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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 32:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Ch2 32:1. 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 (Ch2 32:1), and purposed to fight against Jerusalem, Ch2 32:2. See Kg2 18:7, Kg2 18:13.
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, Ch2 32:3. 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 (Ch2 32:5), and appointed captains, Ch2 32:6. 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, Ch2 32:6. 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 7:2. 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 10:24): Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid (Isa 33:14), but the righteous dwelt on high (Isa 33:15, Isa 33:16) and meditated on terror so as to conquer it. See Isa 33:18, 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 51:12, Isa 51:13. 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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Summary
Second Chronicles 32:1 introduces a dramatic and pivotal moment in the reign of King Hezekiah, immediately following a period of profound spiritual revival and national restoration. It records the formidable arrival of Sennacherib, the powerful king of Assyria, who invaded the territory of Judah, strategically encamping against its fortified cities with the explicit intent of conquering them for his sprawling empire. This verse sets the stage for a critical confrontation between overwhelming human might and the sovereign power of God, testing the faith of Hezekiah and the nation.
Context
Literary Context
This verse marks an abrupt and significant shift in the narrative of 2 Chronicles. Chapters 29-31 meticulously detail Hezekiah's extensive and zealous religious reforms, including the cleansing and rededication of the temple, the restoration of proper worship, the re-establishment of the Levitical priesthood, and a nationwide celebration of Passover, drawing people from both Judah and the remnants of Israel (see 2 Chronicles 29-31). The phrase "and the establishment thereof" in 2 Chronicles 32:1 directly refers to the successful implementation and firm rooting of these spiritual initiatives. Thus, the invasion by Sennacherib is presented not as a consequence of national apostasy but as a severe trial that immediately follows a period of obedience and spiritual flourishing, setting up a profound theological tension and highlighting the testing of faith.
Historical & Cultural Context
The events of 2 Chronicles 32:1 refer to Sennacherib's campaign against Judah in 701 BC, a well-documented historical event corroborated by Assyrian annals and archaeological findings. The Assyrian Empire was the dominant superpower of the ancient Near East, renowned for its brutal military tactics, efficient siege warfare, and policy of mass deportation. By this time, the northern kingdom of Israel had already fallen to Assyria in 722 BC, with its inhabitants exiled. Judah, as the last remaining Hebrew kingdom, faced the full, terrifying might of this empire. Sennacherib's objective in invading Judah was strategic: to secure his western frontier, suppress rebellious vassal states, and expand his control over vital trade routes. The "fenced cities" (fortified cities) of Judah were critical military targets, as their capture would systematically weaken the kingdom's defenses and pave the way for the ultimate conquest of Jerusalem.
Key Themes
This verse introduces several profound themes that resonate throughout the subsequent narrative. Firstly, it highlights the theme of Trial After Revival, demonstrating that spiritual faithfulness does not guarantee an absence of hardship; sometimes, God permits severe trials even after periods of great obedience and blessing, perhaps to refine faith or reveal His power. Secondly, it underscores The Threat of Overwhelming Human Power, with Sennacherib representing the pinnacle of earthly might and ambition, challenging the very existence of God's covenant people. This sets up a dramatic contrast between human strength and divine sovereignty. Finally, while describing the onset of crisis, the verse subtly Foreshadows Divine Intervention, preparing the reader for God's miraculous deliverance of Jerusalem, which will be detailed later in the chapter (e.g., 2 Chronicles 32:21). This foreshadowing reinforces the overarching theme of God's ultimate control over history and His unwavering faithfulness to His people, even when faced with seemingly insurmountable odds, as seen throughout Hezekiah's reign.
Exposition and Analysis
Key Word Analysis
The Hebrew word dâbâr (H1697), translated here as "things," is remarkably versatile, encompassing "word," "matter," "affair," or "deed." In this context, "After these things" (אַחַר הַדְּבָרִים הָאֵלֶּה, ʾaḥar haddĕbārîm hāʾēlleh) serves as a crucial chronological and thematic connector. It explicitly links Sennacherib's invasion to the preceding "matters" or "deeds" of Hezekiah's comprehensive religious reforms, temple cleansing, and national Passover celebration. This temporal marker emphasizes that the trial came after a period of profound obedience and spiritual flourishing, setting up the theological tension that the Chronicler intends to explore regarding God's testing and ultimate deliverance.
