1 Now after these things and this true-hearted work, Sennacherib, king of Assyria, came into Judah, and put his army in position before the walled towns of Judah, designing to make his way into them by force.
2 And when Hezekiah saw that Sennacherib had come for the purpose of fighting against Jerusalem,
3 He took up with his rulers and men of war the question of stopping up the water-springs outside the town; and they gave him their support.
4 So they got together a great number of people, and had all the water-springs and the stream flowing through the land stopped up, saying, Why let the kings of Assyria come and have much water?
5 Then he took heart, building up the wall where it was broken down, and making its towers higher, and building another wall outside; and he made strong the Millo in the town of David, and got together a great store of all sorts of instruments of war.
6 And he put war chiefs over the people, and sent for them all to come together to him in the wide place at the doorway into the town, and to give them heart he said to them,
7 Be strong and take heart; have no fear, and do not be troubled on account of the king of Assyria and all the great army with him: for there is a greater with us.
8 With him is an arm of flesh; but we have the Lord our God, helping us and fighting for us. And the people put their faith in what Hezekiah, king of Judah, said.
9 After this, Sennacherib, king of Assyria, sent his servants to Jerusalem (at that time he was stationed with all his army in front of Lachish), to say to Hezekiah and all the men of Judah in Jerusalem,
10 Sennacherib, king of Assyria, says, In what are you placing your hope, waiting here in the walled town of Jerusalem?
11 Is it not Hezekiah who has got you to do it, causing your death from need of food and water, by saying, The Lord our God will give us salvation out of the hands of the king of Assyria?
12 Has not this same Hezekiah taken away his high places and his altars, saying to Judah and Jerusalem, Give worship before one altar only, burning offerings on it?
13 Have you no knowledge of what I and my fathers have done to all the peoples of every land? were the gods of the nations of those lands able to keep their land from falling into my hands?
14 Who was there among all the gods of those nations, which my fathers put to destruction, who was able to keep his people safe from my hands? and is it possible that your God will keep you safe from my hands?
15 So do not be tricked by Hezekiah or let him get you to do this, and do not put any faith in what he says: for no god of any nation or kingdom has been able to keep his people safe from my hands, or the hands of my fathers: how much less will your God keep you safe from my hands!
16 And his servants said even more against the Lord God and against his servant Hezekiah.
17 And he sent letters, in addition, to put shame on the Lord, the God of Israel, and to say evil against him, saying, As the gods of the nations of other lands have not been able to keep their people safe from my hands, no more will the God of Hezekiah keep his people safe from my hands.
18 These things they said, crying out with a loud voice in the Jews' language, to the people of Jerusalem who were on the wall, with the purpose of troubling them and putting fear into them, so that they might take the town;
19 Talking of the God of Jerusalem as if he was like the gods of the peoples of the earth, the work of men's hands.
20 And Hezekiah the king, and Isaiah the prophet, the son of Amoz, made prayer because of this, crying out to heaven.
21 And the Lord sent an angel who put to death all the men of war and the chiefs and the captains in the army of the king of Assyria. So he went back to his country in shame. And when he came into the house of his god, his sons, the offspring of his body, put him to death there with the sword.
22 So the Lord gave Hezekiah and the people of Jerusalem salvation from the power of Sennacherib, the king of Assyria, and from all others, giving them rest on every side.
23 And great numbers came to Jerusalem with offerings for the Lord, and things of great price for Hezekiah, king of Judah: so that he was honoured among all nations from that time.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Chronicles 32
Commentary on 2 Chronicles 32 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 32
2Ch 32:1-20. Sennacherib Invades Judah.
1. After these things, and the establishment thereof—that is, the restoration of the temple-worship. The precise date is given, 2Ki 18:13. Determined to recover the independence of his country, Hezekiah had decided to refuse to pay the tribute which his father had bound himself to pay to Assyria.
Sennacherib … entered into Judah, and encamped against the fenced cities—The whole land was ravaged; the strong fortresses of Ashdod (Isa 20:1) and Lachish had fallen; the siege of Libnah had commenced, when the king of Judah, doubting his ability to resist, sent to acknowledge his fault, and offer terms of submission by paying the tribute. The commencement of this Assyrian war was disastrous to Hezekiah (2Ki 18:13). But the misfortunes of the early period of the war are here passed over, as the historian hastens to relate the remarkable deliverance which God wrought for His kingdom of Judah.
2-8. when Hezekiah saw that Sennacherib … was purposed to fight against Jerusalem—An account of the means taken to fortify Jerusalem against the threatened siege is given only in this passage. The polluting or filling up of wells, and the altering of the course of rivers, is an old practice that still obtains in the wars of the East. Hezekiah's plan was to cover the fountain heads, so that they might not be discovered by the enemy, and to carry the water by subterranean channels or pipes into the city—a plan which, while it would secure a constant supply to the inhabitants, would distress the besiegers, as the country all around Jerusalem was very destitute of water.
