Exegetical and Hermeneutical Commentary of 2 Chronicles 32:31
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.
31. ambassadors ] Lit. “interpreters.”
to inquire of the wonder ] According to 2Ki 20:12; Isa 39:1, the ostensible reason of the embassy was to congratulate Hezekiah on his recovery. The real object was to gain over Judah to an alliance against Assyria, against which Babylon was in a chronic state of revolt.
to try him, that he might know, etc.] The phrase is based on Deu 8:2.
Fuente: The Cambridge Bible for Schools and Colleges
2Ch 32:31
God left him to try him, that he might know all that was in his heart.
Hezekiahs fall considered and applied
I. Hezekiahs sin.
1. Its nature.
(1) All sin originates in the heart. Hezekiahs sin did not, like that of David, break forth into gross and external violations of the Divine law, but it betrayed itself in the indulgence of secret pride, in the gratification of a vainglorious spirit, in an idolatrous exaltation of the creature above the Creator. His heart was lifted up.
(2) The particular nature of his sin will be more clearly discerned, if we advert to the occasion of his fall (2Ki 20:13).
(a) He was actuated by a wrong spirit.
(b) His action had a wrong tendency.
It was calculated to erase every serious impression which a recital of the wonder done in the land might have made on these heathen strangers. It was also calculated to confirm them in the conviction that the kings of Judah, notwithstanding their superior pretensions to the knowledge and favour of the true God, in reality neither possessed nor avowed any better source of protection and prosperity than the kings of other nations enjoyed.
2. Its aggravations.
(1) His whole life had been an uninterrupted succession of great distinguished mercies.
(2) He had lately experienced a most remarkable proof of the Divine interposition in his favour.
II. The particular view of this transaction exhibited in the text.
1. It unfolds the cause of Hezekiahs fall. God left him. What a striking illustration is thus incidentally presented to us of mans depravity and weakness. No sooner was the barrier removed than the stream rushed with impetuosity into the channel of sin. To guard us against presumption the Scriptures present to us the examples of some of the most eminent servants of God, not all falling whenever they were left to themselves, but falling in those very points where we should conceive them to have been most firmly established; Abraham, Moses, etc. What need for us to pray, Take not Thy Holy Spirit from us.
2. It discloses to us the secret reasons of the Divine conduct in thus permitting him for a season to be overcome. God left him to try him, that Hezekiah himself might know all that was in his heart.
(1) Nothing but a deep sense of our natural depravity can effectually destroy our vain self-confidence, and can excite us to a diligent use of those means which are essential to our growth in grace, and to our perseverance in well-doing. We shall
(a) Regard our heart with a holy jealousy.
(b) Studiously examine the secret motives of our conduct.
(c) Sedulously avoid those places and practices which are most likely to prove a snare to us.
(d) Be instant in prayer for a supply of the grace that is in Christ.
(e) Fear to resist and grieve the Holy Spirit of God.
(2) In exact proportion to our views of the depravity of our heart will be the degree of our self-condemnation and humiliation before God. Hence, how highly should we value self-knowledge, and how anxiously should we labour to acquire it. Address–
1. Those who studiously close their eyes and shut their ears against every discovery of the sin which dwelleth in them.
2. Those who having in vain endeavoured to stifle their convictions of sin, are filled with consternation and terror at the extent of their depravity. (E. Cooper.)
Hezekiahs trespass with the ambassadors from Babylon
1. Nations professing Gods holy name must beware of sinful compromises with those by whom His truth is corrupted. The chief fault for which judgment befel Hezekiah was listening to the proposal to become the ally of a heathen prince.
2. It is an imperative duty which rests upon Christians to do somewhat for the spiritual welfare of foreigners who visit them.
3. The necessity for recognising every moment our need of Divine help. (R. Bickersteth, M.A.)
Hezekiahs sin
A fragment of the history of the Assyrian writer Berosus tells us that at this time Babylon had shaken off for a season the supremacy of Assyria, and, under Berodach Baladan, was strengthening herself as a rival sovereignty. The fame of the discomfiture of Sennacherib before Jerusalem had reached his ears, and it might well seem to him that an alliance with Hezekiah would be useful against a common danger. The recovery of Hezekiah and the miraculous sign furnished a suitable occasion for an embassy which was sent ostensibly to congratulate the king and inquire of the wonder done in the land. There was no sin in Hezekiah showing the embassy what was costly, useful, beautiful, but in the vanity which gave these things chief prominence.
