir 48:17.

[14]For (Words which the Sept. leaves untranslated), from the et exstruxit turres desuper of the Vulg., seems to have originally stood in the text (Ew., Keil, Kamph., etc.).

[15]The Kethib is miswritten for (contracted from and , constr. pl. of ), a form like , 1Ch 20:4

[16]Some mss. place after , a supplement which, unnecessary in itself, is not confirmed by the Sept. or Vulg.

[17]The Sept. ( ) appears to have had another reading; perhaps also the Vulg. (caulasque pecorum); comp. Luthers translation: and folds for the sheep.

[18] Kethib: (Pi.); Keri: (Pi. contracted).

[19]We refer especially to the writings of Phil. krementz (Present Bishop of Braunsberg),The Old Testament as the Type of the New (Coblenz, 1863); Israel the Type of the Church, attempt to elucidate the history of Christianity by the typical history of Israel (Mainz, 1865); The Gospel in the Book of Genesis, or the Life of Jesus typified by the History of the Patriarchs Abraham, Isaac, Jacob, and Joseph (Coblenz, 1867); The Life of Jesus the prophecy of the History of His Church (Freiburg, 1869): likewise to such works as that of the barefooted Carmelite Carl St. Aloysius, The History of Man, a Divine Work of Creation on the Region of the Moral World (Wrzburg, 1861), and so forth. A useful counterpart to the extravagances of these works, with their paralienstic trifling, is pointed our by W. J. Thiersch: Genesis, according to its Moral and prophetical Import (Frankfurt a M. 1869).

[20]Compare the remarks of Rudelbach on the typical relation of the Old Testament prophets to the Reformers in several of his writings; for example, in Reformation, Lutherthum, and Union; in his biography of Savonarola (p. 283 ff.); in the treatise, Die Grundtwigsche Theorie und die Lutherische Kirche (in the Zeitschrift fr die gesammte lutherische Theologie, 1857, i. p. 12). To this should be added the far and wide custom since the Reformation itself (for example, in Zwinglius in his letter ad Zasium, in Melanchthon, etc.) of drawing parallels between Luther and such prophets of the first rank as Elijah, Isaiah, etc. Comp. also Ewald, Geschichte des Volkes Israel, iii.1, pp. 321, 341.

[21]This relation of the Shalmaneser of 2 Kings to the Sargon of Isaiah 20, Oppert and Schrader (Stud. und Krit. 1870. p. 527 ff.: 1871, p. 679 ff.) have now finally established, against the identity or only nominal diversity of these two governors asserted by many (M. v. Niebuhr Dunker, Sayce, Riehm, ect.). Comp. also Diestel, in Knobels Isaiah , 4 th edit. p. 169.

[22]

Comp. the juxtaposition of some of the biblical with the corresponding Assyrian dates, as they are presented by Schrader, p. 299.

Assyrian Monuments.

Bible.

Ahab,

854

(battle at Karkar)

918896

(reign of Ahab)

Jehu,

842

(payment of tribute)

884857

( of Jehu)

Uzziah,

745739

(at war with Tiglath-pileser)

809759

( of Uzziah)

Menahem,

738

(payment of tribute)

771761

( of Menahem)

Pekah,

734

(conquered by Tiglath-pileser)

758738

( of Jehu)

Hosea,

728

(last year in which Ausih paid tributet Tiglath-pileser)

758738

( of Hosea)

Fall of Samaria,

722

722

(fall of Samaria)

Hezekiah,

701

(expedition of Sennacherib)

714

(expedition of Sennacherib)

Manasseh,

681673

(payment of tribute)

696642

(reign of Manasseh).

After differing at first about forty or fifty years, then about twenty or thirty, the Assyrian Chronology merges into the biblical in Hosea; in the fall of Samaria the two reckonings coincide; and so mainly in the reign of Manasseh; but with regard to the expedition of Sennacherib, a deviation of full thirteen years again takes place.

[23]Comp. also Die Keilinschriften und das Alte Testament, p. 300 f.: By this (granted that such an assumption [as the break of the list of eponyms for forty-seven years] were admissible) the difference between the Bible and the monuments would be expunged so far as the times of Ahab and Jehu are concerned; but john would have paid his tribute, which, according to Opperts calculation, must have been presented in the year 888, four years before his accession to the throne, 884. But in the time of Azariah and Menahem the omission of the forty-seven years would produce a still greater gap; at the most, twenty or thirty years would have to be cast off. etc.. . . And besides,. . . this whole notion of a break in the list of eponyms is untenable, and, irrespective of its internal improbability, is simply weecked on the parallel lists of reigns and the rotation of officers, extending over from the one reign to the other, which is thereby preserved to us.

[24]Comp., as the most recent attempt at a critical chronology of this period, the treatise of H. Brand: Die Knigs reihen von Juda und Israel nach den bibl. Berichten und den Keilinschriften, Leipzig 1873.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

In this chapter we arrive in point of history to the close of Hezekiah’s life and reign. He meets with a sharp trial in the approach of the Assyrian army. His sickness and death. Manasseh his son succeeds him in the throne.

2Ch 32:1

We have the history of this war so much more fully related in 2Ki 18 and 2Ki 19 , that I shall have only to notice some few points not mentioned there, and then refer the Reader wholly to that account both in the sacred text and in the commentary. There is a great beauty in the opening of this chapter, concerning the exercise of the minds of Hezekiah and his people by this Assyrian. After these things and the establishment thereof; that is, after Hezekiah had thus cleansed the sanctuary and the land of idolatry. In the first view of things one might have thought, that now he and his people would have sat down under the blessing of the Lord, and all would be peace and happiness. Reader! do not fail to mark from it that God’s people must be an exercised people. Our Lord’s motto, which all his soldiers should wear in their banner is, In the world ye shall have tribulation. In me ye shall have peace. Joh 16:33 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Overthrow of Sennacherib

2Ch 32

THE thirty-second chapter opens with words which we ought to be able to continue, if there is any inspiration in fancy, if we have any sense of true logic. The opening words are “After these things.” The narrator may retire, for after our previous studies we are able to complete the sentence. Let us see whether this be not so, or whether imagination may be worsted in this insignificant attempt to eke out a record begun by inspiration. What “these things” are we know right well. We have already gone through them one by one. The last declaration may be taken as summing up the whole, and thus bringing our memory up to the immediate line of the text: “And in every work that he [Hezekiah] began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered” ( 2Ch 31:21 ). As we have just said, this thirty-second chapter opens thus:

“After these things, and the establishment thereof” ( 2Ch 32:1 ).

“Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him” ( 2Ch 32:7 ).

This is how prayer is answered! Not by some mysterious palpitations in the clouds, but by a consciousness of added courage, by a consciousness of invincible energy, by an assurance which nothing can modify that in all battle in which truth and error are the combatants the victory must lie with truth. Sennacherib was no mean enemy. He mocked the faith of Israel, he scorned the theology of Judah. He spoke with true eloquence:

“Who was there among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God [how his voice quivered with urgent scorn as he said “your God”] should be able to deliver you out of mine hand? 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 mine hand, and out of the hand of my fathers: how much less shall your God [whom nobody has ever seen, a God without a figure, a God without a painted arm] deliver you out of mine hand” ( 2Ch 32:14-15 ).

Sennacherib is to be admired. He was a pagan, but he was a believing pagan. He was a pagan who was not ashamed of his theology, as many Christians are. He was perfectly willing to meet the theological appeal with a theological retort: If it was a battle of gods, his god would win. Better have an imperfect creed and real honest faith in it, than have a magnificent theology and pay no attention to its obligations. There are honest pagans. There are Sennacheribs that are to be respected. There are Christian professors that are to be held in contempt; their orthodoxy is but a skeleton, their theological thinking is but a repetition of what somebody has told them, a servile obeisance before the idol of tradition; it is not faith, it can never win a battle. Infinitely better be a believing Sennacherib whose creed is pagan through and through, than be the most orthodox believer in Christianity who never obeys the commandments nor enjoys the beatitudes. Sennacherib is to be heard with respect. He is evidently a strong man; there is no feebleness in his tone; when he moves he moves altogether; when he advances, men say, The sun darkens and a storm will suddenly burst. Christians, in many cases, are “not well”; they are infirm, they are timid; they want to lodge in some vast wilderness; they do not want to be disturbed; sometimes even they do not want to hear a sermon that would fix their attention, they would prefer an anecdote which amuses their curiosity. If thus we go down Sennacherib will win, and ought to win. Let earnest men, though they be pagans, occupy the field, rather than that it should be encumbered by men who think that they know what is right and orthodox and true, but who never respond with passion and sacrifice to the claims of their faith.

Then came the crisis:

“And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven” ( 2Ch 32:20 ).

Now they are in close quarters. Heaven has been spat upon by the Assyrian boaster: how will Heaven reply? With great pomp and circumstance? No. We shall measure Heaven’s view of the situation by Heaven’s answer. Is the Lord troubled?

“And the Lord sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria” ( 2Ch 32:21 ).

Hezekiah lies in the chiefest of the sepulchres of the sons of David; all Judah and the inhabitants of Jerusalem did him honour at his death. These are the men who redeem history from contempt; these are the men we want to see soon after we cross the final river. Sweet souls! spirits that help our deep communion with heaven, hearts that found their joy in the sanctuary. By the grace of God in Christ Jesus our Lord, we may attain a relative eminence, and prove that even in so cloudy a life as this it is possible to get occasional gleams of light that tell us how near is the land where there is no night, no death.

Prayer

O thou gracious Father, help us to do justly, and to love mercy, and to walk humbly with God. We know how great a miracle we thus ask at thy hands, but they are hands almighty, and thine heart toward us is full of purposes of love. We are not abashed by the greatness of our request. Thou hast taught us to pray for great things; now we pray for the greatest of all, that we may be transformed into the likeness of thy Son Jesus Christ. We have been with him, we have read his words, we have listened to him as he has uttered thy gospel, and we are charmed by his ineffable simplicity, yet his infinite mysteriousness. We long to be like him. There was no guile in his heart; there was no vice in his hand; there was no wavering in all his behaviour. He was the only-begotten Son of the Father. He has revealed the Father unto us, and called upon us to be perfect as our Father in heaven is perfect. But how can we be? Our strength fails, our hope expires in darkness; we have no confidence. We bless thee for want of self-trust: may we not therefore hope that we may trust in thee the more, yea wholly, without break or reserve? This we would now do. Work the miracle of faith in the heart of every man; give him to feel that sight is nothing, and that all his senses do but mislead him unless they be inspired by the living God; then the touch of the hand shall discover the presence of the Divine One everywhere, and the eye shall behold him in the fleeting cloud, in the blooming flower, in all the event and music of life. We know thy law, and yet we break it; we know what is right, and yet we do not pursue it with diligence, with constancy, with loyalty of love. Is there not some joy even in wrong-doing something that ministers to momentary desire, and that overthrows the soul, depleting it and making it poor? Surely thou wilt not leave us to see corruption; thou wilt rather find us and save us, purifying our whole soul, and making it glow with divinest love. Sometimes we have almost seen thee; now and again we think we have had glimpses of the Jerusalem that is above; occasionally the dull noise of the world has been broken in upon by strains and songs which must have come downwards from the heavens. In all these things we find beginnings, and hints, and encouragements; may they grow in their influence, may they abound in their multiplicity, that so we may be lured and held up and mightily comforted and sustained in this life-and-death struggle of the world, the flesh, and the devil. Comfort all that mourn; let the prisoner hear at least some kind hand upon the lock of his dungeon; may those who sit in sadness see gracious light; and may the man who is farthest away from home hear a voice calling him back again; may he believe it and answer it and return. We always pray at the cross; without the cross we cannot pray; it opens heaven, it creates peace, it answers tremendous accusations; it is charged with the spirit of sacrifice, it throbs with the spirit of comfort. Amen.

Fuente: The People’s Bible by Joseph Parker

XVII

THE REIGN OF HEZEKIAH

2Ki 18:7-20:21 ; 2Ch 32:1-33

In the preceding chapter we have briefly considered the first six years of the reign of Hezekiah noting particularly the great religious reformation wrought by him.

