After these things and this faithfulness, Sennacherib king of Assyria came, entered into Judah, and encamped against the fortified cities, and intended to win them for himself. When Hezekiah saw that Sennacherib had come, and that he was planning to fight against Jerusalem, he took counsel with his princes and his mighty men to stop the waters of the springs which were outside of the city, and they helped him. So, many people gathered together and they stopped all the springs and the brook that flowed through the middle of the land, saying, “Why should the kings of Assyria come, and find abundant water?”
He took courage, built up all the wall that was broken down, and raised it up to the towers, with the other wall outside, and strengthened Millo in David’s city, and made weapons and shields in abundance. He set captains of war over the people, and gathered them together to him in the wide place at the gate of the city, and spoke encouragingly to them, saying, “Be strong and courageous. Don’t be afraid or dismayed because of the king of Assyria, nor for all the multitude who is with him; for there is a greater one with us than with him. An arm of flesh is with him, but Yahweh our God is with us to help us and to fight our battles.” The people rested themselves on the words of Hezekiah king of Judah.
After this, Sennacherib king of Assyria sent his servants to Jerusalem, (now he was before Lachish, and all his power with him), to Hezekiah king of Judah, and to all Judah who were at Jerusalem, saying, Sennacherib king of Assyria says, “In whom do you trust, that you remain under siege in Jerusalem? Doesn’t Hezekiah persuade you, to give you over to die by famine and by thirst, saying, ‘Yahweh our God will deliver us out of the hand of the king of Assyria?’ Hasn’t the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, ‘You shall worship before one altar, and you shall burn incense on it?’ Don’t you know what I and my fathers have done to all the peoples of the lands? Were the gods of the nations of the lands in any way able to deliver their land out of my hand? 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? Now therefore don’t let Hezekiah deceive you, nor persuade you in this way. Don’t believe 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 will your God deliver you out of my hand?”
His servants spoke yet more against Yahweh God, and against his servant Hezekiah. He also wrote letters insulting Yahweh, the God of Israel, and speaking against him, saying, “As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall the God of Hezekiah not deliver his people out of my hand.” They called out with a loud voice in the Jews’ language to the people of Jerusalem who were on the wall, to frighten them, and to trouble them; that they might take the city. They spoke of the God of Jerusalem as of the gods of the peoples of the earth, which are the work of men’s hands.
Hezekiah the king and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven.
Yahweh 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. When he had come into the house of his god, those who came out of his own body killed him there with the sword. Thus Yahweh 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. Many brought gifts to Yahweh to Jerusalem, and precious things to Hezekiah king of Judah; so that he was exalted in the sight of all nations from then on.
In those days Hezekiah was terminally ill, and he prayed to Yahweh; and he spoke to him, and gave him a sign. But Hezekiah didn’t reciprocate appropriate to the benefit done for him, because his heart was lifted up. Therefore there was wrath on him, and on Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that Yahweh’s wrath didn’t come on them in the days of Hezekiah.
Hezekiah had exceedingly much riches and honor. He provided himself with treasuries for silver, for gold, for precious stones, for spices, for shields, and for all kinds of valuable vessels; also storehouses for the increase of grain, new wine, and oil; and stalls for all kinds of animals, and flocks in folds. Moreover he provided for himself cities, and possessions of flocks and herds in abundance; for God had given him abundant possessions. This same Hezekiah also stopped the upper spring of the waters of Gihon, and brought them straight down on the west side of David’s city. Hezekiah prospered in all his works.
However concerning the ambassadors of the princes of Babylon, who sent to 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.
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. Hezekiah slept with his fathers, and they buried him in the ascent of the tombs of the sons of David. All Judah and the inhabitants of Jerusalem honored him at his death. Manasseh his son reigned in his place.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 5, 6, 8, 9, 12, 14, 15, 16, 18, 19, 20, 21, 22, 23, 24, 25, 28, 30, 31 Hebrew, break them up.
