II
C H R O N I C L E S
CHAP. XXXII.
This
chapter continues and concludes the history of the reign of Hezekiah. I. The
descent which Sennacherib made upon him, and the care he took to fortify
himself, his city, and the minds of his people, against that enemy, ver. 1-8.
II. The insolent blasphemous letters and messages which Sennacherib sent him,
ver. 9-19. III. The real answer God gave to Sennacherib's blasphemies, and to
Hezekiah's prayers, in the total rout of the Assyrian army, to the shame of
Sennacherib and the honour of Hezekiah, ver. 20-23. IV. Hezekiah's sickness
and his recovery from that, his sin and his recovery from that, with the
honours that attended him living and dead, ver. 24-33.
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Sennacherib's Invasion; Hezekiah's Patient Confidence.
B. C.
713
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1 After these things, and the establishment
thereof, Sennacherib king of Assyria came, and entered into Judah, and
encamped against the fenced cities, and thought to win them for himself.
2 And when Hezekiah saw that Sennacherib was come, and that he was purposed to
fight against Jerusalem, 3 He took counsel with his princes and
his mighty men to stop the waters of the fountains which were without
the city: and they did help him. 4 So there was gathered much
people together, who stopped all the fountains, and the brook that ran through
the midst of the land, saying, Why should the kings of Assyria come, and find
much water? 5 Also he strengthened himself, and built up all the
wall that was broken, and raised it up to the towers, and another wall
without, and repaired Millo in the city of David, and made darts and
shields in abundance. 6 And he set captains of war over the
people, and gathered them together to him in the street of the gate of the
city, and spake comfortably to them, saying, 7 Be strong and
courageous, be not afraid nor dismayed for the king of Assyria, nor for all
the multitude that is with him: for there be more with us than
with him: 8 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 rested themselves
upon the words of Hezekiah king of Judah.
Here is, I. The formidable design of Sennacherib against Hezekiah's kingdom,
and the vigorous attempt he made upon it. This Sennacherib was now, as
Nebuchadnezzar was afterwards, the terror and scourge and great oppressor of
that part of the world. He aimed to raise a boundless monarchy for himself
upon the ruins of all his neighbours. His predecessor Shalmaneser had lately
made himself master of the kingdom of Israel, and carried the ten tribes
captives. Sennacherib thought, in like manner, to win Judah for himself. Pride
and ambition put men upon grasping at universal dominion. It is observable
that, just about this time, Rome, a city which afterwards came to reign more
than any other had done over the kings of the earth, was built by
Romulus. Sennacherib invaded Judah immediately after the reformation of it and
the re-establishment of religion in it: After these things he entered into
Judah, v. 1. 1. It was well ordered by the divine Providence that
he did not give them this disturbance before the reformation was finished and
established, as it might then have put a stop to it. 2. Perhaps he intended to
chastise Hezekiah for destroying that idolatry to which he himself was
devoted. He looked upon Hezekiah as profane in what he had done, and as having
thrown himself out of the divine protection. He accordingly considered him as
one who might easily be made a prey of. 3. God ordered it at this time that he
might have an opportunity of showing himself strong on the behalf of this
returning reforming people. He brought this trouble upon them that he might
have the honour, and might put on them the honour, of their deliverance. After
these things, and the establishment thereof, one would have expected to
hear of nothing but perfect peace, and that none durst meddle with a people
thus qualified for the divine favour; yet the next news we hear is that a
threatening destroying army enters the country, and is ready to lay all waste.
We may be in the way of our duty and yet meet with trouble and danger. God
orders it so for the trial of our confidence in him and the manifestation of
his care concerning us. The little opposition which Sennacherib met with in
entering Judah induced him to imagine that all was his own. He thought to win
all the fenced cities (v. 1), and purposed to fight against
Jerusalem, v. 2. See 2 Kings xviii. 7, 13.
II. The preparation which Hezekiah prudently made against this storm that
threatened him: He took counsel with his princes what he should do,
what measures he should take, v. 3. With their advice he provided, 1.