Now we are going to consider the reign of Hezekiah after the Northern Kingdom was destroyed. The first thing for us to do is to get clearly before our minds the prevalent political relations of the time. Syria which had been a powerful factor, has gone out of sight, and Assyria with its capital at Nineveh was now the great northern power. We have seen that Assyrian power destroy the Northern Kingdom and in the days of Ahaz we have seen an alliance between Assyria and Ahaz. Ahaz appealed to the Assyrian king to help him against Israel and Syria. Now when the Assyrian king, for his own purpose, entered into this alliance and destroyed both Syria and Israel, he naturally wanted Judah also, and we have seen that Ahaz became tributary to the Assyrian king. Ahaz king of Judah was the father of Hezekiah who inherited from this wicked father this subordination to the Assyrian king paying tribute to him. Now, on the south, Egypt, which had varied fortunes from be-fore the days of Abraham, was once more a great world power; so we see the little kingdom of Judah, with Hezekiah at the head of it, as a grain of corn between an upper and a nether millstone. Judah lies right in the path between Egypt and Assyria. The Assyrian king wanted Judah, not only to guarantee the safety of his possessions in the Northern Kingdom, but also as a base from which to strike his rival, the kingdom of Egypt, and the king of Egypt wanted Judah as a base for striking the king of Assyria. That is the political relation, except that Just now was rising at Babylon a power that would absorb Assyria. It had not come largely to the front yet, but it was coming fast, and when it did come to the front as the world power there was no Assyria, and the two powers then were Egypt and Babylon, and Egypt and Babylon bad Judah in between them. Now that is a glance at the chief political relations.

Subordinate political relations are these: Philistia, of course, never altogether conquered, was there as a thorn in the side of Judah. Edom, or Esau, to the south, was also a thorn in the side of Judah. And various governments of Arabia the Ishmaelitish descendants were ready at any time to strike a blow at Judah. In the same way Moab and Ammon descendants of Lot to the east of the Dead Sea, were ready to strike at Judah. Then there was Tyre and Phoenicia, another great world power, which had been for a long time, ever since the days of Hiram and even before Hiram’s time, and the later history of Judah will have much to do with Phoenicia and not on the friendly terms that it had with Phoenicia in the days of David and Solomon.

Now the next thing to look at is the religious status at the time Hezekiah came to the throne. From the beginning the religious status in the Northern Kingdom was bad, and going all the time from bad to worse until purely on religious grounds, turning away from Jehovah, that nation was wiped out, but before it was wiped out, through the marriage of the daughter of Jezebel the queen of the Israelitish kingdom to the son of Jehoshaphat king of Judah through that marriage various religious evils came into the Southern Kingdom. Now when Ahaz, a descendant of that unrighteous marriage, came to the throne, he, on becoming tributary to the king of Assyria, became tributary in religion as well as in territory and in political suzerainty. He adopted the gods of the people. We have then this picture: All of the high places where stone pillars and wooden images called “Asherim” were worshiped that had never been abated by the kings of Judah before Hezekiah’s time. The worship of Jehovah had ceased in its songs, particularly the Davidic psalter. The door of the Temple was closed. The altar of sacrifice was removed, and the altar of a heathen god was put in its place. All of the regular servants that conducted the religious worship were either degraded from office or persuaded or compelled to become the officiating ministers at the altars of the false religion. Not merely was this so, but Ahaz had erected in the valley of Hinnom an image of Molech, the Ammonite god, and a hideous fellow he was. It was a hollow iron image with a furnace under the bottom of it and with iron arms extended, and when that furnace heated this image red hot they would worship their god by laying naked babies in the arms of that image, and to drown their cries they would beat drums and make all kinds of noise. Ahaz burned one or two of his babies that way.

Now from this valley of Hinnom we get the New Testament idea of the eternal hell, Gehenna. On account of the desecration through the worship of Molech in that valley a later curse made it the ground in which the refuse from the city was dumped and burned, and as the refuse never ceased accumulating, the decaying meats, the rotting bones, the off-scourings, fire had to be kept burning all the time, and wherever there are rotting meats there will be worms; so it became an eternal fire, and an undying worm in that valley which suggested or foreshadowed the description of the real, final hell, Gehenna, in which soul and body are destroyed, where the worm dieth not and the fire is not quenched.

Not only was this true, but they had adopted methods of ascertaining the future, sorcery, witchcraft, and in order to get a clear view of either the political or religious situation of the time we must study the contemporary prophets. I give here a passage on that idea of the religious condition from Isa 8 . He is prophesying concerning this very period: “And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living, should any seek unto the dead? To the law and to the testimony! If they speak not according to this word, it is because there is no light in them.” The old Mosaic law had taken cognizance of the disposition of the people to make inquisition concerning the future from the alleged spirits of the dead. Just as in modern times people through rappings and mediums and trances try to find out the state of their own departed and their own prospects in the future world. It is an awful offense against God.

In addition to this is another innovation, and I am not right sure that I or anybody else fully understands the significance of it. Ahaz had constructed on the Temple steps that led up to the platform on which a shadow would fall from the sun, a dial, and it has been conjectured by many intelligent commentators that, through that shadow and that dial, he worshiped the signs of the Zodiac. The dial was put there by Ahaz. We find that Dr. Thirtle of England, in a new book entitled, Old Testament Problems , attributes an entire section of the Psalms to an incident in Hezekiah’s life connected with this dial of Ahaz.

Just now we want to understand, not only the religious forms of worship, but also the moral condition of the people, and here again we get our best information from the prophets. Passages in Hosea give the immoralities of the contemporary Northern Kingdom, but having also some references to Judah, and likewise in Joel and in Amos, and considerable in Micah. Micah comes in largely in the history of Hezekiah and from his prophecy and Isaiah we find out the fearful religious and moral decadence of the people. But turning aside from other prophets, let us, as an example, consider the picture given of the times by Isaiah. In the first five chapters of Isaiah we have a summary of that condition, religious and moral, during all the period from Uzziah to Hezekiah. That is a part of the book that used this language: “The ox knoweth his owner, and the ass its master’s crib; but Israel doth not know, my people doth not consider. I have smitten them until the whole head is sick, and the whole heart is faint, and from the crown of the head to the sole of the foot there is nothing but wounds and bruises and putrefying sores.” Then he gives a description of the leading women of the country. We know that from the women in high society we may get an idea of the depravity of the times. A picture of the ladies of any period is always very helpful to an understanding of that period. Here it is: “The daughters of Zion are haughty, and they walk with outstretched necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet.” We have read about the old woman That has rings on her fingers, And bells on her toes, So that she makes music Wherever she goes. These women of Judah had tinkling anklets so that every step was a jingle like a cowboy’s inch-in-diameter spurs with the tags hanging to them. Isaiah goes on: “Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and Jehovah will lay bare their secret parts. In that day the Lord will take away the beauty of their anklets, and the cauls, and the crescents; the pendants, and the bracelets, and the mufflers; the head-tires, and the ankle chains, and the sashes, and the perfume boxes, and the amulets; the rings and the nose-jewels; the festival robes, and the mantles, and the shawls, and the satchels; the hand-mirrors, and the fine linens, and the turbans, and the veils. And it shall come to pass, that instead of sweet spices there shall be rottenness; and instead of a girdle, a rope; and instead of well set hair, baldness; and instead of a robe, a girding of sackcloth; branding instead of beauty.” Now wherever that is the case among the ladies of the upper class that land is sick. We may get a view of the men from the prophetic woes denounced by Isaiah. I read these woes to U. S. Senator Coke of Waco (found in Isa 5 ). He asked me to copy for him the one relating to monopoly on land as containing a suggestion that he had never had from any other direction before and that he wanted to use.

Now that picture of woes gives us a conception of the moral condition of the time when Hezekiah began to reign. Idols on every hill, the Temple of God closed, no inquirers at the oracle of God, but looking out for witches and spirit rappers, mediums, and appealing to the dead. That was the awful state of affairs. Now when Hezekiah, the son of the wicked king came, he was more commended of God than any other king in the dynasty of David until Jesus came. It is expressly said that there was none like him before and none like him after, and that he sought the Lord with his whole heart, and when it came to political relations his policy was not diplomacy but obedience to Jehovah. Once or twice in his life he was led to turn somewhat from that but came back quickly to his old original policy, and the best diplomacy in the world is to be true to God and the principles of righteousness. Bismarck startled all the diplomats of Europe by simply telling the truth and announcing in plain language the policy of Germany. None of them believed it. They said, “Of course, he is telling a lie. All diplomats lie,” and he couldn’t possibly have startled them more than by using absolute candor.

Hezekiah was not only a righteous king, but he was a great poet. Isaiah preserves one of his grand poems at full length, found in Isa 38 . Not only was he a literary genius but he revived literature. In his day there was a constellation of literary geniuses. He revived all of the great psalter of David, and particularly did he exercise himself to put in order the canon of the Scripture up to his time. A sample is found in Pro 25 ; here we have this statement: “These also are proverbs of Solomon, which the men of Hezekiah, king of Judah copied out.” Now from Pro 25 on, all the books of Proverbs was compiled in the days of Hezekiah, and we find in another reference that which we have briefly considered in a preceding chapter, that in the same way he revised the psalms of the first two books of the psalter. The psalms of David are divided into five books. The first two books of the psalms were used as songs in the Temple in the days of Hezekiah, and the book entitled Problems of the Old Testament , by Dr. Thirtle of England, brings out more light on the days of Hezekiah and his reign than all the commentaries ever written by other men put together. It is an essential contribution to biblical literature. It explains as no other book explains, what are called the songs of degrees in the psalter. But I would have the reader take with more than a grain of salt what Dr. Thirtle’s book says of the Cyrus references in the prophecy of Isaiah.

Now taking up our lesson proper, the chief events of the reign of Hezekiah, let us study them seriatim.

In 2Ki 18:7 it says that he rebelled against the king of Assyria. Ahaz, in order to strengthen and protect himself against the coalition of Pekah king of Israel and Rezin king of Damascus, had appealed to Tiglath-Pileser the king of Assyria for protection. In order to secure that protection from the Assyrian king, Ahaz had to pay a large tribute annually, so that when Hezekiah came to the throne, there was no question but that he had also to pay annual tribute to the king of Assyria to preserve the integrity of his realm. Then he waged a successful war against the Philistines, the old enemies of Israel. They had been gaining in strength for some time. The kingdom of Israel had been somewhat weakened and now Hezekiah attacked them and completely defeated them. Why he did this we are not sure. Probably he did it in order to bring them to unite with him and the other kingdoms in throwing off the yoke of Assyria. It is certain from secular history that Hezekiah seized one of the kings of Philistia and shut him up in prison at Jerusalem because he was friendly to the king of Assyria. We find this in Sennacherib’s own account of his relationship with the Philistines. But Hezekiah could not withstand Sennacherib’s first invasion, and therefore he became tributary to Assyria, taking the treasures of the Temple, and cutting off the gold from the doors and pillars of the Temple, he gave them to the king of Assyria.

Now we come to consider the crisis in the life of Hezekiah; his sickness, recovery, and songs, 2Ki 20:1-11 . We don’t know Just when this occurred, but probably somewhere about 711 or 710 B.C. He had been reigning about fourteen years. “Sick unto death,” it says. And from what we see later in , 2Ki 20:7 , there was a boil upon him. Bennett, in his book on the diseases of the Bible, says that it was a carbuncle. Some have maintained that it was a cancer. Thirtle believed that it was a form of leprosy. The same Hebrew word is used to describe it as is used to describe the boils on the people of Egypt. There are certain kinds of boils that appear with leprosy. So we are not sure just what the trouble was, but it was something serious. The word comes to Hezekiah, “Thus saith the Lord, Set thine house in order; for thou shalt die and not live.” Hezekiah felt the effect of these words. It was a staggering blow. It meant that he would be cut off in the middle of his days; it meant that there would be no heir left to the throne of David; it meant that the splendid religious reformation would die out and be lost; it meant that in this critical period of Israel’s life the throne would be vacant, and then what would become of the kingdom? Is it any wonder that he turned his face toward the wall and prayed? Now, what is his argument? It is this: that since he had been righteous, since he had obeyed Jehovah, since he had been true, he therefore ought to live to a ripe old age. Hezekiah thought that he was entitled to a long life, and he was in terrible gloom and despair. He presents that argument in his prayer: “Remember now, O Lord I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight.” The Lord heard that prayer, and as Isaiah was departing and in the midst of the city, the Lord said unto him, “Isaiah, turn again, and say to Hezekiah the prince of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake.” That was such a gracious promise to Hezekiah, he could hardly believe it. “In three days you will go up to the house of Jehovah.” Hezekiah says, “What sign will there be to assure me?” So Isaiah makes the statement that the sign shall be that the shadow of the dial of Ahaz will go forward ten or backward ten steps or degrees. And Hezekiah replies, “It is nothing for it to go forward ten steps, it will naturally go that way as the sun goes down.” “All right,” says Isaiah, “the shadow of the steps shall go backward ten degrees.” No doubt Hezekiah could see this dial from the window of his palace. Ahaz set this sundial near his palace and evidently some sort of a pillar was arranged, so that the shadow would be cast on so many steps. We do not know how many there were, but there were more than twenty, and as the sun rose it would cast its shadow upon those steps and mark periods of time. As the sun set in the evening the shadow would be cast in a different way, and each step would mark a period of time.

