The Second Book of the Chronicles
2 Chronicles 32
Chapter XXXII · Vol. II, pp. 882–883
1 Sennacherib invading Judah, Hezekiah fortifieth himself, and encourageth the people. 9 Against the blasphemies of Sennacherib, by message and letters, Hezekiah and Isaiah pray. 21 An angel destroyeth the host of the Assyrians, to the glory of Hezekiah. 24 Hezekiah praying in his sickness, God giveth him a sign of recovery. 25 He waxing proud is humbled by God. 27 His riches and works. 31 His error in relation to the Babylonish ambassadors. 32 He dying, Manasseh succeedeth him.
1 After thesea things, and the establishment thereof, bSennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities,1 and thought cto win them for himself.
B.C. 713.
a ch.xxix.-xxxi.
b 2 Ki.18.13, &c. Is.36.1, &c. ch.20.1; 14.9.
1 Hezekiah had given him no cause of offence; but Sennacherib most probably desired a position on the Mediterranean Sea, and thereby access to Africa and Europe; or it may be he was compelled by mere lust of conquest, or to give employment to his armies; or what is more probable still, by zeal on behalf of his idols, which Hezekiah had so boldly and effectually cast down. See ver.12.—C.
c Heb. to break them up, Is.37.24,25.
2 And when Hezekiah saw that Sennacherib was come, and that dhe was purposed to fight against Jerusalem,
d Heb. his face was to war, 2 Ki.12.17.
3 He took counsel with his princes and his mighty men to estop the waters of the fountains which were without the city; and they did help him.
e ver.4. Is.22.8-11. 2 Ki.20.20.
4 So there was gathered much people together, who stopped all the fountains, and the brookf that ran2 through the midst of the land,3 saying, Why should the kings of Assyria come, and find much water?
f ver.30.
2 Heb. overflowed.
3 Deep wells would be easily filled up, but how to stop a running brook (supposed to be Kidron or Gihon) is not so easily conceived. The collecting of 'much people,' and the implied 'hiding' of the brook, seem to indicate that, by a subterraneous passage, the water was conducted into the city, for the purpose of enabling it to stand the expected siege, while the want of water would distress or destroy the invaders. This view is corroborated by ver. 30, in which we have one of the earliest examples of civil engineering upon record.—C.
5 Also he strengthened himself, and built up all the wall gthat was broken, and raised it up to the towers, and hanother wall without, and repaired iMillo in the city of David, and made kdarts and shields in abundance.
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, and spake comfortably to them,4 saying,
A.M. 3291. B.C. 713.
4 Heb. spake to their hearts.
7 Be lstrong 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.5
l Jos.1.6,9. 1 Co.16.13. Ps.33.16. 2 Ki.6.16. 1 Jn.4.4.
5 Referring, no doubt, to the ministry of angels, from whose numbers God is called the 'Lord of hosts,' Ge.32.1,2. C.——'We have more power than they have.' These words he quotes from the prophet Elisha, 2 Ki.6.16. It soon proved to be true, by the slaughter made by the angel of the Lord in the Assyrian camp.—I.
8 With him is an marm of flesh; but with us is the LORD our God to help us, and to fight our battles. And the people nrested themselves upon the words of Hezekiah king of Judah.
9 Aftero this did Sennacherib6 king of Assyria send his servants7 to Jerusalem,8 (but he himself laid siege against Lachish, and all his power9 with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying,
6 Having received the tribute of silver and gold, mentioned 2 Ki. 18. 13, he withdrew his army, but soon after he sent Rabshakeh with a blasphemous message.—I.
7 While with his army he is at Lachish, by his envoys he negotiates with Jerusalem. Even as Satan, in his wrath against the church of Christ, persecutes the saints in one country, and cajoles the unwary and unsuspecting in another.—C.
8 B.C. 710.
9 Heb. dominion.
10 Thus saith Sennacherib king of Assyria, pWhereon qdo ye trust, that ye abide in the siege1 in Jerusalem?2
p Ps.42.3,10; 71.11.
q Are ye sitting Ge.49.24. 2 Sa.2.13. Jos.1.14.
1 Or, in the strong-hold.
2 Why do ye abide in Jerusalem, 'in, or during the siege' of Lachish, and do not rather come out and make submission to Sennacherib as a resistless conqueror?—C.
