2 Crônicas 32
Bob Utley · Citado em PreceptAustin
2 Crônicas 32
Utley - It is somewhat surprising that after Hezekiah's "faithfulness" (BDB 41, i.e., his spiritual reforms) that Assyria attacked. Usually invasion was a result of covenant disobedience. Here, it was a way to reveal YHWH's power and uniqueness to all the ANE and a way to test Hezekiah (cf. 2 Chr. 32:31) Believer's Study Bible - The events recorded in 2 Ki 17:3-18:12 reflect events occurring in Israel during the interval between 2 Chr. 31:21 and 2Ch 32:1. That record depicts the deterioration which occurred during the last days of the northern kingdom, at the very time that Judah was experiencing revival under the leadership of Hezekiah. Raymond Dillard: Here the introductory phrase “after these faithful acts” is also diagnostic of the author’s intent; it places the entire narrative that follows in the context of the author’s theology of immediate retribution: a righteous king should enjoy victory in warfare and rest from his enemies, and this is the moral of the story (2Ch 32:20– 23). God does not promise that his faithful ones will not have trials but that he will not forsake them. J.A. Thompson: In view of the Chronicler’s retribution theology, this verse is striking after such a glowing account of faithfulness. But the invasion of Sennacherib is reminiscent of the invasion of Zerah in Asa’s day (2Ch 14:9-15), where trust in God led to victory. God does not promise that his faithful ones will not have trials but that he will not forsake them. The details supplied by the Chronicler are somewhat abbreviated by comparison with the accounts in 2 Kgs 18-19 and Isa 36-37. There is no mention here of the siege of Jerusalem, of Hezekiah paying tribute, or of Sennacherib’s capture of many towns in Judah. Only after Hezekiah had carried out so many faithful acts did the events of this chapter unfold. Faithful deeds are followed by divine help and deliverance. Sometimes it seems that our efforts to serve God are rewarded with trouble and opposition. August Konkel: Sometimes it seems that our efforts to serve God are rewarded with trouble and opposition. There can be no bargaining with God, no conditions for the sacrifices made to serve God’s kingdom. In the Chronicler’s presentation of Hezekiah, the most traumatic event of his kingdom comes after all that Hezekiah has so faithfully done (2Ch 32:1). The attack of Sennacherib results in a blessing due to seeking the Lord. A central point of the story is that Jerusalem tended to overshadow another reality: the captivity of all the other fortified cities of Judah (2 Kings 18:13). Charles Stanley (Life Principles Bible - page 635) - On this fallen planet, stiff challenges to our faith often follow faithful obedience. We can ask, “Is this how You repay me, Lord?” Or we can say, “You have helped me before. Now I ask you to help me again.” Faithfulness (0571) 'emeth from the verb aman = to confirm, support, believe, be faithful) is a feminine noun meaning truth, faithfulness, that which gives complete reliability. It is frequently connected with lovingkindness (Pr 3:3; Hos 4:1, 40:11, 61:7, 69:13, 85:10, 86:14, 89:14, 108:4) and occasionally with other terms such as peace (2Ki 20:19); righteousness (Isa. 48:1); and justice (Ps. 111:7). To walk in truth is to conduct oneself according to God’s holy standards (1Ki 2:4; 3:6; Ps. 86:11; Isa. 38:3). Truth was a measure of one’s word (1Ki 22:16; Da 11:2) and actions (Ge 24:49; Josh. 2:14). God is the God of truth (Ps 31:5, Ps 57:3, 10, 69:13 = "saving truth"; Ps 71:22, Ps 111:7, 115:1) The first uses of ’emeth fittingly describe Jehovah’s faithfulness and reliability. He is repeatedly praised for acting in truth toward His people (Genesis 24:27; Genesis 32:10; Psalm 30:9; Nehemiah 9:33; Psalm 54:5; Psalm 91:4) and is explicitly called the “God of truth” (Psalm 31:5). His covenant dealings are never deceptive, arbitrary, or unreliable. This same quality is expected in human relationships. Jacob asks Joseph to deal with him “kindly and truly” (Genesis 47:29), and Joseph tests his brothers to determine whether their words are truth or falsehood (Genesis 42:16). God commanded Moses to appoint leaders characterized as “men of truth, those who hate dishonest gain” (Exodus 18:21), showing that truth is inseparable from moral integrity. Jehovah Himself revealed His nature to Moses as one “abounding in lovingkindness and truth” (Exodus 34:6). In Deuteronomy, ’emeth is used to describe what conforms to fact and reality, emphasizing what is genuine rather than false (Deuteronomy 13:14; 17:4; 22:20; cf. 1 Kings 10:6; 2 Chronicles 9:5). When Israel encountered Rahab, she requested a pledge of truth, and Israel promised to deal “kindly and faithfully” with her (Joshua 2:12, 14). Near the end of his life, Joshua exhorted Israel to “fear the LORD and serve Him in sincerity and truth”, putting away false gods (Joshua 24:14). Samuel echoed this call: “Serve Him in truth with all your heart” (1 Samuel 12:24; cf. Psalm 51:6). These exhortations raise a searching question: Am I serving God in truth, or merely outwardly? Scripture repeatedly affirms that God desires His people to walk before Him “in truth with all their heart and soul” (1 Kings 2:4; Psalm 86:11; cf. David in 1 Kings 3:6; Psalm 26:3; Hezekiah in 2 Kings 20:3; 2 Chronicles 31:20). Truth must reside inwardly, for the one who dwells on God’s holy hill is the one who “speaks truth in his heart” (Psalm 15:1–2). The tragic absence of this quality is recorded in Israel’s history: “For many days Israel was without the true God and without a teaching priest and without law” (2 Chronicles 15:3). In contrast, God’s revealed standards remain perfectly trustworthy: “The judgments of the LORD are true; they are righteous altogether” (Psalm 19:9). Because truth is essential for godly living, it is something believers must pray for (Psalm 25:5; cf. Psalm 43:3). All the LORD’s ways are marked by “lovingkindness and truth” toward those who keep His covenant and testimonies (Psalm 25:10). INTRODUCTORY COMMENTS ON 2 CHRONICLES 32 PAUL APPLE - TITLE: WHO WILL FIGHT YOUR BATTLES? WHERE DO YOU LOOK FOR DELIVERANCE? BIG IDEA: DESPITE FEET OF CLAY, HEZEKIAH ENCOURAGES LOOKING TO THE LORD FOR DELIVERANCE RATHER THAN TRUSTING THE ARM OF THE FLESH SUMMARY: After Assyria crushed the northern kingdom, Judah faced the same threat when Hezekiah refused to continue the tribute imposed by his father Ahaz. Though initially pressured and weakened, Hezekiah responded to Sennacherib’s invasion with both responsible action (defenses, preparations) and renewed trust in God through prayer and proper worship. God decisively delivered Judah, demonstrating that while human faithfulness matters, salvation ultimately belongs to the LORD. Hezekiah’s life shows both the power of wholehearted trust in God and the real consequences of divided loyalty—yet even failure does not nullify hope when faith is restored. TAKEAWAY: Faithfulness invites God’s deliverance, but compromise brings consequences, and yet still, renewed trust in the LORD always restores hope and praise. INTRODUCTION: Having carried the northern tribes into captivity (2 Kgs. 17), the Assyrians were now threatening to do the same to Judah. Hezekiah, who had earlier paid tribute to Sennacherib (2 Kgs. 18:13–16), was hard-pressed by the Assyrians to surrender his kingdom as well. See 2Ki 18:13-19:37 for description of Hezekiah's dealings with the Assyrian King Sennacherib (see KINGS OF ASSYRIA) who came against Judah because Hezekiah refused to pay the tribute his evil father Ahaz had promised to pay to Assyria. This is a great story once again demonstrating the mysterious combination of man's responsibility (Hezekiah fortifying the city, building his famous tunnel, etc) and God's sovereignty and provision to those who trust Him (2Ch 32:8, 11) delivering Judah (2Ch 32:21, 22) who was grateful to God, "bringing gifts to the LORD at Jerusalem." (2Ch 32:23). THOUGHT - Any "victory" large or small the LORD gives us should cause us to "continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His Name." (Heb 13:15+) Let it be so in each of our lives Lord. Amen John Olley: Following his “acts of faithfulness” (as in 2 Chronicles 29–31; cf. 2Ch 31:20), Hezekiah saw the death of the Assyrian emperor Sargon II (721–705 BC) as an opportunity to rebel, but in 701 Sargon’s successor, Sennacherib, moved against Judah (2Ch 32:1; 2 Kings 18:7, 13). Preparation for the Assyrian attack included some defensive works, but priority was given to the proper worship of God (2 Chron. 32:2–8). Hezekiah’s response to the threats of Sennacherib’s taunting messengers (vv. 9–20) led dramatically to deliverance (2Ch 32:21). The resulting gifts for both the Lord and Hezekiah recall the fame of Solomon (2Ch 32:22–23; cf. 2Ch 9:23–24). . . Differences in details between Kings and Chronicles result from the Chronicler’s using information from Kings and Isaiah to highlight his own message of Hezekiah’s leadership in preparation and reliance on God, and also the results. August Konkel: For the most part, Hezekiah is regarded as a noble and successful king, but it is never forgotten that he too had feet of clay. In contrast to Ahaz, he restored the worship of God, he asked for and received a sign of divine providence, and in his time the city was delivered. Yet he also was unfaithful: his fateful alliance with the Babylonians was the first step toward that nation accomplishing what the Assyrians could not do. Jerusalem would bear the punishment of faithlessness, and Hezekiah would be partly responsible for that catastrophe. Hezekiah is a good example of how one person and one experience show many aspects of the profound calling to live by faith. In its whole account, the book of Kings emphasizes that Hezekiah demonstrated how to trust God in a manner that was unequaled (2 Kings 18:5). Yet it was this same king who fell into the trap of trusting in human alliances and dooming his city (2Ch 20:12-19). Hezekiah was the man whose life was declared to be over in his prime (Isa 38:9-20), yet he became the example of how God can revive the dead. Faith is always a matter of faithfulness. The failure of faith brings consequences that are inescapable, but the presence of faith assures us of hope that nothing can destroy. Andrew Hill: Along with the building of Solomon’s temple and the fall of Samaria, Sennacherib’s invasion of Judah is one of the most important events in the history of southern kingdom. The Assyrian campaign is dated to 701 B.C., during the Fourteenth year of Hezekiah (2 Kings 18:13). The Chronicler assumes a thorough knowledge on the part of his audience of the earlier parallel accounts (2 Kings 18-19; Isa. 36-37). Further, he ignores the problems of harmonizing posed by the conflicting details of the invasion reported in the Kings version. As Selman notes, the Chronicler has edited the earlier sources in such a way that the conflict becomes largely a “war of words.” Martin Selman: The key question is whether Yahweh can save or deliver his people. The underlying Hebrew word (bassil) is mentioned eight times (2Ch 32:10-17), with the Assyrians constantly challenging any deity to counteract the apparently superior power of the Assyrian army. Yahweh is assumed to be a god just like any other, and the Assyrians attempt to undermine the Israelites’ confidence (2Ch 32:10) by casting doubt on his effectiveness. The turning-point comes when Judah’s leaders pray (2Ch 32:20). Yahweh listens to their desperate plea and saves his people (2Ch 32:22), with Hezekiah as no more than a spectator. It is therefore Yahweh who really rules in Israel, and the chapter aims to stimulate faith in Israel’s God rather than admiration for Israel’s king. Chronology of Kings of ASSYRIA Tiglath-Pileser III 745-727 BC Shalmaneser V 727-722 Sargon II 721-705 Sennacherib 705-681 Esarhaddon 681-669 Ashurbanipal 669-627 G Campbell
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Utley summarizes Hezekiah's preparations for war - First he trusted YHWH but he also prepared by (1) cutting off the local spring so the Assyrian army would nave no water, 2Ch 32:4, (2) rebuilding the part of the city wall that had been broken down by Joash, the King of Israel (cf. 2 Chr. 25:23; Isa. 22:9-11), 2Ch 32:5, (3) building the towers on the wall higher, 2Ch 32:5, (4) building two walls of fortification (location unknown), (5) strengthening the Millo (i.e., supporting terraces of the old city; see note at 2 Chr. 11:8), 2Ch 32:5, (6) making large numbers of weapons, 2Ch 32:5, (7) appointing military officers over the militia, 2Ch 32:6. Adam