Now if the shadow on those steps was sent backward, that would be a sign sufficient. How could it be possible for the shadow to be thrown backward, as if the sun were rising instead of setting? It can be explained by the laws of refraction, but it was a miracle just the same. Hezekiah saw it and doubtless he was in the Temple worshiping Jehovah in three days. Now let us consider the visitors or the ambassadors from Babylon. The record says, “At that time Merodachbaladan the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick.” The real object was to see the condition of his kingdom, to find out Hezekiah’s strength, to find out what treasures he had, and if possible to secure his co-operation in a league against Assyria, for Babylon at this time was nearly independent of Assyria, and was seeking to throw off her yoke entirely. There is no question but what that was the real object. We arc told that Hezekiah showed them all his treasures, and they were well pleased. Isaiah didn’t like it and he said, “You are very courteous to them because they have come so far. They didn’t come from such a great distance; you may make a league now but before very long the king of Babylon shall come and take your descendants, and all your treasures and people, your children, and shall carry them away.” This was, of course, fulfilled literally within almost a hundred years.

Hezekiah accumulates great wealth and engages in many building enterprises: “Hezekiah had exceeding riches and honor.” He built him treasuries for all his riches, storehouses for the increase of corn and wine, etc., stalls for beasts and flocks, provided him cities and had possession of flocks and beasts in abundance, strengthened and improved the water works around about Jerusalem making more direct the connection between the waters of Sihon and the city of David. All this indicates that Hezekiah was something like Solomon in his prosperity, wealth and enterprises, as well as in name, fame and honor.

Now we come to the revolt against Assyria and the invasion of Judah by the Assyrian king. As we have already noted, “He rebelled against the king of Assyria, and served him not.” Somewhere about this time Hezekiah made up his mind no longer to pay tribute but to throw off the yoke of Assyria, and of course that means that the king of Assyria would at once take steps to bring him back into subjection. It means also that other nations besides Hezekiah’s would throw off the yoke, and Assyria makes a swift march to Palestine along the coast down to Philistia, and there gains a great victory over the Philistines. We see that from his situation there in Philistia he sent an army and captured all the cities and villages of Judah except Jerusalem, and in Sennacherib’s own record we have this statement: “But Hezekiah of Judah, who had not submitted to my yoke forty-six of his fenced cities and fortresses, and small towns in their vicinity without number, by breaking them out with battering rams, and the bows of . . . and the strokes of axes and hammers, I besieged and took 200,150 persons, small and great, male and female, horses, mules, asses, camels, large cattle, small cattle, without number, I brought forth from the midst of them, and counted as spoil. As for Hezekiah himself, like a bird in a cage, in Jerusalem, his royal city, I shut him up. I threw up forts against him, and whoever would come out of the gates of the city I turned back. As for Hezekiah himself the fear of the glory of my sovereignty overwhelmed him; and the Arabs and his other allies, whom he had brought to strengthen Jerusalem, the city of his royal residence, deserted him. Thirty talents of gold, and eight hundred talents of silver, . . . great stores of lapis-lazuli,. couches of ivory, arm-chairs of ivory [covered] with elephant’s hide, ivory tusks, ussu wood, and the like, an immense treasure, and his daughters, his palace women, men singers, women singers, to Nineveh, my royal city, I made him bring, and for the delivery of the tribute, and rendering homage, he sent his ambassador.”

Allowing for the boastfulness of the Assyrian, there is still a great difference between the account of Sennacherib and the sacred writer. In some respects however, they supplement each other.

The Bible account says, “And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.” The difference in the quantity of silver may be accounted for by a difference in the size of the talent. The sacred writer omits the other items including the deportation of over 200,000 inhabitants. He merely says that he came up against all the fenced cities of Judah and took them. Thus we find fulfilled the prophecy of Isaiah in an earlier chapter. Assyria is God’s hired razor that will shave all the cities of Judah except Jerusalem, and will overwhelm it and overflow it right up to the neck, leaving Jerusalem alone (Isa 7:20 ; Isa 8:7-8 ).

Hezekiah takes great precautions against the onslaught of the Assyrian. When he saw that Sennacherib had come he at once began to strengthen Jerusalem; to see that the water supply was made good. He cut off all the outward sources of water and brought them within the walls of the city, reorganized the army, stirred up his people and made them ready for the attack of the Assyrians. That was a terrible time. The Assyrians were near and what did that mean? The Assyrian with his invincible host! The people would be in a panic all around the country, the strangers and stragglers would come into the city, soldiers would come from there and the couriers would come from the Philistine Plain, and the whole people was in a state of turmoil and anguish.

Very soon word comes that they are coming up the defiles, and quickly the large army of Assyria appears before the walls of Jerusalem, and the choice valleys around are filled with foreign soldiers. Sennacherib sends three of his officers, one of whom was a great diplomat. Hezekiah is within his palace) Isaiah within his home, the army is before the city walls, and three messengers of Hezekiah are at the wall to hear the chief of the officers sent by Sennacherib Rabshakeh. He is an Assyrian, he has been trained in her schools, he knows three languages, he is a master in the art of diplomacy, and here is a great opportunity for him to try his skill; he stands before the walls and makes his speech. Hezekiah’s men give him no answer. They have Isaiah’s words that Jerusalem should be saved. He had prophesied two or three times that the Assyrian would be destroyed, before he could make his onslaught on Jerusalem.

The officers of Jerusalem said to Rabshakeh, “Don’t talk to us in the Jews’ language; talk to us in the Syrian language,” but Rabshakeh pays no attention to this; he cries out to the shrinking people in the Hebrew language, showing that he is a skilled diplomat and master of several languages. He says to them, “Hearken not to Hezekiah; for thus saith the king of Assyria, Make your peace with me, and come out to me, and eat ye every one of his vine, and every one of his fig tree, and drink ye every one of the waters of his own cistern; until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of olive oil and of honey.” That is a fine stroke of diplomatic reasoning to induce them to surrender. It would have its effect on the multitude. The ambassadors on the walls went back weeping and told Hezekiah. Hezekiah rent his clothes and covered himself with sackcloth, and went to the house of Jehovah. Then he sent for the prophet. What does he say? “This is a day of trouble, and of rebuke, and of contumely: for the children are come to the birth, and there is not strength to bring forth.” Faith has come to its trying moment and it seems as if it were going to fail. How many a man’s faith has sustained him till the crisis comes and then fails him. Isaiah has been prophesying for years that the Assyrian shall be destroyed. He says, “It is all right. I will put a spirit in him [Sennacherib], and he will hear a rumor and will leave Jerusalem and go out to his own land,” He will hear something about the condition of his empire somewhere else and he will start for home. That has been done more than once. Charlemagne once left his campaign in Spain and hurried home because of a rumor that he had heard. Napoleon did this three times ostensibly because of a rumor. He pretended to have retreated from Moscow because he had heard a rumor from Paris.

Sennacherib finds that his schemes fail and that Hezekiah will not surrender. He learns also that Tirhakah, the king of Ethiopia, is coming up against him, and he sends a letter to Hezekiah, “Now there is no use in your trusting in Jehovah. You had better surrender and save your people.” Hezekiah takes the letter into the house of God and lays it upon the altar before the Lord. He prays to God, he has faith, he has been buoyed up by Isaiah, that masterful spirit. It is a critical period. Isaiah now speaks one of his fearful prophecies against him: “Woe unto thee that spoilest, and thou was not spoiled; and dealest treacherously, and they deal not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.” A critical moment in the life of Hezekiah is on, one of the turning points in the history is before us. Isaiah is still prophesying that Israel will be saved and Assyria shall be destroyed. What is the result? Sennacherib with his large army retreats from Jerusalem, is marching toward Egypt to meet Tirhakah who is advancing against him with a large army. He advances toward that awful stretch of country near Pelusium, a place of disease and death, where whole armies have been destroyed by pestilences or overwhelmed in the sands of the desert. The account says an angel of the Lord in one night blew a blast of death over his army, and in the morning 185,000 lay dead, and the rest hurried with Sennacherib at their head, back to Assyria. This is one of the great events of history, and one of the victories of faith. Psalms 46-48 were probably written in commemoration of this event: “The Lord of hosts is with us; the God of Jacob is our refuge.” Beautiful and precious psalms are they. Israel is saved, the Assyrian army is destroyed, one of the turning points in the history of God’s people, and in the history of the world has been passed, and all because of one man’s faith) one man who believed in God and was steadfast in his faith.

QUESTIONS

1. What were Judah’s chief political relations at the fall of the Northern Kingdom?

2. What subordinate political relations?

3. What was religious status in the time of Hezekiah?

4. What New Testament reference to this time? Explain fully.

5. What was their method of ascertaining the future and what prophetic proof?

6. What says the author here about the dial of Ahaz?

7. Where do we find a summary of the condition, religious and moral, from Uzziah to Hezekiah and what conditions therein described?

8. What was Hezekiah’s policy? Illustrate.

9. What literary accomplishments of Hezekiah?

10. What book on this section commended?

11. What were Hezekiah’s first successes in war?

12. What was his disease, how cured and was it a “faith cure'”?

13. What is the meaning of “Set thy house in order”?

14. Is it right to crave to live?

15. Is it right to ask a token of God and what difference between faith and assurance?

16. What scheme of BerodachBeladan and what condition that made the success of the scheme possible?

17. What was Isaiah’s rebuke to Hezekiah and what was his prophecy concerning Judah?

18. What were precautions of Hezekiah against Sennacherib’s second invasion?

19. What were Hezekiah’s building enterprises?

20. What was Rabshakeh’s message and what the reply?

21. What was Rabshakeh’s further insolence and what despair of Hezekiah’s ministers?

22. What did Hezekiah do and what result?

23. What was Sennacherib’s next step and Hezekiah’s response?

24. What was God’s answer to Hezekiah and the fulfilment?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

2Ch 32:1 After these things, and the establishment thereof, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself.

Ver. 1. After these things. ] See 2Ki 18:13 , &c. When Hezekiah had set all things in good order, up came Sennacherib with his army. So after sweet communion with God, at the sacrament or otherwise, look for “leviathan, that crooked serpent,” to disturb all.

And the establishment thereof. ] Or, And the truth or faithfulness thereof, i.e., of the author in relating them, or rather of Hezekiah in transacting them. Postquam haec fideliter sunt gesta: so Munster rendereth it.

And thought to win them for himself. ] Heb., To break them up, or to divide them, sow dissension among them, which is the mother of dissolution. Divide et impera. Divide and conquer. His father had carried away, captive the ten tribes: he doubted not, therefore but he should conquer the other two; but his hopes ran aground, as the proverb hath it.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 Chronicles Chapter 32

But now we find the Assyrian (chap. 32). “And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, he took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city: and they did help him. So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water. 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 Millo in the city of David, and made darts and shields in abundance. And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying, Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him: with him is an arm of flesh; but with us is Jehovah our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.” vv. 2-8.

So Sennacherib sends his servants with a most insulting message, and these letters and oral insults were meant to alarm and stir up the people even against the king. “For this cause Hezekiah the king, and the prophet Isaiah the son of Amoz prayed and cried to heaven. And Jehovah sent an angel which cut off all the mighty men of valour, and the leaders and 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 own bowels slow him there with the sword. Thus Jehovah saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib.”

