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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 32:24–33. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we conclude the story of Hezekiah with an account of three things concerning him: -
I.His sickness and his recovery from it, Ch2 32:24.
The account of his sickness is but briefly mentioned here; we had a large narrative of it, 2 Kings 20. His disease seemed likely to be mortal. In the extremity of it he prayed. God answered him, and gave him a sign that he should recover, the going back of the sun ten degrees.
II.His sin and his repentance for it, which were also more largely related, Kg2 20:12, etc. Yet several things are here observed concerning his sin which we had not there.
1.The occasion of it was the king of Babylon's sending an honourable embassy to him to congratulate him on his recovery. But here it is added that they came to enquire of the wonder that was done in the land (Ch2 32:31), either the destruction of the Assyrian army or the going back of the sun. The Assyrians were their enemies; they came to enquire concerning their fall, that they might triumph in it. The sun was their god; they came to enquire concerning the favour he had shown to Hezekiah, that they might honour him whom their god honoured, Ch2 32:31. These miracles were wrought to alarm and awaken a stupid careless world, and turn them from dumb and lame idols to the living God; and men were startled by them, but not converted till a greater wonder was done in that land, in the appearing of Jesus Christ, Mat 2:1, Mat 2:2.
2.God left him to himself in it, to try him, Ch2 32:31. God, by the power of his almighty grace, could have prevented the sin; but he permitted it for wise and holy ends, that, by this trial and his weakness in it, he might know, that is, it might be known (a usual Hebraism), what was in his heart, that he was not so perfect in grace as he thought he was, but had his follies and infirmities as other men. God left him to himself to be proud of his wealth, to keep him from being proud of his holiness. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited or self-confident, but may always think meanly of ourselves and live in a dependence upon divine grace. We know not the corruption of our own hearts, nor what we shall do if God leave us to ourselves. Lord, lead us not into temptation.
3.His sin was the his heart was lifted up, Ch2 32:25. He was proud of the honour God had put upon him in so many instances, the honour his neighbours did him in bringing him presents, and now that the king of Babylon should send an embassy to him to caress and court him: this exalted him above measure. When Hezekiah had destroyed other idolatries he began to idolize himself. O what need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves, and to beg earnestly of God that he will hide pride from them and always keep them humble!
4.The aggravation of his sin was the he made so bad a return to God for his favours to him, making even those favours the food and fuel of his pride (Ch2 32:25): He rendered not again according to the benefit done unto him. Note, It is justly expected that those who have received mercy from God should study to make some suitable returns for the mercies they have received; and, if they do not, their ingratitude will certainly be charged upon them. Though we cannot render an equivalent, or the payment of a debt, we must render the acknowledgment of a favour. What shall I render that may be so accepted? Psa 116:12.
5.The divine displeasure he was under for this sin; though it was but a heart-sin, and the overt-act seemed not only innocent but civil (the showing of his treasures to a friend), yet wrath came upon him and his kingdom for it, Ch2 32:25. Note, Pride is a sin that God hates as much as any, and particularly in his own people. Those that exalt themselves must expect to be abased, and put under humbling providences. Wrath came on David for his pride in numbering the people.
6.His repentance for this sin: He humbled himself for the pride of his heart. Note,
(1.)Though God may, for wise and holy ends, suffer his people to fall into sin, yet he will not suffer them to lie still in it; they shall not be utterly cast down.
(2.)Heart-sins are to be repented of, though they go no further.
(3.)Self-humiliation is a necessary branch of repentance.
(4.)Pride of heart, by which we have lifted up ourselves, is a sin for which we ought in a special manner to humble ourselves.
(5.)People ought to mourn for the sins of their rulers. The inhabitants of Jerusalem humbled themselves with Hezekiah, because they either knew that they also had been guilty of the same sin, or at least feared that they might share in the punishment. When David, in his pride, numbered the people, they all smarted for his sin.
7.The reprieve granted thereupon. The wrath came not in his days. While he lived the country had peace and truth prevailed; so much does repentance avail to put by, or at least to put off, the tokens of God's anger.