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Utley - The Chronicler records several speeches of godly Judean kings as a way to communicate theological truths. This speech has several wonderful theological affirmations. encouragement of YHWH's help, so fear not be strong ‒ Qal IMPERATIVE be courageous ‒Qal IMPERATIVE do not fear ‒Qal IMPERFECT used in a JUSSIVE sense do not be dismayed ‒Qal IMPERFECT used in a JUSSIVE sense these same kinds of encouraging words were given: (1) Moses to Joshua ‒ Deut. 31:7-8,23 (2) YHWH to Joshua ‒ Josh. 1:6,7,9; 10:8 (3) Joshua to his military ‒ Josh. 10:25 (4) David to Solomon ‒ 1 Chr. 22:13; 28:20 theological truths the One with us is greater than the one with him (i.e., YHWH vs. Assyrian gods); notice similar imagery in 2 Kgs. 6:16; Ps. 118:6; Rom. 8:31 with him is only an arm of flesh, but with us is the Lord our God to help us and fight our battles (i.e., YHWH the Divine Warrior); notice similar imagery in Isa. 31:3; Jer. 17:5; there is more to reality than the physical! the people relied on the words of Hezekiah they trusted their leader's words (cf. 2 Kgs. 18:5 for Hezekiah's faith) They trusted their God Isaiah 22 seems to criticize Hezekiah for his military preparations but Chronicles does not When One Is A Majority I will not be afraid of ten thousands of people who have set themselves against me all around. —Psalm 3:6 When King Hezekiah saw that the king of Assyria intended to capture Jerusalem, he immediately went into action to defend the city. But when he had done all that was humanly possible, he realized it would not be enough. So he called the people together, and in the face of their desperate situation he reassured them, saying, "Be strong and courageous . . . for there are more with us than with him" (2 Chronicles 32:7). How could he possibly make such a statement? Hezekiah gave the answer. He said, "With [Sennacherib] is an arm of flesh; but with us is the Lord our God, to help us and to fight our battles" (v.8). Sennacherib had power, soldiers, and prestige—an "arm of flesh." The inhabitants of Jerusalem had the Lord God! Think of your own situation. Is the enemy pressing in upon you from all sides? Does everything appear hopeless? Remember, you have God's help. He is on your side! When you face insurmountable trials—when you are completely surrounded and outnumbered—look to the Lord. Find your confidence in Him, saying with the psalmist: "I will not be afraid of ten thousands of people who have set themselves against me all around" (Psalm 3:6). Does all the world seem against you? Are you in the battle alone? It's often when you are helpless That God's mighty power is shown. —Anon. With God on our side we are never outnumbered. Joseph: Overcoming Life's Challenges What Can I Do With My Worry? - Turning anxiety into trust 2 Chronicles 32:8 “With him is only an arm of flesh, but with us is the LORD our God to help us and to fight our battles.” And the people relied on the words of Hezekiah king of Judah. an arm: Job 40:9 Jer 17:5 1Jn 4:4 with us: 2Ch 13:12 14:11 Ps 46:7,11 Isa 8:10 41:10 Ac 18:10 2Ti 4:17,22 to fight: 2Ch 20:15 De 20:1,4 Jos 10:42 relied on: Heb. leaned, 2Ch 32:15 20:20 Isa 36:18 upon the words: Pr 12:25 Related Passages: Proverbs 12:25 Anxiety in a man’s heart weighs it down, But a good word makes it glad. CONFIDENCE IN YAHWEH OUR HELPER With him is only an arm of flesh, but with us is the LORD our God to help (azar) us and to fight our battles.” And the people relied on (samak ~ "leaned on") the words of Hezekiah king of Judah. - Words can have a powerful effect and clearly Hezekiah's words were powerful! When Hezekiah says, “With him is only an arm of flesh, but with us is the LORD our God to help us and to fight our battles,” he is drawing a sharp contrast between human power and divine power:. Hezekiah explains why Judah could remain confident despite overwhelming danger. “An arm of flesh” refers to mere human strength—armies, weapons, numbers, strategy, and intimidation—which, however impressive, remains finite and fragile. By contrast, “with us is the LORD our God” affirms that Judah’s true security rested not in fortifications or force but in Yahweh Himself, the covenant God Who acts, intervenes, and fights for His people. To say that God “fights our battles” does not deny the need for preparation or courage; it declares that the outcome ultimately depends on God’s sovereign power rather than human ability. When the people “relied on the words of Hezekiah,” they embraced this God centered perspective, choosing faith over fear and resting not in the looming overwhelming circumstances but in God’s promise, presence and power, confidence which was not grounded in what they could see, but in Who God is and what He alone can do. Andrew Hill: Hezekiah organizes the citizens of Jerusalem into a militia of sorts with oversight by select military personnel (2Ch 32:6). As “commander-in-chief” he encourages the people with a motivational speech patterned after the charge to Joshua as he succeeded Moses before the conquest of Canaan (2Ch 32:6b-8a; cf. Deut. 31:8; Josh. 1:9). The king’s appeal to the people is a theological treatise, not a nationalistic or patriotic rally cry. Despite the overwhelming odds stacked against Hezekiah and Jerusalem numerically speaking, victory is assured because it is God himself who is fighting for Judah (Ex. 14:14; Deut. 1:30; 20:4; cf. Deut. 17:16). Martin Selman: Under Hezekiah’s leadership unity and faith both increased. They joined together as a “great many people” (2Ch 32:4, NRSV, RSV) to help the king (2Ch 32:3) before assembling for their encouragement in one of the city’s squares (2Ch 32:5; cf. 29:4). Relied on (05564) samak primarily means to lean upon Egypt was compared to a staff that would pierce the hand of one who would lean on it for support (2 Ki. 18:21 = "on which if a man leans, it will go into his hand and pierce it"; cf. Isa. 36:6). In another context, Samson took hold of the pillars on which the Philistine temple stood (Jdg. 16:29 = " braced himself against them"). Figuratively it speaks of the LORD sustaining us (Ps 3:5, Ps 37:17, Ps 51:12, Ps 54:4, Ps 71:6, Ps 119:116, Ps 145:14) The most frequent usage describes the consecration of humans or animals for God's use. The Levites were consecrated to God's service when the Israelites "put their hands on the Levites" (Num. 8:10). Similarly, Joshua was consecrated as Israel's leader by Moses (Num. 27:18, 23). Samak also meant laying hands on head of a person to be punished (Lev. 24:14); or corrected (Nu 27:18, 23; Deut. 34:9); to lean against a wall with one's hand (Amos 5:19). Samak figuratively speaks of God's wrath resting on someone (Ps. 88:7). Patterson - The best known use of this root is in the laying on of hands. In the Levitical regulations regarding the sacrificial offerings, the offerer brought his proper sacrificial animal in person and laid his hand upon its head, thus expressing identification with the offering, its surrender to God and in the case of guilt, its transfer to the animal (cf. specifically Leviticus 16:21). The laying on of hands on the sacrificial animal figured prominently in the regulations for the service of consecration and dedication to the priesthood (Leviticus 8; cf. Exodus 29), a ceremony replete with spiritual application to the ministry of Christ (cf. Hebrews 10:19-23) and of those called to be his ministers (1 Tim. 4:14; 2 Tim. 1:6).The root can also involve the idea of support (Amos 5:19). The Israelites were to learn not to trust in man or nation (2 Kings 18:21; Ezekiel 30:6), but in God who by his power (Psalm 37:24) and word (Psalm 119:116) upholds the righteous (Psalm 37:17). So will the believer dwell in safety and surety (Psalm 3:5 [H 6]) all his life (Psalm 71:6) despite those times when he may fall (Psalm 145:14). (Theological Wordbook of the Old Testament - online TWOT) A Majority of One "With him is an arm of flesh; but with us is the Lord our God". --2 Chronicles 32:8 When Sennacherib, king of Assyria, invaded Judah, Hezekiah knew that the city of Jerusalem would come under attack, so he went into action to defend the city. He built up the broken wall and raised up another outside of it. He also "made weapons and shields in abundance" and "set military captains over the people" (vv.5-6). But it would take more than that to save the city from the onslaught of the powerful armies of Sennacherib. So Hezekiah called the people together to encourage them. In the face of their seemingly hopeless situation, he declared, "There are more with us than with him" (v.7). How could he say this? He gives the answer in the very next verse: "With [Sennacherib] is an arm of flesh; but with us is the Lord our God, to help us and to fight our battles." That was their hope. Sennacherib had power, men, and prestige--"an arm of flesh"--but the inhabitants of Jerusalem had the Lord! Is there some "enemy" pressing in on you today? Do you feel as though the opposition is about to crush and destroy you? Does everything seem hopeless? Take heart, child of God! With the Lord on your side, you are never outnumbered. --R W De Haan A mighty fortress is our God, A bulwark never failing; Our helper He, amid the flood Of mortal ills prevailing. --Luther One plus God is always a majority. Continuing To Trust With us is the Lord our God, to help us and to fight our battles. --2 Chronicles 32:8 Under King Hezekiah's dynamic leadership, the land of Judah experienced spiritual revival. Idols were smashed, the temple was restored, and people once again worshiped the Lord (2 Chr. 29-31). Hezekiah "did what was good and right and true before the Lord his God" (31:20). But then, on the heels of his obedience, he was suddenly besieged by Sennacherib, the vicious warrior-king of Assyria (32:1). Hezekiah could have been angered by this discouraging turn of events. Instead, he continued to trust God. He rallied the people, saying, "With us is the Lord our God, to help us and to fight our battles" (32:8). What a remarkable demonstration of faith! I could use a healthy portion of Hezekiah's spirit. There is something within me that wishes God would always reward my faithfulness with prosperity and protection. But God is working far beyond what I can see and is accomplishing His purposes. My present difficulties are never the final measure of His blessing and love. Hezekiah modeled true faithfulness. He determined to obey the Lord without demanding guarantees of a trouble-free life. Like him, we can be confident of God's presence and power, and trust Him even in the darkest hours. --D C McCasland Not a shadow can rise, not a cloud in the skies, But His smile quickly drives it away; Not a doubt nor a fear, not a sigh nor a tear, Can abide while we trust and obey. --Sammis Obstacles seem large when you take your eyes off the Lord. How Does God Keep His Promises? How Much Does God Control? Loving a God who is all-powerful and good 2 Chronicles 32:9 After this Sennacherib king of Assyria sent his servants to Jerusalem while he was besieging Lachish with all his forces with him, against Hezekiah king of Judah and against all Judah who were at Jerusalem, saying, NLT Then King Sennacherib of Assyria, while still besieging the town of Lachish, sent officials to Jerusalem with this message for Hezekiah and all the people in the city: Sennacherib: 2Ki 18:17 Isa 36:2 Lachish: Jos 10:31 12:11 15:39 Isa 37:8 Mic 1:13 Related Passages: Chronicles omits Hezekiah's sad attempt to bribe Sennacherib for peace Isaiah 36:2-3 And the king of Assyria sent (HIS SERVANTS - 2Ch 32:9) Rabshakeh from Lachish to Jerusalem to King Hezekiah with a large army. And he stood by the conduit of the upper pool on the highway of the fuller’s field. 3 Then Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah the son of Asaph, the recorder, came out to him. Isaiah 7:3+ Then the LORD said to Isaiah, “Go out now to meet Ahaz, you and your son Shear-jashub, at the end of the conduit of the upper pool, on the highway to the fuller’s field, 2 Kings 18:14-16+ Then Hezekiah king of Judah sent to the king of Assyria at Lachish, saying, “I have done wrong. Withdraw from me; whatever you impose on me I will bear.” So the king of Assyria required of Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. 15 Hezekiah gave him all the silver which was found in the house of the LORD, and in the treasuries of the king’s house. 16 At that time Hezekiah cut off the gold from the doors of the temple of the LORD, and from the doorposts which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria. 17 Then the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to King Hezekiah with a large army to Jerusalem. So they went up and came to Jerusalem. And when they went up, they came and stood by the conduit of the upper pool, which is on the highway of the fuller’s field. 18 When they called to the king, Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe and Joah the son of Asaph the recorder, came out to them. 19 Then Rabshakeh said to them, “Say now to Hezekiah, ‘Thus says the great king, the king of Assyria, “What is this confidence that you have? ARCHAEOLOGICAL NOTE: The Tribute Hezekiah Sent to Sennacherib. The inscription of Sennacherib relates to the account in 2 Kings 18:14-16 and says: "Hezekiah himself, whom the terror-inspiring splendor of my lordship had overwhelmed and whose... troops had deserted him, did send to me, later, to Nineveh, my lordly city, together with 30 talents of gold, 800 talents of silver, precious stones,... In order to deliver the tribute and to do obeisance as a slave he sent his [personal] messenger." ESV Study Bible page 790 (borrow) SENNACHERIB SENDS SERVANTS TO CONVINCE HEZEKIAH'S TO SURRENDER After this - When? In the context of Chronicles it is after Hezekiah had enhanced the defenses at Jerusalem (2Ch 32:2-8+) Sennacherib king of Assyria sent his servants to Jerusalem while he was besieging Lachish with all his forces with him- He sent "Tartan and Rab-saris and Rabshakeh from Lachish" (2Ki 18:17+) So much for tons of precious metal buying security! It probably helped finance this attack against Jerusalem! Tartan, Rab-saris, and Rabshakeh refer to high-ranking Assyrian officers. The Tartan was the commander-in-chief, the Rab-saris was a chief official or court officer, and the Rabshakeh was likely the field commander or spokesman. Their arrival “with a great army” was meant to intimidate Jerusalem and demonstrate Assyria’s power. David
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Utley - Josephus Antiquities 10.1.1., mentions the name of Sennacherib's military general as Rabshakeh, his two commanders as Tartan andRab-saris (cf. 2 Kgs. 18:17). Josephus says Sennacherib ignored his promise not to besiege Jerusalem in light of Hezekiah's offer to pay a large tribute, mostly from the temple (cf. 2 Kgs. 18:13-16), but instead he attacked Egypt and Ethiopia but left a large military contingent to attack and destroy Jerusalem. Chronicles never mentions this attempted bribe of Hezekiah's. Ackroyd (193) sees in v 16 echoes of Ps 2:2: speaking against Yahweh and Hezekiah was speaking “against the Lord and his anointed.” Hezekiah in Chronicles is idealized in the same way the author treated David and Solomon; he takes on messianic overtones that would be developed in the postbiblical literature of Judaism. Sennacherib's Siege of Lachish The picture above is a "portion of Sennacherib's relief shows his attack on Lachish. The defenders are throwing burning torches down on the siege towers and the ladders used to scale the walls. The rest of the relief shows the attackers pouring water on the leather covers of the siege towers to keep them from catching fire." (Halley's Bible handbook BORROW) The picture above is an Assyrian relief from the fierce battle over Lachish which was discovered in the Sennacherib relief at Nineveh and which depicts Assyrian soldiers flaying their Judean prisoners alive! (from Halley's Bible handbook BORROW) Dilday adds that "An interesting wall relief taken from the excavation of Sennacherib’s royal palace in Nineveh is persevered in the British Museum. It portrays the Assyrian king on a portable throne in his military camp outside Lachish. Prisoners of war are marching by on foot, and all the booty from the city is being displayed on ox-wagons.”