The Hebrew term ʾemeth (H571), rendered "establishment" or "truth," signifies stability, certainty, and trustworthiness. In the phrase "and the establishment thereof," it refers to the firm rooting and confirmation of Hezekiah's spiritual initiatives. It indicates that the revival was not superficial but had genuinely taken hold and was embraced by the people. Thus, the subsequent invasion tests a faith that has been truly established and proven, rather than a fleeting or superficial one, highlighting the depth of Judah's commitment and the severity of the impending trial.
The word bâtsar (H1219), translated "fenced," describes cities that are fortified, walled, or made inaccessible by height or strong defenses. In ancient warfare, such "fenced cities" (heʿārîm habbĕṣurôt) were vital defensive strongholds, designed to withstand sieges and protect the populace. Sennacherib's strategy of encamping against them indicates a methodical and devastating campaign aimed at systematically dismantling Judah's defenses before a final assault on Jerusalem. This term underscores the formidable military might and strategic intent of the Assyrian king, highlighting the overwhelming odds Judah faced.
Verse Breakdown
"¶ After these things, and the establishment thereof,"
This opening clause establishes the immediate temporal and spiritual context, indicating that the events about to be described occurred subsequent to and in the wake of Hezekiah's successful and deeply rooted religious reforms and the restoration of true worship in Judah.
"Sennacherib king of Assyria came,"
This introduces the primary antagonist, Sennacherib, the historically formidable ruler of the Assyrian Empire, emphasizing the immense geopolitical power and military threat he represented to the small kingdom of Judah. His arrival signifies the initiation of a major national crisis.
"and entered into Judah,"
This specifies the geographical scope of the invasion, confirming that Sennacherib's forces breached the borders of Judah, moving beyond mere threats to a full-scale military incursion into the heartland of the kingdom.
"and encamped against the fenced cities,"
This describes the initial phase of Sennacherib's military strategy, focusing on the fortified urban centers of Judah. "Encamped against" implies a siege, a deliberate and sustained military operation aimed at isolating, weakening, and eventually capturing these crucial defensive strongholds.
"and thought to win them for himself."
This reveals Sennacherib's clear and ambitious objective. The phrase "thought to win them" (literally, "he said to break into them" or "to break them open") conveys his confident expectation and determined resolve to conquer these cities and incorporate them into his vast empire, thereby extending his dominion and asserting his absolute authority.
Literary Devices
The Chronicler employs several potent literary devices in 2 Chronicles 32:1 to set the stage for the dramatic narrative that follows. Juxtaposition is paramount, as the verse immediately follows a detailed account of Hezekiah's spiritual revival and the nation's renewed covenant fidelity. This sharp contrast between spiritual flourishing and imminent military catastrophe creates a profound theological tension, challenging the simplistic notion that obedience always guarantees immediate earthly tranquility. Furthermore, the verse uses Foreshadowing, hinting at the immense scale of the impending conflict and the desperate need for divine intervention, which will be the central focus of the remainder of the chapter. The declaration of Sennacherib's intent to "win them for himself" also subtly employs Irony, as the reader, familiar with the Chronicler's overarching theological perspective, anticipates that human ambition will ultimately be thwarted by divine sovereignty. This sets up a Confrontation between the seemingly irresistible force of the Assyrian Empire and the unseen but ultimate power of Yahweh, whose faithfulness to His covenant people is about to be dramatically demonstrated.
Theological and Thematic Connections
Second Chronicles 32:1 presents a profound theological paradox: a devastating national crisis erupting immediately after a period of fervent spiritual revival and obedience. This challenges the simplistic cause-and-effect understanding of blessing and suffering, suggesting that God's purposes in allowing trials are often deeper than immediate retribution or reward. It emphasizes that faithfulness does not exempt believers or nations from hardship, but rather, trials can serve as a crucible for refining faith, demonstrating God's power, and deepening reliance upon Him. The invasion serves as a test of Hezekiah's established faith and the nation's commitment, revealing whether their trust is truly in God or in their own strength or alliances. It underscores the truth that even in times of obedience, the people of God remain vulnerable to external threats, necessitating a constant dependence on divine protection rather than human might.