I. Here is a lesson for us as a nation. Let us also show strangers whatever we have of interest; but let us not keep in the background what should be chief of all, and let them go away thinking that what we most value is wealth, power, pleasure. It is the duty of the Christian pulpit at such a time to ask the people, What have you shown? What is in your heart? Has God the chief place? Is righteousness more to us than riches, and principle than policy? Are we more desirous to live in the fear of God than to keep in awe other nations? If we pompously display our treasures, may we not some day be ignominiously despoiled? If in any form we embrace Babylon, may not our nation some day be crushed by Babylon? Whatever our princes and statesmen may do, let the people, who, more and more, are the nation and responsible for its character and conduct, let the people cherish and make manifest the conviction that worth is more than wealth, and piety than power, and righteousness than rank, and purity than pleasure, and God than gold. In the fear of the Lord is strong confidence; The throne is established by righteousness; Righteousness exalteth a nation; Seek, first, the Kingdom of God and His righteousness, and all these things shall be added unto you.
II. The lesson is applicable to the Church as well as to the Nation. What is our idea of the chief excellence and stability of any Church? Is it the support of Law, the patronage of princes, a grand hierarchy, rich endowments? Is it noble buildings, imposing ritual, inspiring music? Is it learning and eloquence in the pulpit, with congregations numerous, or cultured, or wealthy? These features have their value more or less, and these can be shown, displayed, gloried in. But the chief treasures of the Church cannot thus be exhibited. Alas for the Church that prides itself chiefly in the outward and visible. Do we desire for our church such things chiefly and regard them most worth seeking, prizing, extolling? Or are we cultivating, praying for, and valuing far more–Penitence, Faith, Love, Zeal, Holiness, Usefulness? What is in our heart?
III. We may apply the lesson to individuals. What do we ourselves regard as our chief treasure? This may be developed by circumstances. It has been said that after the massacre at Culloden certain flowers bloomed where blood had been copiously shed, unknown before. The seeds were dormant, till favourable conditions brought them forth. Hezekiah was a good man, but in his heart were latent weaknesses, which it was well for him to know before it was too late. Better that they should be revealed and cured than be hidden, unchecked, and with worse and more lasting fruits. Crises in the life of nations and individuals have developed unsuspected capacities, both for good and evil. For both in the case of David and Peter. For the commission of the worst of crimes in the case of Judas. If occasion occurred of displaying our most valued possession, what would we select? We may reasonably show what is showable–house, garden, books, pictures, children; if gratefully to the Giver, and not in vanity. But are these our chief treasures? If angels came to us from their far country, what would they see we prize most? Were some such unexpected visitor to enter our abode to interview us, would he find family religion–the gathered household at the domestic altar, private prayer, personal godliness? Is the maturity of Christian character sought more than the prosperity of business and the increase of wealth? Do we regard the favour of God more than the praise of men; communion with heaven more than intimacy with the great ones of the earth; a good conscience more than stores of silver and gold? Temptation may come to try what is in our heart. By some departure from strict integrity business may be promoted and wealth increased. If we yield it is evident that we regard money as more worth having than a good conscience. If some gratification is indulged at the cost of sobriety and virtue, we show that pleasure is more to us than purity. On what do our thoughts chiefly dwell? As a man thinketh in his heart so is he. On what do we chiefly set our affections and direct our energies? Where a mans treasure is there will his heart be also. Hezekiahs wealth went to the Babylon he courted. If we choose the world we perish with it. Jerusalem in ruins is an emblem of a soul without God. (Newman Hall, LL.B.)
Danger of prosperity
The naturalists observe well, that the north wind is more healthful, though the south be more pleasant; the south with his warmth raiseth vapours, which breed putrefaction, and cause diseases; the north with his cold drieth those vapours up, purging the blood, and quickening the spirits. Thus adversity is unpleasant, but it keepeth us watchful against sin, and careful to do our duties; whereas prosperity doth flatteringly lull us asleep. It never goes worse with men spiritually than when they find themselves corporeally best at ease; Hezekiah was better upon his sick-bed than when he was showing off his treasures to the ambassadors of the King of Babylon. (J. Spencer.)
