2 Chronicles Chapter 32
God Protects Jerusalem
A. God protects Jerusalem from the Assyrians
1. 2 Chronicles 32:1, Sennacherib’s attack
“After these things, and the establishment thereof, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself.”
After these things, and the establishment thereof deliberately connects this crisis to the faithfulness just described in chapter 31. The Chronicler wants the reader to feel the tension. Hezekiah had just completed sweeping religious reforms, restored proper worship, reestablished biblical giving, and acted with wholehearted obedience before the LORD. Yet immediately afterward comes invasion and threat. This directly confronts the false assumption that faithfulness to God guarantees exemption from hardship. Scripture consistently teaches the opposite. Obedience often invites testing, not ease.
Sennacherib king of Assyria came, and entered into Judah places this event within the broader Assyrian expansion under one of its most aggressive rulers. Assyria was the dominant military power of the ancient Near East at this time, ruthless, technologically advanced, and psychologically intimidating. Sennacherib had already crushed the northern kingdom of Israel, deported its population, and now turned his attention southward. Judah stood alone, small, and vastly outmatched on paper.
He encamped against the fenced cities shows that the invasion was systematic. The fortified cities of Judah were targeted first, cut off, and reduced. This was standard Assyrian siege doctrine, isolate the capital by destroying surrounding defenses. Thought to win them for himself reveals Sennacherib’s arrogance and confidence. He viewed Judah as already conquered in his mind, and Jerusalem as merely a matter of time.
It is important to note that the Chronicler does not record Hezekiah’s earlier political misstep described in 2 Kings 18:13–16, where Hezekiah attempted to buy off Sennacherib with silver and gold from the temple. The omission is intentional. The Chronicler assumes familiarity with Kings, but chooses to focus on the theological point, the supremacy of the LORD over Assyria, not the failures of the king. The emphasis here is not human compromise, but divine deliverance.
2. 2 Chronicles 32:2–8, Hezekiah prepares against the coming attack and siege
“And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city: and they did help him. So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water? Also he strengthened himself, and built up all the wall that was broken, and raised it up to the towers, and another wall without, and repaired Millo in the city of David, and made darts and shields in abundance. And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying, Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him: With him is an arm of flesh, but with us is the LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.”
When Hezekiah saw that Sennacherib was come shows that Hezekiah did not deny reality or spiritualize away the threat. Faith does not ignore facts. He clearly recognized that the Assyrian king was purposed to fight against Jerusalem. True biblical faith engages reality while trusting God within it.
He took counsel with his princes and his mighty men demonstrates wise leadership. Hezekiah did not act impulsively or in isolation. He sought counsel, organized leadership, and coordinated defense. Godly leadership values preparation and unity. Trust in God never excuses negligence.
To stop the waters of the fountains which were without the city reflects strategic military wisdom. Jerusalem’s water supply was vulnerable, primarily dependent on the Gihon Spring in the Kidron Valley. Allowing the Assyrians access to that water would have made a siege sustainable for the enemy. By stopping the external springs and redirecting water internally, Hezekiah denied the enemy a critical resource while preserving it for the city.
This effort is closely connected to 2 Chronicles 32:30, which records Hezekiah’s construction of the tunnel that brought water into Jerusalem. Archaeological evidence confirms this tunnel, cut through solid rock, an extraordinary engineering feat. Faith did not prevent Hezekiah from using skill, labor, and foresight. Divine trust and human responsibility worked together.
Why should the kings of Assyria come, and find much water shows the practical mindset behind the action. Faith speaks this way. It recognizes God as ultimate protector while refusing to assist the enemy through carelessness.
He strengthened himself, and built up all the wall that was broken shows the seriousness of the threat. Jerusalem’s defenses were reinforced, towers raised, an outer wall added, and Millo repaired in the City of David. Millo likely refers to a defensive terrace or fill supporting the fortifications. Weapons and shields were made in abundance. Hezekiah did not expect God to bless laziness. Preparation was thorough.