III.Here is the honour done to Hezekiah,
1.By the providence of God while he lived. He had exceeding much riches and honour (Ch2 32:27), replenished his stores, victualled his campus, fortified his city, and did all he wished to do; for God had given him very much substance, Ch2 32:29. Among his great performances, his turning the water-course of Gihon is mentioned (Ch2 32:30), which was done upon occasion of Sennacherib's invasion, Ch2 32:3, Ch2 32:4. The water had come into that which is called the old pool (Isa 22:11) and the upper pool (Isa 7:3); but he gathered the waters into a new place, for the greater convenience of the city, called the lower pool, Isa 22:9. And, in general, he prospered in all his works, for they were good works.
2.By the respect paid to his memory when he was dead.
(1.)The prophet Isaiah wrote his life and reign (Ch2 32:32), his acts and his goodness or piety, or which it is part of the honour to be recorded and remembered, for examples to others.
(2.)The people did him honour at his death (Ch2 32:33), buried him in the chief of the sepulchres, made as great a burning for him as for Asa, or, which is a much greater honour, made great lamentation for him, as for Josiah. See how the honour of serious godliness is manifested in the consciences of men. Though it is to be feared that the generality of the people did not heartily comply with the reforming kings, yet they could not but praise their endeavours for reformation, and the memory of those kings was blessed among them. It is a debt we owe to those who have been eminently useful in their day to do them honour at their death, when they are out of the reach of flattery and we have seen the end of their conversation. The due payment of this debt will be an encouragement to others to do likewise.
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Summary
Following a period of unprecedented divine intervention and blessing, 2 Chronicles 32:31 reveals a critical moment in King Hezekiah's reign when God intentionally withdrew His immediate, guiding presence. This withdrawal occurred during the visit of Babylonian ambassadors, who came to inquire about the miraculous sign of the sundial. God's purpose in "leaving" Hezekiah was not to gain new information, but to test him, exposing the true condition of his heart—specifically, his vulnerability to pride and self-reliance—after experiencing such profound prosperity and deliverance. This divine test aimed to reveal Hezekiah's inner disposition to himself, prompting humility and demonstrating the ever-present human struggle with pride, even in the most devout.
Context
Literary Context
This verse serves as a crucial theological commentary on the preceding narrative in 2 Chronicles 32. Chapters 29-31 detail Hezekiah's righteous reforms, his restoration of temple worship, and the celebration of Passover. Chapter 32 then recounts the Assyrian invasion under Sennacherib, God's miraculous deliverance of Jerusalem in response to Hezekiah's prayer, and Hezekiah's subsequent miraculous recovery from a fatal illness, marked by the sign of the sundial. Verses 27-30 describe Hezekiah's immense wealth and fame as a result of God's blessings. Verse 31, however, pivots sharply, introducing a moment of divine testing that reveals a flaw in Hezekiah's character despite his earlier piety and God's favor. It sets the stage for the brief mention of his subsequent humbling in 2 Chronicles 32:26 and foreshadows the future Babylonian captivity, as detailed in parallel accounts like 2 Kings 20:12-19 and Isaiah 39.
Historical & Cultural Context
The "wonder that was done in the land" refers primarily to the miraculous sign of the sundial moving backward by ten degrees, a unique event associated with Hezekiah's healing (recounted in 2 Kings 20:8-11 and Isaiah 38:7-8). Such an astronomical anomaly would have been a matter of profound interest and even awe in the ancient world, where celestial phenomena were often interpreted as divine signs. Babylon, a rising power at this time, was known for its advancements in astronomy and its interest in omens. Sending ambassadors to inquire about this "wonder" was a diplomatic gesture, possibly aimed at establishing alliances, gathering intelligence, or simply satisfying scientific curiosity. For Hezekiah, receiving envoys from a powerful foreign kingdom was a moment of significant international recognition, following his miraculous deliverance from Assyria, which had demonstrated Judah's God-given strength.
