2 Chronicles 32:14
Who among all the gods of these nations that my fathers devoted to destruction has been able to deliver his people from my hand? How then can your God deliver you from my hand?
Sermons
The Invasion of Sennacherib: 1. a Summons to SurrenderT. Whitelaw 2 Chronicles 32:9-16
Sennacherib and Hezekiah: Abasement and ExaltationW. Clarkson 2 Chronicles 32:9-23














We have here brought out in very vivid contrast -

I. THE HISTORY OF THE HAUGHTY.

1. Appearances are all on its side. It has apparently overwhelming numbers, superior military training and equipments, the prestige of previous success and acknowledged worldly power.

2. It is honeycombed with spiritual evil. It is

(1) lamentably ignorant of the truth which it distorts (ver. 12);

(2) scornful (ver. 11), indulging in a contemptuous spirit and correspondingly contemptuous language;

(3) pride, and its accompanying vain-gloriousness (vers. 13-15);

(4) impiety, speaking of the living God as if he were to be classed with the gods of the heathen (vers. 13, 15). All these evil tempers and baneful utterances are serious sins, either against self or against others, or directly against God.

3. It draws down upon itself the decisive displeasure of the Divine Ruler. For the vauntful Sennacherib, who made so sure of an easy victory and an added honour, there was reserved, in the righteous providence of God, a calamitous disaster (ver. 21; and see 2 Kings 19:15) and bitter shame. "So he returned with shame of face to his own land" (ver. 21). Thus he that exalted himself was abased; and thus the haughty may expect to be brought low, for there are two powers working against them.

(1) The moral condition of haughty-heartedness is one that conducts almost certainly to negligence, to imprudence, to some fatal error of either action or inaction.

(2) God's high displeasure is kindled against them. Again and again has he "revealed his wrath" against this evil and baneful passion. To fall under its power is penalty indeed, but it leads on and down to other sorrows.

II. THE HISTORY OF THE HUMBLE. Humility, in the person of the godly Hezekiah, presents an opposite picture to that of his formidable and defiant enemy.

1. It is apparently in great peril. The outward and visible forces - those of this world - are decidedly against it. If the race were always to the swift and the battle to the strong, there would be no chance for humility. It would never clasp the goal, nor win the victory.

2. Its character is one of beauty and of piety. There is no little moral comeliness in humility; it is "fair to see;" it attracts the gaze of the purest eyes above and below. Moreover, its spirit is reverent; it knows its own helplessness, and it looks upward for the aid it needs; it "cries to Heaven" (ver. 20); it leans on God.

3. Its end is not only deliverance, but honour. The Lord saved Hezekiah from the hand of Sennacherib (ver. 22); and to the King of Judah were brought valuable gifts, and "he was magnified in the sight of all nations" (ver. 23). Concerning humility now, as it may appear in all men's hearts, we may say that

(1) it is a fair and beautiful grace in itself, most worth possessing for its own sake, really enriching its subject;

(2) it brings with it the favour of God our Father (Isaiah 57:15; Matthew 5:3; Matthew 18:4; Matthew 23:11; 1 Peter 5:5, 6);

(3) it will be honoured in due time. Not only is it the case that humility introduces us into the kingdom of Christ, but it is also true that it leads us on to an advanced position in that kingdom. "The lowly heart that leans on thee" is not only "happy everywhere," but it is spiritually prosperous everywhere; it is certain to receive proofs of Divine regard, probably in human estimation (as with Hezekiah); but, if not thus, in some other way of gracious and gladdening enlargement. - C.

And thus did Hezekiah throughout all Judah, and wrought that which was good.
I. HEZEKIAH'S RELIGION.