11 Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, rThe LORD our God shall deliver us out of the hand of the king of Assyria?
r Ps.115.2,3. Je.3.23; 32.17,27. 2 Co.1.10.
12 Hath not the same Hezekiah staken away3 his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?
s 2 Ki.18.22. ch.31.1.
3 As Rabshakeh saw that the Jews placed the utmost confidence in God, he wished to persuade them that by Hezekiah's conduct Jehovah had departed from them.—I.
13 Know ye not what I and my fathers have done unto all the people of other lands? twere the gods of the nations of those lands any ways able to deliver their lands out of mine hand?
14 Who was there among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God4 should be able to deliver you out of mine hand?
4 Not denying that Jehovah was a god, but asserting his incapacity to resist the proud and blasphemous Sennacherib.—C.
15 Now therefore ulet not Hezekiah 5deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers; xhow much less shall your God deliver you out of mine hand?
u 2 Ki.18.29. Is.36.14,15; 10.7-11.
5 If the Lord had a mind to help them, he would have them believe that he was not able, because no gods had been able to deliver those that worshipped them from his power.—Patrick.
x Ex.5.2. Ps.12.3. Da.3.15. Jn.19.10,11. Re.13.6.
16 And his servants spake yyet more against the LORD God, and against his servant Hezekiah.6
y 2 Ki.18.17-35. Ps.73.9. Job 21.14,15.
6 That they were tolerated to speak appears strange; but the Jews were protected by a pious dependence upon God, who abhors violence, and by the sacred character with which ambassadors are conventionally invested.—C.
17 He zwrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.
z 2 Ki.19.14. Is.37.14. Ne.6.5.
18 Then they acried with a loud voice, in the Jews' speech, unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city.
A.M. 3291. B.C. 713.
19 And they spake bagainst the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man.7
b 2 Ki.18.34,35. Is.10.10-15. ver.13-17.
7 Sennacherib seems to have been an atheist, as he expresses (ver. 13, 14, 17, 19) an equal contempt of all gods without distinction. Certain forerunners and leaders of the first French revolution seem to furnish a modern parallel.—C.
20 And cfor this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.8
c 2 Ki.19.4,15. Da.9.2,3. Ps.50.15. Mat.6.9.
8 B.C. 710.
21 Andd the LORD sent an angel,9 which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria: so he returned with shame of face to his own land. And when he was come into the house of his god,1 they that came forth of his own bowels slew him2 there with the sword.
d 2 Ki.19.35-37. Is.37.36,37; 10.12-19,25-34; 29.5-8; 30.28-33; xxxiii.; 17.12-14. 2 Sa.24.16. Job 9.4,13.
9 Supposed by some to be Tirhakah king of Ethiopia, by others a pestilence, or the destructive wind called simoom. We can see no authority for calling any of these 'an angel,' and therefore conclude the blasphemers were destroyed by direct angelic influence. C.—In 2 Ki. 19. 35, and Is. 37. 36, the number said to have been destroyed is 185,000, but here there is mention only of the Assyrian commanders, whence some have concluded that the word elsewhere rendered thousand should be translated chiefs, and the passages would then harmonize. . . . The miraculous destruction of the Assyrian host is related by Herodotus as if it had been effected by the instrumentality of field-mice rendering their armour useless; but the scene is laid in Egypt.—I.
1 B.C. 709.
2 Heb. made him fall.
22 Thus the LORD esaved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other,3 and fguided them on every side.
e Is.10.20-23; 31.5; 33.20-22.
3 His predatory auxiliaries, subsisting chiefly by plunder.—C.
23 And many gbrought gifts unto the LORD to Jerusalem, and presents4 to Hezekiah king of Judah: so that he was magnified in the sight of all nations5 from thenceforth.
24 Inh those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he igave him a sign.
h 2 Ki.20.1. Is.33.1. Ps.34.19. Job 4.17-22.
i Or, wrought a miracle for him, Is.38.7,8,21. 2 Ki.20.7,11.
25 But Hezekiah krendered not again according to the benefit done unto him; for lhis heart was lifted up: therefore there was mwrath upon him, and upon Judah and Jerusalem.6
k Ps.78.11; 106.13; 116.12,13. Lu.17.18.
l ch.25.19. He.2.4.
m Ge.20.7. 2 Sa.24.1,15. Ps.99.8. Am.3.2. He.12.6. Re.3.19.
