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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
2 Chronicles 32:32 serves as a crucial bibliographic and historiographical note, concluding the Chronicler's extensive account of King Hezekiah's reign. This verse meticulously directs readers to supplementary historical and prophetic records, specifically "the vision of Isaiah the prophet" and "the book of the kings of Judah and Israel." It underscores the comprehensive documentation of Hezekiah's "acts" and "goodness," thereby affirming the historical veracity of the biblical narrative while highlighting the interconnectedness of Scripture and the dual role of prophets as both divine messengers and reliable chroniclers of God's work in history.
Context
Literary Context
This verse appears at the very end of the Chronicler's detailed narrative concerning King Hezekiah, immediately following the account of his immense wealth, his prideful display to the Babylonian envoys, and his subsequent humbling before the Lord. It functions as a concluding colophon, a common literary device in ancient Near Eastern historical writings and frequently employed by the Chronicler and the authors of the books of Kings. By directing the reader to external sources, the verse signals that the Chronicler's account, while comprehensive and theologically focused, is not exhaustive but rather a curated selection from broader historical records, emphasizing particular aspects of Hezekiah's reign relevant to the Chronicler's theological agenda. This practice lends credibility to the Chronicler's work by demonstrating his reliance on established, authoritative sources.
Historical & Cultural Context
King Hezekiah's reign (c. 715-686 BC) was a pivotal period for the Southern Kingdom of Judah, marked by significant religious reform, a miraculous deliverance from the Assyrian siege led by Sennacherib, and a period of relative prosperity. In the ancient world, it was customary for kingdoms to maintain official court annals, state records, and prophetic archives. These records served as primary sources for later historians, including the biblical authors. The mention of "the vision of Isaiah the prophet" points to the canonical Book of Isaiah, which contains substantial historical sections paralleling events in 2 Chronicles and 2 Kings. "The book of the kings of Judah and Israel" likely refers to a non-canonical compilation of royal chronicles or official state records from which the biblical authors drew their information, underscoring the historical grounding and meticulous record-keeping practices of the era.
Key Themes
2 Chronicles 32:32 contributes to several overarching themes within the book of Chronicles and the broader biblical narrative. Firstly, it reinforces the theme of historical verification and reliability, assuring the reader that the events described are not mere legends but are grounded in verifiable historical records. This aligns with the Chronicler's broader aim to present a reliable account of Judah's history from a theological perspective, emphasizing God's faithfulness. Secondly, it highlights the divine inspiration and prophetic role, emphasizing that prophets like Isaiah were not only conduits of God's word but also meticulous chroniclers of God's unfolding plan in history, as seen in Isaiah's historical accounts of Hezekiah. Finally, the verse subtly points to the interconnectedness and unity of Scripture, demonstrating how different divinely inspired books, such as 2 Kings and Isaiah, complement and corroborate each other, offering a more complete understanding of God's interaction with His people and His unwavering covenant faithfulness.
Exposition and Analysis
Key Word Analysis
This Hebrew term, derived from the root meaning "to speak," encompasses not only spoken words but also matters, affairs, deeds, or events. In this context, "the acts of Hezekiah" refers to his significant accomplishments, policies, and the events that transpired during his reign. It signifies the totality of his public and administrative life, emphasizing the tangible outcomes of his leadership.
This rich Hebrew word, often translated as "lovingkindness," "mercy," or "favor," here refers to Hezekiah's moral character, his piety, and his faithfulness towards God. It speaks to the righteous and benevolent aspects of his reign, particularly his devotion to Yahweh and his efforts to reform the religious practices of Judah, which the Chronicler frequently highlights.
This term denotes a prophetic revelation, often received through a divine encounter or dream, which is then communicated or recorded. In "the vision of Isaiah the prophet," it refers specifically to the written compilation of Isaiah's prophetic messages and historical narratives, which constitutes the canonical Book of Isaiah. Its inclusion underscores that the material is a product of divine inspiration, not merely human observation or historical reporting.
Verse Breakdown
"Now the rest of the acts of Hezekiah, and his goodness"
This opening clause indicates that the Chronicler's account of Hezekiah, while extensive and theologically purposeful, is not exhaustive. It acknowledges that there is more to be known about Hezekiah's reign, particularly concerning his "acts" (his deeds, accomplishments, and the events of his rule) and his "goodness" (his moral character, faithfulness, and righteous conduct before God). The Chronicler has focused on specific aspects, often highlighting Hezekiah's piety and reform, but points to other sources for a fuller, more detailed picture.
"behold, they [are] written in the vision of Isaiah the prophet, the son of Amoz"
This phrase directly references the canonical Book of Isaiah. The Book of Isaiah indeed contains significant historical sections (e.g., Isaiah 36-39) that parallel and supplement the accounts of Hezekiah found in 2 Chronicles and 2 Kings. This cross-reference validates the historical reliability of both texts and emphasizes Isaiah's dual role as a contemporary prophet delivering divine messages and a meticulous recorder of these pivotal historical events from a divine perspective.
"[and] in the book of the kings of Judah and Israel"
This refers to the official, non-canonical state archives or royal chronicles that were compiled during the reigns of the kings of both Judah and Israel. These records served as primary historical sources for the biblical authors, including the Chronicler. Their inclusion here further reinforces the historical foundation of the biblical narrative, demonstrating that the Chronicler drew upon widely recognized and authoritative historical documents of the time, thereby grounding his theological history in verifiable fact.