1. It was expensive. He set about reforming the national religion. The spirit of such a life should be, must be, respected in every one of us if the religion we possess is to be worth anything. The young man whose mind is that of Jesus Christ has learned to live, not for himself, but for others. Harlan Page was a house joiner at Coventry, in America. His social position gave him but little influence, but what he had he gave to God. He was the living missionary wherever he went. See how God's grace brought him out of self. He wrote: "When I first obtained a hope I felt that I must labour for souls. I prayed, year after year, that God would make me the means of saving souls." Is your position that of a clerk? Imitate David Nasmith, who without talent or money sanctified the desk by working for Christ and perishing souls. He was the founder of City Missions, and the home heathen owe more to the Glasgow clerk than to any man who ever lived. Is your position that of a military officer? Imitate Hadley Vicars. The soldier of the Queen became the soldier of Christ. He had hard work to stand his ground at mess, but he did stand it; and one of the soldiers said, "Since Mr. Vicars became so good he has steadied about four hundred men in the regiment." Is your position that of a merchant? Imitate George Moore, who rose to his partnership by sterling integrity, high principle, and hard work. He had no idea of growing rich and forgetting those by whose labours he accumulated his wealth. Every clerk and servant in his employment knew, in a very tangible way, that a good year's business had been done. In a word, young men, whatever you may be, peer or peasant, professional man or tradesman, merchant or mechanic — come out in God's strength as a religious man, and live for others. Let your sympathies embrace suffering bodies and perishing souls. Never mind being poor. Much of God's work in this world has been done by men of little education, slender means, and few advantages. Do your duty for Christ and your influence will reach further than you think. "Thus did Hezekiah throughout all Judah."

2. It was sound. He "wrought that which was good and right, and truth before the Lord his God.." A young man's religion, to be worth anything, must be sound. If he is to do anything which is "good and right and truth," he must —

(1)Be able to give some account of the hope which is in him; he must get out of the company of those who "understand neither what they say, nor what they affirm."

(2)Base his religion on a personal study of the Bible.

(3)Support his religion by the plain lessons of history; the religious history of our own country.

(4)Continually submit to the teaching of the Holy Spirit.

(5)Above all, his religion must be centred in a personal Saviour.

3. It was whole-hearted.

II. HEZEKIAH'S REWARD. "And prospered."

1. His reward was of God.

2. He had his reward in his country. What a benefactor he must have appeared in the eyes of his subjects.

3. He had his reward in himself.

(John Burbidge.)

I. THE SPHERE WHICH CHRISTIAN EARNESTNESS OCCUPIES IN THE DIVINE LIFE.

1. It will make a man think very earnestly for his Lord and Master. In the diary of Jonathan Edwards we find the following account of his feelings towards the Lord's work: "I had great longing for the advancement of Christ's kingdom in the world; my secret prayer used to be in great part taken up in praying for it. If I heard the least hint of anything that had happened in any part of the world which appeared to me in some respect or other to have favourable aspect on the interest of Christ's kingdom, my soul eagerly caught at it, and it would much animate and refresh me. I used to read public news letters, mainly to see if I could find some news favourable to the interest of religion in the world." When we are full of zeal for God it is the same with us.

2. It will make a man plan and purpose for the cause of Christ.

3. It will show itself in perseverance.

4. It will show its zeal in an entire dependence upon God, and in intensely fervent prayer for God's help and for God's blessing.

II. ARGUMENTS WHICH PROVOKE TO THIS EARNESTNESS.

1. The greatness of the work we have to deal with.

2. The earnestness of Satan.

3. The responsibilities which lie upon us as a Church.

4. The onflowing of the stream of death.

5. The love which we have received of Jesus.

III. MAY GOD GIVE ME FRESH GRACE WHILE I UNDERTAKE THE SOLEMN WORK OF DEALING WITH CARELESS AND UNCONVERTED SOULS.

( C. H. Spurgeon.)

Every man who wishes to do good in his generation, who would bless others and be blessed himself, must cultivate the same principle of goodness that Hezekiah did. In every work that he began, "he did it with all his heart."