Hebrew, break them up.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–33 2Ch 32:1 After these things, and the establishment thereof,…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 3, 4, 5, 9, 15, 23, 24, 25, 29, 30, 31 After these things, and the establishment thereof; an emphatical…
After these things, and the establishment thereof; an emphatical preface, signifying, that notwithstanding all his pious care and zeal for God, yet God saw fit to exercise him with a sore trial and calamity; which yet he turned to his great honour and advantage. He designed and bragged that he would win them all, and did actually win many of them, 2Ki 18:13.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 9, 24 Here is, I. The formidable design of Sennacherib against…
Here is, I. The formidable design of Sennacherib against Hezekiah's kingdom, and the vigorous attempt he made upon it. This Sennacherib was now, as Nebuchadnezzar was afterwards, the terror and scourge and great oppressor of that part of the world. He aimed to raise a boundless monarchy for himself upon the ruins of all his neighbours. His predecessor Shalmaneser had lately made himself master of the kingdom of Israel, and carried the ten tribes captives. Sennacherib thought, in like manner, to win Judah for himself. Pride and ambition put men upon grasping at universal dominion. It is observable that, just about this time, Rome, a city which afterwards came to reign more than any other had done over the kings of the earth, was built by Romulus. Sennacherib invaded Judah immediately after the reformation of it and the re-establishment of religion in it: After these things he entered into Judah, Ch2 32:1. 1. It was well ordered by the divine Providence that he did not give them this disturbance before the reformation was finished and established, as it might then have put a stop to it. 2. Perhaps he intended to chastise Hezekiah for destroying that idolatry to which he himself was devoted. He looked upon Hezekiah as profane in what he had done, and as having thrown himself out of the divine protection. He accordingly considered him as one who might easily be made a prey of. 3. God ordered it at this time that he might have an opportunity of showing himself strong on the behalf of this returning reforming people. He brought this trouble upon them that he might have the honour, and might put on them the honour, of their deliverance. After these things, and the establishment thereof, one would have expected to hear of nothing but perfect peace, and that none durst meddle with a people thus qualified for the divine favour; yet the next news we hear is that a threatening destroying army enters the country, and is ready to lay all waste. We may be in the way of our duty and yet meet with trouble and danger. God orders it so for the trial of our confidence in him and the manifestation of his care concerning us. The little opposition which Sennacherib met with in entering Judah induced him to imagine that all was his own. He thought to win all the fenced cities (Ch2 32:1), and purposed to fight against Jerusalem, Ch2 32:2. See Kg2 18:7, Kg2 18:13.
II. The preparation which Hezekiah prudently made against this storm that threatened him: He took counsel with his princes what he should do, what measures he should take, Ch2 32:3. With their advice he provided, 1. That the country should give him a cold reception, for he took care that he should find no water in it (and then his army must perish for thirst), or at least that there should be a scarcity of water, by which his army would be weakened and unfitted for service. A powerful army, if it want water but a few days, will be but a heap of dry dust. All hands were set immediately to work to stop up the fountains, and the brook that ran through the midst of the land, turning that (it is probable) into the city by pipes under-ground. Such as this is the policy commonly practised now-a-days of destroying the forage before an invading army. 2. That the city should give him a warm reception. In order to this he repaired the wall, raised towers, and made darts (or, as it is in the margin, swords or weapons) and shields in abundance (Ch2 32:5), and appointed captains, Ch2 32:6. Note, Those that trust God with their safety must yet use proper means for their safety, otherwise they tempt him, and do not trust him. God will provide, but so must we also.