Literary Devices
2 Chronicles 32:32 primarily functions as a Colophon or Bibliographic Note. This literary device is a concluding statement that provides information about the composition, source, or additional content related to the preceding text. By directing the reader to "the vision of Isaiah the prophet" and "the book of the kings of Judah and Israel," the Chronicler is essentially providing a scholarly citation, affirming the historical basis of his narrative and inviting further study. This also demonstrates Intertextuality, as the verse explicitly references other texts, both canonical (Isaiah) and non-canonical (royal annals), within the biblical narrative itself. This practice highlights the interconnectedness of biblical literature and the way different books complement and corroborate each other. Furthermore, the verse underscores the Chronicler's Historiography, revealing his method of writing history—not as an independent invention, but as a carefully researched account drawing upon existing, authoritative sources, all while maintaining a distinct theological perspective that emphasizes God's sovereignty and covenant faithfulness.
Theological and Thematic Connections
This verse, though seemingly a mere historical footnote, carries profound theological weight. It affirms God's meticulous care in preserving the historical record of His interaction with humanity, ensuring that His mighty acts and the faithfulness (or unfaithfulness) of His people are not lost to time. The explicit reference to both prophetic revelation (Isaiah's vision) and secular state records ("book of the kings") underscores the dual nature of God's revelation – through inspired word and through observable historical events. It teaches us that God's truth is not detached from reality but is deeply embedded in the fabric of human history, verifiable through multiple lines of evidence. This should instill confidence in the reliability and trustworthiness of Scripture as a historically grounded and divinely inspired document, demonstrating God's commitment to revealing Himself and His purposes through both word and deed.
Reflection and Application
2 Chronicles 32:32, in its unassuming role as a bibliographic note, offers profound lessons for contemporary believers. It reminds us that the biblical narrative is not a collection of fables or myths but a divinely inspired account firmly rooted in verifiable history. This should deepen our trust in the Bible's reliability and encourage us to approach its study with both intellectual rigor and spiritual reverence, recognizing that God has chosen to reveal Himself through real events and real people. Just as the Chronicler directs us to further sources for a more complete understanding of Hezekiah, so too are we encouraged to diligently explore the entirety of God's Word, recognizing its interconnectedness and the way different books illuminate one another. Furthermore, reflecting on Hezekiah's "goodness," as recorded across these various sources, provides a timeless model of leadership and faithfulness, prompting us to consider how our own lives might reflect such devotion and reliance on God in the face of adversity, and how our "acts" and "goodness" might bear witness to God's work in us.
Questions for Reflection
FAQ
What is "the book of the kings of Judah and Israel" mentioned in this verse?
"The book of the kings of Judah and Israel" (Hebrew: ספר המלכים, sepher ha-melakhim) refers to official, non-canonical royal annals or state records maintained by the scribes and historians of the ancient kingdoms of Judah and Israel. These were comprehensive historical documents that served as primary source material for the biblical authors of Kings and Chronicles. It is distinct from the canonical books of 1 and 2 Kings or 1 and 2 Chronicles, which are divinely inspired theological histories that drew upon these earlier, broader records. The mention of these external sources underscores the historical grounding and meticulous research behind the biblical narratives, affirming their basis in verifiable historical accounts.
Why does the Bible refer to other books or sources for information?
The Bible frequently refers to other books or sources for several reasons. Firstly, it reinforces the historical veracity of the biblical narrative, demonstrating that the events described are not isolated accounts but are corroborated by contemporary records, lending credibility to the divine narrative. Secondly, it highlights the completeness and depth of the historical context, acknowledging that the biblical account, while divinely inspired and theologically focused, is often a selective narrative that points to broader historical details available elsewhere. Thirdly, it illustrates the intertextual nature of Scripture, showing how different parts of God's revelation, both canonical and non-canonical (as source material), relate to and affirm one another, providing a richer and more comprehensive understanding of God's unfolding plan. This practice encourages readers to trust in the Bible's historical foundation and its reliance on reliable documentation, demonstrating God's commitment to truth.
Christ-Centered Fulfillment
While 2 Chronicles 32:32 is a historical and bibliographic note, it subtly points forward to Christ in its affirmation of God's meticulous preservation of truth and the reliability of His historical and prophetic word. The "goodness" of Hezekiah, though commendable and divinely blessed, was imperfect and temporary, foreshadowing the ultimate and perfect "goodness" found in Jesus Christ, who alone lived a life of complete righteousness and faithfulness to God, fulfilling all the Law's demands (Matthew 5:17). The Chronicler's reliance on "the vision of Isaiah the prophet" reminds us that all prophecy ultimately finds its "Yes" and "Amen" in Christ, as 2 Corinthians 1:20 declares, for He is the very Word of God made flesh (John 1:14). Just as the historical records of kings pointed to the unfolding of God's redemptive plan, so too does all history ultimately converge on Christ, the true King of kings and Lord of lords (Revelation 19:16). His life, death, and resurrection are the most thoroughly attested historical events, providing the bedrock for our faith and the ultimate fulfillment of God's saving purposes for humanity, ensuring that His "acts" of salvation are eternally recorded and perfectly realized in Him.