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Utley summarizes the tactics of the enemy - The king of Assyria tried to instill fear (ED: THIS IS STILL A USEFUL TACTIC OF THE DEMONIC FORCES) in the defenders of Jerusalem with a loud public message (cf. 2 Kings 18). What are you trusting? (2Ch 32:10) Asserting that Hezekiah had given them false hope. (2Ch 32:11) Reminding them that Hezekiah had taken away their local worship sites (i.e., high places). 2Ch 32:12 Look at our military victories, has any nation or their god been successful against us? (2Ch 32:13-15, see note, IVP Bible Background Commentary [OT], p. 455) Do not let Hezekiah deceive you ‒ BDB 674, KB 728, Hiphil IMPERFECT used in a JUSSIVE sense mislead you ‒ BDB 694, KB 749, Hiphil IMPERFECT used in a JUSSIVE sense do not believe him ‒ BDB 52, KB 63, Hiphil IMPERFECT used in a JUSSIVE sense Josephus, Antiq. 10.1.1., mentions the name of Sennacherib's military general as Rabshakeh his two commanders as Tartan and Rab-saris (cf. 2 Kgs. 18:17) Josephus says Sennacherib ignored his promise not to besiege Jerusalem in light of Hezekiah's offer to pay a large tribute, mostly from the temple (cf. 2 Kgs. 18:13-16), but instead he attacked Egypt and Ethiopia but left a large military contingent to attack and destroy Jerusalem. Chronicles never mentions this attempted bribe of Hezekiah's. ARCHAEOLOGICAL NOTE: Lachish is among the cities named which suffered at the hands of Sennacherib (32:9). At Lachish there is a huge burn level dated to the destruction of Sennacherib in 701 B.C. On the walls of Sennacherib's palace at Nineveh, uncovered by Sir Austen Henry Layard, a long sculptured relief of his encampment at Lachish bore this inscription: "Sennacherib, king of the world, king of Assyria, sat upon [his] throne and passed in review the booty taken from Lachish." (Halley's Bible handbook BORROW) Matthew Henry Notes: 2Ch 32:9-23 This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Ki. 18 and 19. It is contracted here, yet large enough to show these three things:- I. The impiety and malice of the church's enemies. Sennacherib has his hands full in besieging Lachish (2Ch 32:9), but hears that Hezekiah is fortifying Jerusalem and encouraging his people to stand it out; and therefore, before he come in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See, 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He did not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but used mean and base artifices, unbecoming a crowned head, to terrify the common people and persuade them to desert him. he represented Hezekiah as one who designed to deceive his subjects into their ruin and betray them to famine and thirst (2Ch 32:11), as one who had done them great wrong and exposed them already to the divine displeasure by taking away the high places and altars (2Ch 32:12), and who, against the common interest of his people, held out against a force that would certainly be their ruin, 2Ch 32:15. 2. His great impiety against the God of Israel, the God of Jerusalem he is called (2Ch 32:19), because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy and which the divine Providence had under its special protection. This proud blasphemer compared the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and thought him no more able to deliver his worshippers than they were to deliver theirs (2Ch 32:19), as if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasted of his triumphs over the gods of the nations, that they could none of them protect their people (2Ch 32:13-15), and thence inferred not only, How shall your God deliver you? (2Ch 32:14), but, as if he were inferior to them all, How much less shall your God deliver you? as if he were less able to help than any of them. Thus did they rail, rail in writing (which, being more deliberate, is so much the worse), on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, 2Ch 32:17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spoke yet more than he bade them against the Lord God and his servant Hezekiah, 2Ch 32:16. And God resents what is said against his servants, and will reckon for it, as well as what is said against himself. All this was intended to frighten the people from their hope in God, which David's enemies sought to take him off from (Ps. 11:1; 42:10), saying, There is no help for him in God, Ps. 3:2; 71:11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency, knowing that he shall gain his point if he can do that; as we keep our ground if our faith fail not, Lu. 22:32. II. The duty as well as the interest of the church's friends, and that is in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah,2Ch 32:20. It was a happy time when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let him pray. So we engage God for us; so we encourage ourselves in him. Praying to God is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne. III. The power and goodness of the church's God. He is able both to control his enemies, be they ever so high, and to relieve his friends, be they ever so low. 1. As the blasphemies of his enemies engage him against them (Deu. 32:27), so the prayers of his people engage him for them. They did so here. (1.) The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord (the eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night: that was the night in which the angel destroyed the first-born of Egypt. But that was not all. (2.) The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. Those that came forth of his own bowels slew him, v. 21. Thus was he mortified first, and then murdered-shamed first, and then slain. Evil pursues sinners; and, when they escape one mischief, they run upon another unseen. 2. By this work of wonder, (1.) God was glorified, as the protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others, 2Ch 32:22; for such a deliverance as this was an earnest of much mercy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this many brought gifts unto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire. (2.) Hezekiah was magnified as the favourite and particular care of Heaven. Many brought presents to him (2Ch 32:22, 23), in token of the honour they had for him, and to make an interest in him. By the favour of God enemies are lost and friends gained. 2 Chronicles 32:10 “Thus says Sennacherib king of Assyria, ‘On what are you trusting that you are remaining in Jerusalem under siege? Thus says 2Ki 18:19 Isa 36:4 Related Passages: 2Ki 18:19 Then Rabshakeh said to them, “Say now to Hezekiah, ‘Thus says the great king, the king of Assyria, “What is this confidence that you have? Isaiah 36:4 Then Rabshakeh said to them, “Say now to Hezekiah, ‘Thus says the great king, the king of Assyria, “What is this confidence that you have? 2Ch 32:10 “Thus says Sennacherib king of Assyria, ‘On what are you trusting that you are remaining in Jerusalem under siege? 2 Kings 18:20-21 (OMITTED BY THE CHRONICLER) - “You say (but they are only empty words), ‘I have counsel and strength for the war.’ Now on whom do you rely, that you have rebelled against me? 21 “Now behold, you rely on the staff of this crushed reed, even on Egypt; on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who rely on him. Isaiah 36:5-6 (OMITTED BY THE CHRONICLER) I say, ‘Your counsel and strength for the war are only empty words.’ Now on whom do you rely, that you have rebelled against me? 6 “Behold, you rely on the staff of this crushed reed, even on Egypt, on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who rely on him. SENNACHERIB'S AUDACIOUSLY ARROGANT APPEAL TO JERUSALEM Thus says Sennacherib king of Assyria, ‘On what are you trusting that you are remaining in Jerusalem under siege? - The pagan king asks King Hezekiah a great question. One can only imagine the Holy Spirit nudging Hezekiah's heart when he heard this challenging question! The result is described in 2Ch 32:20-21. One is reminded of David's words in Psalm 20:7 "Some boast in chariots and some in horses, but we will boast in the name of the LORD, our God." Hezekiah did the latter! David
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Utley - None of the gods of the nations east of the Euphrates has been able to stop Assyria; why should Judah think their's could? Even Israel, which is also YHWH's covenant people, has fallen! 2 Chronicles 32:15 ‘Now therefore, do not let Hezekiah deceive you or mislead you like this, and do not believe him, for no god of any nation or kingdom was able to deliver his people from my hand or from the hand of my fathers. How much less will your God deliver you from my hand?’” deceive: 2Ki 18:29 19:10 believe: 2Ch 32:11 1Ki 22:22 Isa 36:18 Ac 19:26 Ga 1:10 much less: Ex 5:2 Da 3:15 Joh 19:10,11 DIRECT ASSAULT ON FAITH ITSELF Now therefore, do not let Hezekiah deceive you or mislead you like this, and do not believe him, for no god of any nation or kingdom was able to deliver his people from my hand or from the hand of my fathers. How much less will your God deliver you from my hand?’ - The Rabshakeh reframes Hezekiah’s call to trust God as manipulation. If the people can be convinced their king is dishonest or naïve, his message collapses. This is a classic tactic: attack the messenger to silence the message! Assyria’s history of conquest is presented as decisive evidence. The argument assumes that past victories prove ultimate reality and that history, not God, determines the outcome, which is typical of arrogant argumentation. The phrase how much less is abominable, for the Almighty God is explicitly ranked below Assyria and is treated as just another local deity Who is smaller, weaker, and already disproven by past Assyrian successes. His argument is false on every front beginning with his false equation of the living God with dead idols. His agrument treats military success as proof of supremacy. And thirdly, his argument ignores that Assyria’s victories occurred only because God permitted them (Isa10:5–7), a truth he would never be able to "swallow!" (much less comprehend!). 2 Chronicles 32:16 His servants spoke further against the LORD God and against His servant Hezekiah. yet: Job 15:25,26 Ps 73:9 against: Joh 15:21 ESCALATION OF VERBAL ATTACK His servants spoke further against the LORD God and against His servant Hezekiah The Assyrian envoys speaking on behalf of Sennacherib did not stop with political intimidation; they pressed on into theological assault, openly attacking both the LORD Himself and His chosen servant, Hezekiah. After mocking Judah’s military weakness and alliances, the Assyrian spokesmen deliberately broadened their rhetoric. What began as propaganda became outright spiritual provocation. The phrase against the LORD God indicates blasphemy, intensifying what had already been said in 2Ch 32:13-15. To attack Hezekiah was to attack God’s appointed ruler. By portraying Hezekiah as deceptive and reckless, they sought to sever the people’s trust in the king God had raised up, thereby undermining faith in God Himself. The conflict was no longer merely between Assyria and Judah; it had become a direct confrontation between the LORD and the king of Assyria—and that ensured Assyria’s defeat. Utley summarizes 2Ch 32:16-19 The king of Assyria sent letters to instill fear against Hezekiah's leadership. These letters insulted YHWH, v. 17. They asserted that no other national god had delivered their people and neither could YHWH, v. 17. The Assyrian messengers read this letter publicly and loudly, in Hebrew (cf. 2 Kgs. 18:26), before the walls of Jerusalem, v. 18. They asserted that YHWH was a manmade idol like the other gods of the nations, v. 19. The theological stage is set! YHWH must defend His name. He is not one of the gods of the nations; He is more powerful than the gods of Assyria. 2 Chronicles 32:17 He also wrote letters to insult the LORD God of Israel, and to speak against Him, saying, “As the gods of the nations of the lands have not delivered their people from my hand, so the God of Hezekiah will not deliver His people from my hand.” He wrote: 2Ki 19:9,14 Ne 6:5 Isa 37:14 to speak against Him: 2Ki 19:22,28 Isa 10:15 37:23,24,28,29 Rev 13:6 As the gods: 2Ki 19:12 DELIBERATE CALCULATED BLASPHEMY He also wrote letters to insult the LORD God of Israel, and to speak against Him - This marks an escalation beyond spoken threats. Written letters were official, public, and enduring (like emails are today)! saying, “As the gods of the nations of the lands have not delivered their people from my hand - The rhetoric is ramped up and is no longer merely political intimidation but now reaches overt religious defiance. As is a term of comparison but in this case introduces flawed logic based on the premise the nations defeated by Assyria trusted gods who failed. They falsely reason taht since all gods are the same, none can resist Assyria. This logic assumes that military success proves theological superiority, which is a classic, albeit false pagan intterpretation. Charles Stanley (Life Principles Bible - page 635) - The God of Israel differs from the gods of the nations. Therefore, all roads do not lead to the one, true God. A single such road exists, the one God built Himself using the blood of His Son (John 14:6; Acts 4:12). So (their conclusion was that ) the God of Hezekiah will not deliver His people from my hand - This is the height of arrogance. The LORD is reduced to a local deity, and Hezekiah is portrayed as naïve or deceptive for trusting Him. The phrase “God of Hezekiah” is intentionally dismissive, ignoring that Yahweh is the Creator and covenant God, not a tribal idol. This verse shows that the real issue is not Jerusalem’s walls, water supply, or army, but God’s honor. By equating the LORD with defeated idols, Sennacherib directly challenges God’s reputation before the nations. Human threats might have been met with strategy; insults against God demand judgment. By turning the siege into a contest between himself and the LORD, Sennacherib unknowingly guaranteed that the outcome would display God’s supremacy, not Assyria’s power. 2 Chronicles 32:18 They called this out with a loud voice in the language of Judah to the people of Jerusalem who were on the wall, to frighten and terrify them, so that they might take the city. they cried: 2Ki 18:26-28 Isa 36:13 frighten and terrify 1Sa 17:10,26 Ne 6:9 ATTEMPTS TO FRIGHTEN THE PEOPLE They called this out with a loud voice in the language of Judah to the people of Jerusalem who were on the wall to frighten and terrify them- The Assyrians were not engaging in negotiation but public intimidation. Loud voice was meant to frighten not persuade. Althought Aramaic was their native language, and they purposely used Hebrew to bypass Hezekiah's officials and directly address the civilian populace on the wall, in an attempt to maximize the fear factor. They were now playing "mind games" with the people to excite them to revolt against their king. Fear was now their weapon for they knew that terror can sometimes conquer where armies cannot. The real battle was faith versus fear. So that (term of purpose) they might take the city. Their goal was complete capitulation without the necessity of having to begin a seige. 2 Chronicles 32:19 They spoke of the God of Jerusalem as of the gods of the peoples of the earth, the work of men’s hands. spoke: 2Ch 32:13-17 1Sa 17:36 Job 15:25,26 Ps 10:13,14 73:8-11 139:19,20 the God: 2Ch 6:6 Ps 76:1,2 78:68 87:1-3 132:13,14 Isa 14:32 Heb 12:22 the work: De 4:28 27:15 2Ki 19:18 Ps 135:15-18 Isa 2:8 37:19 44:16-20 Jer 1:16 10:3,9 32:30 Ho 8:5,6 BLASPHEMY OF GOD OF JERUSALEM They spoke of the God of Jerusalem as of the gods of the peoples of the earth, the work of men’s hands - The Assyrians overtly blaspheme Yahweh by equating Him with idols, manufactured objects made from wood, stone, or metal (cf. Deut 4:28; Ps 115:4–8; Isa 44:9–20). Now they have gone and done it (as they say), for they are equating the Living Lord with dead idols! This ensured that the living God would answer decisively and defend His honor!