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III. The encouragement which he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and spoke comfortably to them, Ch2 32:6. He was himself undaunted, being confident the invasion would issue well. He was not like his father, who had much guilt to terrify him and no faith to encourage him, so that, in a time of public danger, his heart was moved, as the trees of the wood are moved with the wind, and then no marvel that the heart of his people was so too, Isa 7:2. With what he said he put life into his people, his captains especially, and spoke to their heart, as the word is. 1. He endeavoured to keep down their fears: "Be strong and courageous; do not think of surrendering the city or capitulating, but resolve to hold it out to the last man; do not think of losing the city, nor of falling into the enemy's hand; there is no danger. Let the soldiers be bold and brave, make good their posts, stand to their arms, and fight manfully, and let the citizens encourage them to do so: Be not afraid nor dismayed for the king of Assyria." The prophet had thus encouraged them from God (Isa 10:24): Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid (Isa 33:14), but the righteous dwelt on high (Isa 33:15, Isa 33:16) and meditated on terror so as to conquer it. See Isa 33:18, which refers to what is recorded here. 2. He endeavoured to keep up their faith, in order to the silencing and suppressing of their fears. "Sennacherib has a multitude with him, and yet there are more with us than with him; for we have God with us, and how many do you reckon him for? With our enemy is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible, our God, whose promise is inviolable, a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us if he please:" and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor forgetteth the Lord his Maker, Isa 51:12, Isa 51:13. It is probable that Hezekiah said more to this purport, and that the people rested themselves upon what he said, not merely upon his word, but on the things he said concerning the presence of God with them and his power to relieve them, the belief of which made them easy. Let the good subjects and soldiers of Jesus Christ rest thus upon his word, and boldly say, Since God is for us, who can be against us?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28 After these things, and the establishment thereof,.... What are…
After these things, and the establishment thereof,.... What are recorded in the preceding chapters, when matters were well settled, especially with respect to religion and temple service, and when Hezekiah was well established in the throne of his kingdom, had fought with and defeated the Philistines, and cast off the Assyrian yoke, and was in very prosperous circumstances; for it was in the fourteenth year of his reign that what follows was done:
Sennacherib king of Assyria came and entered into Judah, and encamped against the fenced cities, and thought to win them for himself; or to break them, or into them; or through them (y) to break down the walls to take them, and join them to himself, as the Targum, and he did take them, see Kg2 18:13.
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(y) "ad perrumpendum eas", Montanus; "diffindere illas", Piscator; "abscindere", Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 21, 25, 29, 30, 31, 33 Sennacherib invading Judah, Hezekiah fortifies himself, ver. 1-8. The…
Sennacherib invading Judah, Hezekiah fortifies himself, ver. 1-8. The insolent letters and messages sent by Sennacherib, ver. 9-19. The destruction of his army, ver. 20-23. Hezekiah's sickness, riches, and death, ver. 24-33.
After, &c. - An emphatical preface, signifying, that notwithstanding all his zeal for God, God saw fit to exercise him with a sore trial. And God ordered it at this time, that he might have an opportunity of shewing himself strong, on the behalf of his returning people. It is possible, we may be in the way of our duty, and yet meet with trouble and danger. God permits this, for the trial of our confidence in him, and the manifestation of his care over us.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4, 5, 6, 7, 9, 10, 17, 21, 23, 24, 25, 26, 27, 30, 31, 32, 33 Sennacherib invades Judea, 1.
CHAPTER XXXII
Sennacherib invades Judea, 1.
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Hezekiah takes proper measures for the defence of his kingdom,
2-6.
His exhortation, 7, 8.
Sennacherib sends a blasphemous message to Hezekiah, and to the
people, 9-15.
His servants rail against God; and he and they blaspheme most
grievously, 16-19.
Hezekiah and the prophet Isaiah cry to God; he answers, and the
Assyrians are destroyed, and Sennacherib is slain by his own
sons, 20, 21.
The Lord is magnified, 22, 23.
Hezekiah's sickness and recovery, 24.
His ingratitude, 25.
His humiliation, 26.
His riches, 27-30.
His error relative to the Babylonish ambassadors, 31.
His acts and death, 32, 33.
NOTES ON CHAP. XXXII
Verse 1. After these things] God did not permit this pious prince to be disturbed till he had completed the reformation which he had begun.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 5, 9, 11, 15, 18, 21, 22, 25, 26, 29, 30, 31, 33 2Ch 32:1. After these things, and the establishment thereof…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 24, 25, 26, 30, 32, 33 The establishment thereof - literally, “the faithfulness thereof” or,…
The establishment thereof - literally, “the faithfulness thereof” or, in other words, “after these things had been faithfully accomplished.”
