2 Chronicles 32:33
And Hezekiah rested with his fathers and was buried in the upper tombs of David's descendants. All Judah and the people of Jerusalem paid him honor at his death. And his son Manasseh reigned in his place.
Sermons
Hezekiah's HappinessW. Clarkson 2 Chronicles 32:27-30, 32, 33
Goodness of Heart2 Chronicles 32:32-33
Hezekiah's GoodnessJ. Spencer Hill.2 Chronicles 32:32-33
The Life and Character of HezekiahDaniel Katterns.2 Chronicles 32:32-33














I. ITS OCCASION. "In connection with the business of the ambassadors of the princes of Babylon."

1. The senders of this embassy. "The princes of Babylon;" more particularly Berodach-Baladan, the son of Baladan, King of Babylon (2 Kings 20:12); or Merodach-Baladan (Isaiah 39:1) - undoubtedly the correct form, "Merodach has given a son." Three bearers of this name in the cuneiform inscriptions. The first, a king of South Chaldea and son of Jakin, with whom Tiglath-Pileser II. had warlike dealings (O. Smith, 'Assyrian Discoveries,' p. 256); the second, also a son or' Jakin and King of the Chaldeans, whom Sargon defeated, dethroning him and burning his city of Dur-jakin, B.C. 710-9 ('Records,' etc., 7:46-49); and the third, a King of Babylonia, whom Sennacherib overthrew in the vicinity of Kish ('Records,' etc., 1:25; G. Smith, 'Assyrian. Discoveries,' p. 297). The Merodach-Baladan who sent ambassadors to Hezekiah was not the first, unless all three were the same person, but the son and successor of the first (Schrader). The sole question is whether the second and the third were the same, and, if not, which of them it was that despatched envoys to Hezekiah. Sehrader distinguishes the two because the Bible describes Hezekiah's Merodach-Baladan as the son of Baladan; while the monuments designate Sargon's as the son of Jakin ('Die Keilinschriften,' p. 342); but Sayce ('Fresh Light,' p. 135) identifies the two, and explains "the son of Baladan" (2 Kings 20:12; Isaiah 39:1) as due to the error of a copyist, like "Berodach" for "Merodach." An absolute decision is meanwhile impossible.

2. The date of the embassy.

(1) The sacred narrative appears to connect it with Hezekiah's sickness, and this again with Sennacherib's invasion (Ewald, Schrader, Delitzsch). But if Hezekiah's sickness occurred after the invasion, the arrival of the ambassadors must have taken place before it, as otherwise he could not have shown them the treasures of the palace which, prior to their coming, had been despoiled to appease Sennacherib.

(2) Hence the opinion has gained ground that, as Hezekiah's sickness must have occurred about the time of Sargon's invasion of Judaea, the mission of Merodach-Baladan must be placed in connection with that event, and that both the sickness and the mission should be dated about B.C. 712-10 (Sayce, Cheyne, Driver).

3. The pretext of this embassy.

(1) Friendship. To congratulate Hezekiah upon his recovery from what had seemed a fatal malady (2 Kings 20:12). A proper thing for friends and acquaintances, especially if Christian, to do - to congratulate each other on restored health, provided always such congratulations be sincere, not like these of Joab to Amasa (2 Samuel 20:9), but like those the patriarch of Uz received from his friends (Job 42:11).

(2) Scientific research. To inquire of Hezekiah concerning the wonder that was done in the land (2 Chronicles 32:31). According to the view taken of the date of this embassy, the wonder referred to will be the destruction of Sennacherib's army, or, what is more probable, the miraculous phenomenon connected with the step-clock of Ahaz (Delitzsch, Keil, Stanley). There is, however, no ground for thinking that either of these formed the real reason.

4. The object of this embassy. Political. Perhaps

(1) with an eye to future expeditions, "to investigate a little more closely the condition of the forces of Judah" (Ewald); but also

(2) with a view to present needs, to concert measures against the King of Assyria by forming a league between Babylon and the Palestinian states (Sayce, Rawlinson).

II. ITS NATURE. The discovery to Sargon's (or Sennacherib's) envoys of all the treasures in his palace and in his kingdom (2 Kings 20:13; Isaiah 39:21). A twofold indiscretion.

1. A political blunder. So Isaiah warned Hezekiah. The days would come when these very treasures which Hezekiah had so good-naturedly exhibited to the ambassadors of the Babylonian king, or others in their room, would be carried into Babylon (Isaiah 39:3-8). The prophet saw that "from Babylon especially Judah had nothing good to hope for, inasmuch as that state, though often in dispute with Nineveh, was yet by its peculiar position too closely entwined with Assyria; and it was really only a question whether Nineveh or Babylon should be the seat of universal dominion Accordingly, it flashed like lightning across Isaiah's mind that Babylon, attracted by those very treasures which Hezekiah, not without a certain complacency, had displayed to the ambassadors, might in the future become dangerous to that same kingdom of Judah it was now flattering" (Ewald, 'The History of Israel,' 4:188). "Even political sharp-sightedness might have foreseen that some such disastrous consequences would follow Hezekiah's imprudent course" (Delitzsch on 'Isaiah,' 2:126).