We are told very briefly, also, of the sickness of Hezekiah and of the Lord’s marvelous recovery of him. “But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up”, and even this good king thus brings wrath upon Israel. Again, it is the king that decides all. How blessed when there is a king reigning in righteousness, when all will be decided in favour of the people, without a flaw. That is the purpose of God, and these kings on whom the burden rested then were the witnesses of the King that is coming, for I trust that all here believe that the Lord Jesus will not only be exalted in heaven, but in the earth. It is a great failure in the faith of any man, and a sad gap in the creed of those who do not believe that the Lord Jesus is going to reign over the earth. What has God made the earth for? For the devil? It would look like it if the Lord is not going to reign, for Satan has had it in his own way ever since sin came into the world [of course, within limits]. Is the earth for Satan even in the midst of God’s people? Oh, no! All things were made for Christ. All things are by Him. In all things He will have the pre-eminence.

In the dispensation of the fullness of times, all will be gathered under the headship of Christ – not merely things in heaven, but things on earth – and then will be the blessed time which people vainly hope for now – the time when nation will not war against nation, and when men will learn war no more.

There will be such a day; but it is reserved for Christ, not for the Church. It is reserved for Christ when the Church is out of the world. In fact, so far from the Church correcting the world. she has not been able to keep her own purity. The Church has sold herself to the world, and is now merely like all unfaithful spouses that have betrayed their true husbands. Now the world is tired of her, and is beating her away with shame and scorn. This is going on in all lands. The days are fast coming when there will not be a land in the world where the Church – for which Christ gave Himself – is not cast off. I do not say that to excuse the world, but I do say it to take the shame of it to ourselves. For, undoubtedly, had the Church walked in purity, she would never have sought the world’s glory, nor have been in the world’s embraces, and would never have been exposed to the world’s casting her off as a wretched and corrupt woman.

Fuente: William Kelly Major Works (New Testament)

2 Chronicles

A STRANGE REWARD FOR FAITHFULNESS

2Ch 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 widespread 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 not lift him out of the ordinary associations and contingencies 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 prosperous. 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 of life. Then, have we to say that God has nothing to do with these?

Again, Hezekiah’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 his 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 dare

The 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 hears

A 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.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

After these things. Thirteen years after the events in chapter 31.

establishment = “[done in] faithfulness”. to win. Hebrew to break them up. Supply Figure of speech Ellipsis, thus: “to break them up [and annex them] for himself”.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 32

Now in chapter 32, we find that,

Sennacherib, the king of Assyria was coming against them, he entered into Judah, and he encamped against the fenced cities, he thought to win them for himself. And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, he took counsel with the princes and with his mighty men to stop the waters of the fountains which were without the city: and they did help him ( 2Ch 32:1-3 ).

Now he said, “Why should he come and find all of this water here? Let’s stop up all of the springs and all so that they won’t know where the water supplies are that are outside of the city of Jerusalem.” So they went about and they stopped up all of the springs on the outside of the city of Jerusalem.

And they set the captains of war over the people, they gathered them together in the street of the gate of the city, and spake to them, saying, Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all of the multitude that is with him: for there are more with us than with him. For with him is the arm of flesh; but with us is Jehovah our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah the king of Judah ( 2Ch 32:6-8 ).

So Hezekiah gathered the people together in the streets of Jerusalem and he said, “Now don’t be afraid; don’t be dismayed. There are more with us than with them.” Now with the Syrian army, there were at least 185,000 fighting troops. And here is the king saying, “Don’t be afraid. Don’t worry. There’s more that is with us than are with them.”

Can you imagine what 185,000 men would look like coming over the hill? That’s a lot of people. “Don’t worry. Don’t be afraid. More with us than with them. For with them is the arm of flesh, but with us is Jehovah God.” Oh how we need to realize that, “If God be for us, who can be against us?” ( Rom 8:31 )

There is always more for us and with us than is with the enemy. “Greater is He that is in you, than he that is in the world” ( 1Jn 4:4 ). As a child of God you should never be fearful or terrified of the enemy. Never! We need to have that awareness and consciousness of God’s presence with us. With them the arm of flesh, with us Jehovah our God. We’ve got them outnumbered. We’ve got Jehovah on our side. “So the people,” it said, “rested in the words of Hezekiah,” which is beautiful.

Now Sennacherib sent these guys to Jerusalem. He was busy in battle at Lachish and he sent these messengers to Hezekiah with these threatening letters telling them to surrender or get wiped out. And he said, “Don’t trust in the words of Hezekiah your king saying that your God is going to deliver you. Where are the gods of the Syrians? Where are the gods of the other kingdoms that we have destroyed? No god of any of the kingdoms have been able to deliver their people out of our hand.” And these letters were actually blasphemous letters against the Lord who Hezekiah was encouraging the people to trust in. And these messengers were there and they were speaking in the Hebrew language to the people standing on the wall. Taunting them, saying, “Don’t trust in the words of Hezekiah. Surrender. Give up because if we come with our armies we’re just going to rip you up.” And giving them all these threats. “Don’t let Hezekiah deceive you saying, ‘Trust in Jehovah.'”

Now the word of the Lord came to Hezekiah through Isaiah to just rest in God. Trust in the Lord, He would deliver. And the angel of the Lord went through the camp of the Assyrians in one night and wiped out 185,000 troops. So that when the Israelis woke up in the morning and looked out, there were all these dead corpses on the ground. Those that remained of the Assyrians fled back to Assyria including the king Sennacherib who, when he came back to Assyria, went into the temple of his god, his two sons killed him. And so they saw the delivering power of God.

Now as we get into Isaiah, Isaiah will give us more background in this. Quite a bit of more detail of this particular victory of God over the Assyrians because they trusted in the Lord, the words of Hezekiah.

Now verse 2Ch 32:21 gives you a brief little thing.

The LORD sent an angel, which cut off the mighty men of valor, the leaders and the captains in the camp of the king of Assyria. So he returned ashamed where he was assassinated back to his own land ( 2Ch 32:21 ).

Verse 2Ch 32:24 :

In those days Hezekiah was sick to death, he prayed to the LORD: and he spake unto him, and he gave him a sign. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem ( 2Ch 32:24-25 ).

Now Hezekiah was sick. Isaiah came to him and said, “Set your house in order. You’re going to die and not live.” And Hezekiah turned his face to the wall. He began to pray. He prayed all night. Isaiah tells us about the prayer of Hezekiah in the book of Isaiah. We’ll get more into that. And naturally this is a good time to read the prophecy of Isaiah and of Jeremiah as we deal with these last few chapters. But Isaiah tells us how that he cried all night long before the Lord, turning his face to the wall. And the word of the Lord came to Isaiah saying, “Go back and tell the king that I’ll give him another ten years or fifteen years.” So the Lord extended the life of Hezekiah. But it was tragic.

Now there is a direct will of God for our lives and I believe that there is a permissive will of God for our lives. I believe that God does permit certain things that are not necessarily His direct purpose and plan for your life. But here you are insisting on something, crying out to God, insisting. And so God permits.

In the case of Balaam, when Balak the king sent to him and said, “I want you to come and curse these people that are coming through the land.” Balaam prayed and God said, “Thou shalt not go to the king; thou shalt not curse them for they are blessed. They’re my people.” So Balaam sent back a message to the king and said, “I’m sorry, king, I can’t come. I can’t curse them because these people are God’s people. They’re blessed of God.” So Balak sent back other messengers with a lot of loot and said, “Look, the king wants you to just come and counsel him concerning these people.” And Balaam saw all of the loot that he was being offered for just being the counselor. And this time I’m sure he really prayed, “Oh God, please let me go. Oh Lord, please please please.” Because he was so greedy of all this loot that was being offered. So the Lord said, “All right, go.” Here’s a guy, “Please, oh God. God, help, please, Lord.” And God said, “Go, but you just be careful. You don’t say any more than what I’ve told you, than what I’ve put in your mouth.” So Balaam gets on his donkey heading out. And in his mind all the visions of sugarplums dancing in his head. The things that he’s going to be able to buy with all of the loot that the king is offering.

Suddenly the little donkey turns off the path, and he beats the little donkey, gets him back on the road again. Pretty soon the little donkey sort of edges in towards the cliff. Gets his ankle. He beats the donkey again. Pretty soon the little donkey just sits down, refuses to go. He beats it again. This time the little donkey’s had enough. He turns around, he said, “Do you think that’s right to beat me three times? Haven’t I been a faithful donkey to you ever since you’ve owned me?” And Balaam was so mad he talked back to him. He said, “You bet your life I’m right in beating you, you stubborn beast. If I had a club I’d kill you.” And then the Lord opened the eyes of Balaam and he saw the angel of the Lord standing there with a drawn sword. And Balaam says, “Wait a minute.” The angel said, “You better thank that little donkey. If it weren’t for him I would have had your head.” Balaam said, “I’ll go back. I’ll go back. That’s all right, I’ll go back.” And they said, “No, you’ve come this far. You go.” But surely God had declared His direct will, “Don’t go. Stay out of it.” But because of greed he was insisting on going and God permitted him to go.

Here is Hezekiah. Now we talk about praying and prayer changing God, and in a sense God allotted and allowed Hezekiah’s life to be extended for a period of time. But it was tragic, because during this period of time, this king who had been so good and had brought so much good to the people of God, now he began to be lifted up with pride. The last years of his life were different. He wasn’t that humble servant of God any longer. Now because God had begun to prosper the kingdom, after Sennacherib was wiped out, man, all of the kings began to send him presents and gifts because the Assyrians had been wiping everybody else out. And now this horrible threat of Assyria is reduced, having been defeated by the Lord there before Hezekiah. All of the kings were sending him a lot of gifts and he becomes a very wealthy man. And now he begins to be prideful and of all of his wealth, got his eyes on to that.

Tragic because it was during this period of time also that his son was born to him named Manasseh. And this son was one of the most wicked kings in all of Israel. So it probably would have been better for him and for the nation had he died. But he was praying and insisting that God would heal him. If indeed you can change the mind of God through your prayers, it’s always going to be for your worse. If you can insist, “Lord, my will be done, God,” and God will in a gracious kind of a gesture allow your will to be done, it’s going to be the worst thing that could ever happen to you. Much better for you that God’s will be done in your life. Much better that your prayer be, “Not my will, Thy will be done,” because you don’t know what’s best for you.

You don’t know what’s best for your friends. And many times those things for which we are crying out to God, insisting, fasting and praying that God will do this particular thing, it could be the worst thing that ever happened to you. And the worst thing that God could do for you would be to answer that particular prayer. I cannot agree with those who say that praying, “Thy will be done” is a spiritual cop-out. Because if indeed that be so, then Jesus was guilty of a spiritual cop-out, because He prayed, “Nevertheless not my will, Thy will be done.”

So Hezekiah prayed all night. And God said, “I’ll extend you fifteen years.” But he was never the same. After this victory over the Assyrians, after all of the wealth that came, his heart was lifted up with pride.

Now Hezekiah had exceeding much riches and honor: he made himself treasuries for the silver, and for the gold, and the precious stones, the spices, the shields, and the jewels; storehouses for the corn, and the wine, and the oil; stalls for all of the beasts. They provided cities, and possessions of flocks and herds in abundance: for God had given him the substance very much. Now this is the same Hezekiah also who stopped the upper watercourse of the spring of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all of his works ( 2Ch 32:27-30 ).

While he was awaiting this invasion by Sennacherib, they took the spring of Gihon and they dug this tunnel seventeen hundred feet through solid rock. There were fellows who started at the pool of Siloam and others who started at the spring of Gihon digging through this solid rock. Now it was quite an engineering feat for those days, because they didn’t have any modern surveying type of instruments or equipment. And these guys drilling through solid rock, or not drilling, they were chipping with hammers and all through this solid rock for this distance of seventeen hundred feet, in order that they might bring the spring of Gihon within the walls of the city. Because they were expecting this siege and so they needed a fresh water supply within the city of Jerusalem and so this tremendous engineering feat, especially for those days, this 1,700-foot tunnel.

We’ve been through this tunnel several times, and it’s quite interesting. When you get towards the middle there’s a few zigzags, because they could hear the picks of the other guys and they were trying to find them. And you could see where they adjusted and finally where they came together. Where the pick finally hit the pick. It must have been tough though digging in that thing. Some places the height of the tunnel is only four feet high or so. And it must have really been tough, tough digging through that thing. But this was one of the great feats of Hezekiah’s reign.