2Ch 32:1-8 form a passage supplementary to 2Ki 18:13-16.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 12, 17, 20, 21, 23, 24, 25, 27, 30, 31, 33 Truth, and sincere piety of the king, God was…
Truth, and sincere piety of the king, God was pleased to put him to trial; (T.; M.; D.) or, "after these things were established." Junius --- Sennacherib attacked Juda when Ezechias had been fifteen years on the throne, and till that time had paid the stipulated tribute, 4 K. xviii. 13. C. --- He now probably refused to pay it any longer. Salien, the year of the world 3319. M.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 4, 5, 6, 9, 18, 21, 24, 27, 30, 31 when Hezekiah saw that Sennacherib . . . was…
when Hezekiah saw that Sennacherib . . . was purposed to fight against Jerusalem--An account of the means taken to fortify Jerusalem against the threatened siege is given only in this passage. The polluting or filling up of wells, and the altering of the course of rivers, is an old practice that still obtains in the wars of the East. Hezekiah's plan was to cover the fountain heads, so that they might not be discovered by the enemy, and to carry the water by subterranean channels or pipes into the city--a plan which, while it would secure a constant supply to the inhabitants, would distress the besiegers, as the country all around Jerusalem was very destitute of water.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 3, 4, 5, 6, 27, 28, 33 SENNACHERIB’S INVASION AND DEFEAT, 2Ch_32:1-23.
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33 1. After these things, and the establishment thereof] R.V.…
1. After these things, and the establishment thereof] R.V. After these things, and this faithfulness. The phrase is a Hendiadys and stands for, “After these faithful dealings.”
Sennacherib] This king (Sanḥerib in Hebrew, Sin-aḥi-irib [-irba] in Assyrian, the Σαναχάριβος of Herod. ii. 141) reigned 705–681 b.c. He was the son of Sargon (Isa_20:1), father of Esar-haddon (2Ki_19:37; Ezr_4:2), and grandfather of Asnapper [Osnappar, R.V.] (Ezr_4:10), the well-known Σαρδανάπαλλος of Herod. ii. 150, the Asshur-bani-pal of the Assyrian inscriptions. Under this dynasty Assyria reached the height of its power. The empire included Babylonia (which however was frequently in revolt), Assyria proper, Syria as far north as Cilicia (inclusive), and (under Esar-haddon and Osnappar) Egypt. After Osnappar’s death (about 626 b.c.) the Assyrian power was speedily destroyed.
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to win them] Lit. to make breaches in them. According to 2Ki_18:13 Sennacherib took these cities; according to the Assyrian account (Prism Inscr. of Sennacherib) in Schrader’s Keilinschriftliche Bibliothek) they were forty-two in number.
Ch. 2Ch_32:1-8 (cp. 2Ki_18:13-16). Sennacherib’s threatened Invasion. Hezekiah’s Precautions
The Chronicler introduces us somewhat abruptly to the Assyrian crisis. From 2 Kin. we learn first that Hezekiah renounced the suzerainty of Assyria (2Ch_18:7), which his father Ahaz had acknowledged (ibid. 2Ch_16:7). Thereupon Sennacherib invaded Judah, and Hezekiah was obliged to acknowledge with a heavy payment of tribute his dependence on the Assyrian king (ibid. 2Ch_18:13-16), Sennacherib having discovered the weakness of Judah, next demanded an unconditional surrender, intending to transport the Jews to another country (ibid. 31, 32). This demand Hezekiah resisted, being strengthened thereto by Isaiah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33 (1) After these things, and the establishment thereof.—Rather, After…
(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 Σενναχηριμ or είμ; Herodotus, Σαναχάριβος; Josephus, Σενναχήριβος. The Hebrew is Sanchçrib. The real name as given by the Assyrian monuments is Sin-ahi-iriba, or erba (“Sin,” i.e.,the moon-god,”multiplied brothers”).
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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 chronicler’s 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 Hezekiah’s 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 Hezekiah’s (forced) sacrilege. They are omitted also in Isaiah, where the account is in other respects abridged as compared with Kings.