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Utley - As is true of so much of Chronicles, its account is based on prophetic writings. Here, the great prophet Isaiah is named (cf. Isa. 36:1-37:38). Notice both the king and the great prophet prayed (cf. 2 Kings 19). YHWH answered in power (2 Chr. 32:21). This powerful act of deliverance is detailed in 2 Kgs. 19:35-37. Notice, too, the answered prayers. Hezekiah and Isaiah pray for military victory, 2Ch 32:20. Hezekiah prays for healing, 2Ch 32:24. Hezekiah prays for forgiveness, 2Ch 32:26 (cf. 2 Chr. 7:14; 30:18,20). See INTERCESSORY PRAYER F B
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Utley - "his own children killed him" Sennacherib invaded in 701 b.c. (cf. 2 Kgs. 18:13, "in the fourteenth year of King Hezekiah"). He was not assassinated until 681 b.c., some twenty years later when Esarhaddon became king. See KINGS OF ASSYRIA Josephus, Antiq. 10.1.5., gives the names of the son of Adrammelch and Seraser at the temple called Araske. The people exiled these sons to Armenia, and Esarhaddon became king (681 b.c.). ARCHAEOLOGICAL NOTE: Sennacherib's Assassination. Concerning Sennacherib's assassination (2Ch 32:21; 2 Kings 19:36-37), an Assyrian inscription says: "On the 20th day of Tebet, Sennacherib was killed by his sons in revolt. On the 18th day of Sivan, Esarhaddon, his son, ascended the throne." (Halley's Bible handbook BORROW) 2 Chronicles 32:22 So the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria and from the hand of all others, and guided them on every side. EXB So the Lord ·saved [rescued; delivered] Hezekiah and the people in Jerusalem from [ the hand of] Sennacherib king of Assyria and from all other people. He ·took care of [guided; or gave rest to] them on every side. LXE 2 Chronicles 32:22 So the Lord delivered Ezekias and the dwellers in Jerusalem out of the hand of Sennacherim King of Assyria, and out of the hand of all his enemies, and gave them rest round about. Lord: Ps 18:48-50 37:39,40 144:10 Isa 10:24,25 31:4,5 33:22 Ho 1:7 guided: Ps 48:14 71:20,21 73:24 Isa 58:11 Joh 16:13 2Th 3:5 GOD'S GIFT OF REST So the LORD saved (yasha'; LXX - sozo) Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria and from the hand of all others, and guided (nahal) them on every side - The verb guided (nahal) means to lead or guide to a watering place, bring to a place of rest, refresh. The Septuagint translates nahal with the verb katapauo which means to cause to cease, to bring to a place of rest (as used in Ex 33:14+; Dt 3:20+; Josh 1:13+; cf spiritual rest in Heb 4:8+). 🙏 THOUGHT - Have you entered His rest, especially the rest of salvation in Jesus? See Rest in the Bible. Bob Utley - YHWH gave Judah "rest," which is the Chronicler's way of asserting that Hezekiah and the people's faith brought covenant blessings (i.e., Leviticus 26; Deuteronomy 28). Rest is a recurrent covenant promise (i.e., Exod. 33:14; Deut. 3:20; 12:10; 25:19; Josh. 1:13,15; 21:44; 22:4; 23:1; 2 Sam. 7:1,11; 1 Kgs. 5:4; 1 Chr. 22:9,18; 23:25; 2 Chr. 14:6,7; 15:15; 20:30). Saved (delivered, helped) (03467) yasha' (See also yeshua from which we get our word "Jesus") is an important Hebrew verb which means to help, to save, to deliver. The root in Arabic is "make wide" which underscores the main thought of yasha' as to bring to a place of safety or broad pasture in contrast to a narrow strait which symbolizes distress or danger. TWOT adds that the concept of "wide" "connotes freedom from distress and the ability to pursue one’s own objectives. To move from distress to safety requires deliverance. Generally the deliverance must come from somewhere outside the party oppressed. In the OT the kinds of distress, both national and individual, include enemies, natural catastrophies, such as plague or famine, and sickness. The one who brings deliverance is known as the “savior.” (TWOT online) Thus yasha' connotes protection that produces freedom from a present danger (2Sa 22:3, Job 5:4), salvation or deliverance in a religious sense (Ps 51:12), a title of God (Savior - 2Sa 22:47; 1Chr 16:35; Ps 18:46; Ps 24:5; Ps 25:5; Ps 27:9; Ps 65:5; Ps 79:9; Ps 85:4; Isa 17:10; 62:11; Mic 7:7 Hab 3:18), victory as an act or a result of conquering (2Sa 22:36; Ps 18:35) It is notable that almost 20% of the uses of yasha' are found during the dark days of Judges (dominated by the heart attitude of Jdg 21:25), which surely speaks of the undeserved lovingkindness of God! 2 Chronicles 32:23 And many were bringing gifts to the LORD at Jerusalem and choice presents to Hezekiah king of Judah, so that he was exalted in the sight of all nations thereafter. gifts: 2Sa 8:10,11 Ezr 7:15-22,27 Ps 68:29 72:10 Isa 60:7-9 Mt 2:11 presents: Heb. precious things, 2Ch 9:9,10,24 17:5,11 1Ki 4:21 10:10,25 he was exalted: 2Ch 1:1 1Ch 29:25 THE AFTERMATH OF GOD'S DELIVERANCE And many were bringing gifts to the LORD at Jerusalem and choice presents to Hezekiah king of Judah, so that he was exalted in the sight of all nations thereafter. - The miraculous Assyrian defeat transformed fear into worship and disgrace into honor. The first and greatest response is worship. These gifts were offerings of thanksgiving, acknowledging that Judah’s salvation came from the LORD alone, not from military power or political maneuvering. Bringing them at Jerusalem emphasizes that the God who saved Judah was publicly recognized as the true and living God, in contrast to the powerless idols of the nations. Alongside worship of God came honor for Hezekiah. Note that Hezeikiah's exaltation was God-given, not self-produced. This is only type of exaltation any of us should seek! The same nations that had watched Assyria dominate the world now saw Assyria humiliated and Judah preserved. As a result, Hezekiah’s reputation rose internationally as a ruler protected by a powerful God. The word “thereafter” signals a lasting change—his standing among the nations was permanently elevated. God’s glory comes first, but God also honors those who trust Him. In summary, the crisis was transformed into victory, resulting in thanksgiving to the LORD, honor for His servant, and a testimony before the nations. Iain Duguid: Further, while Sennacherib had departed in “shame” (2 Chron. 32:21), Hezekiah received gifts and “was exalted in the sight of all nations,” another comparison with Solomon (2Ch 9:23–24). The narrative that began with threat ends in honor to Hezekiah because he (and the people) had honored the Lord, who had heard their prayer. Bob Utley - YHWH's actions on behalf of His people caused both fear and honor (i.e., bringing gifts). (1) FEAR - Ex 15:14-16; 23:27, Deut. 2:25; 11:25, Josh. 2:9, 1 Chr. 14:17, 2 Chr. 17:10-11; 20:29 and (2) HONOR - Ex 3:22; 11:2; 12:35-36; 2 Chr. 9:23-24; 17:10-11; 26:8; 32:23 2 Chronicles 32:24 In those days Hezekiah became mortally ill; and he prayed to the LORD, and the LORD spoke to him and gave him a sign. Hezekiah: 2Ki 20:1-3 Isa 38:1-3 gave him a sign: or, wrought a miracle for him, 2Ki 20:4-11 Isa 38:4-8,21,22 Related Passages: 2 Kings 20:9-11+ Isaiah said, “This shall be the sign to you from the LORD, that the LORD will do the thing that He has spoken: shall the shadow go forward ten steps or go back ten steps?” 10 So Hezekiah answered, “It is easy for the shadow to decline ten steps; no, but let the shadow turn backward ten steps.” 11 I saiah the prophet cried to the LORD, and He brought the shadow on the stairway back ten steps by which it had gone down on the stairway of Ahaz. In those days Hezekiah became mortally ill; and he prayed to the LORD - The time phrase in those days should beg the question what days? While this is not an easy answer the NIV Study Bible says "The Chronicler again abridges the narrative in 2Ki 20:1-11 (and Isa 38:1-8), assuming the reader's familiarity with the role of Isaiah and the miraculous sign of the shadow reversing ten steps." Bob Utley - This illness is not specified in Chronicles but in 2 Kgs. 20:7; Isa. 38:21, it is related to a boil (BDB 1006), which was one of the plagues on Egypt ‒ Exod. 9:9-11 one of the consequences of covenant disobedience ‒ Deut. 28:27,35 Josephus Antiq. 10.2.1., calls it "distemper" (physical) and "melancholy circumstances" (mental, i.e., no heir) and the LORD spoke to him and gave him a sign (mopheth; LXX - ) - We read the sign in 1 Kings 20:11 "Isaiah the prophet cried to the LORD, and He brought the shadow on the stairway back ten steps by which it had gone down on the stairway of Ahaz." Sadly the sign was not received with an attitude of gratitude but with an attitude of pride bringing God's wrath (2Ch 32:25). Hezekiah quickly came to his senses, recognizing his sin had brought God's discipline and he humbled himself (along with the people) resulting in the Lord withdrawing His wrath (2Ch 32:26). 🙏 THOUGHT - This is a powerful illustration of the immutable truth of God's Word that He is opposed to the proud but gives grace to the humble (James 4:6+). While all adversities we experience clearly is not the result of the sin of pride, some surely are. This begs the question are you experiencing God's discipline because of a prideful heart? If so, then follow Hezekiah's example and humble yourself before the Lord and He will exalt you at the proper time (James 4:10+). YOUR CHOICE There is a prayer at times we pray, Sincere in our request, Asking God to humble us, Knowing this is best. But God has clearly told us It is something we must do. Humility is a choice That He leaves up to you! So when the chance arises To be exalted or abased, Choose the road less traveled-- Don't let it go to waste. Criticism unfounded May take you low today. In His time He will exalt you, When your pride's out of the way. -- Steve Canfield in Wisdom for the Revived Life J.A. Thompson: The reference to Hezekiah’s illness is brief in Chronicles and assumes familiarity with the account in 2 Kgs 20:1-11, which gives details of the miraculous sign (mopet). The Chronicler made use of the sign to link together the two separate accounts in Kings of Hezekiah’s illness and the visit of the Babylonian envoys. The healing God gave to Hezekiah became an occasion for pride. When Hezekiah, with the citizens of Jerusalem, humble himself in respect to his pride, the wrath of God did not fall on the people in the days of Hezekiah. Matthew Henry Notes: 2Ch 32:24-33 SUMMARY - The Chronicler closes Hezekiah’s story by highlighting three final realities of his life. First, Hezekiah experienced severe sickness, prayed in desperation, and was graciously healed by God, who even confirmed the recovery with a miraculous sign. Second, he fell into pride after his recovery when honored by the Babylonian envoys; God temporarily left him to himself to expose what was in his heart, bringing divine displeasure for his ingratitude and self-exaltation. Yet Hezekiah humbled himself, truly repented of his heart-sin, and God postponed judgment, showing the power of repentance. Third, God honored Hezekiah both in life and death: he prospered greatly, strengthened Jerusalem (notably securing its water supply), and succeeded in all his works; after his death he was remembered with respect, recorded by the prophet Isaiah, and honored by the people. Altogether, his life testifies that God restores the humble, disciplines pride, blesses repentance, and ensures that faithful leadership leaves a lasting witness. Hezekiah's life testifies that God restores the humble, disciplines pride, blesses repentance, and ensures that faithful leadership leaves a lasting witness. Here we conclude the story of Hezekiah with an account of three things concerning him:- I. His sickness and his recovery from it, 2Ch 32:24. The account of his sickness is but briefly mentioned here; we had a large narrative of it, 2 Ki. 20. His disease seemed likely to be mortal. In the extremity of it he prayed. God answered him, and gave him a sign that he should recover, the going back of the sun ten degrees. II. His sin and his repentance for it, which were also more largely related, 2 Ki. 20:12, etc. Yet several things are here observed concerning his sin which we had not there. 1. The occasion of it was the king of Babylon's sending an honourable embassy to him to congratulate him on his recovery. But here it is added that they came to enquire of the wonder that was done in the land (2Ch 32:31), either the destruction of the Assyrian army or the going back of the sun. The Assyrians were their enemies; they came to enquire concerning their fall, that they might triumph in it. The sun was their god; they came to enquire concerning the favour he had shown to Hezekiah, that they might honour him whom their god honoured, 2Ch 32:31. These miracles were wrought to alarm and awaken a stupid careless world, and turn them from dumb and lame idols to the living God; and men were startled by them, but not converted till a greater wonder was done in that land, in the appearing of Jesus Christ, Mt. 2:1, 2. 2. God left him to himself in it, to try him, 2Ch 32:31. God, by the power of his almighty grace, could have prevented the sin; but he permitted it for wise and holy ends, that, by this trial and his weakness in it, he might know, that is, it might be known (a usual Hebraism), what was in his heart, that he was not so perfect in grace as he thought he was, but had his follies and infirmities as other men. God left him to himself to be proud of his wealth, to keep him from being proud of his holiness. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited or self-confident, but may always think meanly of ourselves and live in a dependence upon divine grace. We know not the corruption of our own hearts, nor what we shall do if God leave us to ourselves. Lord, lead us not into temptation. 3. His sin was the his heart was lifted up, 2Ch 32:25. He was proud of the honour God had put upon him in so many instances, the honour his neighbours did him in bringing him presents, and now that the king of Babylon should send an embassy to him to caress and court him: this exalted him above measure. When Hezekiah had destroyed other idolatries he began to idolize himself. O what need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves, and to beg earnestly of God that he will hide pride from them and always keep them humble! 4. The aggravation of his sin was the he made so bad a return to God for his favours to him, making even those favours the food and fuel of his pride (2Ch 32:25): He rendered not again according to the benefit done unto him. Note, It is justly expected that those who have received mercy from God should study to make some suitable returns for the mercies they have received; and, if they do not, their ingratitude will certainly be charged upon them. Though we cannot render an equivalent, or the payment of a debt, we must render the acknowledgment of a favour. What shall I render that may be so accepted? Ps. 116:12. 5. The divine displeasure he was under for this sin; though it was but a heart-sin, and the overt-act seemed not only innocent but civil (the showing of his treasures to a friend), yet wrath came upon him and his kingdom for it, v. 25. Note, Pride is a sin that God hates as much as any, and particularly in his own people. Those that exalt themselves must expect to be abased, and put under humbling providences. Wrath came on David for his pride in numbering the people. 6. His repentance for this sin: He humbled himself for the pride of his heart. Note, (1.) Though God may, for wise and holy ends, suffer his people to fall into sin, yet he will not suffer them to lie still in it; they shall not be utterly cast down. (2.) Heart-sins are to be repented of, though they go no further. (3.) Self-humiliation is a necessary branch of repentance. (4.) Pride of heart, by which we have lifted up ourselves, is a sin for which we ought in a special manner to humble ourselves. (5.) People ought to mourn for the sins of their rulers. The inhabitants of Jerusalem humbled themselves with Hezekiah, because they either knew that they also had been guilty of the same sin, or at least feared that they might share in the punishment. When David, in his pride, numbered the people, they all smarted for his sin. The reprieve granted thereupon. The wrath came not in his days. While he lived the country had peace and truth prevailed; so much does repentance avail to put by, or at least to put off, the tokens of God's anger. III. Here is the honour done to Hezekiah, 1. By the providence of God while he lived. He had exceeding much riches and honour (2Ch 32:27), replenished his stores, victualled his campus, fortified his city, and did all he wished to do; for God had given him very much substance,2Ch 32:29. Among his great performances, his turning the water-course of Gihon is mentioned (2Ch 32:30), which was done upon occasion of Sennacherib's invasion, v. 3, 4. The water had come into that which is called the old pool (Isa. 22:11) and the upper pool (Isa. 7:3); but he gathered the waters into a new place, for the greater convenience of the city, called the lower pool, Isa. 22:9. And, in general, he prospered in all his works, for they were good works. 