The danger of being left to oneself
One day I went out with my little girl. I said to her, Emma, you had better let me take hold of your hand. She said, No; I had rather keep my hands in my muff, and she walked off very proudly. Presently she came to some ice, and down she went, and was hurt a little. I said, You had better let me hold on to your hand. She said, No; but let me hold on to your finger. Presently she came to some more ice; she could not hold on to my finger, and down she went, and hurt herself still more. Then she said, Papa, I wish you would hold on to my hand. So I took her wrist in my hand, and she couldnt fall. (D. L. Moody.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 31. Of the ambassadors] See 2Kg 20:13, and the observations at the end of that chapter. 2Ch 20:20.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God left him, to wit, to himself, and his own impotency and corruption. God withdrew from him those supplies and assistances of his Spirit which would certainly and effectually have kept him from that sin, and suffered Satan to tempt him, and him to fall into the sin of pride and ostentation.
That he might know; either,
1. That God might know it. So it is spoken of God after the manner of men; whereof we have had many instances. Or,
2. That Hezekiah might know that he had infirmities and sins as well as virtues; and therefore that the great mercies which he had received were not the effects of his own merits, as he might be prone to believe, but of Gods free grace.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. in the business of theambassadors who sent . . . to inquire of the wonder that was done inthe land, c.They brought a present (2Ch32:23 see on 2Ki 20:12, 13),and a letter of congratulation on his recovery, in which particularenquiries were made about the miracle of the sun’s retrocessionanatural phenomenon that could not fail to excite great interest andcuriosity at Babylon, where astronomy was so much studied. At thesame time, there is reason to believe that they proposed a defensiveleague against the Assyrians.
God left him, to try him,&c.Hezekiah’s offense was not so much in the display of hismilitary stores and treasures, as in not giving to God the glory bothof the miracle and of his recovery, and thus leading those heathenambassadors to know Him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Howbeit, [in the business of] the ambassadors of the princes of Babylon, who sent unto him to inquire the wonder that was [done] in the land,…. Not to see the two tables of stone which were in the ark, with the other two that were broken because of the sin of the calf, as the Targum; nor to ask about the destruction of the Assyrian army, and the manner of it, as Grotius; but to be informed of the miracle of the sun’s going back ten degrees, when Hezekiah was recovered from his sickness; the Chaldeans being a people much given to astrology, and curious in their observations of that kind:
God left him to try him; by showing him all his treasures:
that he might know all that was in his heart; not that God might know, who knows all things, unless spoken of him after the manner of men; but rather that Hezekiah might know the pride lurking in his heart, and other sins which escaped his notice, Jer 17:9 or that it might be known by others; that the children of men might know it, as Kimchi; and take warning by it, and observe the frailty and infirmity of the best of men.
Fuente: John Gill’s Exposition of the Entire Bible
(31) Howbeit.Literally, And thus; that is, and when things were thus prosperous with him. In the midst of Hezekiahs prosperity, God left him for a moment to himself, by way of putting him to the proof.
The princes of Babylon.The same vague plural which we have already noticed in 2Ch. 28:16; 2Ch. 30:6, and 2Ch. 32:4, supra. The king who sent letters and a present to Hezekiah, with congratulations on his recovery from Sickness, and overtures of alliance against the common enemy, Assyria, was Merodach-baladan (Maruduk-abla-iddina, Merodach gave a son). (See the account in 2Ki. 20:12, seq.; Isaiah 39)
Who sent unto him to enquire of the wonder (Hebrew, the sign, as in 2Ch. 32:24).This is not mentioned in the parallel passage of Kings and Isaiah. But such an inquiry is quite in harmony with what we know of the Babylonians from their own monuments. Babylon was the home of the arts of divination and augury, from observation of all kinds of signs and portents in every department of nature. Moreover, the sign given to Hezekiah would have a special interest for the astrologers and astronomers of the Babylonian temple-towers.
God left him, to try him, that he might know all that was in his heart.To try, the same word as to tempt (Isa. 7:12; Psa. 95:9; and often).
That he might knowi.e., in order to bring out and make manifest the latent possibilities of Hezekiahs character. The Searcher of hearts knew the issue beforehand; but we can only conceive of His dealings with man by means of human analogies, such as that of the chemist, who subjects an imperfectly known substance to various combinations of circumstances, by way of ascertaining its nature and affinities. The remark is peculiar to the chronicler.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 429
THE WEAKNESS AND DEPRAVITY OF MAN
2Ch 32:31. God left him, to try him, that he might know all that was in his heart.