(1-23) Invasion and Divine overthrow of Sennacherib. ( Comp. 2Ki_18:13 to 2Ki_19:37. ) The Assyrian monarch’s 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. Smith’s History of Sennacherib.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 30, 31, 32, 33 This chapter of thirty-three verses is paralleled by the…
This chapter of thirty-three verses is paralleled by the sixty-one verses that begin with 2Ki_18:13 and end with Isa 36 Isa 37. 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 vers. 1, 9, 24, 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.
The establishment thereof; translate, and this (his) truth. The word is the same with the third of the trio (see above), as given in ver. 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. 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. (Gen_7:11)
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Vers. 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-point a 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 expressions trustfulness, and exercising trust and 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 a 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 theother 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 (ver. 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 crisis some crisis of great extremity the sudden cry of prayer makes the whole scene burst into life; faith and trust are exchanged for fruition (vers. 20, 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 so how 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 tounderrate the strength of others (vers. 9-19).
2. The defiance that comes of an overbearing temper is certain to betraythe 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, andinfatuated 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 (ver. 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 (ver. 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!
HOMILIES BY W. CLARKSON
Vers. 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 sin suffering 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 (ver. 7); his energy was manifested in the effective measures (vers. 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 trouble disappointment, loss, bereavement, sickness, or any affliction whatsoever in 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.
HOMILIES BY T. WHITELAW Vers. 1-8.
An Assyrian invasion of Judah.
I THE DATE,
1. Indefinitely. "After these things, and this faithfulness" (ver. 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 (ch. 30., 31.), 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" (Isa_36:1) If this date be correct, the invasion referred to cannot have been that of Sennacherib (B.C. 701), 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 (B.C. 711), marched against "the people of Philistia, Judah, Edom, and Moab," who had formed an alliance with the King of Egypt a monarch who could not save them; and in particular besieged and took Ashdod (Smith, "Assyrian Discoveries," pp. 291, 292). 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 Isaiah 10., as Calno, Carchemish, Hamath, Arpad, Damascus, and Samaria, were conquests, not of Sennacherib, but of Sargon (Sayce, "Fresh Light," etc., p. 137); 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) and Isaiah (Isa_37:1) "Sargon" should be read for "Sennacherib an opinion with which G. Smith. appears to coincide ("Assyrian Discoveries," p. 293); but Schrader, ("Die Keilinschnften, pp. 309, 310), Robertson Smith ("The Prophets of Israel, p. 295), Rawlinson ("Kings of Israel and Judah," p. 187), and Canon Driver ("Isaiah: his Life and Times," p. 49) 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 (B.C. 723-720), 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 (July), B.C. 705. "Brought up in the purple, he displayed none of the ruggedvirtues 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" (Sayce, "Assyria," etc., p. 41). 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 (ver. 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, s.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 Isaiah 10.refers to Sargon"s invasion (Sayce), it would seem as if the capital had been taken (see vers. 6, 12, 22, 24, 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 (ver. 3), who advised that steps should be taken to protect the metropolis, and lent him their aid for that purpose (ver. 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 reason that the Assyrian kings should not find much water (ver. 4). Without water it would be impossible to conduct a protracted siege.
(2) The mode by covering up the fountains outside Jerusalem, and leading their waters by subterranean channels into the city; (ver 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) thepresent-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 (Miihlau, in Riehm, art. "Jerusalem;" Conder, "Handbook," etc., p. 339), 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 (Sayce, "Fresh Light," etc., pp. 97-107). Warren locates the Gihon spring in the Tyropoean valley, and says it has not yet been discovered ("Picturesque Palestine," 1:113; cf. "The Recovery of Jerusalem," p. 237). 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" (Smith, "Assyrian Discoveries," pp. 290, 291). 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 (ver. 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 f his city" (this may suggest that the bulwarks had suffered damage in an earlier siege), and that "workmen, soldiers, and builders for the fortification of Jerusalem his royal city he had collected within it" ("Records," etc., 1:41).
1. 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.
2. 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)
3. 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_30:3)
(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; (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 upon men and horses without number, but still only "an arm of flesh" (cf. 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)
3. The confidence of the people raised. They rested themselves upon the words of Hezekiah (ver. 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 wellas 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 bedefeated for whom God fights. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4, 7, 20, 24, 26, 31, 32 Why should the kings of Assyria come, and find…
2Ch_32:4
Why should the kings of Assyria come, and find much water?