Now when he recovered from his illness, the king of Babylon heard of the recovery of his illness so he sent emissaries to Hezekiah to congratulate him for the recovery from his deathbed kind of thing. And he showed to them all of his treasures. Now this was, no doubt, again a thing of pride. He became prideful. All of the wealth that he had, and so he was just showing off all of his treasure to these emissaries from Babylon. And so the prophet came to him and said, “Who are these guys that were here?” He said, “Oh, they were from Babylon, way over on the other side of Euphrates.” He said, “What did you show them?” “Everything I had.” He said, “That was foolish, because they are going to come back and they are going to carry it all away captive to Babylon.” So the prediction of the captivity to Babylon at the time of Hezekiah. Was not fulfilled until some years later, but here was Hezekiah’s. Been better had he died, but some people think they know better than God.

“

Fuente: Through the Bible Commentary

2Ch 32:1-8

Introduction

THE INVASION OF JUDAH BY SENNACHERIB;

HEZEKIAH’S SICKNESS;

THE EMBASSY FROM BABYLON; CONCLUSION OF HEZEKIAH’S REIGN

See commentary on Isaiah for a discussion of Sennacherib’s invasion and the other events mentioned in this chapter. Also, the same material has been discussed in our Commentary on 2 Kings 18-20. There is no need whatever for any further discussion of the historical events of this chapter. Montgomery referred to these several accounts as “parallel and duplicates.” Rawlinson wrote that, “Isaiah wrote the history of Hezekiah for this chapter, from which the account in 2Kings is almost certainly taken.” Derek Kidner also agreed with this, noting that, “Except for Hezekiah’s psalm (only in Isaiah) and for that prophet’s omission of 2Ki 18:14-16, much of the material in this part of Chronicles coincides almost word for word with 2 Kings 18-20.”

2Ch 32:1-8

HEZEKIAH PREPARES FOR THE INVASION

“After these things, and this faithfulness, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fortified cities, and thought to win these for himself. And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, he took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city; and they helped him. So there was gathered much people together, and they stopped all the fountains, and the brook that flowed through the midst of the land, saying, Why should the kings of Assyria come, and find much water? And he took courage, and built up all the wall that was broken down, and raised it up to the towers, and the other wall without, and strengthened Millo in the city of David, and made weapons and shields in abundance. And he set captains of war over the people, and gathered them together to him in the broad place at the gate of the city, and spake comfortably to them, saying, Be strong and of good courage, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there is a greater with us than with him: with him is an arm of flesh; but with us is Jehovah our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.”

E.M. Zerr:

2Ch 32:1. These things Means the doings described in the preceding chapter. Established refers to the completeness and righteousness of the things; that no just complaint could be made against the conduct of the realm of Judah. If any harm or inconvenience comes against the kingdom, it cannot be laid to any neglect of the man on the throne. This disposition was possessed by a heathen king, Sennacherib, king of Assyria. This nation had Nineveh as its capital, and the territory bordered on the Tigris River, situated east and north of Babylon. It was a great and powerful country, and not long before the time we have reached in our study, had carried off the kingdom of Israel (the 10 tribes) into captivity. This tragic event is recorded in 2 Kings 17. Elated, doubtless, by the success of his predecessors against the Jews, the king of Assyria thought to subdue the remaining kingdom of Judah. He accordingly marched into the country and established camps against the fenced (walled) cities.

2Ch 32:2. When an invader settles his camps around the important cities of a country, it may be expected that he will not stop until he has reached the capital if possible. Hezekiah saw the forces of Assyria and concluded that the king of that powerful country would eventually come to Jerusalem.

2Ch 32:3-4. Hezekiah held a counsel with his leading men concerning the situation created by the Assyrian invasion. It was decided to shut off the supplies of water about the city so that the invader would not have them to use in the siege. The chief men cooperated with the king and they carried out the plan to stop the water supply.

2Ch 32:5. Further measures of defense were taken by building a set of walls around the city, planting towers or lookouts on the inner one. He also repaired Millo, a special fortification within the city, near the division called the City of David.

2Ch 32:6-7. Defensive preparations in the way of forts and walls are not enough when the safety of a nation is at stake. Active warfare may be necessary to repulse the enemy. Hezekiah realized this and went about getting ready for the conflict. Captains are required for the orderly conduct of warfare. The king assembled his forces in the street near the city and gave them an encouraging speech. He assured them that they had more forces than the enemy had. This, however, did not necessarily mean that the numerical count with them was actually greater than was possessed by the Assyrians. The idea that Hezekiah had will be revealed in the next verse.

2Ch 32:8. The two forces that Hezekiah was comparing are expressed in the terms arm of flesh and Lord our God. With such consideration on which to base his statements, we understand why the king made the assertions that are given in the preceding paragraph. Such comparisons have been made in other places in the Bible, as far as the pri4ciple involved is concerned. The 10 spies shrank from their duty because they felt as helpless as grasshoppers by the side of the powerful characters inhabiting the land of Canaan. They did not consider that even an insect, if standing on the side with God, would be a “majority” as far as strength was concerned. Paul taught the same idea in Rom 8:31 where he asks: “If God be for us, who can be against us?” The words of Hezekiah cheered the people; they rested on them, which means they relied upon them. The history in 2 Kings 18 shows that the king of Assyria retired from the siege after being given articles of ransom by Hezekiah.

Fuente: Old and New Testaments Restoration Commentary

One is almost inevitably halted by the opening statement of the chapter. “After these things, and this faithfulness, Sennacherib, king of Assyria, came.” It would seem to be a strange answer of God to the faithfulness of His child, that a strong foe should at this moment invade the kingdom; and yet how often the experience of the people of God is of this nature. Happy was Hezekiah in that in the presence of the peril his heart did not fail. He took immediate action to embarrass the foe by stopping the supply of water, strengthening the fortifications, mobilizing his army, and, finally, by assuring the people, “There is a greater with us than with him.”

This attitude of faith was answered by Sennacherib with terrible insults, terrible because they were direct blasphemies against the name of God. At these utterances, more terrible to bear than the fighting without the gates, the king sought refuge in prayer in fellowship with the prophet Isaiah. The answer was quick and final- rout of the enemy and salvation of the people.

The chronicler then briefly relates the story of Hezekiah’s illness, and of that failure which characterized his last days. The story is more fully told elsewhere. 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.

Fuente: An Exposition on the Whole Bible

Prepared to Meet the Foe

2Ch 32:1-15

We might have supposed that Hezekiahs faithfulness in cleansing the Temple and restoring the worship of Jehovah would have secured for him and his people complete immunity from invasion. Surely for such a loyal servant, God would graciously interpose and defend from Sennacheribs encampment on the sacred soil of the south country. We are taught the lesson that faith is not rewarded by the unbroken summer of prosperity, but tried, tested, and matured by the stormy blasts of attack and peril. The great Husbandman mined Hezekiah that he might bring forth more fruit.

These careful preparations made by the king and his people for cutting off the water-supply and equipping the soldiers and fortifications against attack, were perfectly consistent with a true faith. Hezekiahs ultimate confidence was not in these things, but in that Greater One who was undoubtedly with them, 2Ch 32:7. There was considerable subtlety in Sennacheribs messages, but he did not understand how much that one altar meant, and how different Jehovah was from the idols of the nations, 2Ch 32:12; 2Ch 15:1-19.

Fuente: F.B. Meyer’s Through the Bible Commentary

2Ch 32:9-16

Let us read the character of modern hostility to Christianity in that of Sennacherib and his marshals.

I. The first thing which attracts our notice is their boastful-ness. The Assyrian monarch evidently had no mean opinion of himself. “Know ye not,” he says, “what I and my fathers have done?” Self-conceit is the most obvious quality of the enemies of God.

II. A second quality by which this kind of hostility to religion is characterized is its special animosity to the ministers of the Gospel. It is noticeable that the Assyrian does not address his appeal chiefly to the Judaean king and his official representatives. His attempt is to stir up revolt among the populace, by appeals to their superstition and their fears. So now the people are exhorted to revolt against “the priests.” The popular name which infidelity gives to Christianity is priestcraft.

III. Avowed enmity to religion is often characterized also by the plausibility of its reasonings against the destiny of Christianity. Much can be plausibly said against religion and its friends. Facts can be made to seem conclusive against them. The confident predictions of the downfall of Christianity often seem morally certain.

IV. The history of the avowed enemies of Christ is characterized by the certainty, the suddenness, and the unexpected means of their disappointment. Somebody made very short work with Sennacherib. One night was time enough to answer his gasconade against the people of God. One angel of the Lord was a match for the Assyrian battalions. The history of our religion develops often a similar phenomenon in God’s dealings with His enemies. They are sure to be disappointed in the result. Something keeps Christianity alive today, centuries after, by the logic of its foes, it ought to have been dead and buried. It never had a deeper hold upon the world’s faith than now. Never before did its friends look out upon a more resplendent future.

A. Phelps, The Old Testament a Living Book, p. 147.

Reference: 2Ch 31:20, 2Ch 31:21.-Christian World Pulpit, vol. xiii., p. 52.

Fuente: The Sermon Bible

CHAPTER 32 Sennacheribs Invasion, the Deliverance, and the Passing of Hezekiah

1. Sennacheribs invasion (2Ch 32:1-2)

2. The kings counsel and trust in God (2Ch 32:3-8)

3. Sennacheribs threatening and arrogance (2Ch 32:9-16)

4. Sennacheribs defiance of God (2Ch 32:17-19)

5. Hezekiahs and Isaiahs prayer (2Ch 32:20)

6. The deliverance (2Ch 32:21-23)

7. Hezekiahs illness, pride and departure (2Ch 32:24-33)

As this part of Hezekiahs history is also found in 2 Kings 20 and we have given already the necessary annotations in connection with these chapters, we do not repeat them here. His prayer and Isaiahs ministry are reported in Second Kings and omitted in Chronicles. So are the details of his illness, his prayer, Isaiahs comforting words, and the details of his failure when he exposed his wealth to the ambassadors. The account of the defiance of Sennacheribs servants is also very much condensed in Chronicles. Both 2 Kings 19-20 and 2 Chronicles 32 must be read together. But we find also additions here. Notably among these are the beautiful words of Hezekiah. After he had done all in his power in defence of the city, cutting off the water, building walls, raising up towers, making darts and shields, appointing captains, he uttered his comforting message. Be strong and courageous, be not afraid or dismayed for the King of Assyria, nor for all the multitude that is with him, for there be 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. (See 2Ki 6:16. No doubt the king had a record of the events of Elishas ministry and words.) No wonder the people rested themselves upon the words of Hezekiah. They are good and helpful words to rest upon in faith in all our warfare down here.

Fuente: Gaebelein’s Annotated Bible (Commentary)

these things: 2Ch 20:1, 2Ch 20:2, 2Ki 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

Reciprocal: Deu 23:9 – General 2Ch 6:28 – their enemies 2Ch 32:4 – kings Psa 80:13 – The boar Isa 22:9 – General Jer 50:17 – first Mic 1:9 – he Zep 3:7 – howsoever

Fuente: The Treasury of Scripture Knowledge

2Ch 32:1. After these things, and the establishment thereof 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 showing 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. It was well ordered, however, by the Divine Providence, that this trouble did not come upon Hezekiah and his kingdom till the reformation was finished and established; for, if it had come sooner, it might, and probably would, have put a stop to that good work. Sennacherib, king of Assyria, came, and entered into Judah He was now, as Nebuchadnezzar was afterward, the terror, and scourge, and great oppressor of that part of the world, who 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 captive; and Sennacherib thought, in like manner, to win Judah to himself. Thus pride and ambition put men upon grasping at universal dominion.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2Ch 32:1. Sennacherib king of Assyria, Our knowledge of the once great and flourishing empire of the Assyrians, is very imperfect. Berosus, a native of Chaldea, has written the most; Herodotus, and Diodorus Siculus, are the principal authors who afford fragments of its history. Nineveh was the capital, and it contained one hundred thousand infants; and of course a population of not less than five hundred thousand inhabitants. We are ignorant of the extent of the Assyrian empire; but it embraced the Caspian sea, for many of the ten tribes were placed in Armenia, and on the river Gozan, which runs into the Caspian. The whole of Babylon, of Persia, of Damascus or Syria, of Samaria and Galilee, was now under its power. According to Plato, Troy itself once bore their yoke: but the seat of empire was not yet transferred to Babylon. Considering the present victorious character of the empire, we are the less surprised that Sennacherib should boast that no god of any nation was able to deliver the people out of his hand: 2Ch 32:15.