Reflection and Application
The sudden and severe trial introduced in 2 Chronicles 32:1, occurring immediately after a period of profound spiritual renewal, offers a crucial lesson for believers today. It serves as a powerful reminder that spiritual growth and obedience to God do not guarantee an absence of difficulties or "invasions" in our lives. Instead, God often permits challenges to follow seasons of blessing, not as punishment, but as opportunities to test the genuineness of our faith, to deepen our reliance on Him, and to reveal His mighty power in ways we might not otherwise experience. This verse encourages us to cultivate a robust faith that is not easily shaken by adverse circumstances, understanding that God's purposes are at work even when our immediate situation seems overwhelming. It calls us to prepare spiritually for opposition, just as Hezekiah prepared for the physical siege, by continually seeking God, strengthening our spiritual defenses, and trusting in His ultimate deliverance, regardless of the apparent strength of the "enemy."
Questions for Reflection
FAQ
Why did God allow this invasion to happen to Judah immediately after Hezekiah's extensive reforms and the nation's spiritual revival?
The Chronicler often presents a direct correlation between obedience and blessing, and disobedience and judgment. However, 2 Chronicles 32:1 introduces a more nuanced theological truth: God sometimes allows trials to come upon His people even after periods of faithfulness. This is not necessarily a sign of His displeasure, but often serves a deeper purpose. In Hezekiah's case, the invasion tested the genuineness and depth of their renewed faith, demonstrating that their reliance was truly on God and not merely on their spiritual achievements. It provided an opportunity for God to display His unique power and faithfulness in a miraculous deliverance, thereby magnifying His name and solidifying the covenant relationship. This aligns with principles seen elsewhere in Scripture, where God tests His people to reveal what is in their hearts and to teach them dependence on Him (e.g., Deuteronomy 8:2-3).
What was the strategic significance of Sennacherib encamping against Judah's "fenced cities"?
The "fenced cities" were Judah's fortified, walled cities, designed for defense and to protect the population. Sennacherib's strategy of encamping against them was a standard military tactic of the time, aimed at systematically weakening the kingdom's defenses. By capturing these strongholds, the Assyrians could secure supply lines, eliminate pockets of resistance, and isolate the capital city, Jerusalem. This methodical approach highlighted the overwhelming military might and strategic intent of the Assyrian Empire, emphasizing that Judah was facing a comprehensive and devastating campaign, not merely a border skirmish. The fall of these cities would have been a psychological blow and a practical precursor to any assault on Jerusalem itself.
Christ-Centered Fulfillment
The invasion of Sennacherib against Judah, coming immediately after Hezekiah's faithful reforms, powerfully foreshadows the spiritual "invasion" that humanity faces due to sin, and the ultimate victory achieved through Christ. Just as Judah's faithfulness did not exempt it from a formidable adversary, so too, the perfect obedience and sinless life of Jesus did not exempt Him from profound suffering and opposition. Indeed, His journey to the cross, the ultimate act of obedience, was a direct confrontation with the powers of darkness and death. Christ, the true King, entered a world held captive by sin, encamping against the "fenced cities" of human rebellion and spiritual bondage. Unlike Sennacherib, who sought to conquer for himself, Jesus came to "win" humanity back for God, not through military might, but through sacrificial love. He is the Lamb of God who takes away the sin of the world, facing the ultimate trial of the cross, yet emerging victorious. His triumph over sin and death (Colossians 2:15) is the ultimate fulfillment of God's deliverance, far surpassing the historical rescue of Jerusalem. Through Him, believers are delivered from a far greater enemy, finding their true security and salvation in His established kingdom, a kingdom that no earthly power can ever "win" for itself. He is our sympathetic High Priest who understands our trials (Hebrews 4:15), and the victorious King who will ultimately conquer all opposition (Revelation 19:11-16).