4. So there was gathered much people … who stopped all the fountains, and the brook that ran through the midst of the land—"Where these various fountains were, we have now no positive means of ascertaining; though En-rogel, and the spring now called the Virgin's Fount, may well be numbered among them. Josephus mentions the existence of various fountains without the city, but does not mention any of them in this connection but Siloam. 'The brook,' however, is located with sufficient precision to enable us to trace it very definitely. We are told that it 'ran through the midst of the land.' Now a stream running through either the Kedron or Hinnom Valley, could, in no proper sense, be said to run through the midst of the land, but one flowing through the true Gihon valley, and separating Akra and Zion from Bezetha, Moriah, and Ophel, as a stream once, doubtless, did, could, with peculiar propriety, be said to run through the midst of the land on which the [Holy] City was built. And that this is the correct meaning of the phrase is not only apparent from the force of circumstances, but is positively so declared in the Septuagint, where, moreover, it is called a 'river,' which, at least, implies a much larger stream than the Kedron, and comports well with the marginal reading, where it is said to overflow through the midst of the land. Previous to the interference of man, there was, no doubt, a very copious stream that gushed forth in the upper portion of that shallow, basin-like concavity north of Damascus Gate, which is unquestionably the upper extremity of the Gihon valley, and pursuing its meandering course through this valley, entered the Tyropœon at its great southern curve, down which it flowed into the valley of the Kedron" [Barclay, City of the Great King].
5, 6. he strengthened himself—He made a careful inspection of the city defenses for the purpose of repairing breaches in the wall here, renewing the masonry there, raising projecting machines to the towers, and especially fortifying the lower portion of Zion, that is, Millo, "(in) the original city of David." "In" is a supplement of our translators, and the text reads better without it, for it was not the whole city that was repaired, but only the lower portion of Zion, or the original "city of David."
6. he … gathered them together … in the street—that is, the large open space at the gate of Eastern cities. Having equipped his soldiers with a full suit of military accoutrements, he addressed them in an animated strain, dwelling on the motives they had to inspire courage and confidence of success, especially on their consciousness of the favor and helping power of God.
9-20. (See on 2Ki 18:17-35; also 2Ki 19:8-34).
18. they cried with a loud voice … unto the people of Jerusalem … on the wall—It appears that the wall on the west side of the city reached as far to the side of the uppermost pool of Gihon at that time as it does now, if not farther; and the wall was so close to that pool that those sent to negotiate with the Assyrian general answered him in their own tongue (see on 2Ki 18:27).
2Ch 32:21-23. An Angel Destroys the Assyrians.
21. an angel … cut off all the mighty men—(See on 2Ki 19:35-37).
2Ch 32:24-26. Hezekiah's Sickness and Recovery.
24. In those days Hezekiah was sick to the death—(See on 2Ki 20:1-11).
2Ch 32:27-33. His Riches and Works.
27-29. he had exceeding much riches and honour—(compare 2Ki 20:13; Isa 39:2). A great portion of his personal wealth, like that of David and Uzziah, consisted in immense possessions of agricultural and pastoral produce. Besides, he had accumulated large treasures in gold, silver, and precious things, which he had taken as spoils from the Philistines, and which he had received as presents from neighboring states, among which he was held in great honor as a king under the special protection of Heaven. Much of his great wealth he expended in improving his capital, erecting forts, and promoting the internal benefit of his kingdom.
30. stopped the … watercourse of Gihon, and brought it … to the west side of the city, &c.—(Compare 2Ki 20:20). Particular notice is here taken of the aqueduct, as among the greatest of Hezekiah's works. "In exploring the subterranean channel conveying the water from Virgin's Fount to Siloam, I discovered a similar channel entering from the north, a few yards from its commencement; and on tracing it up near the Mugrabin gate, where it became so choked with rubbish that it could be traversed no farther, I there found it turn to the west in the direction of the south end of the cleft, or saddle, of Zion, and if this channel was not constructed for the purpose of conveying the waters of Hezekiah's aqueduct, I am unable to suggest any purpose to which it could have been applied. Perhaps the reason why it was not brought down on the Zion side, was that Zion was already well-watered in its lower portion by the Great Pool, 'the lower pool of Gihon.' And accordingly Williams [Holy City] renders this passage, 'He stopped the upper outflow of the waters of Gihon, and led them down westward to the city'" [Barclay, City of the Great King]. The construction of this aqueduct required not only masonic but engineering skill; for the passage was bored through a continuous mass of rock. Hezekiah's pool or reservoir made to receive the water within the northwest part of the city still remains. It is an oblong quadrangular tank, two hundred forty feet in length, from one hundred forty-four to one hundred fifty in breadth, but, from recent excavations, appears to have extended somewhat farther towards the north.
31. in the business of the ambassadors who sent … to inquire of the wonder that was done in the land, &c.—They brought a present (2Ch 32:23; see on 2Ki 20:12, 13), and a letter of congratulation on his recovery, in which particular enquiries were made about the miracle of the sun's retrocession—a natural phenomenon that could not fail to excite great interest and curiosity at Babylon, where astronomy was so much studied. At the same time, there is reason to believe that they proposed a defensive league against the Assyrians.
God left him, to try him, &c.—Hezekiah's offense was not so much in the display of his military stores and treasures, as in not giving to God the glory both of the miracle and of his recovery, and thus leading those heathen ambassadors to know Him.