2Ch 32:21. Cut off all the mighty men of valour. Herodotus, when travelling in Egypt, records the destruction of the Assyrian army in a hieroglyphical manner. While Sennacherib, whom he calls king of the Arabs and Assyrians, was besieging Pelusium, Sethon, a priest in the temple of Vulcan, being greatly alarmed and distressed, retired to his temple, and bewailed the calamity. While engaged in these devotions, he fell asleep, and dreamed that he saw his god, who exhorted him to take courage, assuring him that no harm should happen to him, provided he went to meet the Arabs, for he would send him succour. He obeyed, and was followed, not by the soldiers, but only by tradesmen, artisans, and mechanics. On his arrival before Pelusium, an infinite number of field rats invaded the camp that same night, and eat up all their belts, bowstrings, and leather quivers, so that next morning, unable to use their armour, they took to flight, and lost abundance of people. In memory of this action, they erected in the temple of Vulcan a statue of stone which represents this king holding a rat in his hand, with this inscription: WHOSOEVER THOU ART THAT SEEST ME, LEARN TO FEAR THE GODS. Euterpe.It is not improbable that many Assyrians were slain before Pelusium, as well as before Jerusalem. Sacred and profane history agree that the scourge was in one night, consequently it was supernatural, and not a disease of camp or climate. But the priests going in distress to the temple, and the promise of deliverance, are in perfect accordance with Hezekiah in the temple, and the promise of deliverance from the Lord by Isaiah the prophet. Berosus the Babylonian historian says, that Sennacherib having war in Egypt, and by returning from this war having offended his army, he left it under the command of Rabshakeh, and it was destroyed the first night they sat down before the city, and one hundred and eighty five thousand men wasted away. This author attributes the destruction of the army to the effects of the Simoons, or hot winds. Josephus speaks to the same effect, that while Sennacherib fought against the Egyptians and the Ethiopians, he left his general to besiege Jerusalem; and he also seems to convey an idea that this signal visitation happened while the king of the Assyrians was besieging Pelusium. Other commentators think that the Assyrians were now making a disgraceful retreat from Egypt towards their own country, and that Sennacherib was besieging Libnah and Lachish, two cities of Judah not far distant from each other.

Sennacherib was indeed spared, but it was only to carry the terrors of his ruin to Nineveh, for according to our Prideaux, he demanded of some about him to know the cause, that the irresistible God of heaven so favoured the Jewish nation; and he was answered that Abraham, from whom they were descended, by sacrificing his only son to the Lord, had purchased this protection to his progeny. Sennacherib replied, if that will do, I will spare two of my sons to gain him over to my interest. When Sharezer and Adrammelech heard that they were to be the victims, they resolved to prevent their own death by sacrificing their father. Whether this story be legendary or true, it shows that this king, who had made so dreadful a carnage of human nature, met with the same reward.

2Ch 32:30. The upper watercourse of Gihon, on the west of Jerusalem. This was a powerful spring, which made glad the city of God, and watered the temple. It flowed into the pool of Siloam, and of Bethesda. Hezekiah covered it in with a continuous arch and earth, lest, in case of a siege, the enemy should find it, and divert the stream. It supplied the prophets with figures of speech. All my springs are in thee. Psa 87:7. Eze 47:1. Rev 22:1.

2Ch 32:33. Hezekiah was buried in the chiefest of the sepulchres. Both the Hebrew and the Greek read, the highest of the sepulchres.

REFLECTIONS.

The rise and fall of empires, the overflowing of war, and the devastations of the earth, are at all times interesting subjects of moral and political contemplation. When nations have remained awhile in ease, when agriculture and commerce have given an aspect of luxury and riot to the character, when vice becomes insolent and scorns the controul of law and religion, then heaven prepares its scourges of famine, pestilence and war. So it was in western Asia, when the Assyrian forces, perhaps half a million in number, issued forth from the Tigris, and all the cities fell before them; yea Jerusalem, so strong by nature, by a large present, bought off the siege. Nor did Sennacherib stop till he had reached the eastern branch of the Nile. What a vast career of invasion, what carnage, what cruelties! What devastation must have attended their progress! But the overflowing scourge which left the Tigris, crossed the Euphrates, swept the range of the Jordan, and traversed the desart, was stopped by the banks of the Nile. So God said to the Assyrian, as to the proud waves of the sea, Hitherto shalt thou come, and no further.

But mark, reader, mark for the encrease of thy faith and comfort; when God abandoned all those nations to the mercy of the enemy, he protected Jerusalem, and all who fled thither to trust under the wings of JEHOVAH. The perfidious Assyrian took the money of Hezekiah, and advanced southward; but either repenting of his lenity, or not thinking his retreat secure while Jerusalem was unoccupied, he sent Rabshakeh back with an army, and an imperious summons to surrender. Hezekiah had indeed concealed the fountain of water which flowed in a subterraneous channel, but he had no might against so great a multitude. Rabshakehs talents and eloquence were irresistible. This wicked and impious man, well skilled in the Hebrew tongue, not only defied the God of Israel, but attempted to excite despair and revolt in the city.

We see farther, when the arm of flesh fails, the arm of the Lord is more than sufficient. Hezekiahs ministers being returned from the enemys camp, and with Sennacheribs insolent letter, 2 Kings 19.; the king rent his robe, and going into the temple, spread the letter before the Lord, and wept sore. Thus Hezekiah and all his people sought the Lord; they cried to Him who had so often delivered them in the day of trouble; nor had they prayed long, before Isaiah sent them from the Lord a letter of comfort, to do away the effects of the enemys letter; and it was written in an eloquence worthy of the subject. It despises the enemys blasphemy, and scorns his threats. By thy messengers thou hast reproached the Lord and said, with the multitude of my chariots I am come to the height of the mountains, and the sides of Lebanon; and I will enter into the lodgings of his border, and enter into the forests of his Carmel. I have digged, and drank strange waters; and with the soles of my feet have I dried up all the rivers of the besieged places. Who then shall hinder me from entering into Jerusalem? I will put my hook in thy nose, and my bridle in thy lips, saith the Lord, and will turn thee back by the way which thou camest. What a consolation are Gods words, and Gods ministers, in the day of affliction. By divine promises we anticipate deliverance, and scorn the malice of our foes.

The accomplishment was not long delayed. That same night the angel of the Lord, with thunderbolts in his hands, and vials of pestilence poured in the air, smote one hundred and eighty five thousand of the infidel host. Hereby God taught the proud Assyrian, that though he had been commissioned to chastise wicked nations; yet he would not allow him to touch his Zion, and his covenant people. Where now are all his proud speeches, and the boasts of an infidel tongue? What have nations or individuals to fear, who abide in covenant with God? How grateful would Judah be for the best of kings, and for returning to the Lord. How grateful when they considered by way of contrast, that their apostate brethren in Samaria were in captivity, and that they had no help in the day of trouble. The invaders, and the spoil of plundered nations, lay prostrate at their feet. Oh what a day of joy to Jerusalem: what an instance of encouragement to future ages.

But prosperity is apt to intoxicate the brain. Hezekiah, soon forgetting his obligations, rendered not again unto the Lord according to this signal deliverance. Therefore the Lord afflicted him, as we shall see at large in Isaiah 38. So it happens in the economy of providence over man; they who have great mercies, often have great crosses and sore affliction. So it was with Jacob, with David, and with Paul. We had better be kept poor and afflicted through life, than sin against God by forgetting his mercies; and by making a vain parade of riches, as though they were solely acquired by our own efforts.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

2Ch 29:1 to 2Ch 32:33. The Reign of Hezekiah (see notes on 2Ki 18:2 f., 2Ki 18:13-37; 2Ki 18:19; 2Ki 20:1-21).The Chronicler in this long section writes, from his own point of view, much that is quite unhistorical. The three main subjects treated by him here are Hezekiahs reopening of the Temple, the Passover, and the appointment of the Temple officials. In 2Ch 32:1-23 the invasion of Sennacherib is described; this, though corresponding to a large extent with 2Ki 18:13 to 2Ki 19:37, seems to be an independent account; it is probable that another source (or sources?) was utilised by the Chronicler, but he himself is evidently responsible for many of the variations.

Fuente: Peake’s Commentary on the Bible

ASSYRIA THREATENS JUDAH

(vv.1-18)

Assyria had before this conquered the ten tribes (2Ki 17:1-41), and their king, Sennacharib, confident of taking Judah also, came to encamp against the fortified cities (v.1). The Lord did not send him because of any guilt on Judah’s part, as was the case with Israel, but it was to be a test of the faith of the godly king Hezekiah. He consulted with his leaders and commanders to stop the water from the springs which were outside the city (v.4), Spiritually speaking, this tells us that the enemies of the Lord have no right to the refreshment of the Word of God: this belongs to believers. The unbeliever, if he gets knowledge of God’s Word, will only misuse it.

Hezekiah made full preparations for war, just as the believer is told to “put on the whole armour of God’ (Eph 6:11). He built up the wall that was broken and built another wall outside as a double protection, also making many weapons and shields. But though he prepared these armaments, he did not depend on them. Gathering the military leaders in the open square of the city gate, he told them to “be strong and courageous” (v.7), though not to depend on their strength and courage, but on the Lord their God; for the king of Assyria depended on an arm of flesh, but Israel’s God was infinitely greater. Thus the words of Hezekiah were of real strength to the people (v.8). God would certainly not fail them.

Sennacharib then tried the force of human argument against Judah. But Judah would immediately discern the ignorance of his arguments. He said that Hezekiah was trying to persuade Judah to give themselves over to die of famine and thirst when he assured Judah that the Lord God would deliver them from the power of the king of Assyria. He knew that Hezekiah had abolished the high places of worship, and thought that these were God’s high places so that he considered that Hezekiah had insulted God!

What abject ignorance. Hezekiah had honoured God by destroying this idolatrous worship and returning to the true worship of having one altar, symbolical of Christ.

Sennacharib further declared that the gods of many nations had not delivered those nations from destruction at the hand of Assyria, therefore Judah could not depend on their God to deliver them (vv.13-14). How little he realised that the gods of the nations (including his own nation) were helpless idols in contrast to the God of Israel who created all things.

This haughty enemy of God appealed to the people of Judah to not let Hezekiah deceive them, but to refuse to believe him: for Sennacharib wanted Judah to let him deceive them into thinking that God was no better than the idols of the nations (v.15). Thus his servants spoke both against the Lord and against Hezekiah (v.16). Added to this determined campaign were letters written by Sennacharib using the same insulting language against God, declaring Him to be as helpless as the idols of other nations (v.17). Also the servants of Sennacharib who were besieging the city called out loudly in the Hebrew language to the people of Jerusalem, desiring to frighten them into submission (vv.18-19). Isa 36:11-20 records this attack as being the work of Rabshakeh in railing against God.

GOD’S ANSWER TO ASSYRIA

(vv.20-23)

As we have seen, though Hezekiah had prepared for war, it was not his preparations that saved Judah. Rather, in utter helplessness, Hezekiah and Isaiah prayed and cried out to heaven, and the Lord gained the victory for him. The Lord sent an angel who cut down every mighty man of valour, leader and captain in the camp of the king of Assyria (vv.20-2 1). In fact, at that time the angel of the Lord killed 185,000 of the Assyrians (Isa 37:36). Sennacharib returned in shame to his own land, and in the temple of his idolatrous god his own sons killed him with the sword. How helpless his god was to deliver him! and how little respect for his god did his own sons show! Thus the evil of man defeats his own selfish ends.

However, the simplicity of Hezekiah’s faith assured his salvation from the king of Assyria, as from other enemies as well, and he was given the blessing of the Lord’s guidance in every way. Other nations recognised the Lord’s grace over Judah and brought gifts to the Lord and also presents to Hezekiah. Thus God exalted him in the sight of all the nations.