I. INDUCEMENTS WHICH SHOULD LEAD US TO ADOPT THIS PRUDENT AND DECISIVE CONDUCT.

1. It saves time; or at least it leads us to apply every part of it to the best advantage. It prevents our life being abridged by years of irresolution and delay. It gives us the assurance that we are husbanding our talent well.

2. It secures our continual happiness.

3. Its beneficial effects on society are incalculable.

II. EXAMPLES OF THIS PRINCIPLE ARE TO BE FOUND —

1. In the Bible. Moses, Ezra, Nehemiah, etc.

2. In general history.The origin and progress of almost everything great and good in society has been achieved by the zeal and active virtues of a few individuals. The advancement of the arts and sciences; the extension of commerce; the blessings and security of a legal government; the inestimable value of a pure and reformed religion, etc.

(J. Hewlett, B.D.)

Monday Club Sermons.
A beautiful lily laid in your hand would show you nothing of the mud and slime of the river bed from which it sprung. Like such a lily is Hezekiah, the flower of kings. Some natures seem to grow strong in virtue, by contact with its opposite. Joseph, Moses, end Daniel ripened in strange gardens, and Hezekiah must have sucked honey out of thistles. Consider —

I. HIS REVERENCE. Victor Hugo affirms that neither Wellington nor Blucher won the battle of Waterloo. Napoleon conquered himself. His own excessive weight destroyed the equilibrium. "He vexed God" by his importance, and so his fall was decreed. Hezekiah began his reign by exalting God and humbling himself.

II. HIS RELIGIOUS ZEAL.

III. HIS PUBLIC SPIRIT.

IV. HIS SINCERITY OF HEART.

(Monday Club Sermons.)

There are three lessons we may learn from Hezekiah.

I. HE WAS NOT AFRAID OF WORK. He did not seek success without toil. "Depend upon it," said Sir Walter Scott, "there is nothing to be had without labour." Horace Greely said to the youth of America, "The darkest day in any man's earthly career is that wherein he first fancies that there is some easier way of gaining a dollar than by squarely earning it." "When I was a telegraph operator in Pittsburgh," said Andrew Carnegie, "I knew all the men who speculated. I have lived to see all of them ruined — bankrupt in money and bankrupt in character. There is scarcely an instance of a man who has made a fortune by speculation and kept it."

II. HEZEKIAH CONCENTRATED HIS EFFORT. What he did, he did "with all his heart." "The one prudence in life is concentration," says Emerson, "the one evil is dissipation." There is a proverb which says, "A canoe is paddled on both sides," which means that to succeed you must do one thing at a time, and do it with all your heart and all your powers.

III. HEZEKIAH AIMED AT THOROUGHNESS IN HIS WORK.

(A. F. Forrest.)

I. We learn from Hezekiah a lesson of CONCENTRATION OF ENERGY.

II. METHOD AND PUNCTUALITY, too, seem to be hinted at in the text, and they are almost indispensable to prosperity.

III. The great lesson is THE VALUE OF THOROUGHNESS in doing whatever we undertake, and doing it well. Do nothing as if it were trifling.

IV. Emulate Hezekiah's ARDENT AND CONSISTENT PIETY. He stands in the front rank among the saints of Scripture as a man of prayer.

(J. Thain Davidson.)

Handbook of Illustration.
A number of tiny brooklets will turn no mill, and will probably dry up when the sun is hot, but all the water turned into one channel will move the wheel to grind the corn which may supply a town with bread. All apostles of progress in religion, or science, or philosophy, have been men whose aims have all converged to one great centre, and whose forces have been thrown upon one sublime purpose.

(Handbook of Illustration.)

In military operations there is always what is called the objective point. The objective point is the point to be made, the thing to be done; all the forces in the army are concentrated on the making of that point, and when that is made, success follows. In one sense life is a warfare, and every one should have his objective point, a clearly defined purpose, and work up to it with undeviating persistency. This is the only way he can succeed.