2. By the respect paid to his memory when he was dead. (1.) The prophet Isaiah wrote his life and reign (2Ch 32:32), his acts and his goodness or piety, or which it is part of the honour to be recorded and remembered, for examples to others. (2.) The people did him honour at his death (2Ch 32:33), buried him in the chief of the sepulchres, made as great a burning for him as for Asa, or, which is a much greater honour, made great lamentation for him, as for Josiah. See how the honour of serious godliness is manifested in the consciences of men. Though it is to be feared that the generality of the people did not heartily comply with the reforming kings, yet they could not but praise their endeavours for reformation, and the memory of those kings was blessed among them. It is a debt we owe to those who have been eminently useful in their day to do them honour at their death, when they are out of the reach of flattery and we have seen the end of their conversation. The due payment of this debt will be an encouragement to others to do likewise. 2 Chronicles 32:25 But Hezekiah gave no return for the benefit he received, because his heart was proud; therefore wrath came on him and on Judah and Jerusalem. AMP But Hezekiah did nothing [for the Lord] in return for the benefit bestowed on him, because his heart had become proud; therefore God’s wrath came on him and on Judah and Jerusalem. CSB However, because his heart was proud, Hezekiah didn’t respond according to the benefit that had come to him. So there was wrath on him, Judah, and Jerusalem. CEV But Hezekiah was so proud that he refused to thank the Lord for everything he had done for him. This made the Lord angry, and he punished Hezekiah and the people of Judah and Jerusalem. EXB But Hezekiah ·did not thank God for his kindness [did not respond to/was not grateful for the kindness shown him], because he was so proud. So ·the Lord was angry with [ wrath came upon] him and the people of Judah and Jerusalem. MSG But the sign, instead of making Hezekiah grateful, made him arrogant. This made God angry, and his anger spilled over on Judah and Jerusalem. But then Hezekiah, and Jerusalem with him, repented of his arrogance, and God withdrew his anger while Hezekiah lived. KJV But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. NKJ But Hezekiah did not repay according to the favor shown him, for his heart was lifted up; therefore wrath was looming over him and over Judah and Jerusalem. NET But Hezekiah was ungrateful; he had a proud attitude, provoking God to be angry at him, as well as Judah and Jerusalem. BGT καὶ οὐ κατὰ τὸ ἀνταπόδομα ὃ ἔδωκεν αὐτῷ ἀνταπέδωκεν Εζεκιας ἀλλὰ ὑψώθη ἡ καρδία αὐτοῦ καὶ ἐγένετο ἐπ᾽ αὐτὸν ὀργὴ καὶ ἐπὶ Ιουδαν καὶ Ιερουσαλημ LXE But Ezekias did not recompense the Lord according to the return which he made him, but his heart was lifted up: and wrath came upon him, and upon Juda and Jerusalem. CSB 2 Chronicles 32:25 However, because his heart was proud, Hezekiah didn't respond according to the benefit that had come to him. So there was wrath on him, Judah, and Jerusalem. ESV 2 Chronicles 32:25 But Hezekiah did not make return according to the benefit done to him, for his heart was proud. Therefore wrath came upon him and Judah and Jerusalem. NIV 2 Chronicles 32:25 But Hezekiah's heart was proud and he did not respond to the kindness shown him; therefore the LORD's wrath was on him and on Judah and Jerusalem. NLT 2 Chronicles 32:25 But Hezekiah did not respond appropriately to the kindness shown him, and he became proud. So the LORD's anger came against him and against Judah and Jerusalem. YLT 2 Chronicles 32:25 and Hezekiah hath not returned according to the deed done unto him, for his heart hath been lofty, and there is wrath upon him, and upon Judah and Jerusalem; NJB 2 Chronicles 32:25 But Hezekiah made no return for the benefit which he had received; he became proud and brought retribution on himself and on Judah and Jerusalem. NRS 2 Chronicles 32:25 But Hezekiah did not respond according to the benefit done to him, for his heart was proud. Therefore wrath came upon him and upon Judah and Jerusalem. RSV 2 Chronicles 32:25 But Hezekiah did not make return according to the benefit done to him, for his heart was proud. Therefore wrath came upon him and Judah and Jerusalem. NAB 2 Chronicles 32:25 Hezekiah, however, did not then discharge his debt of gratitude, for he had become proud. Therefore anger descended upon him and upon Judah and Jerusalem. GWN 2 Chronicles 32:25 But Hezekiah was conceited, so he didn't repay the LORD for his kindness. The LORD became angry with him, with Judah, and with Jerusalem. 2Sa 24:1,10-17 1Ch 21:1,12-17 gave no return for the benefit: De 32:6 Ps 116:12,13 Ho 14:2 Lu 17:17,18 his heart was proud; 2Ch 32:31 25:19 26:16 De 8:12-14,17 2Ki 14:10 20:13 Eze 28:2,5,17 Da 5:20,23 Hab 2:4 2Co 12:7 1Ti 3:6 1Pe 5:5,6 therefore: 2Ch 24:18 THE EVER PRESENT DANGER OF A PROUD HEART But Hezekiah gave no return for the benefit he received, because his heart was proud; therefore wrath came on him and on Judah and Jerusalem - The Hebrew reads "but not according to the benefit [given] to him did Hezekiah repay, for his heart was high, and there was anger against him and against Judah and Jerusalem." Charles Stanley (Life Principles Bible - page 635) - Pride can take root in the most faithful of hearts. The only antidote is humility. “A man’s pride will bring him low, but the humble in spirit will retain honor” (Prov. 29:23). This statement explains why divine displeasure followed a season of extraordinary grace in Hezekiah’s life. Ingratitude and a prideful heart brought down the hand of discipline from the LORD! God had shown Hezekiah remarkable mercy—healing him from a life-threatening illness and granting him a confirming sign. A “return” does not mean repayment (which is impossible), but grateful, humble acknowledgment expressed in dependence on God and obedience to Him. The failure here is not the absence of words, but the absence of appropriate gratitude shaped by humility. J
2 Crônicas 32
Utley - The account of Hezekiah's prideful act and its consequences is found in 2 Kgs. 20:12-21+ (AND Isa 39:1-8+) (cf 2Ch 32:31+). This does show that even godly people in good times still have a pull towards self! This is the residue of the Fall of Genesis 3. Hezekiah's pride brought terrible consequences, to his descendants and to all the people of Judah. His sin affected the whole nation! This same theological issue of corporality can be seen in (1) Adam's sin of Genesis 3 ‒ Ro 5:12-21, (2) Achan's sin at Jericho ‒ Joshua 7, (3) David's sin with Bathsheba ‒ 2 Samuel 11, (4) Solomon's sin in his old age with his foreign wives ‒ 1 Kgs. 11:1-8, (5) Messiah's substitutionary death ‒ Isaiah 53. (ED: ALL ARE NEGATIVE EXCEPT #5 - PRAISE THE LORD FOR HAVING THE LAST WORD SO TO SPEAK!) SPECIAL TOPIC: THE HEART. Proud (high, exalted, haughty)(01361) gabah fundamentally denotes height or loftiness and is used throughout the Old Testament to describe both physical elevation and metaphorical exaltation. In its literal sense, it refers to tall or elevated objects, people, places, and natural phenomena—such as trees growing upward (Ezek. 17:24; 31:5), the stem of a vine (Ezek. 19:11), fortified structures (2 Chr. 33:14), and the vast distance between heaven and earth (Job 35:5; Ps. 103:11). Positively, the term is also used figuratively to express dignity, honor, or encouragement, as when God preserves the righteous in an exalted state (Job 36:7) or when a king’s heart is “lifted up” in faithful devotion to the LORD (2 Chr. 17:6). It further describes God Himself as exalted above all (Job 22:12; Ps. 113:5) and His ways as higher than human ways (Isa. 55:9). Negatively, however, gābah often conveys pride, haughtiness, and sinful self-exaltation, especially when associated with inner dispositions such as the heart, eyes, spirit, or outward demeanor (Ezek. 28:2, 5, 17; Ps. 131:1; Prov. 16:5; 18:12; Isa. 2:11; 5:15). This misuse of loftiness characterizes both individuals and nations, including rulers like Uzziah and Hezekiah, whose pride brought divine displeasure and required repentance (2 Chr. 26:16; 32:25–26). The word thus highlights how exaltation rightly belonging to God becomes destructive when claimed autonomously by humans. Yet gābah is not inherently negative, for its highest theological use appears in the promise that God’s Servant will be lifted up and greatly exalted before the world (Isa. 52:13), showing that true exaltation is God-given and redemptive rather than self-produced and ruinous. GABAH - 33V - 1 Sam. 10:23; 2 Chr. 17:6; 2 Chr. 26:16; 2 Chr. 32:25; 2 Chr. 33:14; Job 5:7; Job 35:5; Job 36:7; Job 39:27; Ps. 103:11; Ps. 113:5; Ps. 131:1; Prov. 17:19; Prov. 18:12; Isa. 3:16; Isa. 5:16; Isa. 7:11; Isa. 52:13; Isa. 55:9; Jer. 13:15; Jer. 49:16; Ezek. 16:50; Ezek. 17:24; Ezek. 19:11; Ezek. 21:26; Ezek. 28:2; Ezek. 28:5; Ezek. 28:17; Ezek. 31:5; Ezek. 31:10; Ezek. 31:14; Obad. 1:4; Zeph. 3:11 1. Physical Height of Men (Neutral / Descriptive) 1 Samuel 10:23 – Saul is described as taller than all the people, standing head and shoulders above them. Gābah here refers simply to physical stature, with no moral judgment. 2. Positive / Proper Exaltation of Men (God-ward) Human loftiness is either received humbly or claimed arrogantly—and Scripture consistently shows that only the former endures. Job 36:7 – God does not withdraw His eyes from the righteous but exalts them with kings. Loftiness here is God-given dignity and honor. 2 Chronicles 17:6 – Jehoshaphat’s heart was lifted up (encouraged) in the ways of the LORD. The word conveys spiritual confidence and courage rooted in obedience, not pride. Job 40:10 – God challenges Job to clothe himself with majesty and loftiness. Height imagery is used hypothetically to contrast human limitation with divine glory. 3. Negative / Sinful Pride of Men (Self-Exaltation) 2 Chronicles 26:16 – Uzziah’s heart was lifted up to his destruction. Pride leads directly to presumption and judgment. 2 Chronicles 32:25 – Hezekiah’s heart was lifted up after his healing. A godly king momentarily falls into pride through ingratitude. Ezekiel 28:2, 5, 17 – The king of Tyre’s heart is lifted up as he views himself as godlike. Political power produces theological arrogance. Psalm 131:1 – David confesses that his heart is not lifted up nor his eyes raised too high. Humility is defined by the absence of gābah. Proverbs 18:12 – Before destruction the heart of a man is haughty. Loftiness of heart precedes downfall. Proverbs 16:5 – Everyone proud in heart is an abomination to the LORD. gābah identifies inner moral rebellion, not external stature. 4. National or Representative Men (Leaders / Groups) Isaiah 3:16 – The daughters of Zion walk with haughty eyes. Pride expressed through posture and demeanor. Isaiah 2:11, 17 – The loftiness of man will be humbled. Human pride contrasted with divine exaltation. 5. Ultimate Contrast: The Truly Exalted Man Isaiah 52:13 – The Servant will be high, lifted up, and greatly exalted. Unlike sinful human pride, this exaltation is entirely God-bestowed and redemptive. Thomas Manton has a lengthy sermon on this one verse - SERMON PREACHED ON A DAY OF PUBLIC THANKSGIVING - 2 Chronicles 32:25 Here is an AI generated summary of his original sermon... Summary of the Note The passage expounds Hezekiah’s failure to “render according” to the mercies he received, identifying pride as the root sin and warning of its personal and communal consequences. The Sin Defined Hezekiah received extraordinary mercies—healing from mortal sickness, fifteen added years, deliverance from Assyria, honor among nations, and great wealth. Yet he failed to respond with a humility proportionate to these blessings. Though he offered words of thanksgiving (even composing a psalm), God required more than formal acknowledgments; He desired a humble, obedient life that clearly recognized all blessings as pure grace. The Evidence of the Sin: A Lifted-Up Heart His failure is proven by pride. Scripture distinguishes between a holy lifting up (zeal and courage in God’s work) and a carnal lifting up (self-admiration, security, vainglory, and self-dependence). Hezekiah’s pride may have included self-congratulation, complacency, confidence in prosperity, or ostentation—especially seen in his display of wealth to Babylonian envoys. Any or all of these reveal ingratitude under mercy. The Consequences Pride invites divine wrath. Though judgment was delayed, wrath was pronounced not only on Hezekiah but also on Judah and Jerusalem. Leaders’ sins often hasten judgments already deserved by the people, teaching mutual responsibility: rulers must govern humbly, and people must mourn, warn, and pray when leaders err. Central Doctrines Drawn Those who receive great mercies must render proportionate returns to God. Pride under mercy is a sure sign of ingratitude. Pride and ingratitude signal approaching judgment. A ruler’s pride can bring suffering upon an entire nation. What It Means to “Render Accordingly” True gratitude involves more than words: Heartfelt affection, not empty formality. Public and solemn praise, not silence once the crisis passes. Continual remembrance of God’s works. Practical improvement of mercies, leading to greater trust, deeper love, reverent fear, and stricter obedience. Real mercies require real acknowledgments, and great mercies call for heightened praise and tangible devotion. Why Pride Proves Ingratitude A proud heart cannot rightly value blessings, trace them to grace, or use them for God’s glory. Instead, it breeds security, forgetfulness, contention, oppression, and contempt for holy things. Prosperity often reveals this pride more clearly than adversity. Final Exhortation Believers must beware of secret merit, self-ascription, and self-dependence. Seasons of mercy should deepen humility, revive repentance, and fix hope in God alone. Remembering past sin, meditating on life’s instability, and tempering joy with reverence are necessary safeguards. The hardest lesson is not how to suffer lack—but how to abound without pride. In short: Hezekiah’s story teaches that mercy unaccompanied by humility turns blessing into danger, and that the true measure of gratitude is not words spoken, but a life lowered before God. The Hidden Rattler A man’s pride will bring him low, but the humble in spirit will retain honor. —Proverbs 29:23 Read: 2 Kings 20:12-21 When I was a boy, our family lived on a farm. One spring, we killed 13 rattlesnakes in a brief period of time. A rattler can be easily destroyed if you know where it is and how far it can reach when it strikes. So my brothers and I never worried about the snakes we could see. We were genuinely concerned, however, about stepping on one whose presence we had not detected. King Hezekiah was subtly “bitten” by a hidden temptation, not seduced by a gross and obvious evil. He allowed a measure of pride and self-reliance to blight his career. He should have put his full trust in the Lord for protection from his enemies, but instead he sought safety through an alliance with idolatrous men (2 Chronicles 32:25,31). It’s too bad that this otherwise good king marred his reign by this sin. We need to be on guard lest we allow pride to build up in our hearts until we, like Hezekiah, succumb to the wiles of the enemy. We may be prepared to stand against obvious invitations to sin that would besmirch our name, but we may not be ready for life’s subtle temptations. The devil has many enticements, There’s danger wherever you go; But if you are tempted in weakness, Ask God for more grace, and say, "No!" —Palmer If you want to master temptation, let Christ master you. 2 Chronicles 32:26 However, Hezekiah humbled the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come on them in the days of Hezekiah. 