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Stopping the fountains
Nothing was more thought of in ancient times in order to add to the greatness of a city than an abundant water supply. It was one of the greatest glories of old Rome that it had never-failing aqueducts, and the same thing was true of Jerusalem in still earlier times. In all the hard sieges the city endured there never was any failure of the water supply. The Jews had chiefly to thank Hezekiah for this. He was both most brave and wise--this old-time Judean king. He turned his attention first of all to the water supply of the country north of Jerusalem, by the route along which the invading hosts must come. There was the upper watercourse of Gihon, not far from the holy city. The springs were abundant there and their fresh waters united to form a brook which ran strongly down the valley. Hezekiahs engineers saw what was to be done, at once to cripple the enemy and greatly to benefit the Jews. The springs should be drawn from their natural outlet to pour their waters into a capacious subterranean aqueduct built strongly and leading the current into vast reservoirs in Jerusalem cut in the rock far below the foundations of the temple, between the walls of Jerusalem proper and the city of David. So it is said by the inspired chronicler that Hezekiah stopped the fountains, that is, he covered them up after diverting the water, so that the Assyrians might not find them, and he brought the stream by aqueduct straight down to the west side of the city of David. For why should the kings of Assyria come and find much water?
I. We are justified in thinking of ourselves in our character as the servants of God in the Christian life, as typified by the people of God in olden time, the jews; and the king of assyria for us is the evil one himself with all his hateful hosts. He has ever desired to avail himself of the springs of our human life, to sustain and aid him in his assaults upon our souls. The springs of human life are many and various.
1. There are our intellectual faculties, the mind with all its marvellous power of imagination and memory, the intelligence which reasons out things, and by sheer force of resistless logic discerns the true from the false.
2. There is the will, that strange forceful energy which drives our powers and faculties in this way or in that, compelling them to work its bidding, a will so often, alas! set against the Divine will and purpose which called us into being.
3. There are our affections, the emotional side of our nature, working sometimes quite independently of reason, persuading us to this or that course of action because the present inclination outweighs every other consideration.
II. These springs of our human life are full of vigour and send forth a full stream of effective energy. It is no wonder that the enemy of souls desires to appropriate them to his own purpose.
1. He would use the mind to set reason against faith, to be wise in its own conceits, to refuse to accept anything that is not made plain to it.
2. He would use our wills to perform his own purposes against the Most High. He says to us, You are free agents, to do as you please. You shall not surely die if you eat of the forbidden fruit.
3. Once more there is the emotional side of our nature, our affections. We feel that these have relation especially to the pleasures of life, the happiness of love and of sell-indulgence in natural desires of many sorts. The devil would use these for his own purposes, as of old the kings of Assyria would eagerly have used the springs of Gihon. Cunningly does he urge it on the human soul, Why has God given you passions and natural desires of all sorts if you are not meant to gratify them?
III. Now that wise king Hezekiah in the olden time, when he perceived that the abundant springs of Gihon were likely to help his enemy to the grievous discomfiture of the people of God, set to work at once to cover the springs, having diverted the channel that the water might flow by subterranean conduits into the holy city. The first great thought he had was to hinder the Assyrian from availing himself of those precious springs. And that may well read to us a lesson of the exceeding profitableness of covering our minds and wills and affections from the evil one.
1. Our intellectual powers should be covered that the enemy of souls may not use them to our discomfiture.
2. The will is likewise one of those springs of life which Satan especially seeks to find and to avail himself of. We cover it from him by subjecting ourselves to a higher will through the principle of obedience.
3. Then there are those choice springs of life which we call the affections. We must set restraint upon our natural desires in all sorts of ways, by remembering that our nature has been perverted by original sin; its lusts and appetites are in rebellion against their lawful master the will, and they are sure to lead us into mischief unless strongly repressed by loyalty to the teachings of God.