Key Themes
This verse powerfully contributes to several overarching themes in Chronicles and the broader biblical narrative. Firstly, it highlights the theme of divine testing, revealing that God permits trials not to learn something new about His servants (for He already knows the heart, as seen in 1 Samuel 16:7 and Jeremiah 17:10), but to expose their true spiritual condition to themselves and to others. Secondly, it underscores the persistent danger of human pride, especially in the wake of great success or divine blessing. Hezekiah, despite his earlier humility (as indicated in 2 Chronicles 32:26), succumbed to the temptation to boast in his own achievements and possessions rather than magnifying God. This illustrates the biblical principle that prosperity can be as much a test as adversity. Finally, the verse introduces the theme of consequences of disobedience, as Hezekiah's failure in this test sets the stage for Isaiah's prophecy of future Babylonian exile, connecting his personal failing to national judgment, as elaborated in Isaiah 39:6-7.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to loosen," "relinquish," or "forsake." In this context, it describes God's deliberate and purposeful withdrawal of His immediate, guiding hand or special protection from Hezekiah. It does not imply abandonment or rejection, but rather a strategic stepping back, allowing Hezekiah to act independently and thereby reveal his true inner disposition. This divine "leaving" is a calculated act, serving as a form of testing designed to expose what lies beneath the surface of apparent piety.
This primitive root means "to test," "to prove," or "to put to the test." It is frequently used in Scripture to describe God's testing of His people, not to gain new information, but to reveal their faithfulness, expose their weaknesses, or refine their character (e.g., Deuteronomy 8:2). Here, the test is explicitly stated as being "that he might know all that was in his heart," indicating that the primary purpose was for Hezekiah himself to gain self-knowledge, particularly concerning his hidden pride.
In biblical anthropology, the "heart" refers to the totality of one's inner being—encompassing the mind, will, intellect, emotions, and moral character. It is the seat of one's deepest motivations and true disposition. To know "all that was in his heart" means to understand his core identity, his true allegiance, and his underlying spiritual condition. God's test was designed to bring Hezekiah's true spiritual state—his vulnerability to pride and self-reliance—to the forefront, for his own awareness and for the instruction of future generations.
Verse Breakdown
"Howbeit in [the business of] the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was [done] in the land"
This clause precisely identifies the specific occasion that served as the catalyst for Hezekiah's test. It highlights the diplomatic mission of envoys from Babylon, a burgeoning world power, whose purpose was to investigate the extraordinary "wonder"—the miraculous reversal of the sundial's shadow, a sign directly linked to Hezekiah's healing. This visit represented a moment of significant international recognition and potential political alliance, placing Hezekiah in a position of prominence and profound temptation.
"God left him, to try him"
This is the pivotal theological statement of the verse, revealing God's active and sovereign involvement. God did not merely permit the test; He deliberately "left" Hezekiah, withdrawing His direct intervention or special guidance. This withdrawal created the precise conditions for Hezekiah's true character to manifest. The explicit purpose of this divine "leaving" was "to try him," to put his faith, humility, and dependence on God to the ultimate test, not for God's benefit, but for Hezekiah's.
"that he might know all [that was] in his heart"
This final phrase clarifies the ultimate, pedagogical purpose of the divine test. The "he" refers to Hezekiah. God's intention was for Hezekiah himself to become fully cognizant of his own inner spiritual state—his weaknesses, his tendencies toward pride, and his areas of incomplete reliance on God. It was a moment of profound self-revelation, designed to humble him and lead him to repentance, as indeed 2 Chronicles 32:26 indicates that he did.
Literary Devices
The verse employs several significant literary devices that enrich its theological impact. The primary device is Divine Testing, where God orchestrates circumstances to reveal the true character of an individual, not to gain new information, but for the benefit and spiritual growth of the tested party. This is a recurring motif throughout Scripture, exemplified in figures like Abraham (Genesis 22:1) and Job (Job 1:6-12). The phrase "God left him" functions as Foreshadowing, subtly hinting at the negative outcome of the test (Hezekiah's prideful display of treasures) and the subsequent prophetic judgment delivered by Isaiah concerning the future Babylonian exile. There is also a strong element of Irony present: Hezekiah, who had just experienced profound divine deliverance and miraculous healing, is tested precisely at the peak of his fame and prosperity, demonstrating that success and blessing can often pose a greater spiritual challenge than adversity. The concluding phrase "that he might know all that was in his heart" highlights Self-Revelation as the ultimate goal of the divine action, underscoring that God's tests are fundamentally designed for our spiritual growth and self-awareness.