That the country should give him a cold reception, for he took care that he
should find no water in it (and then his army must perish for thirst), or at
least that there should be a scarcity of water, by which his army would be
weakened and unfitted for service. A powerful army, if it want water but a few
days, will be but a heap of dry dust. All hands were set immediately to work
to stop up the fountains, and the brook that ran through the midst
of the land, turning that (it is probable) into the city by pipes
under-ground. Such as this is the policy commonly practised now-a-days of
destroying the forage before an invading army. 2. That the city should give
him a warm reception. In order to this he repaired the wall, raised towers,
and made darts (or, as it is in the margin, swords or weapons)
and shields in abundance (v. 5), and appointed captains, v. 6.
Note, Those that trust God with their safety must yet use proper means for
their safety, otherwise they tempt him, and do not trust him. God will
provide, but so must we also.
III. The encouragement which he gave to his people to depend upon God in this
distress. He gathered them together in a broad open street, and spoke
comfortably to them, v. 6. He was himself undaunted, being
confident the invasion would issue well. He was not like his father, who had
much guilt to terrify him and no faith to encourage him, so that, in a time of
public danger, his heart was moved, as the trees of the wood are moved with
the wind, and then no marvel that the heart of his people was so too,
Isa. vii. 2. With what he said he put life into his people, his captains
especially, and spoke to their heart, as the word is. 1. He endeavoured
to keep down their fears: "Be strong and courageous; do not think
of surrendering the city or capitulating, but resolve to hold it out to the
last man; do not think of losing the city, nor of falling into the enemy's
hand; there is no danger. Let the soldiers be bold and brave, make good their
posts, stand to their arms, and fight manfully, and let the citizens encourage
them to do so: Be not afraid nor dismayed for the king of Assyria."
The prophet had thus encouraged them from God (Isa. x. 24): Be not afraid
of the Assyrians; and here the king from him. Now it was that the
sinners in Zion were afraid (Isa. xxxiii. 14), but the righteous dwelt
on high (Isa. xxxiii. 15, 16) and meditated on terror so as to
conquer it. See Isa. xxxiii. 18, which refers to what is recorded here. 2. He
endeavoured to keep up their faith, in order to the silencing and suppressing
of their fears. "Sennacherib has a multitude with him, and yet
there are more with us than with him; for we have God with us, and how
many do you reckon him for? With our enemy is an arm of flesh, which he trusts
to; but with us is the Lord, whose power is irresistible, our God,
whose promise is inviolable, a God in covenant with us, to help us, and to
fight our battles, not only to help us to fight them, but to fight them
for us if he please:" and so he did here. Note, A believing confidence in
God will raise us above the prevailing fear of man. He that feareth the
fury of the oppressor forgetteth the Lord his Maker, Isa. li. 12, 13. It
is probable that Hezekiah said more to this purport, and that the people
rested themselves upon what he said, not merely upon his word, but on the
things he said concerning the presence of God with them and his power to
relieve them, the belief of which made them easy. Let the good subjects and
soldiers of Jesus Christ rest thus upon his word, and boldly say, Since God
is for us, who can be against us?
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The
Destruction of the Assyrians.
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B.
C. 713.
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9 After this did Sennacherib king of Assyria
send his servants to Jerusalem, (but he himself laid siege against
Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto
all Judah that were at Jerusalem, saying, 10 Thus saith
Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege
in Jerusalem? 11 Doth not Hezekiah persuade you to give over
yourselves to die by famine and by thirst, saying, The LORD
our God shall deliver us out of the hand of the king of Assyria?
12 Hath not the same Hezekiah taken away his high places and his altars, and
commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and
burn incense upon it? 13 Know ye not what I and my fathers have
done unto all the people of other lands? were the gods of the nations
of those lands any ways able to deliver their lands out of mine hand?