IV. Hezekiah was not content to stop the fountains of Gihon that his enemy might not find abundant water in that dry and dusty country; with a master stroke of policy he built a great subterranean conduit, and carried all the fresh sweet water from its source in the valley to enormous rock-hewn reservoirs which he constructed in jerusalem. One who did not know what the king had done might come to that place where once the waters of Gihon had flowed so freely, and lament the dry wady and filled-up wells. And so the world often looks upon the lives of earnest Christians, thinking how much they are losing through their scruples; the intellectual powers restrained within the dull limits of orthodoxy, the will subjected to what seems like a servile obedience to old-time traditions, the affections not allowed any strong vigorous license to brighten the sadness of this present world. It is only those who do not comprehend the real truth who can talk so however.
1. The mental powers which here would not be prostituted to taking interest in those subjects of human research which blasphemed Gods truth, and ridiculed the faith of the ages; subjects which under the specious disguise of realism delved unblushingly into vice and shameful immoralities, and declared it was the part of true wisdom to know the evil as well as the good--these shall find splendid exercise and joyous development ever more and more in the eternal truths of the universe, in the mysteries of the Divine Being, in the secrets of Divine love which are inexhaustible, and which overflow with supremest delights.
2. The will which here refused to assert its independence of the known laws of the Creator, shall in the holy city find full range for all its craving after freedom.
3. The affections which here resisted the drawings of sensuality and of worldliness, being willing to surrender the loves of this present world for the love of God, shall in the city which is on high find the rapture of heart joy, the bliss of satisfied affection surging back upon the soul from the very being of God Himself. (Arthur Ritchie.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] Sen. invades Israel (2Ch_32:1-5); H.’s preparations to…
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.
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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 rest—round 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 tombs—in same repository, but at higher level—intended 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
SENNACHERIB’S 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 Phœnician 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. Sennacherib’s 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. Hezekiah’s 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 caitiff’s 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 Asshur’s deity proved himself, by the capture of Samaria, to be mightier than Israel’s! Only one more evidence of this was needed—the capture of Jerusalem—and then the King of Assyria was undisputed lord of the world” [Speak. Com.].
II. Hezekiah’s 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. Sennacherib’s 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 Isaiah’s predictions received its fulfilment—the 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 “
[Byron’s Heb. Melody]
SENNACHERIB’S 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 God’s 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 Rabshakeh’s plausible speech and Jerusalem’s 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 men’s real selves—their 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. Jerusalem’s 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 kinds—men, money, or influence—will 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 God’s 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 God’s 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 God’s 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” [Driver’s Isa.].
HOMILETICS
THE WONDERFUL DELIVERANCE.—2Ch_32:16-20
I. Judah’s 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. God’s signal interposition. “Man’s extremity” became “God’s opportunity.” In a single night miraculous deliverance came—the night in which Isaiah’s 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 Jehovah’s word, and achieved, despite all human probability, by Jehovah’s 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” [Smith’s 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 Judah’s king, who was magnified as the favourite and special care of Heaven. God’s 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 Psalmist’s 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.”
HEZEKIAH’S 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 king’s 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 prophet’s 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].
HEZEKIAH’S TEST AND FAILURE.—2Ch_32:25-26; 2Ch_32:31
Soon after Hezekiah’s 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 Hezekiah’s 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. Hezekiah’s 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. Hezekiah’s humiliation. “Hezekiah humbled himself.” Isaiah’s 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 church—will purify us and fit for service by trial—never 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 Hezekiah’s 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 man’s soul which could not be thus eradicated; increasing sin, signal failures pressing on the world which could not be removed. In Judæa and in Gentile nations “all flesh grass,” fading away beneath “the burning heat” (Jas_1:11) of divine justice.
3. The glory of God’s mercy. A “righteous servant shall justify many.” God’s 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, Sennacherib’s own account of the stages of his campaign [Driver’s Isa.].
2Ch_32:6-8. Courageous. Leonidas, at the Straits of Thermopylæ, 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].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 2Ch 32:9-16
2Ch 32:9-16
Let us read the character of modern hostility to Christianity in that of Sennacherib and his marshals.