2Ki 20:16-19 Isa 39:6-8 Hezekiah: 2Ch 33:12,19,23 34:27 Lev 26:40,41 2Ki 20:19 Jer 26:18,19 Jas 4:10 so: 1Ki 21:19 days: 2Ch 34:27,28 1Ki 21:29 HEZEKIAH RESPONDS IN HUMILITY However, Hezekiah humbled the pride of his heart, both he and the inhabitants of Jerusalem - Humbling himself is a picture of repentance, a change of heart and mind, which resulted in the LORD withdrawing His wrath. Hezekiah did not merely regret consequences; he humbled his heart—the very place where the sin began (v. 25). Pride had lifted him up; humility brought him low before God. This is genuine repentance, addressing the root, not just the fruit, of sin. Repentance became corporate, not merely personal. The people recognized that a leader’s sin affects the nation and that they themselves shared in the same tendencies toward pride. Their united humility shows spiritual discernment and communal responsibility. Bob Utley - "humbled himself" This VERB (BDB 488, KB 484, Niphal IMPERFECT with waw, cf. 2 Chr. 7:14; 12:6,7,12; 30:11; 33:12,19,23; 34:27) is an idiom for repentance. Repentance changes hearts, minds, and circumstances. Pride invites judgment; humility invites grace. -- James 4:6+ So that (term of purpose/result) the wrath of the LORD did not come on them in the days of Hezekiah This phrase is crucial. The judgment was not canceled forever, but postponed. God honored Hezekiah’s repentance by sparing him and his generation from experiencing the consequences. Later history shows that the judgment eventually came in another generation, when humility was absent. What is the wrath that is delayed? The clearest identification of this wrath is the prophetic sentence delivered through Isaiah after Hezekiah’s pride before the Babylonian envoys (2 Kings 20:16–18). God declared that: Judah’s treasures would be carried off to Babylon, The Davidic house would suffer loss, Jerusalem would eventually fall. That declaration placed Judah and Jerusalem under a sentence of future judgment. The wrath was real and deserved, but deferred because of repentance. God honored the humility of Hezekiah by postponing the execution of judgment until a later generation—ultimately fulfilled in the Babylonian exile under Nebuchadnezzar. God’s justice remained intact, but His mercy governed the timing. Related Resource: SPECIAL TOPIC: REPENTANCE (OT) Angus Buchan - Now is the Time: A Daily Devotional Beware a heart filled with pride Read 2 Chronicles 32:1–30 Then Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come upon them in the days of Hezekiah. (2 Chronicles 32:26) Sennacherib, king of Assyria, came against Judah. Hezekiah realized that Sennacherib’s purpose was to make war against Jerusalem. He consulted with his leaders and immediately put a plan in place to thwart Sennacherib. Hezekiah did not become fearful because he knew his God. Listen to what he said: “Be strong and courageous; do not be afraid nor dismayed before the king of Assyria, nor before all the multitude that is with him; for there are more with us than with him. With him is an arm of flesh; but with us is the LORD our God, to help us and to fight our battles.” And the people were strengthened by the words of Hezekiah king of Judah (2 Chronicles 32:7–8). He knew his God. He lifted the eyes of his people from their circumstances to their God. Sennacherib was no match for the Israelites and he was defeated and killed. It is now that we see a subtle change taking place in Hezekiah’s life. And many brought gifts to the LORD at Jerusalem, and presents to Hezekiah king of Judah, so that he was exalted in the sight of all nations thereafter (2 Chronicles 32:23). Notice the phrase – he was exalted in the sight of all nations thereafter. Hezekiah was in trouble. He was no longer walking in humble obedience and faithfulness to his God. He forgot his covenant. He was taking God’s glory. In those days Hezekiah was sick and near death, and he prayed to the LORD; and He spoke to him and gave him a sign. But Hezekiah did not repay according to the favor shown him, for his heart was lifted up; therefore wrath was looming over him and over Judah and Jerusalem (2 Chronicles 32:24–25). Fortunately Hezekiah came to his senses: Then Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come upon them in the days of Hezekiah (2 Chronicles 32:26). Serving God is a serious matter, my friend; you cannot play games with Him. Humbly serve Him with faithfulness and obedience, honouring your commitments to Him. Prayer My Father, help me to learn a lesson from what happened to Hezekiah. Don’t ever let me allow my accomplishments to go to my head. Help me to remember that everything good in my life is a gift from You. I need to give You the glory due Your name. Amen. Humbly serve Him with faithfulness and obedience, honouring your commitments to Him. 2 Chronicles 32:27 Now Hezekiah had immense riches and honor; and he made for himself treasuries for silver, gold, precious stones, spices, shields and all kinds of valuable articles, immense: 2Ch 1:12 9:27 17:5 Pr 10:22 treasuries: 1Ch 27:25-31 valuable articles: Heb. instruments of desire HEZEKIAH'S GOD GIVEN PROSPERITY Now Hezekiah had immense riches and honor This prosperity is presented as God-given, not self-achieved. In Chronicles, material blessing often functions as evidence of God’s favor on faithful leadership (cf. 2 Chr 31:21). For Hezekiah, riches and honor followed obedience, reform, and trust in the LORD—especially after the Assyrian crisis. and he made for himself treasuries for silver, gold, precious stones, spices, shields and all kinds of valuable articles, These treasuries indicate wise administration and preparation, not hoarding. As king, Hezekiah was responsible for national security, economic stability, and temple support. Organized storehouses reflect foresight and stewardship, especially in a world where war and famine were constant threats. gold, precious stones, spices - These items represent international wealth and trade. Spices and precious stones were luxury goods, often imported, showing Judah’s renewed standing among the nations after Assyria’s defeat. They also hint at why foreign powers—like Babylon—took interest in Judah. shields and all kinds of valuable articles The inclusion of shields shows that wealth was not merely decorative but strategic. Military equipment stored in treasuries reflects preparedness for defense. This verse highlights a biblical tension: blessing brings responsibility. The same riches that testified to God’s favor also became the setting in which pride could arise (vv. 25, 31). Wealth itself is not condemned; rather, it becomes a test of the heart. Raymond Dillard: Hezekiah’s wealth once again reflects the concern of the author to effect parallels with David and Solomon. . . Riches and building programs are among the tokens of divine favor; Hezekiah’s tunnel was a monumental undertaking, a task requiring the grace and favor of God; see 32:2–5. Bob Utley - "spices" It seems unusual to modern westerners that perfumes (BDB 141, lit. "spices") were a source of wealth (cf. 1 Kgs. 10:2,10,25; 2 Chr. 9:1,24; Ezek. 27:22). In 2 Kgs. 20:13 and Isa. 39:2 "spices" are linked with "precious oils" (BDB 1032 and BDB 373 II). August Konkel: The Chronicler is most interested in Hezekiah’s achievement (vv. 27- 30). He focuses on two matters: his wealth (vv. 27-29) and his water project (v. 30). The meticulous mention of the various items, with the repeated emphasis on quantity, is intended to suggest that the kingdom of Hezekiah was comparable to that of Solomon. The list of Hezekiah’s wealth is constructed as one single sentence (in MT), including the building projects necessary to accommodate his possession: - Hezekiah made treasuries for his wealth (v. 27), - storehouses for all his produce (v. 28a), - stalls for all his cattle and pens for his flocks (v. 28b), and - cities (possibly meaning state-owned lands) for his vast herds of sheep and cattle (v. 29). The whole is rounded off by emphasizing his exceedingly great possessions as a sign of God’s blessing (v. 29b). 2 Chronicles 32:28 storehouses also for the produce of grain, wine and oil, pens for all kinds of cattle and sheepfolds for the flocks. Storehouses: 2Ch 26:10 stalls: 1Ki 4:26 cotes: 2Sa 7:8 MORE DIVINELY GIVEN PROSPERITY storehouses also for the produce of grain, wine and oil, These three items—grain, wine, and oil—represent the core necessities of life in Israel. Their abundance signals agricultural stability and divine blessing (cf. Deut 7:13). The construction of storehouses shows foresight: Hezekiah ensured that food was preserved, protected, and distributed wisely, especially important after years of Assyrian threat and potential siege. pens for all kinds of cattle Livestock were a major measure of wealth in the ancient world. Pens reflect careful management, protecting animals from loss, disease, or theft. This detail shows that prosperity extended beyond the city into the countryside and that Hezekiah’s administration reached every sector of national life. and sheepfolds for the flocks. Sheep were essential for both economy and worship—providing wool, food, and sacrificial animals for the temple. This verse depicts a kingdom marked by stability and wise management: full storehouses, well-kept livestock, and flourishing flocks. These details testify that God’s blessing under Hezekiah touched every level of life, providing security, sustenance, and support for both the people and the worship of the LORD. Bob Utley - Large flocks were a symbol of agricultural blessing from YHWH (i.e., Lev. 26:2-6) for covenant obedience (i.e., Deut. 8:13; 15:14; 28:4). 2 Chronicles 32:29 He made cities for himself and acquired flocks and herds in abundance, for God had given him very great wealth. possessions: 2Ch 26:10 Ge 13:2-6 1Ch 27:29-31 Job 1:3,9 42:12 God: 2Ch 25:9 De 8:18 1Sa 2:7 1Ch 29:12 Pr 10:22 1Ti 6:17,18 He made cities for himself This does not mean vanity projects, but administrative and defensive development. Building or strengthening cities involved infrastructure, security, and governance—signs of a stable and expanding kingdom. In Chronicles, such activity reflects wise kingship exercised under God’s blessing. and acquired flocks and herds in abundance Large numbers of livestock represent economic strength and agricultural success. Flocks and herds supplied food, labor, trade goods, and sacrificial animals. Their abundance shows that prosperity reached beyond royal treasuries into the broader life of the nation. for God had given him very great wealth The Chronicler explicitly attributes Hezekiah’s success not to skill, diplomacy, or chance, but to God’s gracious provision. Wealth is framed as a gift, not an achievement—guarding against the pride earlier described (vv. 25, 31). God is the ultimate source of prosperity. Human planning and effort are real, but they succeed only because God gives increase. When this truth is remembered, wealth leads to gratitude; when forgotten, it becomes a test of the heart. 2 Chronicles 32:30 It was Hezekiah who stopped the upper outlet of the waters of Gihon and directed them to the west side of the city of David. And Hezekiah prospered in all that he did. KJV This same Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works. NET Hezekiah dammed up the source of the waters of the Upper Gihon and directed them down to the west side of the City of David. Hezekiah succeeded in all that he did. CSB This same Hezekiah blocked the outlet of the water of the Upper Gihon and channeled it smoothly downward and westward to the city of David. Hezekiah succeeded in everything he did. NLT He blocked up the upper spring of Gihon and brought the water down through a tunnel to the west side of the City of David. And so he succeeded in everything he did. stopped: 2Ch 32:4 Isa 22:9-11 Gihon: 1Ki 1:33,38,45 And Hezekiah: Jos 1:7,8 Ps 1:1-3 Related Passages: 2 Chronicles 32:2-4+ Now when Hezekiah saw that Sennacherib had come and that he intended to make war on Jerusalem, 3he decided with his officers and his warriors to cut off the supply of water from the springs which were outside the city, and they helped him. 4So many people assembled and stopped up all the springs and the stream which flowed through the region, saying, “Why should the kings of Assyria come and find abundant water?” HEZEKIAH'S TUNNEL It was Hezekiah who stopped the upper outlet of the waters of Gihon and directed them to the west side of the city of David. And Hezekiah prospered in all that he did. CSB = "Hezekiah blocked the outlet of the water of the Upper Gihon and channeled it smoothly downward and westward to the city of David." NLT = "" Hezekiah’s Tunnel was constructed to secure Jerusalem’s water supply in anticipation of the Assyrian threat, a strategy summarized in 2 Kings 20:20+ and described in 2 Chronicles 32:2–4+ and here in verse 30. It functioned as a gravity-fed, subterranean conduit that redirected water from the Gihon Spring into the city, terminating at the Pool of Siloam. By channeling the water underground, the system ensured a continuous and concealed supply, preventing enemy forces from locating or cutting off Jerusalem’s lifeline during siege conditions. Tunnel in Solid Rock from Gihon Springs outside City on North to Pool of Siloam Within City on SW The Gihon Spring is an intermittent karst spring—it naturally pulses. Hezekiah’s engineers enclosed the spring within protected stone structures, sealed off older open channels and diverted the spring’s flow directly into bedrock. Two teams of workers began digging simultaneously from opposite ends: One from Gihon Spring and One from the Pool of Siloam. The tools & method included iron chisels and hammers to carry out incremental cutting with constant listening for sound from the other team! Course corrections explain the tunnel’s distinctive S-shaped path. This process is described in the Siloam Inscription, (see copy) discovered inside the tunnel in the 19th century. The tunnel relies entirely on gravity, not pumps. It has a length of about ~533 meters (≈1,750 ft), a vertical drop of about ~30 cm (≈12 inches) end to end, a slope of about 0.06% which is extraordinarily precise for the 8th century BC. This gentle gradient ensured a steady flow without erosion, no stagnation and year-round usability. The system was deliberately hidden: Tunnel completely underground; Entrance points fortified; External water channels blocked. This fulfilled the strategy described in 2 Chronicles 32:2–4—Jerusalem had water; the Assyrians did not. The water emerged safely inside Jerusalem at the Pool of Siloam, where it could be stored, supply residents during siege and was accessible without leaving the city walls. 🙏 THOUGHT - Over the years, a series of vertical shafts (see diagram above for vertical shafts going down to Hezekiah's Tunnel) have been made to explore and document Hezekiah's gently sloped horizontal tunnel. These investigations were undertaken to examine the historical claims of Scripture and to test whether the biblical descriptions of Jerusalem’s water system correspond to physical, verifiable reality. And guess what? Once again the Bible proves archaeology to be true! Are you skeptical of the Word of God being fully inspired and true? Do you still refuse to believe in Jesus for salvation? If so, may God's Spirit use these extra-Biblical findings in concert with His inspired Word to stir your heart to full faith in the Messiah. One day (possibly soon) Jesus, the true Living Word, will return and faith will become sight. Any reader who does not yet believe needs to place their faith in Christ, for when He returns visibly it will be too late to receive eternal salvation! As Paul wrote "I tell you, now is the time of God's favor, now is the day of salvation." (2Co 6:2+) I look forward to meeting you in Heaven! John
2 Crônicas 32
Utley - "the wonder that had happened in the land" What "wonder" (lit. "sign," mopheth cf. 2 Chr. 32:24)? Because the term "wonder/sign" is used in 2Ch 32:24 and 2Ch 32:31, most think it was Hezekiah's healing (cf. 2 Kgs. 20:12); possibly because they were astral worshipers and the "sign" involved the sun. Charles Stanley (Life Principles Bible - page 635) - The Babylonian ambassadors came to hear about the miracle God had done in Judah; Hezekiah instead showed them his riches. What might have happened had the king boasted to them about God and not about himself?