2. A personal transgression. That Hezekiah's indiscreet conduct was the outcome of mingled motives is hardly doubtful. Amongst these were

(1) vanity, or a feeling of inward complacency - in fact, he felt flattered by the attentions of a great Oriental prince like Merodach-Baladan;

(2) pride, or a sense of his own importance, arising from the fact that his military resources - his wealth, weapons, and war-chariots - were so abundant; and

(3) self-sufficiency, which made him set a higher value on himself than on Jehovah as an Ally.

III. ITS CAUSE. "Jehovah left Hezekiah to try him, that he might know all that was in his heart."

1. The fact stated. "Jehovah left Hezekiah."

(1) He did not warn Hezekiah by sending Isaiah to him before the Babylonian ambassadors had arrived at Jerusalem, or before the evil had been done. God is under no obligation to his intelligent creatures, or even regenerate children, to adopt special means to warn them of approaching danger in the shape of temptation, seeing that the faculties they possess, aided by the light of natural and revealed truth, should suffice to apprize them of the imminence of peril.

(2) He did not supernaturally enlighten Hezekiah, either as to the secret designs of the ambassadors or as to the disastrous consequences that should in after-years result from the false step he was about to take. The former Hezekiah should have suspected - Timeo Danaos et dona ferentes; knowledge of the latter was not requisite for determining the course of action which duty prescribed.

(3) He did not exceptionally reinforce Hezekiah in the moment of trial, so as to prevent him from falling. Had Hezekiah sought grace, he would have got it; Jehovah was under no obligation to extend it unasked.

2. The reason given. "That he might know all that was in his [Hezekiah's] heart." The heart the proper seat of religion (Deuteronomy 30:6; 1 Kings 8:58; Jeremiah 32:39; Ezekiel 11:19). The character of the heart in every instance known to God (2 Chronicles 6:30; 1 Kings 8:39; Psalm 7:9: 139. 50:4; Jeremiah 17:10; Luke 16:15). Yet this character not always visible to others or even to one's self (Jeremiah 17:9). Hence God is wont, when his wisdom deems it necessary, to withhold reinforcements of grace from the individual, that this discovery - the unsuspected character of the heart - may be thereby brought to the light. So Christ dealt with Peter (Luke 22:31, 32).

LESSONS.

1. The danger of flattery.

2. The sin of ostentation.

3. The feebleness of good men when left by God.

4. The necessity of having the heart right in religion.

5. The certainty that God tries all. - W.

Now the rest of the acts of Hezekiah, and his goodness.
I. THE GENUINE GOODNESS SHALL NOT WANT APPROPRIATE RECORD AND REMEMBRANCE.

1. God, the inspirer of goodness in the hearts of men, will not forget it.

2. The beneficiaries of goodness will not be unmindful of their benefactors.

3. Sympathetic imitators will mirror forth their goodness, from whom they have derived its idea and impulse. Christian philanthropists like John Howard and Elizabeth Fry are living over again in their practical admirers and copyists.

II. THE SEASONS SELECTED BY GOD FOR SUCH RECOGNITION ARE OFTEN SOBER AND SORROWFUL.

1. Public calamity. Sennacherib's invasion.

2. Personal affliction. Hezekiah's sickness.

3. Death. Hezekiah's burial. "Blessed are the dead."

(J. Spencer Hill.)

The wind is unseen, but it cools the brow of the fevered one, sweetens the summer atmosphere, and ripples the surface of the lake into silver spangles of beauty. So goodness of heart, though invisible to the material eye, makes its presence felt; and from its effects upon surrounding things we are assured of its existence. And they buried him in the chiefast of the sepulchres of the sons of David. —

A very wise and salutary custom prevailed among the ancient Egyptians; that of sitting in judgment upon the life and character of a man after his death, that, according as he had been deserving or undeserving, honourable burial might be granted to him or denied. The Jews appear to have brought something like the same custom out of Egypt, and to have acted upon it in the ease of their wicked kings (1 Kings 14:13; 2 Kings 9:10; Jeremiah 22:18; Isaiah 14:19). Hence a burial specially mentioned in the Scriptures signifies honour, approbation, and affectionate remembrance, more distinctly than among us. The funeral of Hezekiah is the proper place for a review of his life and character. Consider —

I.HIS PUBLIC ZEAL FOR WORSHIP OF GOD AND THE GOOD OF HIS PEOPLE.

II.THE PECULIAR TROUBLES WITH WHICH HE WAS EXERCISED.

III.THE REMARKABLE DELIVERANCES WHICH HE EXPERIENCED.

IV.THE SINGULAR CIRCUMSTANCES UNDER WHICH HE PASSED HIS CLOSING YEARS.

V.THE EXCELLENCES AND DEFECTS OF HIS RELIGIOUS CHARACTER AND CONDUCT.

(Daniel Katterns.).

People
Amoz, David, Hezekiah, Isaiah, Manasseh, Sennacherib
Places
Assyria, Babylon, Gihon, Jerusalem, Lachish, Millo
Topics
Ascent, Body, Buried, Bury, Chief, Chiefest, David, David's, Death, Descendants, Died, Fathers, Graves, Hezekiah, Hezeki'ah, Higher, Highest, Hill, Honor, Honored, Honour, Inhabitants, Jerusalem, Judah, Lieth, Manasseh, Manas'seh, Reign, Reigned, Rest, Rested, Resting-places, Section, Sepulchers, Sepulchres, Slept, Sons, Stead, Succeeded, Tombs, Upper, Uppermost
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 32:33

     9050   tombs

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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