Then he set captains of war over the people reveals organized command and control. Panic is reduced when leadership is visible and structured. Hezekiah gathered the people in the street of the gate of the city, the place of assembly and authority, and spake comfortably to them. His leadership addressed morale, not just logistics.
Be strong and courageous directly echoes the language spoken to Joshua in Joshua 1:6, tying Hezekiah’s encouragement to God’s historic promises. He tells the people not to be afraid nor dismayed by the king of Assyria or his multitude. The Assyrian army was massive, experienced, and brutal, but Hezekiah reframed the situation theologically.
For there be more with us than with him is not military exaggeration, but spiritual truth. This echoes 2 Kings 6:16, where Elisha said, “Fear not: for they that be with us are more than they that be with them.” Hezekiah was grounding courage in the unseen reality of God’s presence.
With him is an arm of flesh, but with us is the LORD our God draws the ultimate contrast. Assyria possessed human strength, technology, and numbers. Judah possessed the LORD. The phrase arm of flesh exposes the limitation of human power. Flesh fails, God does not.
To help us, and to fight our battles affirms that the LORD Himself enters the conflict. This is covenant warfare theology. God is not a distant observer but an active defender of His people when they walk in faithfulness.
And the people rested themselves upon the words of Hezekiah king of Judah shows the effectiveness of godly leadership. The people were strengthened, settled, and stabilized by truth. Their confidence was not rooted in walls or weapons, but in the Word of faith spoken by their king.
3. 2 Chronicles 32:9–19, Sennacherib’s propaganda campaign
“After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying, Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem? Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us from the hand of the king of Assyria? Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it? Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand? Who was there among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand? Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him, for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers, how much less shall your God deliver you out of mine hand? And his servants spake yet more against the LORD God, and against his servant Hezekiah. He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand. Then they cried with a loud voice in the Jews’ speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them, that they might take the city. And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man.”
After this did Sennacherib king of Assyria send his servants to Jerusalem shows a deliberate shift from physical warfare to psychological warfare. While Sennacherib himself remained at Lachish with the main body of his army, he deployed envoys to Jerusalem to undermine morale, faith, and leadership. This was calculated intimidation. The Assyrian strategy was not merely to conquer cities, but to break the will of a people before the final blow was struck.
The historical reference to Lachish is significant. Lachish was one of Judah’s most important fortified cities, located southwest of Jerusalem. Its fall demonstrated Assyria’s military dominance. Archaeological evidence confirms the brutality of this campaign, including mass casualties and detailed Assyrian reliefs depicting the siege of Lachish, now preserved in the British Museum. The message to Jerusalem was unmistakable, if Lachish fell, Jerusalem could not stand.
Whereon do ye trust, that ye abide in the siege in Jerusalem reveals the central theme of Sennacherib’s attack, the destruction of trust. Satanic opposition almost always begins here. Rather than immediately threatening violence, the Assyrian first questioned the foundation of Judah’s confidence. Faith was portrayed as foolishness, endurance as stupidity, and hope as self destruction.
Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst deliberately reframes faith as cruelty. The Assyrian accused Hezekiah of misleading the people, suggesting that trust in the LORD would only lead to slow death. This is a classic inversion of truth. Obedience is portrayed as harm, and submission to God as manipulation. The enemy has not changed his methods.
Hath not the same Hezekiah taken away his high places and his altars exposes a profound theological misunderstanding. Sennacherib interpreted Hezekiah’s obedience as sacrilege. In pagan thinking, more altars meant more favor from the gods. Centralized worship appeared offensive, not faithful. The Assyrian assumed that removing high places weakened Judah spiritually, when in reality it purified their worship according to God’s command.
This argument reflects demonic logic. Obedience to God is twisted into a reason for judgment. The enemy of souls excels at this tactic. Faithfulness is made to look reckless, holiness appears restrictive, and reform is painted as rebellion. If unchecked, such reasoning can wear down even the faithful.
Know ye not what I and my fathers have done unto all the people of other lands appeals to fear through precedent. The Assyrian argument was simple, relentless, and emotionally powerful. Every other nation fell. Every other god failed. Therefore your God will fail too. This was intended to erase the uniqueness of the LORD and reduce Him to the level of pagan idols.