A dealer in pictures who makes it his business to find as many new painters as possible, both in this country and abroad, was asked recently in regard to his methods of selecting pictures to buy. He was very frank in his talk, and one thing which he said is shrewd enough to be worth quoting. "Of course," he said, "with my experience I am able to judge whether there is promise in a painter's work, but I never buy with any idea of putting the painter on my list until I have seen the man and talked with him myself. I always watch him closely, and I never buy his pictures unless his eye lights up when I talk to him about his work and about his profession." The artist whose heart was really in his work could not discuss it without kindling, and the man who did not paint from the heart was not the one whose pictures the dealer wanted. The remark was not only one which showed insight and shrewdness on the part of the dealer, but it is one of a good deal of significance in regard to all work. The man who does anything worth doing is the man who cannot talk about what he has accomplished or what he hopes to accomplish without enthusiasm, no matter how far short of his ideals what he has actually done may seem to him to fall.

From Hezekiah's conduet, and from God's approval of it, we learn —

I. THAT TO ESTABLISH RELIGION IN A LAND IS THE DUTY OF EVERY RIGHTEOUS GOVERNMENT.

II. THAT TO EMPLOY THE POWER AND APPLIANCES OF THE STATE IN ORDER TO EXTEND THE KNOWLEDGE OF GOD, IS BENEFICIAL BOTH TO THE INDIVIDUAL AND TO THE NATION AT LARGE.

(Louis Stenham, M.A.)

It is the impassioned men that have made history always, religious and secular both. They are the torch to the heaped-up combustibles; they are the pulse to the general body that is listless and waiting. No man has moved the world like Jesus Christ, because no man besides Him has embodied so wide, so profound, and so Divine enthusiasm. People are passionate in everything but their passion for men; and that is the one Christian passion.

(C. H. Parkhurst.).

People
Amoz, David, Hezekiah, Isaiah, Manasseh, Sennacherib
Places
Assyria, Babylon, Gihon, Jerusalem, Lachish, Millo
Topics
Able, Deliver, Destroyed, Destruction, Devoted, Fathers, Gods, Hands, Nations, Possible, Safe, Save, Utterly
Outline
1. Sennacherib invading Judah, Hezekiah fortifies himself, and encourages his people
9. Hezekiah and Isaiah pray against the blasphemies of Sennarchib
21. An angel destroys the host of the Assyrians
24. Hezekiah praying in his sickness, God gives him a sign of recovery
25. His proud heart is humbled by God
27. His wealth and works
31. His error in the ambassage of Babylon
32. He dying, Manasseh succeeds him

Dictionary of Bible Themes
2 Chronicles 32:1-22

     5305   empires

2 Chronicles 32:9-19

     7240   Jerusalem, history

2 Chronicles 32:10-15

     8027   faith, testing of

2 Chronicles 32:13-22

     5937   rivalry

Library
A Strange Reward for Faithfulness
After these things, and the establishment thereof, Sennacherib, king of Assyria, came.'--2 CHRON. XXXII. 1. The Revised Version gives a much more accurate and significant rendering of a part of these words. It reads: 'After these things and this faithfulness, Sennacherib, king of Assyria, came.' What are 'these things' and 'this faithfulness'? The former are the whole of the events connected with the religious reformation in Judah, which King Hezekiah inaugurated and carried through so brilliantly
Alexander Maclaren—Expositions of Holy Scripture

Some Buildings in Acra. Bezeiha. Millo.
Mount Sion did not thrust itself so far eastward as mount Acra: and hence it is, that mount Moriah is said, by Josephus, to be "situate over-against Acra," rather than over-against the Upper City: for, describing Acra thus, which we produced before, "There is another hill, called Acra, which bears the Lower City upon it, steep on both sides": in the next words he subjoins this, "Over-against this was a third hill," speaking of Moriah. The same author thus describes the burning of the Lower City:
John Lightfoot—From the Talmud and Hebraica

The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Temporal Advantages.
"We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content."--1 Tim. vi. 7, 8. Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times, but I suppose one of those sins which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,--ambition and covetousness
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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