Theological and Thematic Connections
This verse profoundly illustrates the biblical truth that God, in His sovereignty, permits and even orchestrates circumstances to reveal the true condition of the human heart. It underscores that divine testing is not about God gaining new information, but about providing an opportunity for self-awareness, humility, and deeper dependence on Him. Hezekiah's failure in this specific test, displaying his treasures rather than testifying to God's glory, highlights the pervasive danger of pride, especially in the aftermath of great blessings. This incident serves as a timeless warning that even the most devout can stumble when success and recognition lead to self-exaltation rather than continued reliance on the Lord. It teaches us that God's ultimate desire is for a heart fully devoted to Him, purged of self-sufficiency and boasting.
Reflection and Application
The account of Hezekiah's test serves as a potent mirror for every believer. It reminds us that spiritual vulnerability is often highest not in times of adversity, but in moments of great blessing, success, or public recognition. When God has blessed us abundantly, delivered us from trials, or granted us prominence, the subtle temptation to take credit, to boast in our achievements, or to rely on our own resources can easily creep into our hearts. Hezekiah's lapse teaches us the critical importance of maintaining a posture of profound humility and gratitude, always redirecting glory back to God for every good gift and every victory. God's tests, like the one Hezekiah faced, are not punitive but pedagogical; they are designed to expose our hidden idols and areas of self-reliance, prompting us to repent, to humble ourselves, and to deepen our absolute dependence on Him. This verse challenges us to ask ourselves: What is truly in my heart when no one is watching, or when everyone is watching and praising? Am I quick to boast in my own accomplishments, or to magnify the Lord who enables all things?
Questions for Reflection
FAQ
Why did God "leave" Hezekiah if He already knew his heart?
God's "leaving" Hezekiah was not an act of abandonment due to a lack of knowledge on God's part. As an omniscient God, He already knew "all that was in his heart" (see 1 Samuel 16:7 and Jeremiah 17:10). Rather, God's purpose in "leaving him, to try him" was pedagogical and revelatory. It was for Hezekiah himself to "know all that was in his heart"—to become painfully aware of his own susceptibility to pride and self-exaltation, especially after experiencing such profound divine blessing and deliverance. This test served to expose Hezekiah's true spiritual state, not only to himself but also to others, demonstrating that even a righteous king could falter. Such divine tests are often designed to humble us, deepen our dependence on God, and refine our character (as seen in Deuteronomy 8:2-3).
Christ-Centered Fulfillment
Hezekiah's failure in this test, revealing the pride lurking in his heart even after experiencing God's miraculous power, starkly highlights the pervasive fallenness of human nature and our desperate need for a perfect King. Unlike Hezekiah, who succumbed to the temptation to boast in his earthly treasures, Jesus Christ, our ultimate King, faced every conceivable temptation yet remained utterly without sin (Hebrews 4:15). When tempted by Satan to display His power and glory, Jesus consistently refused to seek self-exaltation, choosing instead to glorify the Father (Matthew 4:1-11). He did not display earthly riches but offered Himself as the ultimate treasure. Where Hezekiah's heart was revealed to be prone to pride, Christ's heart was perfectly humble and obedient, even to the point of death on a cross (Philippians 2:8). The "wonder" of God's power in Hezekiah's time pointed forward to the ultimate "wonder" of the incarnation, crucifixion, and resurrection of Christ, through whom God's glory is fully revealed and humanity's deepest need for a Savior is met. In Christ, we find not a king whose heart is tested and found wanting, but a Lord whose perfect obedience and humility provide the righteousness we lack and the pathway to true, God-centered glory (2 Corinthians 5:21).