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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.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v1 2 Chronicles
2 Chronicles
A STRANGE REWARD FOR FAITHFULNESS
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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.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Reign of Hezekiah (concluded)
Reign of Hezekiah (concluded)
This chapter abbreviates the account of Sennacherib's invasion as related in 2Ki_18:13; 2Ki_20:21, but supplements it by various particulars respecting Hezekiah's preparation to meet the attack.
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3. To stop the waters, etc.] The chief spring which was thus stopped (or 'hidden') was the fountain of Gihon: see 2Ch_32:30.
4. The brook] lit. 'torrent-valley.' The Gihon spring was in the ravine of the Kidron.
6. The street of the gate] RV 'the broad place at the gate': where the people were wont to assemble.
9. After this] The Chronicler omits all account of the surrender of Hezekiah related in 2Ki_18:14-16.
18. They cried] i.e. the 'servants' of 2Ch_32:16.
In the Jews' speech] see 2Ki_18:26.
22. Guided them] LXX has 'gave them rest,' which suits the context better.
24. In those days] In 2Ch_32:24-26 the writer summarises very briefly what is related at length in 2 Kings 20 Isaiah 38.
30. Brought it, etc.] better, 'stopped the upper spring of the waters of Gihon and brought them straight down' (or, 'underground') 'westward to the city of David.' Gihon lay to the E. of Jerusalem, and Hezekiah conveyed its waters by a subterranean aqueduct to the pool of Siloam at the foot of the Temple hill.
31. The ambassadors] i.e. of Merodachbaladan, the king of Babylon: see 2Ki_20:12.; Isaiah 39.
32. And in the book of the kings, etc.] The conjunction and should be omitted, the vision of Isaiah being incorporated in the book of the kings of Judah and Israel, like the 'book of Jehu the son of Hanani': 2Ch_20:34.
33. In the chiefest] RV 'in the ascent': i.e. on the road that led up to the sepulchres.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv5, 12 Also he
Also he
Cf. Isa 22:1-13 The divine view at this time:
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 32 Sennacherib’s Invasion, the Deliverance, and the Passing…
CHAPTER 32 Sennacherib’s Invasion, the Deliverance, and the Passing of Hezekiah
1. Sennacherib’s invasion (2Ch 32:1-2)
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2. The king’s counsel and trust in God (2Ch 32:3-8)
3. Sennacherib’s threatening and arrogance (2Ch 32:9-16)
4. Sennacherib’s defiance of God (2Ch 32:17-19)
5. Hezekiah’s and Isaiah’s prayer (2Ch 32:20)
6. The deliverance (2Ch 32:21-23)
7. Hezekiah’s illness, pride and departure (2Ch 32:24-33)
As this part of Hezekiah’s 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 Isaiah’s ministry are reported in Second Kings and omitted in Chronicles. So are the details of his illness, his prayer, Isaiah’s comforting words, and the details of his failure when he exposed his wealth to the ambassadors. The account of the defiance of Sennacherib’s 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 Elisha’s 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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 21 Sennacherib’s Invasion
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.
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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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 5, 6, 9, 11, 13, 16, 18, 20, 22, 24, 27, 30, 32 After these things and these acts of faithfulness
After these things and these acts of faithfulness
The abstract noun "faithfulness" can be stated as "faithfully." AT: "After Hezekiah faithfully did all the things Yahweh commanded him to do" (See: Abstract Nouns)
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Sennacherib, king of Assyria, came ... He camped
Here Sennacherib represents his army. AT: "Sennacherib, king of Assyria, and his army came ... They camped" (See: Synecdoche)
came and entered Judah
Here "came" can be stated as "went." AT: "went and entered Judah" (See: Go and Come)
translationWords
faithful
Sennacherib
king
Assyria
kingdom of Judah
stronghold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 10, 21, 22, 26, 27, 31 32:1-23 The Chronicler summarizes in twenty-three verses the lengthy…
32:1-23 The Chronicler summarizes in twenty-three verses the lengthy account of the siege against Jerusalem (cp. 2 Kgs 18:17–19:37; Isa 36–38). God’s response to the attack of King Sennacherib of Assyria was a blessing that resulted from Judah’s and Hezekiah’s faithfulness in seeking the Lord.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.