HEZEKIAH’S FAILURE AND HUMBLING

(v-v.24-26)

This book of Chronicles does not give the details as regards Hezekiah’s sickness and recovery as does 2Ki 20:1-11. There we read that Isaiah had told him to set his house in order, for he would die from the sickness God had allowed him. But instead of simply bowing to the Word of the Lord, he urgently prayed, on the basis of his faithful walk, that God would change his mind. He wept bitterly at the thought of dying. What had happened to his faith at this time? Did he not know that God was perfectly wise in what He had said? But evidently he needed a lesson he had not learned before.

The Lord then sent Isaiah back to him with the message that He had heard his prayer and had seen his tears, and would heal him and add fifteen years to his life (2Ki 20:5-6). Then Isaiah had instructed that a lump of figs be laid on the boil, which led to Hezekiah’s recovery. More than this, God gave him the sign of the shadow going back ten degrees on the sundial (2Ki 20:9-11). This is the sign of which 2Ch 32:24 speaks.

“But Hezekiah did not repay according to the favour shown him, for his heart was lifted up” (v.25). He was evidently proud of the fact that he had gained fifteen years because of his faithful life. If he had died when the Lord told him to, he would have been the only king of Israel to have a really bright end to his reign, for his extra fifteen years added painful sorrow to his history. In fact, immediately following his recovery he failed badly when the king of Babylon sent him letters and a present to compliment him on his recovery. He was deceived by the friendliness of this enemy of Israel and showed his servants all his treasures and his armaments (2Ki 20:12-13). Because of this the Lord sent Isaiah to tell him that all these treasures would be carried away to Babylon (2Ki 20:16-18). What a warning to us not to be deceived by friendly enemies!

However, Hezekiah did humble himself because of his failure in this case, so that God did not in his lifetime bring the Babylonians to attack. Judah (v.26).

HEZEKIAH’S PROSPERITY AND HONOR

(vv.27-31)

2 Chronicles does not dwell on Hezekiah’s failure, but on the grace of God in blessing him so greatly. He was given great riches and honour, with treasuries for silver, gold, precious stones, spices, shields and many other desirable things; also storehouses for grain, wine and oil, barns for all kinds of livestock and folds for flocks. All of these things are symbolic of the great blessing of the millennial kingdom of the Lord Jesus, yet only a faint picture.

An important project of Hezekiah was his bringing, running water into Jerusalem by a tunnel, the water being diverted from the Upper Gihon River (v.30). This pictures his making available to all the people the truth of the Word of God (the water), so that they might procure it for themselves. How good it is if leaders help others to find blessing in scripture for themselves.

However, in spite of all the good Hezekiah had done, God did not minimise his sad failure in feeding his own pride through unwisely entertaining the princes of Babylon who came, not only to congratulate him on his recovery of health, but to enquire about the wonder of the sun going backward ten degrees (v.31). God had done these things for His own glory, not that attention should be drawn to Hezekiah. But God used this as a test, that Hezekiah might learn something of the evil in his own heart, and which he had not suspected. What a lesson for every believer!

HEZEKIAH’S DEATH

(vv.32-33)

Though Hezekiah had gained fifteen years through his tearful prayer, yet he died. Verse 32 records the fact that other acts of Hezekiah are to be found written in the book of Isaiah and in the book of Kings (2 Kings). He was buried among the honoured kings of Judah in Jerusalem, and all Judah honoured him at his death, a contrast to the burial of his father Ahaz, who was not, buried among the kings (ch.28:37).

Fuente: Grant’s Commentary on the Bible

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 (2Ch 32:1). 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 (2Ch 32:25).

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 (2Ch 32:1-8).

"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." [Note: Ibid., p. 361.]

The real difference between the two armies was that while both had a measure of physical strength, Israel possessed an additional spiritual resource (2Ch 32:8). 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 (2Ch 32:19). 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 to Yahweh (2Ch 32:21-23).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

HEZEKIAH: THE RELIGIOUS VALUE OF MUSIC

2Ch 29:1-36; 2Ch 30:1-27; 2Ch 31:1-21; 2Ch 32:1-33

THE bent of the chroniclers mind is well illustrated by the proportion of space assigned to ritual by him and by the book of Kings respectively. In the latter a few lines only are devoted to ritual, and the bulk of the space is given to the invasion of Sennacherib, the embassy from Babylon, etc., while in Chronicles ritual occupies about three times as many verses as personal and public affairs.

Hezekiah, though not blameless, was all but perfect in his loyalty to Jehovah. The chronicler reproduces the customary formula for a good king: “He did that which was right in the eyes of Jehovah, according to all that David his father had done”; but his cautious judgment rejects the somewhat rhetorical statement in Kings that “after him was none like him among all the kings of Judah, nor any that were before him.”

Hezekiahs policy was made clear immediately after his accession. His zeal for reformation could tolerate no delay; the first month of the first year of his reign saw him actively engaged in the good work. It was no light task that lay before him. Not only were there altars in every corner of Jerusalem and idolatrous high places in every city of Judah, but the Temple services had ceased, the lamps were put out, the sacred vessels cut in pieces, the Temple had been polluted and then closed, and the priests and Levites were scattered. Sixteen years of licensed idolatry must have fostered all that was vile in the country, have put wicked men in authority, and created numerous vested interests connected by close ties with idolatry, notably the priests of all the altars and high places. On the other hand, the reign of Ahaz had been an unbroken series of disasters; the people had repeatedly endured the horrors of invasion. His government as time went on must have become more and more unpopular, for when he died he was not buried in the sepulchers of the kings. As idolatry was a prominent feature of his policy, there would be a reaction in favor of the worship of Jehovah, and there would not be wanting true believers to tell the people that their sufferings were a consequence of idolatry. To a large party in Judah Hezekiahs reversal of his fathers religious policy would be as welcome as Elizabeths declaration against Rome was to most Englishmen.

Hezekiah began by opening and repairing the doors of the Temple. Its closed doors had been a symbol of the national repudiation of Jehovah; to reopen them was necessarily the first step in the reconciliation of Judah to its God, but only the first step. The doors were open as a sign that Jehovah was invited to return to His people and again to manifest His presence in the Holy of holies, so that through those open doors Israel might have access to Him by means of the priests. But the Temple was as yet no fit place for the presence of Jehovah. With its lamps extinguished, its sacred vessels destroyed, its floors and walls thick with dust and full of all filthiness, it was rather a symbol of the apostasy of Judah. Accordingly Hezekiah sought the help of the Levites. It is true that he is first said to have collected together priests and Levites, but from that point onward the priests are almost entirely ignored.

Hezekiah reminded the Levites of the misdoings of Ahaz and his adherents and the wrath which they had brought upon Judah and Jerusalem; he told them it was his purpose to conciliate Jehovah by making a covenant with Him; he appealed to them as the chosen ministers of Jehovah and His temple to co-operate heartily in this good work.

The Levites responded to his appeal apparently rather in acts than words. No spokesman replies to the kings speech, but with prompt obedience they set about their work forthwith; they arose, Kohathites, sons of Merari, Gershonites, sons of Elizaphan, Asaph, Heman, and Jeduthun-the chronicler has a Homeric fondness for catalogues of high-sounding names – the leaders of all these divisions are duly mentioned. Kohath, Gershon, and Merari are well known as the three great clans of the house of Levi; and here we find the three guilds of singers-Asaph, Heman, and Jeduthun-placed on a level with the older clans. Elizaphan was apparently a division of the clan Kohath, which, like the guilds of singers, had obtained an independent status. The result is to recognize seven divisions of the tribe.

The chiefs of the Levites gathered their brethren together, and having performed the necessary rites of ceremonial cleansing for themselves, went in to cleanse the Temple; that is to say, the priests went into the holy place and the Holy of holies and brought out “all the uncleanness” into the court, and the Levites carried it away to the brook Kidron: but before the building itself could be reached eight days were spent in cleansing the courts, and then the priests went into the Temple itself and spent eight days in cleansing it, in the manner described above. Then they reported-to the king that the cleansing was finished, and especially that “all the vessels which King Ahaz cast away” had been recovered and reconsecrated with due ceremony. We were told in the previous chapter that Ahaz had cut to pieces the vessels of the Temple, but these may have been other vessels.

Then Hezekiah celebrated a great dedication feast; seven bullocks, seven rams, seven lambs, and seven he-goats were offered as a sin-offering for the dynasty, for the Temple, for Judah, and (by special command of the king) for all Israel, i.e., for the northern tribes as well as for Judah and Benjamin. Apparently this sin-offering was made in silence, but afterwards the king set the Levites and priests in their places with their musical instruments, and when the burnt-offering began the song of Jehovah began with the trumpets together with the instruments of David king of Israel. And all the congregation worshipped, and the singers sang, and the trumpeters sounded, and all this continued till the burnt-offering was finished.

When the people had been formally reconciled to Jehovah by this representative national sacrifice, and thus purified from the uncleanness of idolatry and consecrated afresh to their God, they were permitted and invited to make individual sacrifices, thank-offerings and burnt-offerings. Each man might enjoy for himself the renewed privilege of access to Jehovah, and obtain the assurance of pardon for his sins, and offer thanksgiving for his own special blessings. And they brought offerings in abundance: seventy bullocks, a hundred rams, and two hundred lambs for a burnt-offering; and six hundred oxen and three thousand sheep for thank-offerings. Thus were the Temple services restored and re-inaugurated; and Hezekiah and the people rejoiced because they felt that this unpremeditated outburst of enthusiasm was due to the gracious influence of the Spirit of Jehovah.

The chroniclers narrative is somewhat marred by a touch of professional jealousy. According to the ordinary ritual, {Lev 1:6} the offerer flayed the burnt-offerings; but for some special reason, perhaps because of the exceptional solemnity of the occasion, this duty now devolved upon the priests. But the burnt-offerings were abundant beyond all precedent; the priests were too few for the work, and the Levites were called in to help them, “for the Levites were more upright in heart to purify themselves than the priests.” Apparently even in the second Temple brethren did not always dwell together in unity.

Hezekiah had now provided for the regular services of the Temple, and had given the inhabitants of Jerusalem a full opportunity of returning to Jehovah; but the people of the provinces were chiefly acquainted with the Temple through the great annual festivals. These, too, had long been in abeyance; and special steps had to be taken to secure their future observance. In order to do this, it was necessary to recall the provincials to their allegiance to Jehovah. Under ordinary circumstances the great festival of the Passover would have been observed in the first month, but at the time appointed for the paschal feast the Temple was still unclean, and the priests and Levites were occupied in its purification, But Hezekiah could not endure that the first year of his reign should be marked by the omission of this great feast. He took counsel with the princes and public assembly-nothing is said about the priests-and they decided to hold the Passover in the second month instead of the first. We gather from casual allusions in 2Ch 30:6-8 that the kingdom of Samaria had already come to an end; the people had been carried into captivity, and only a remnant were left. in the land. From this point the kings of Judah act as religious heads of the whole nation and territory of Israel. Hezekiah sent invitations to all Israel from Dan to Beersheba. He made special efforts to secure a favorable response from the northern tribes, sending letters to Ephraim and Manasseh, i.e., to the ten tribes under their leadership. He reminded them that their brethren had gone into captivity because the northern tribes had deserted the Temple; and held out to them the hope that, if they worshipped at the Temple and served Jehovah, they should themselves escape further calamity, and their brethren and children who had gone into captivity should return to their own land.

“So the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun.” Either Zebulun is used in a broad sense for all the Galilean tribes, or the phrase “from Beersheba to Dan” is merely rhetorical, for to the north, between Zebulun and Dan, lay the territories of Asher and Naphtali. It is to be noticed that the tribes beyond Jordan are nowhere referred to; they had already fallen out of the history of Israel, and were scarcely remembered in the time of the chronicler.

Hezekiahs appeal to the surviving communities of the Northern Kingdom failed; they laughed his messengers to scorn, and mocked them; but individuals responded to his invitation in such numbers that they are spoken of as “a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun.” There were also men of Asher among the northern pilgrims. {Cf. 2Ch 30:11; 2Ch 30:18}

The pious enthusiasm of Judah stood out in vivid contrast to the stubborn impenitence of the majority of the ten tribes. By the grace of God, Judah was of one heart to observe the feast appointed by Jehovah through the king and princes, so that there was gathered in Jerusalem a very great assembly of worshippers, surpassing even the great gatherings which the chronicler had witnessed at the annual feasts.

