2 Chronicles 32:22
So the LORD saved Hezekiah and the people of Jerusalem from the hands of King Sennacherib of Assyria and all the others, and He gave them rest on every side.
So the LORD saved
The phrase begins with the divine intervention of the LORD, emphasizing His role as the ultimate deliverer. The Hebrew root for "saved" is "yasha," which conveys the idea of deliverance, rescue, and salvation. This word is often used in the Old Testament to describe God's saving acts for His people, highlighting His power and faithfulness. The LORD's salvation is not just a physical rescue but also a spiritual deliverance, pointing to His covenant relationship with Israel.

Hezekiah and the people of Jerusalem
Hezekiah, the king of Judah, is noted for his faithfulness and reforms, which included the restoration of proper worship in the temple. The people of Jerusalem, under his leadership, experienced a miraculous deliverance. This phrase underscores the collective experience of both the leader and the people, illustrating the importance of godly leadership and communal faith in God's promises. Historically, Hezekiah's reign was marked by significant challenges, including the Assyrian threat, yet his reliance on God brought about divine intervention.

from the hand of Sennacherib king of Assyria
Sennacherib was a powerful Assyrian king known for his military campaigns and conquests. The "hand" symbolizes power and control, and being delivered from Sennacherib's hand signifies liberation from oppression and imminent destruction. Archaeological findings, such as the Taylor Prism, corroborate the biblical account of Sennacherib's invasion and his boastful claims, yet the Bible records his failure to capture Jerusalem, attributing it to God's intervention.

and from the hand of all others
This phrase extends the scope of deliverance beyond Sennacherib to include any other potential threats. It emphasizes God's comprehensive protection over His people, ensuring their safety from all adversaries. The inclusion of "all others" serves as a reminder of God's sovereignty over all nations and powers, reinforcing the theme that no enemy is too great for God to overcome.

He gave them rest on every side
The concept of "rest" in the Hebrew context, derived from "nuach," implies peace, security, and cessation from conflict. This rest is a divine gift, reflecting the fulfillment of God's promises to His people. Historically, this period of rest allowed Judah to recover and strengthen after the Assyrian threat. The phrase "on every side" suggests a complete and encompassing peace, symbolizing God's total provision and care for His people. This rest foreshadows the ultimate rest found in Christ, who offers spiritual peace and reconciliation with God.

Persons / Places / Events
1. Hezekiah
The King of Judah who trusted in the LORD during the Assyrian siege. His faith and leadership were pivotal in the deliverance of Jerusalem.

2. Sennacherib
The King of Assyria who invaded Judah and threatened Jerusalem. His defeat demonstrated God's power over earthly kings.

3. Jerusalem
The capital city of Judah, which was under siege by the Assyrian army. It was miraculously delivered by God's intervention.

4. The LORD
The God of Israel, who delivered Hezekiah and Jerusalem from their enemies, showcasing His sovereignty and faithfulness.

5. Assyria
A powerful empire during this period, known for its military might and conquests. Its defeat was a significant event in the history of Judah.
Teaching Points
Trust in God's Deliverance
Hezekiah's reliance on God during a crisis is a model for believers. In times of trouble, we should turn to God in prayer and trust His power to save.

God's Sovereignty Over Nations
The defeat of Sennacherib illustrates that no earthly power can thwart God's plans. Believers can find peace knowing that God is in control of world events.

The Power of Prayer
Hezekiah's prayer was instrumental in the deliverance of Jerusalem. This underscores the importance of prayer in seeking God's intervention in our lives.

Rest in God's Provision
The rest given to Jerusalem after the siege is a reminder that God not only delivers but also provides peace. We can find rest in God's promises and faithfulness.

God's Faithfulness to His People
The deliverance of Jerusalem is a testament to God's covenant faithfulness. Believers can be assured that God remains faithful to His promises.
Bible Study Questions
1. How does Hezekiah's response to the Assyrian threat challenge us to respond to crises in our own lives?

2. In what ways does the account of Jerusalem's deliverance encourage us to trust in God's sovereignty over current world events?

3. How can we incorporate the power of prayer, as demonstrated by Hezekiah, into our daily lives?

4. What does the concept of "rest on every side" mean for us today, and how can we experience this rest in our spiritual journey?

5. How does God's faithfulness in delivering Jerusalem inspire us to remain faithful in our relationship with Him, even when facing overwhelming challenges?
Connections to Other Scriptures
2 Kings 19
This chapter provides a parallel account of the events, offering additional details about Hezekiah's prayer and God's response.

Isaiah 37
Isaiah's prophecy and involvement in the events surrounding the Assyrian siege are detailed here, emphasizing the role of prophetic guidance.

Psalm 46
Often associated with this event, it speaks of God as a refuge and strength, a very present help in trouble, reflecting the deliverance experienced by Jerusalem.

Exodus 14
The deliverance of Israel from Egypt parallels the deliverance of Jerusalem, highlighting God's consistent protection of His people.
Sennacherib and Hezekiah: Abasement and ExaltationW. Clarkson 2 Chronicles 32:9-23
The Invasion of Sennacherib: 2. the Great DeliveranceT. Whitelaw 2 Chronicles 32:16-23
People
Amoz, David, Hezekiah, Isaiah, Manasseh, Sennacherib
Places
Assyria, Babylon, Gihon, Jerusalem, Lachish, Millo
Topics
Asshur, Assyria, Care, Enemies, Giving, Guided, Hezekiah, Hezeki'ah, Inhabitants, Jerusalem, Leadeth, Power, Protected, Rest, Round, Salvation, Saved, Saveth, Sennacherib, Sennach'erib, Thus
Dictionary of Bible Themes
2 Chronicles 32:22

     6738   rescue

2 Chronicles 32:1-22

     5305   empires

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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