2 Crônicas 32
Utley - "that He might know all that was in his heart" This is an idiom, not a theological affirmation, of "Open Theism." God often "tests" his people to demonstrate their faith (i.e., Genesis 3; 22). We must remember that God knows the motives of the human heart, which determine the appropriateness or inappropriateness of every action (cf. 1 Sam. 2:7; 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30;Ps. 7:9; 44:21; 139:1-4; Pro. 15:11; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27). John
2 Crônicas 32
Utley- GOD TESTS HIS PEOPLE (OT) The term "test" (BDB 650, KB 702, Piel PERFECT; Gen. 22:1) is used in the sense of "to try." It is used in the sense of bringing someone to the place whereby they recognize and act on their own stated priorities. It is obvious from Genesis 12 through 22 that God is presenting Abraham with a series of situations (the rabbis say ten) in order to focus his love and trust in God and God alone (same procedure possibly in also Job). These tests were not so much for God's sake, but for Abraham's sake and his understanding of the God who called him out of Ur of the Chaldees. Abraham is asked to give up family, home, friends, worship object, inheritance, tradition and even the future (to sacrifice his promised son in Genesis 22) to follow God by faith (cf. Gen. 15:6; Rom. 4:3; Gal. 3:6). God tests all of His children in the area of their priority (cf. Matt. 4:lff; Heb. 5:8; 12:5-13). God tests (BDB 650) in order to know (BDB 393). Israel often tested God by their disobedience and God proved to be true to His word. Now God will give Israel and her people a chance to demonstrate their spoken allegiance and faith. God tested His people corporately (some examples) Exod. 15:25; 16:4; 20:20 Deut. 8:2,16; 13:3 Joshua 3 Jdgs. 2:22; 3:1,4 God tested individual Israelites (some examples) Adam and Eve, Gen. 2-3 Noah, Gen. 6 Abraham, Gen. 22:1-12 Joseph, Genesis 37; 39 Moses, Exodus 3-4 Gideon, Judges 6 David, 1 Samuel 17 Hezekiah, 2 Chr. 32:31 good summary in Hebrews 11 The Psalm writers cry out for God to test them so as to remove any hidden flaws (cf. Ps. 26:2; 139:23) The NT people of God are also tested, as was Jesus (Matthew 4; Luke 4; Heb. 5:8). See SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS. The fact that YHWH tests His people requires a theology of covenant responsibility. God always takes the initiative and sets the parameters, but humans made in His image must respond both initially and continually throughout life! Humans grow spiritually by means of testing and facing problems and challenges! Testing is a sign of God's active presence and purposes for our lives (i.e. Heb. 12:1-13). John
2 Crônicas 32
Utley - "slept with his fathers" This is a Hebrew idiom for being buried in the royal tombs. The OT asserted a conscious, but gloomy, afterlife until judgment day (i.e., Dan. 12:2). WHERE ARE THE DEAD? And they buried him in the upper section of the tombs of the sons of David This detail signals exceptional honor. Burial among the Davidic kings was already prestigious, but the “upper section” indicates a place of special distinction. It reflects how highly Hezekiah was regarded—as one of Judah’s most faithful and godly rulers. Note that no other king’s burial description includes this qualifier. And all Judah and the inhabitants of Jerusalem honored him at his death Public mourning and honor show national gratitude and respect. Even if not all the people fully embraced his reforms during his life, they recognized the value of his leadership afterward. His faithfulness, reforms, and trust in God had earned him a revered memory. 🙏 THOUGHT - There is no doubt Hezekiah was among the greatest of all the kings of Israel. His "fumbles" just remind us he was human and should make us so thankful we have a King representing us Who made NO FUMBLES, Jesus, King of kings. And his son Manasseh became king in his place. The transition of power is stated simply but meaningfully. Manasseh succeeds him, ensuring dynastic continuity. The contrast between Hezekiah’s godly reign and Manasseh’s early apostasy (2 Chr 33) heightens Hezekiah’s legacy by comparison. Utley - honored him" Honor is used of several godly kings. David ‒ 1 Chr. 29:12,28, Solomon ‒ 1 Kgs. 3:13; 2 Chr. 1:11-12, Jehoshaphat ‒ 2 Chr. 17:5; 18:1, Hezekiah ‒ here. Mostly the term is used of YHWH giving them honor, but here of the people of Judah and Jerusalem honoring Hezekiah at his burial. The Dead: Where Are They? — A Biblical Summary Old Testament: Sheol In the Old Testament, all people are described as going to Sheol, a term referring broadly to the realm of the dead or the grave (Job 7:9; Ps. 88:3–4). Sheol is portrayed as a place of descent (Num. 16:30), darkness and silence (Job 10:21–22; Ps. 115:17), and conscious but joyless existence (Isa. 38:18). It is associated with God’s judgment (Deut. 32:22), confinement or imprisonment (Job 38:17), and destruction (Abaddon), yet it is never beyond God’s presence or authority (Job 26:6; Ps. 139:8). The wicked are sometimes depicted as descending suddenly or violently into Sheol (Num. 16:33; Ps. 55:15), and Sheol is frequently personified as an insatiable power (Isa. 5:14; Hab. 2:5). New Testament: Hades In the New Testament, Sheol is translated as Hades, the unseen realm of the dead (Matt. 16:18). Hades is linked with death itself (Rev. 1:18; 20:13–14) and is sometimes spoken of as analogous to punishment or the grave (Luke 16:23). Jewish tradition appears to have understood Hades as divided, with the righteous in a place of comfort often called Paradise (Luke 23:43; cf. Rev. 2:7) and the wicked in torment (Luke 16:23–24), though Scripture gives limited detail. Tartarus and the Abyss Tartarus is mentioned only once in the New Testament (2 Pet. 2:4) as a special holding place for fallen angels, closely associated with the Abyss (Luke 8:31; Rev. 9:1–2). It is not described as a human destination but as a temporary place of restraint awaiting final judgment (Jude 6). Gehenna: Final Judgment Gehenna, derived from the Valley of Hinnom south of Jerusalem, became the primary image for final judgment (Jer. 7:32). Jesus uses Gehenna to describe a place of fire, destruction of both body and soul, and irreversible judgment (Matt. 5:22; 10:28; Mark 9:43–48). It is closely associated with the “second death” and the lake of fire (Rev. 20:14–15) and was originally prepared for Satan and his angels, not humanity (Matt. 25:41). The Intermediate State Scripture does not teach the Greek idea of an immortal soul existing independently of the body. Instead, it points to an intermediate state between death and resurrection, where believers are consciously with Christ (2 Cor. 5:6–8; Phil. 1:23), awaiting bodily resurrection (1 Thess. 4:13–18; 1 Cor. 15:23, 52). Final hope is consistently tied not to disembodied existence, but to resurrection life. Heaven and the Final Hope Heaven is described in Scripture as God’s dwelling place (1 Kgs. 8:27), the destination of believers with Christ (John 14:2–3), and ultimately a renewed creation where God dwells with His redeemed people (Rev. 21–22). Biblical imagery emphasizes restoration rather than escape, culminating in believers being fully transformed and restored to fellowship with God (Rom. 8:21; 1 John 3:2). Scripture presents death not as the end, but as a transition toward resurrection, judgment, and for believers ultimately restored life in God’s presence through Christ. PAUL APPLE -DEVOTIONAL QUESTIONS: 1) Why doesn’t obedience and faithfulness lead to an easy life of prosperity and favorable circumstances? 2) How do the taunts of Sennacherib and his forces compare to those of Goliath and the Philistines? 3) What does it look like for us to trust in the arm of the flesh? 4) In what ways can we humble ourselves before God? QUOTES FOR REFLECTION: Andrew Hill: Hezekiah the Encourager – Michael Wilcock has compared Hezekiah with “the pastor coping with crisis” in his handling of the Assyrian invasion of Judah. He offers four principles for the Christian leader facing such crossroads in ministry: looking up to God (i.e., worship and obey God first of all), looking around at the church (i.e., focus on the needs of God’s people as a whole), looking into the heart (i.e., emphasize the inward response of genuine devotion and true spirituality), and looking out at the enemy (i.e., fully trust God for deliverance). . . Three times the Chronicler conspicuously reports how Hezekiah speaks words of encouragement Yet, striking in its absence from Wilcock’s list is Hezekiah’s role as an encourager – a key duty of the pastor or Christian leader. Three times the Chronicler conspicuously reports how Hezekiah speaks words of encouragement to the people, affirming their service to God and instilling confidence in them despite the dire circumstances portended by Sennacherib’s invasion of the southern kingdom (cf. 2Ch 30:22; 32:6-7, 8). . . There is a sense in which encouragement may be viewed as an extension of the virtue of courage. Courage is “a settled disposition to feel appropriate degrees of fear and confidence in challenging situations . . . It is also a settled disposition to stand one’s ground, to advance or retreat as wisdom dictates”; more simply stated, courage is “acting bravely when we don’t really feel brave.” The attributes of courage and encouragement are related in that a timid or fearful person is more susceptible to the encouragement of example than the rash or reckless person. The former may be inspired to act courageously while the latter’s overconfidence may do more harm than good in a crisis situation. To encourage, then, is to embolden another to overcome a paralyzing fear or deepseated reluctance. To encourage is to inspire, to hearten, and to offer hope to another through word or deed. The New Testament values encouragement as a Christian virtue because it serves to embolden the timid in the service of Christ (1 Thess. 5:14). The encourager also contributes to the righteous endurance of the Christian in that daily mutual encouragement prevents the heart from being hardened by sin’s deceitfulness (Heb. 3:13; cf. Heb 10:25). The encourager thus helps build the kingdom of God because those who endure “will . . . reign with him [i.e., Christ]” (2 Tim. 2:12). Raymond Dillard: The Chronicler was much concerned with the themes of exile and restoration. Hezekiah is a model for avoiding exile or for enjoying restoration. He showed the path to recovery from the difficulties and foreign domination under Ahaz; his faithfulness avoided exile for Judah in his days (2Ch 32:26). These were lessons for the post-exilic community. The God of Israel will not brook hubris. Those who take their stand against him or his anointed are rebuked in his wrath (Ps 2). Taunts of an enemy delivered to those high on a city wall were answered by the power of a heaven-sent destroyer (2Ch 32:21). Taunts delivered to one high on a cross were answered by resurrection from the dead, victory over that last and greatest enemy. The hubris of an Assyrian king was crushed by force; the hubris of mankind, by the foolishness of the cross. Let him who boasts, boast in the Lord (1 Cor 1:31). Geoffrey Kirkland: Why does God bring trials? to HUMBLE us of our pride to EMPTY us of our self-confidence to MOLD us like the Man of Sorrows to WEAN us off the present world to USE us in evangelizing thru suffering to DRIVE us to persistent praying to MATURE us to greater strength & usefulness A Strange Reward for Obedience 2 Chronicles 32 STEVEN COLE - SUMMARY - 2 Chronicles 32 presents a striking lesson on suffering by showing that even a godly king like Hezekiah, who walked faithfully before the LORD, was not spared severe trials; instead, after his reforms, Judah faced the terrifying invasion of Sennacherib. The chapter reveals that God allowed this crisis not because He was absent or powerless, but to accomplish deeper purposes: to motivate His people to strengthen their defenses against evil, to deepen their trust in Him rather than in human resources, to enrich their experience of salvation through dramatic deliverance, and to humble even the righteous under His mighty hand. Though the Assyrian threat brought fear and hardship, God sovereignly intervened with overwhelming power, destroying the enemy in a single night and proving that He alone is God. Thus, what seemed like a “strange reward” for obedience became a powerful demonstration that God uses trials to refine faith, magnify His glory, and teach His people that blessing flows not from ease, but from humble dependence on His grace and sovereignty. For centuries philosophers and theologians have wrestled with the problem of pain. Simply put, it is, “If God is both good and all-powerful, then why is there pain and suffering?” It seems that the existence of suffering either negates the love or the omnipotence of God. A decade ago, Rabbi Harold Kushner, who lost his own son in death, tried to answer the question in his best-selling book, When Bad Things Happen To Good People. His pathetic answer was that God is good, but He isn’t quite strong enough to eradicate suffering. Others have denied God’s goodness, concluding that He is a sadistic tyrant. Such a view hardly inspires trust and intimacy with God! The problem, of course, is not merely philosophical, but deeply personal, since we all face repeated trials throughout life. It is essential, if we want to walk with God and grow in the Christian faith, that we understand and submit to God’s perspective on “why bad things happen to good people.” While not giving a comprehensive answer, 2 Chronicles 32 addresses this problem. Consider the words of 2Ch 31:20-21, summarizing the good king Hezekiah’s life: He “... did what was good, right, and true before the Lord his God. And every work which he began in the service of the house of God in law and in commandment, seeking his God, he did with all his heart and prospered.” You would expect the next verse to read, “After these acts of faithfulness, Hezekiah lived a long, happy, trouble-free life.” But instead we read, “After these acts of faithfulness Sennacherib king of Assyria came and invaded Judah and besieged the fortified cities, and thought to break into them for himself” (2Ch 32:1). What a strange reward for Hezekiah’s obedience! Why didn’t God intervene to prevent this good king and his people from going though this difficult trial? Where was God in all this? The answer to that question is implicit in 2Ch 32:21, which records how an angel of the Lord destroyed the Assyrian army so that they did not conquer Jerusalem. The accounts in 2 Kings 18 and Isaiah 37 report that 185,000 soldiers--more than three times the population of Flagstaff--were wiped out in one night! And to do the job, the Lord didn’t bother to get off his throne. He didn’t muster an army of 100,000 angels. He called one angel and said, “Go take care of Sennacherib’s army.” God just flicked the mighty Sennacherib out of the way like an ant. So the answer to the question, “Where was God when Sennacherib invaded Judah?” is obvious: God was sovereignly sitting upon His throne, observing every move of this proud king. But that raises another question: Why didn’t God send His angel to polish off Sennacherib’s army before it caused all the problems for Hezekiah? If God could do it later, He just as easily could have done it sooner. Why did He allow the good king Hezekiah to experience the trauma of Sennacherib’s invasion? More personally, why does God allow us to go through trials? Our text suggests four reasons: 1. God allows trials to motivate us to strengthen our defenses against evil. When Hezekiah saw what was coming, he got his people busy getting prepared for the trial (2Ch 32:1-6). They cut off and re-routed the water supply from the spring of Gihon outside the city wall. The water tunnel which Hezekiah’s men built was discovered by archaeologists in 1880 and is an amazing engineering feat. They dug through solid limestone with hand tools, starting at opposite ends, 1700 feet apart. A plaque which was discovered describes how the workers finally were five feet from one another and could hear each others’ voices. They chipped their way toward one another until the tunnel was completed and the water from the spring flowed into the city. The workers also repaired the broken walls and got the city fortified for the attack. There are two lessons here for us: A. THE TIME TO GET READY FOR TRIALS IS BEFORE THEY HIT, NOT AFTER. Proverbs 24:10 states, “If you are slack in the day of distress, your strength is limited.” In other words, the day of distress reveals your strength, not a day of calm. So you’d better use the present to prepare for the day of distress (see also, Prov. 1:24-29). You can count on it: At some point some Sennacherib will invade your life. If you aren’t sinking down roots with God now, you won’t be able to stand against the storm. B. DON’T TRUST YOUR PREPARATIONS; TRUST THE LORD. (See Isa. 22:9-11.) Apparently some in Judah (in light of 2 Chron. 