THERE is no character so excellent but there is some blot to be found in it. The most illustrious saints that ever lived, not only betrayed their weakness and sinfulness, but shewed themselves defective in those very graces for which they were most eminent. We must not wonder therefore that Hezekiah, who was in some respects as distinguished a character as any that either preceded or followed him, became at last a monument of human frailty. It is probable that the peculiar manifestations of the divine favour towards him had excited an undue degree of self-complacency in his mind: God therefore saw fit to try him, and, in the business of the ambassadors of the princes of Babylon, who had sent unto him to inquire of the wonder that was done in the land, (even of the shadow of the sun going backward ten degrees on the sun-dial of Ahaz,) left him to the natural workings of his own heart. The consequence was such as might be apprehended; he gave way to pride and vanity, and brought on himself the divine displeasure.
The words which we have read, will naturally lead us to observe, that,
I.
Till we are tried, we have very little idea of the evil of our hearts
[Though we feel no difficulty in admitting that we are sinners, yet we can by no means acknowledge the truth of the representations given of us in the Scriptures. If we were told that we are all by nature haters both of God [Note: Rom 1:30; Rom 8:7.] and man [Note: Tit 3:3.], we should consider it as a libel upon human nature. When we read the history of the Jews, we are ready to think that they were incomparably more perverse than we should ever be: though if we had been in their situation, there is no reason at all to believe that we should have shewn ourselves in any respect more obedient than they. If we have never fallen into any gross sin, we imagine that our moral conduct has arisen from the superior goodness of our hearts; and we suppose that we have no disposition to those iniquities which are practised by others. We are not aware, that, if we had been subjected to the same trials as others, we should probably have fallen like them. How was Hazael shocked when he was told what enormities he would commit! Is thy servant a dog, that he should commit this thing [Note: 2Ki 8:12-13.]? Yet, no sooner was he tried, than he did commit all the enormities that had been foretold. And we, if told, that one of us would become a thief, another an adulterer, and another a murderer, should revolt at the idea. as though we were not capable of such atrocious wickedness: but the more we know of our own hearts, the more we shall be ready to say with David, My heart sheweth me the wickedness of the ungodly [Note: Psa 36:1. The Prayer-book Translation. See also Mar 7:21-23 and Jer 17:9.], yea, it is an epitome of all the wickedness that is committed upon earth.]
It becomes us to deprecate temptation; since,
II.
If left to ourselves, we shall soon give some awful proof of our depravity
[That any persons are preserved from great enormities is owing to the providence and the grace of God. It has pleased God to encompass them, so that they should be screened from any violent temptation; or else he has endued them with a more abundant measure of his grace, whereby they have been enabled to withstand the tempter. Who that sees how others have fallen, will ascribe his own steadfastness to an arm of flesh? We need only set before us those deplorable monuments of human depravity, David, Solomon, and Peter, and we shall need nothing more to enforce that admonition, Let him that thinketh he standeth, take heed lest he fall [Note: These instances should be opened separately, and at some length.] We perhaps may have maintained a good conduct for a considerable time: but can we not look back to some moment wherein we have been left to follow the bent of our own corrupt hearts? We must be lamentably ignorant of what has passed within us, if we have not long since learned our need to use that prayer, Hold thou me up, and I shall be safe.]
Yet we must not view such proofs of depravity merely as insulated and detached acts: for,
III.
One single act of wickedness, if duly considered, will serve as a clew to find out all the iniquity of our hearts
[God did not design to shew Hezekiah one imperfection only, but all that was in his heart [Note: The text may mean, that God left Hezekiah in order that he, namely God, might know all that was in his heart. See Deu 8:2; Deu 13:2-3. But the sense given to the words seems preferable.]: and his fall was well calculated to give him this knowledge; for in it he might see, not only his pride and creature-confidence, but his ingratitude for the mercies he had received, his unconcern about the souls of those who came to visit him, his indifference about the honour of his God, and innumerable other evils which were comprehended in his sin [Note: If, as is thought, the Babylonians who came to inquire into the miracle of the suns retrograde motion were worshippers of the sun, what an opportunity had Hezekiah to tell them about Jehovah, who created that sun, and could continue or alter its course at his pleasure!]. Thus, if we will take any one sin of our lives, and make use of it as a light to search the dark corners of our hearts, we shall find out a most astonishing mass of wickedness that has hitherto escaped our observation. Take, for instance, any single act of pride, wrath, lewdness, covetousness, or even deadness in prayer, what a scene will it open to our view! what unmindfulness of the divine presence! what unconcern about our own souls! what preferring of carnal ease or worldly vanities to the happiness and glory of heaven! what contempt of that adorable Saviour who shed his blood for us! Alas! alas! we should never come to an end, if we should attempt to declare all the evil which by such a scrutiny we might discover.