But though the Temple had been cleansed, the Holy City was not yet free from the taint of idolatry. The character of the Passover demanded that not only the Temple, but the whole city, should be pure. The paschal lamb was eaten at home, and the doorposts of the house were sprinkled with its blood. But Ahaz had set up altars at every corner of the city; no devout Israelite could tolerate the symbols of idolatrous worship close to the house in which he celebrated the solemn rites Of the Passover. Accordingly before the Passover was killed these altars were removed.

Then the great feast began; but after long years of idolatry neither the people nor the priests and Levites were sufficiently familiar with the rites of the festival to be able to perform them without some difficulty and confusion. As a rule each head of a household killed his own lamb; but many of the worshippers, especially those from the north, were not ceremonially clean: and this task devolved upon the Levites. The immense concourse of worshippers and the additional work thrown upon the Temple ministry must have made extraordinary demands on their zeal and energy. {Cf. 2Ch 29:34; 2Ch 30:3} At first apparently they hesitated, and were inclined to abstain from discharging their usual duties. A passover in a month not appointed by Moses, but decided on by the civil authorities without consulting the priesthood, might seem a doubtful and dangerous innovation. Recollecting Azariahs successful assertion of hierarchical prerogative against Uzziah, they might be inclined to attempt a similar resistance to Hezekiah. But the pious enthusiasm of the people clearly showed that the Spirit of Jehovah inspired their somewhat irregular zeal; so that the ecclesiastical officials were shamed out of their unsympathetic attitude, and came forward to take their full share and even more than their full share in this glorious rededication of Israel to Jehovah.

But a further difficulty remained: uncleanness not only disqualified from killing the paschal lambs, but from taking any part in the Passover; and a multitude of the people were unclean. Yet it would have been ungracious and even dangerous to discourage their newborn zeal by excluding them from the festival; moreover, many of them were worshippers from among the ten tribes, who had come in response to a special invitation, which most of their fellow-country-men had rejected with scorn and contempt. If they had been sent back because they had failed to cleanse themselves according to a ritual of which they were ignorant, and of which Hezekiah might have known they would be ignorant, both the king and his guests would have incurred measureless ridicule from the impious northerners. Accordingly they were allowed to take part in the Passover despite their uncleanness. But this permission could only be granted with serious apprehensions as to its consequences. The Law threatened with death any one who attended the services of the sanctuary in a state of uncleanness. {Lev 15:31} Possibly there were already signs of an outbreak of pestilence; at any rate, the dread of Divine punishment for sacrilegious presumption would distress the whole assembly and mar their enjoyment of Divine fellowship. Again it is no priest or prophet, but the king, the Messiah, who comes forward as the mediator between God and man. Hezekiah prayed for them, saying, “Jehovah, in His grace and mercy, pardon every one that setteth his heart to seek Elohim Jehovah, the God of his fathers, though he be not cleansed according to the ritual of the Temple. And Jehovah hearkened to Hezekiah, and healed the people,” i.e., either healed them from actual disease or relieved them from the fear of pestilence.

And so the feast went on happily and prosperously, and was prolonged by acclamation for an additional seven days. During fourteen days king and princes, priests and Levites, Jews and Israelites, rejoiced before Jehovah; thousands of bullocks and sheep smoked upon the altar; and now the priests were not backward: great numbers purified themselves to serve the popular devotion. The priests and Levites sang and made melody to Jehovah, so that the Levites earned the kings special commendation. The great festival ended with a solemn benediction: “The priests arose and blessed the people, and their voice was heard, and their prayer came to His holy habitation, even unto heaven.” The priests, and through them the people, received the assurance that their solemn and prolonged worship had met with gracious acceptance.

We have already more than once had occasion to consider the chroniclers main theme: the importance of the Temple, its ritual, and its ministers. Incidentally and perhaps unconsciously, he here suggests another lesson, which is specially significant as coming from an ardent ritualist, namely the necessary limitations of uniformity in ritual. Hezekiahs celebration of the Passover is full of irregularities: it is held in the wrong month; it is prolonged to twice the usual period; there are amongst the worshippers multitudes of unclean persons, whose presence at these services ought to have been visited with terrible punishment. All is condoned on the ground of emergency, and the ritual laws are set aside without consulting the ecclesiastical officials. Everything serves to emphasize the lesson we touched on in connection with Davids sacrifices at the threshing-floor of Ornan the Jebusite: ritual is made for man, and not man for ritual. Complete uniformity may be insisted on in ordinary times, but can be dispensed with in any pressing emergency; necessity knows no law, not even the Torah of the Pentateuch. Moreover, in such emergencies it is not necessary to wait for the initiative or even the sanction of ecclesiastical officials; the supreme authority in the Church in all its great crises resides in the whole body of believers. No one is entitled to speak with greater authority on the limitations of ritual than a strong advocate of the sanctity of ritual like the chronicler; and we may well note, as one of the most conspicuous marks of his inspiration, the sanctified common sense shown by his frank and sympathetic record of the irregularities of Hezekiahs passover. Doubtless emergencies had arisen even in his own experience of the great feasts of the Temple that had taught him this lesson; and it says much for the healthy tone of the Temple community in his day that he does not attempt to reconcile the practice of Hezekiah with the law of Moses by any harmonistic quibbles.

The work of purification and restoration, however, was still incomplete: the Temple had been cleansed from the pollutions of idolatry, the heathen altars had been removed from Jerusalem, but the high places remained in all the cities of Judah. When the Passover was at last finished, the assembled multitude, “all Israel that were present,” set out, like the English or Scotch Puritans, on a great iconoclastic expedition. Throughout the length and breadth of the Land of Promise, throughout Judah and Benjamin, Ephraim and Manasseh, they brake in pieces the sacred pillars, and hewed down the Asherim, and brake down the high places and altars; then they went home.

Meanwhile Hezekiah was engaged in reorganizing the priests and Levites and arranging for the payment and distribution of the sacred dues. The king set an example of liberality by making provision for the daily, weekly, monthly, and festival offerings. The people were not slow to imitate him; they brought first-fruits and tithes in such abundance that four months were spent in piling up heaps of offerings.

“Thus did Hezekiah throughout all Judah; and he wrought that which was good, and right, and faithful before Jehovah his God; and in every work that he began in the service of the Temple, and in the Law, and in the commandments, to seek his God, he did it with all his heart, and brought it to a successful issue.”

Then follow an account of the deliverance from Sennacherib and of Hezekiahs recovery from sickness, a reference to his undue pride in the matter of the embassy from Babylon, and a description of the prosperity of his reign, all for the most part abridged from the book of Kings. The prophet Isaiah, however, is almost ignored. A few of the more important modifications deserve some little attention. We are told that the Assyrian invasion was “after these things and this faithfulness,” in order that we may not forget that the Divine deliverance was a recompense for Hezekiahs loyalty to Jehovah. While the book of Kings tells us that Sennacherib took all the fenced cities of Judah, the chronicler feels that even this measure of misfortune would not have been allowed to befall a king who had just reconciled Israel to Jehovah, and merely says that Sennacherib purposed to break these cities up.

The chronicler has preserved an account of the measures taken by Hezekiah for the defense of his capital: how he stopped up the fountains and water-courses outside the city, so that a besieging army might not find water, and repaired and strengthened the walls, and encouraged his people to trust in Jehovah.

Probably the stopping of the water supply outside the walls was connected with an operation mentioned at the close of the narrative of Hezekiahs reign: “Hezekiah also stopped the upper spring of the waters of Gihon, and brought them straight down on the west side of the city of David.” {2Ch 32:30} Moreover, the chroniclers statements are based upon 2Ki 20:20, where it is said that “Hezekiah made the pool and the conduit and brought water to the city.” The chronicler was of course intimately acquainted with the topography of Jerusalem in his own days, and uses his knowledge to interpret and expand the statement in the book of Kings. He was possibly guided in part by Isa 22:9; Isa 22:11, where the “gathering together the waters of the lower pool” and the “making a reservoir between the two walls for the water of the old pool” are mentioned as precautions taken in view of a probable Assyrian siege. The recent investigations of the Palestine Exploration Fund have led to the discovery of aqueducts, and stoppages, and diversions of watercourses which are said to correspond to the operations mentioned by the chronicler. If this be the case, they show a very accurate knowledge on his part of the topography of Jerusalem in his own day, and also illustrate his care to utilize all existing evidence in order to obtain a clear and accurate interpretation of the statements of his authority.

The reign of Hezekiah appears a suitable opportunity to introduce a few remarks on the importance which the chronicler attaches to the music of the Temple services. Though the music is not more prominent with him than with some earlier kings, yet in the case of David, Solomon, and Jehoshaphat other subjects presented themselves for special treatment; and Hezekiahs reign being the last in which the music of the sanctuary is specially dwelt upon, we are able here to review the various references to this subject. For the most part the chronicler tells his story of the virtuous days of the good kings to a continual accompaniment of Temple music. We hear of the playing and singing when the Ark was brought to the house of Obed-edom; when it was taken into the city of David; at the dedication of the Temple; at the battle between Abijah and Jeroboam; at Asas reformation; in connection with the overthrow of the Ammonites, Moabites, and Meunim in the reign of Jehoshaphat; at the coronation of Joash; at Hezekiahs feasts; and again, though less emphatically, at Josiahs passover. No doubt the special prominence given to the subject indicates a professional interest on the part of the author. If, however, music occupies an undue proportion of his space, and he has abridged accounts of more important matters to make room for his favorite theme, yet there is no reason to suppose that his actual statements overrate the extent to which music was used in worship or the importance attached to it. The older narratives refer to the music in the case of David and Joash, and assign psalms and songs to David and Solomon. Moreover, Judaism is by no means alone in its fondness for music, but shares this characteristic with almost all religions.

We have spoken of the chronicler so far chiefly as a professional musician, but it should be clearly understood that the term must be taken in its best sense. He was by no means so absorbed in the technique of his art as to forget its sacred significance; he was not less a worshipper himself because he was the minister or agent of the common worship. His accounts of the festivals show a hearty appreciation of the entire ritual; and his references to the music do not give us the technical circumstances of its production, but rather emphasize its general effect. The chroniclers sense of the religious value of music is largely that of a devout worshipper, who is led to set forth for the benefit of others a truth which is the fruit of his own experience. This experience is not confined to trained musicians; indeed, a scientific knowledge of the art may sometimes interfere with its devotional influence. Criticism may take the place of worship; and the hearer, instead of yielding to the sacred suggestions of hymn or anthem, may be distracted by his esthetic judgment as to the merits of the composition and the skill shown by its rendering. In the same way critical appreciation of voice, elocution, literary style, and intellectual power does not always conduce to edification from a sermon. In the truest culture, however, sensitiveness to these secondary qualities has become habitual and automatic, and blends itself imperceptibly with the religious consciousness of spiritual influence. The latter is thus helped by excellence and only slightly hindered by minor defects in the natural means. But the very absence of any great scientific knowledge of music may leave the spirit open to the spell which sacred music is intended to exercise, so that all cheerful and guileless souls may be “moved with concord of sweet sounds,” and sad and weary hearts find comfort in subdued strains that breathe sympathy of which words are incapable.

Music, as a mode of utterance moving within the restraints of a regular order, naturally attaches itself to ritual. As the earliest literature is poetry, the earliest liturgy is musical. Melody is the simplest and most obvious means by which the utterances of a body of worshippers can be combined into a seemly act of worship. The mere repetition of the same words by a congregation in ordinary speech is apt to he wanting in impressiveness or even in decorum; the use of tune enables a congregation to unite in worship even when many of its members are strangers to each other.

Again, music may be regarded as an expansion of language: not new dialect, but a collection of symbols that can express thought, and more especially emotion, for which mere speech has no vocabulary. This new form of language naturally becomes an auxiliary of religion. Words are clumsy instruments for the expression of the heart, and are least efficient when they undertake to set forth moral and spiritual ideas. Music can transcend mere speech in touching the soul to fine issues, suggesting visions of things ineffable and unseen.

Browning makes Abt Vogler say of the most enduring and supreme hopes that God has granted to men, “Tis we musicians know”; but the message of music comes home with power to many who have no skill in its art.

Fuente: Expositors Bible Commentary