6 What an extraordinary discovery of the secret springs of Providence? One man's heart is lifted up, and this brings down wrath from heaven upon himself, his capital, and his kingdom! And is it so that the innocent multitude suffer for one man's sin? See Eze. 18.20. No; but the pride of the king infects the nobility and priesthood at Jerusalem, and thence it is propagated like the deadly miasmata of an imported disease until it has destroyed the religious and political health of the nation, and rendered them 'vessels of wrath,' self-fitted to destruction.—C.
26 Notwithstanding Hezekiah nhumbled himself for the pride7 of his heart, (both he and the inhabitants of Jerusalem,) so that the wrath of the LORD came not upon them in the days of Hezekiah.
n Je.26.19; 3.12-14. 1 Ki.21.29. 2 Ki.20.17-19. Le.26.40,41.
7 Heb. the lifting up.
27 And Hezekiah had oexceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels;8
o ch.17.5,12,13. 1 Ch.27.25-31. Pr.10.22. Mat.6.33. 1 Ti.4.8.
8 Heb. instruments of desire.
28 Storehouses also for the increase of corn, and wine, and oil; and stalls for all manner of beasts, and cotes for flocks.
29 Moreover he provided him cities, and possessions of flocks and herds in abundance; for pGod had given him substance very much.
p De.8.18. Pr.10.22. Ps.107.38. 1 Ch.29.12.
30 This same Hezekiah also qstopped the upper water-course of Gihon, and brought it straight down to the west side of the city of David.9 And Hezekiah prospered in all his works.
31 Howbeit in the business of the ambassadors1 of the princes of Babylon, who rsent unto him to inquire of the wonder that was done in the land, God left 2him, sto try 3him, that he might know all that was in his heart.
1 Heb. interpreters.
r 2 Ki.20.12. Is.39.1-8.
2 This does not mean, as commonly is said, that God 'withdrew the special aids of his grace and Spirit,' but literally, as is said, that 'God left him;' that is, God, for the pride of his heart, adjudged him for a time to be left to himself, Ps.81.12.—C.
s Ge.22.1. Job 1.12. Jn.2.25. Ps.33.13; 139.1,2.
3 Not to 'try him,' as if God were ignorant of anything that was in his heart, but that Hezekiah himself might make discovery of his own weakness and folly, and feel the need of that Holy Spirit whose love his pride had grieved, and whose purifying fires it had laboured to quench, Ro.15.30. Ep.4.30. 1 Th.5.19.—C.
Notes
[Ver. 4. We may conclude from this passage, when taken in connection with ver. 30, and with the statements made in the apocryphal book of Ecclesiasticus, 48. 17, that there was a fountain called Gihon somewhere on the west of the city, whose waters originally flowed down the valley of Hinnom, 'through the midst of the land.' Nehemiah, 2. 13, speaks of the Dragon Well in the same direction, and this may have been another name for Gihon, or for one of a group of fountains. Hezekiah seems to have covered the fountains by constructing subterranean chambers similar to those at the pools of Solomon, and then to have conducted the waters by hidden canals into the city. The work was evidently of great magnitude. Perhaps the Pool of Hezekiah, which still exists, may have been excavated at that period to receive the water from the fountains. P.]
Reflections.—Never are Satan and his agents more ready to harass the people of God than when they are employed in the work of reformation: and thus God justly punishes his people for their hypocrisy and indifference in his service. Proud men hope to carry all to their mind if their first attempts are successful. But when war or danger is threatened, we must prepare for it by every proper mean, remembering, after all, to rest chiefly on the powerful protection and assistance of God. Strong faith in him will help us above the fear of man. If our adversaries discover their enmity to God and our souls by boasting and blasphemy, let us give ourselves to mourning and prayer: so shall the issue be terrible to them, and happy and honourable to us. But how criminal is ingratitude to God for his singular, his miraculous favours! The pride of his own children is especially odious and provoking to him; and it becomes us carefully to guard against and heartily to hate it. Astonishing is the wisdom of God, that can make sins, as well as sufferings, the means of his people's trial and humiliation. He delights to honour those whom his grace hath enabled remarkably to honour him. And noted piety and activity for God are the true way to be happy and prosperous in life, and to die revered and justly lamented.