32:7-8, I don’t think Hezekiah was included) were trusting in their water tunnel and fortifications, not in the Lord. That’s always a danger. Preparation and planning are good, but we dare not trust in such things. We all should develop a daily habit of spending time in God’s Word and in prayer, fortifying our lives against the enemy. But we need to be on guard against trusting in our Bible knowledge or in our quiet times or in some method rather than in the Lord Himself. The enemy is subtle and will try to get us to trust in anything other than the living God. So the main goal of a daily time with God should be to walk in dependence on Him. Knowing that trials will come should motivate us to strengthen our defenses, putting on the full armor of God so that we’re ready to stand in the day of trouble. 2. God allows trials to increase our trust in Him. Trials will either strengthen your faith in God or destroy it. You won’t stay in the same place. It’s clear that there is a battle of faith going on here: Hezekiah called the people to trust God in this crisis (2Ch 32:7-8); Sennacherib sought to undermine trust in God and in Hezekiah as God’s leader (2Ch 32:10-16). Scripture is clear that our main need in a time of trial is to rely on God alone and to resist the lies of the enemy. Sennacherib and Satan have something in common: They’re both tyrants. When you rebel against a tyrant, he visits you very quickly. Some new Christians get thrown by this. They put their trust in Christ and begin to cast off Satan’s tyranny, and suddenly they have more problems than before they came to Christ. And they wail, “What happened?” It’s easy: When you rebel against a tyrant, he visits you quickly. When you face a trial, Satan whispers, “If your God is so good and powerful, then why is this happening to you? I wouldn’t call this good, would you? And your pastor tells you to trust in God? Come on! That’s a trite phrase if I ever heard one!” But resisting Satan by trusting God is precisely what the Bible tells us to do when we face trials (see 1 Pet. 5:6-11). What does trust mean? A. TRUST IN GOD MEANS SUBMITTING TO HIS SOVEREIGNTY OVER YOUR TRIALS. You’ve only got two choices: Either God is sovereign over the likes of Sennacherib (or whatever your trial is named), or He was on vacation and this trial is going to alter His sovereign will. And if you conclude that God is sovereign over your trial, you’ve got two choices: Either you submit to His sovereign hand (1 Pet. 5:6-7), or you shake your fist at Him and sulk, “It’s not fair! Is this the way You treat me after all I’ve done for You?” But there is no word of that with Hezekiah. Instead of complaining, he rallied the people to trust in God (2Ch 32:7-8). B. TRUST IN GOD MEANS ACKNOWLEDGING GOD AS THE SOURCE OF YOUR STRENGTH. (See 2Ch 32:7-8.) Trusting God isn’t passive and vague; it’s active and specific. Let’s say you have some overwhelming problem. Believe me, Sennacherib and company were an overwhelming problem! Some bas-relief art recovered from the ruins of Nineveh depicts Sennacherib’s siege of Lachish (2Ch 32:9, about 30 miles southwest of Jerusalem). The soldiers are battering down the walls with huge war machines. A number of prisoners are impaled on poles. Others are being flayed alive, while some are bowing in obeisance before Sennacherib. If you were on this guy’s hit list, you had a problem! Let’s be honest--it’s one thing to say we trust in the Lord, but it’s altogether different thing to do it when guys like this are knocking on your door! How do you do it? You line up your problem against the living God and every time you fear, you keep coming back to affirm your trust in God. We can’t be sure, but Psalm 46 may have been written in this situation. It’s a great affirmation of God as the source of strength: God is our refuge and strength, a very present help in trouble. Therefore we will not fear, though the earth should change, and though the mountains slip into the heart of the sea; though its waters roar and foam, though the mountains quake at its swelling pride. There is a river whose streams make glad the city of God, the holy dwelling place of the Most High. God is in the midst of her, she will not be moved; God will help her when morning dawns. The nations made an uproar, the kingdoms tottered; He raised His voice, the earth melted. the Lord of hosts is with us; the God of Jacob is our stronghold (Ps. 46:1-7). Thus, trust in God means submitting to His sovereignty over your trials; it means acknowledging Him as the source of your strength. C. TRUST IN GOD MEANS CASTING YOUR CARES ON HIM THROUGH PRAYER FOR HIS GLORY. (See 2Ch 32:20.) The other accounts (2 Kings and Isaiah) record how Hezekiah took Sennacherib’s threatening letter into the house of the Lord, spread it out before the Lord and prayed about it. The gist of his prayer wasn’t, “God help us out of this trial so that we can be happy.” Rather, it was, “Lord, deliver us so that all the kingdoms of the earth may know that you alone, O Lord, are God” (2 Kings 19: 14-19). As our text states, Sennacherib and his envoys “spoke of the God of Jerusalem as of the gods of the peoples of the earth, the work of men’s hands” (2Ch 32:19). God’s honor was first in Hezekiah’s mind, not just relief from his problems. When you pray in a time of trial--whether for yourself or for others--make sure that God’s glory is the object of your prayer. The point of prayer is not to use God to secure my happiness. I need to seek God’s glory above all else. He may be glorified by delivering me from my trial, or through my enduring the trial by His grace, or by taking me to be with Him. I need to trust Him by casting all my anxiety on Him, submitting to whatever brings Him glory (1 Pet. 5:7). God allows trials to motivate us to strengthen our defenses against evil and to increase our trust in Him. 3. God allows trials to enrich our experience of His salvation. (See 2Ch 32:22.) Israel went to bed (if they slept at all), on the brink of annihilation, surrounded by 185,000 Assyrian soldiers. They got up the next morning surrounded by 185,000 Assyrian corpses. Can you imagine the relief and joy that must have spread through the city that morning! “Have you heard the good news? God rescued us!” Those people were thankful to God! One reason many, especially those reared in Christian homes, have a lukewarm faith and are not grateful to God is that they have never seen what a horrible fate God rescued them from when He saved them from His certain judgment. I like the way Harry Blamires puts it in his book, Recovering the Christian Mind [IVP], pp. 16): What is the experience of conversion like? Is it like opening a book one day and saying, “Ah, now I understand: in future I shall guide my life by these precepts”? It is not. If the men and women of true faith are to be trusted, the relief felt after conversion is the relief of someone who has been saved from drowning, spotted struggling in the sea, winched up on to a helicopter and laid panting there. The convert does not speak as though he has achieved something, mastered some difficult truth at last, solved some problem, attained some new insight. He speaks as one torn from the bowels of destruction by the watchfulness, the care, the unspeakable love of a Saviour. His emotions are of relief, gratitude, and complete self-commitment to the One to whom he owes everything. Our problem is, our proud fallen nature makes us think that we’re capable of handling things by ourselves, whether it’s getting into heaven by our own goodness or dealing with trials by our own ingenuity. So God has to humble us, to make us despair even of life, as the apostle Paul put it, so that “we should not trust in ourselves, but in God who raises the dead” (2 Cor. 1:9). Then when He delivers us, we rejoice in His salvation! God allows trials to motivate us to strengthen our defenses against evil; to increase our trust in Him; to enrich our experience of His salvation. 4. God allows trials to humble us under His mighty hand. The major sin of the human race is pride. It reared its head in a good man like Hezekiah when he gave “no return” when the Lord healed him from a terminal illness (2Ch 32:25). Later, when some Babylonian envoys came to inquire of the miraculous sign God had performed of making the shadow go backwards on the stairs, rather than bearing witness of the great God who did such a thing, Hezekiah boastfully showed them all of his riches (2Ch 32:31). If a good man like Hezekiah (2Ch 31:20) fell into pride, none of us are exempt from the problem. God has to send trials to remind us that even good people are not essentially good. When trials hit a “good” person, we’re inclined to ask, “If God is all loving and all powerful, then why does a good man like this suffer?” We begin to think that good people have some sort of claim on God due to their goodness. But we need to remember that when we talk about a good person, we’re talking only from a human perspective. Only God is truly good. God’s perspective on the human race is: “There is none righteous, not even one. There is none who understands, there is none who seeks for God. All have turned aside, together they have become useless; there is none who does good; there is not even one” (Rom. 3:10-12). When I start thinking that God owes me a trouble-free life because of my uprightness, I had better start thinking differently. God owes me nothing but hell for my sin. The question, “God, how can You allow this to happen?” is the wrong question. The right question is, “God why have You not blotted me off the face of the earth for my sins? Even though in the sight of men I may be a good person, in Your holy presence I am full of all uncleanness and deserve only Your judgment.” That’s a healthy and helpful reminder. It humbles our pride. God allows trials to remind us that even good people are not essentially good. We all need His grace or we would rightfully perish. None can demand His blessing as a wage due. Conclusion So our text is telling us that ... God allows trials to bless sinners who cast themselves on Him. Trials motivate us to strengthen our defenses against evil. They increase our trust in God. They enrich our experience of His salvation. They humble us before Him, thus making us appreciate His abundant grace. The following incident happened at a class in New York City called “Family Folklore: Preserving the stories of the past” (Reader’s Digest [Jan., 1984], pp. 127-128): A small, middle-aged woman stood and began speaking somewhat nervously. “I was born in Estonia,” she said. “And I have never told anyone this story until now.” She looked about hesitantly. Then she began to describe how, when she was a child, her parents had given her a beautiful doll from France. Cherie, she had called the doll. It became her most precious possession. Her cousin Doris came to stay with her when she was 12, after Doris’s father died. Doris played with Cherie constantly, and when it was time to leave, she clutched Cherie to her. “Doris has lost her father, and she needs the doll more than you do,” the 12-year-old’s mother had said. “Let Doris have it. God will return it to you.” “I cried and cried,” the woman said. “As time went by, and Cherie was not returned, I lost my faith in God.” It was a harrowing time. “This was when we had to flee Estonia because of the Nazis,” she said. She learned that Doris’s house had been bombed by the Luftwaffe and had burned to the ground. Doris and her family escaped from the house with only the clothes on their backs. Soon all the relatives fled Estonia. Those who did not die in the Holocaust were widely scattered and started their lives again in new lands. Eventually, the woman said, she found her way to the United States. Years went by, but she never forgot Cherie. Then, to her surprise, she learned that Doris was alive--and also living in America. Their paths crossed once or twice. But neither cousin ever mentioned the doll. “When my first child was born,” she said, “Doris came to visit. She brought with her a present.” The woman struggled with tears. “It was Cherie. Doris told me that when she ran from the burning house, she put Cherie in her kerchief. She carried Cherie all through the war. “If you think I wept before,” the woman continued, “it was nothing to the tears I wept when I saw Cherie. And then my faith in God was restored. For what my mother had said was true.” Perhaps God has given you what you consider a strange reward for your obedience to Him. Some Sennacherib has invaded your life. Will you trust Him that in His time, if not in this life then in eternity, He will work it all together for good? If you cast yourself on Him, submitting to His sovereign hand, He will use such trials to shape you into the image of His Son, who learned obedience through the things He suffered (Heb. 5:8). Discussion Questions Does God send trials or merely permit them? Does it make any difference? Can Satan cause trials apart from God’s permission? One grateful reader of Rabbi Kushner’s book wrote to him, “Maybe now I can believe in a more realistic God.” How would you respond that comment? Why is humility an essential part of enduring trials (see 1 Pet. 5:6-11)? What is the biblical answer to the critic’s taunt, “If God loved you and is able, He would spare you from terrible trials”? BIBLIOGRAPHY FOR 1-2 CHRONICLES NOTE: SOME CAN BE BORROWED FROM ARCHIVE.ORG Archer, Gleason L. Jr. A survey of Old Testament introduction (BORROW). Chicago, IL: Moody Press, 1964. Baxter, J. Sidlow. Explore the Book Vol. 2 Judges to Esther . Grand Rapids, MI: Zondervan, 1960. Boda, Mark J. Cornerstone Biblical Commentary – 1-2 Chronicles. (Digital version) Carol Stream, IL: Tyndale House Publishers, 2010. Braun, Roddy. Word Biblical Commentary – Volume 14 –1 Chronicles (BORROW). Grand Rapids, MI: Zondervan, 2018. Cooper, Derek. Reformation Commentary on Scripture – Old Testament V – 1-2 Samuel, 1-2 Kings, 1-2 Chronicles. (Digital version) Downers Grove, IL: IVP Academic, 2016. Constable, Thomas - 1&2 Chronicles (ONLINE) Daniel, Ron - Teaching Notes - 1 Chronicles; 2 Chronicles (ONLINE) Dillard, Raymond B. Word Biblical Commentary – Volume 15 – 2 Chronicles (BORROW) Grand Rapids, MI: Zondervan, 2018. Ellison, H. L. The New Bible commentary, revised – 1 & 2 Chronicles (BORROW). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1970. Guzik, David. Enduring Word Bible Commentary 1 Chronicles; 2 Chronicles (ONLINE) Hill, Andrew E. The NIV Application Commentary – 1 & 2 Chronicles. (Digital version) Grand Rapids, MI: Zondervan, 2003. Keil, C. F. and Delitzsch, F. Commentary on the Old Testament – 1 Chronicles & 2 Chronicles. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975. Konkel, August H. Believers Church Bible Commentary – 1 & 2 Chronicles. (Multipart video series also available) Harrisonburg, VA: Herald Press, 2016. Mabie, Frederick J. The Expositor’s Bible Commentary Revised Edition – 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2010. MacArthur, John. The MacArthur Study Bible (BORROW). Nelson Bibles, 2006. Olley, John W. (ED: IAIN DUGUID) ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles. (Digital Version) Wheaton, IL: Crossway, 2019. Payne, J. Barton. The Expositor’s Bible Commentary – 1 & 2 Chronicles. Grand Rapids, MI: Zondervan Publishing House, 1988. Schultz, John. - 1 Chronicles (177 pages), 2 Chronicles (239 pages) (ONLINE) Selman, Martin J. Tyndale Old Testament Commentaries – 1 Chronicles. (BORROW)Downers Grove, IL: InterVarsity Press, 1994. Selman, Martin J. Tyndale Old Testament Commentaries – 2 Chronicles. (BORROW) Downers Grove, IL: InterVarsity Press, 1994. Sherwin, Simon & Mabie, Frederick J. Zondervan Illustrated Bible Backgrounds Commentary -- 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2009. Thompson, J.A. The New American Commentary – Volume 9 – 1, 2 Chronicles. (Digital Version) Nashville, TN: B&H Publishing Group, 1994. Utley, Bob. 1 Chronicles Table of Contents; 2 Chronicles Table of Contents http://www.freebiblecommentary.org/old_testament_studies/VOL07BOT/VOL07BOT.html Walton, John, et al - The IVP Bible Background Commentary Old Testament IVP - InterVarsity Press 2000. Wiersbe, Warren W. Be Restored – Trusting God to See Us Through – OT Commentary – 2 Samuel & 1 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010. Wiersbe, Warren W. Be Distinct – Standing Firmly Against the World’s Tides – OT Commentary – 2 Kings & 2 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010. Williamson, H.G.M. New Century Bible Commentary – 1 and 2 Chronicles. Eugene, OR: Wipf and Stock Publishers 1982. Wood, Leon. A Survey of Israel’s History. (BORROW) Grand Rapids: MI: Zondervan Publishing House, 1970. Cyril