This then we would most earnestly recommend as the means of becoming acquainted with our hearts: let us not consider any sin as though it were unconnected with any other; but rather regard every sin as a fruit of an immense tree, or as a little stream flowing from an inexhaustible fountain.]
From this dereliction of Hezekiah, and his fall consequent upon it, we may further learn,
1.
Thankfulness to God for the preservation we have experienced
[None of us have perpetrated one thousandth part of the iniquity which we should have been guilty of, if God had not restrained us by his providence and grace. Let us not then sacrifice to our own net, or burn incense to our own drag. Let us rather acknowledge, that by the grace of God we are what we are, and say, Not unto us, not unto us, but unto thy name be the praise. And let our dependence be altogether on God, that he who has kept us hitherto, will preserve us unto his heavenly kingdom.]
2.
Tenderness and compassion towards those who have fallen
[We are apt to look on a fallen brother with indignation and contempt: but if we considered more attentively our own extreme sinfulness, and how often we should have fallen if outward temptations had concurred sufficiently with our inward dispositions, we shall find less readiness to cast a stone at others: we shall rather see our own picture in their depravity, and extend that compassion to them which in similar circumstances we should desire to meet with at their hands.]
3.
Vigilance against the assaults of our great adversary
[Satan combines in himself the subtlety of a serpent, and the strength of a lion. Well therefore does the Apostle say to us, Be sober, be vigilant. If we watch not against his assaults, we, in fact, tempt him to tempt us. Besides, we cannot expect that God should preserve us, if we do not endeavour to preserve ourselves. It will be to little purpose to pray that God will not lead us into temptation, if we presumptuously rush into it of our own accord. Let us then shun the occasions of sin: let us avoid the company, the amusements, the books, yea the very sights that may administer to sin. Let us commit ourselves continually to Gods care and protection; and beg of him never to leave us or forsake us. In this way we may hope to experience his unremitting care, and to be kept by his power through faith unto everlasting salvation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 31. Howbeit in the business of the ambassadors. ] See 2Ki 20:12-14 .
God left him, to try him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Babylon. The first occurrence of the name in connection with Judah.
the wonder. Compare 2Ch 32:24. 2Ki 20:10, 2Ki 20:11. Isa 38:7, Isa 38:8.
Fuente: Companion Bible Notes, Appendices and Graphics
am 3292, bc 712
in the business: 2Ki 20:12, 2Ki 20:13, Isa 39:1, Isa 39:2-8
ambassadors: Heb. interpreters
the wonder: 2Ki 20:8-11, Isa 38:8
left him: Jdg 16:20, Psa 27:9, Psa 51:11, Psa 51:12, Psa 119:116, Psa 119:117, Joh 15:5
to try him: Gen 22:1, Deu 8:2, Deu 8:16, Job 1:11, Job 1:12, Job 2:3-6, Psa 139:1, Psa 139:2, Psa 139:23, Psa 139:24, Pro 17:3, Zec 13:9, Mal 3:2, Mal 3:3, 1Pe 1:7, Jam 1:13
that he might: Deu 8:2, Deu 13:3
Reciprocal: Gen 20:2 – said Jdg 2:22 – prove Jdg 3:1 – prove 2Sa 24:2 – that I may 1Ki 8:42 – For they shall 2Ki 20:11 – he brought 2Ch 32:25 – his heart Job 39:17 – General Dan 11:35 – to try Mar 7:22 – pride Luk 22:54 – And Peter Joh 6:6 – prove 2Co 12:7 – lest Phi 3:9 – not Heb 11:17 – when Rev 12:1 – there
Fuente: The Treasury of Scripture Knowledge
2Ch 32:31. To inquire of the wonder done in the land Either the destruction of the Assyrians, or the going back of the sun. These miracles were wrought to alarm and awaken a stupid, careless world, and to turn them from dumb and lame idols to the living God. God left him To himself, and suffered Satan to try him, that he might know he had infirmities and sins as well as virtues. O, what need have great men, and good men, and useful men, to study their own follies and infirmities, and to beg earnestly of God, that he would hide pride from them!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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 {u} try him, that he might know all [that was] in his heart.
(u) Here we see the reason why the faithful are tempted, which is to determine whether they have faith or not, and that they may feel the presence of God who does not allow them to be overcome by temptations, but in their weakness administers strength.