14 Who was there among all the gods of those nations that my fathers
utterly destroyed, that could deliver his people out of mine hand, that your
God should be able to deliver you out of mine hand? 15 Now
therefore let not Hezekiah deceive you, nor persuade you on this manner,
neither yet believe him: for no god of any nation or kingdom was able to
deliver his people out of mine hand, and out of the hand of my fathers: how
much less shall your God deliver you out of mine hand? 16 And his
servants spake yet more against the LORD
God, and against his servant Hezekiah. 17 He wrote also letters to
rail on the LORD
God of Israel, and to speak against him, saying, As the gods of the nations of
other lands have not delivered their people out of mine hand, so shall
not the God of Hezekiah deliver his people out of mine hand. 18
Then they cried with a loud voice in the Jews' speech unto the people of
Jerusalem that were on the wall, to affright them, and to trouble them;
that they might take the city. 19 And they spake against the God
of Jerusalem, as against the gods of the people of the earth, which were
the work of the hands of man. 20 And for this cause
Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to
heaven. 21 And the LORD
sent an angel, which cut off all the mighty men of valour, and the leaders and
captains in the camp of the king of Assyria. So he returned with shame of face
to his own land. And when he was come into the house of his god, they that
came forth of his own bowels slew him there with the sword. 22
Thus the LORD
saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib
the king of Assyria, and from the hand of all other, and guided them on
every side. 23 And many brought gifts unto the LORD
to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified
in the sight of all nations from thenceforth.
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 Kings xviii. and xix. 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 (v. 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 (v. 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 (v. 12), and who, against the common interest of his people,
held out against a force that would certainly be their ruin, v. 15. 2.
His great impiety against the God of Israel, the God of Jerusalem he is
called (v. 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 (v.
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 (v. 13-15),
and thence inferred not only, How shall your God deliver you? (v.
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, v. 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, v. 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. xi. 1; xlii. 10), saying, There is no help for him in God,
Ps. iii. 2; lxxi. 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, Luke xxii. 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, v. 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 (Deut. xxxii.
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, v. 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 (v. 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.
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The
Death of Hezekiah.
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B.
C. 698.
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24 In those days Hezekiah was sick to the
death, and prayed unto the LORD:
and he spake unto him, and he gave him a sign. 25 But Hezekiah
rendered not again according to the benefit done unto him; for his
heart was lifted up: therefore there was wrath upon him, and upon Judah and
Jerusalem. 26 Notwithstanding Hezekiah humbled himself for the
pride of his heart, both he and the inhabitants of Jerusalem, so that
the wrath of the LORD
came not upon them in the days of Hezekiah. 27 And Hezekiah had
exceeding much riches and honour: and he made himself treasuries for silver,
and for gold, and for precious stones, and for spices, and for shields, and
for all manner of pleasant jewels; 28 Storehouses also for the
increase of corn, and wine, and oil; and stalls for all manner of beasts, and
cotes for flocks. 29 Moreover he provided him cities, and
possessions of flocks and herds in abundance: for God had given him substance
very much. 30 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. 31 Howbeit
in the business of the ambassadors of the princes of Babylon, who sent
unto him to enquire of the wonder that was done in the land, God left
him, to try him, that he might know all that was in his heart.
32 Now the rest of the acts of Hezekiah, and his goodness, behold, they are
written in the vision of Isaiah the prophet, the son of Amoz, and in
the book of the kings of Judah and Israel. 33 And Hezekiah slept
with his fathers, and they buried him in the chiefest of the sepulchres of the
sons of David: and all Judah and the inhabitants of Jerusalem did him honour
at his death. And Manasseh his son reigned in his stead.
Here we conclude the story of Hezekiah with an account of three things
concerning him:--
I. His sickness and his recovery from it, v. 24. The account of his
sickness is but briefly mentioned here; we had a large narrative of it, 2
Kings xx. 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
Kings xx. 12, &c. 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 (v. 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, v. 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, Matt. ii. 1, 2. 2. God left him to himself in it,
to try him, v. 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, v. 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 (v. 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. cxvi. 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. 7. 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 (v. 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, v.
29. Among his great performances, his turning the water-course of Gihon is
mentioned (v. 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. xxii. 11) and the upper pool (Isa. vii. 3); but he
gathered the waters into a new place, for the greater convenience of the city,
called the lower pool, Isa. xxii. 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 (v.
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 (v. 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.
Contents
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