Who was there among all the gods of those nations that my fathers utterly destroyed presents a false equivalence. The LORD God of Israel is not one god among many, but the Creator of heaven and earth. The Assyrian error was not merely arrogance, but theological blindness. He judged God by the standards of idols, which Scripture explicitly condemns. Psalm 115:4–7 declares, “Their idols are silver and gold, the work of men’s hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not: They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.”
Now therefore let not Hezekiah deceive you shows the direct assault on godly leadership. Sennacherib sought to separate the people from their king, undermine confidence in righteous authority, and create internal division. Satan regularly attacks leadership when he cannot yet destroy the people.
For no god of any nation or kingdom was able to deliver his people out of mine hand is the height of blasphemous arrogance. This statement sealed Assyria’s judgment. It was one thing to boast against men, another to mock the LORD Himself. By equating the LORD with idols, Sennacherib placed himself in direct opposition to God.
And his servants spake yet more against the LORD God, and against his servant Hezekiah shows escalation. The longer opposition speaks unchallenged, the bolder it becomes. Words multiplied, insults intensified, and blasphemy increased. Silence was interpreted as weakness.
He wrote also letters to rail on the LORD God of Israel indicates a sustained propaganda campaign. This was not a momentary taunt but a deliberate, documented effort to demoralize Judah and defy God. Written insults ensured the message spread beyond immediate listeners.
Then they cried with a loud voice in the Jews’ speech unto the people of Jerusalem that were on the wall reveals a calculated choice. By speaking Hebrew rather than Aramaic, the Assyrians bypassed diplomats and addressed civilians directly. This was psychological warfare aimed at fear, panic, and surrender. They intended to terrify the population into opening the gates.
And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man identifies the ultimate sin. The LORD was treated as a manufactured deity, powerless, localized, and limited. This insult guaranteed divine intervention. God will tolerate threats against His people for a time, but He will not allow His name to be equated with idols indefinitely.
From a theological standpoint, this speech sets the stage for God’s decisive action. Once the conflict is framed as man versus God, the outcome is no longer in doubt. The Assyrians unknowingly shifted the battlefield from Jerusalem’s walls to the throne of heaven.
4. 2 Chronicles 32:20–23, Hezekiah’s prayer and victory
“And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven. And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword. Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side. And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah, so that he was magnified in the sight of all nations from thenceforth.”
For this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven identifies the true turning point of the conflict. Military preparation had been completed, morale had been strengthened, and the enemy had spoken his blasphemies. Now the matter was taken where it truly belonged, before God Himself. The phrase prayed and cried to heaven conveys urgency, humility, and dependence. This was not formal ritual prayer alone, but desperate, believing appeal to the living God. Scripture elsewhere records the content of this prayer in greater detail, particularly in 2 Kings 19:1–19, where Hezekiah spread the threatening letter before the LORD and pleaded for God’s honor.
The presence of Isaiah alongside Hezekiah is theologically significant. This was not merely a king acting alone, but the union of godly leadership and prophetic truth. King and prophet stood together, appealing to God on the basis of His covenant, His promises, and His glory. Their concern was not only survival, but the reputation of the LORD among the nations. The insult against God stirred their prayers more deeply than the threat against Jerusalem itself.
And the LORD sent an angel emphasizes the simplicity and sovereignty of divine action. No army marched out of Jerusalem. No alliance came from Egypt. No weapon was raised by Judah. God acted directly. One angel was sufficient. He cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. According to 2 Kings 19:35, “And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.” The power of Assyria collapsed in a single night.
This deliverance fulfilled the prophetic word spoken long before in Hosea 1:7, “But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.” God deliberately removed all human credit. The victory was unmistakably divine. The unstoppable was stopped. The undefeated was defeated. The invincible was humiliated.
So he returned with shame of face to his own land describes the reversal of pride. Sennacherib had boasted openly, mocked God publicly, and threatened Jerusalem arrogantly. Now he retreated in disgrace. Though he preserved his life for a time, his reputation was shattered. His silence after this event speaks loudly. Assyrian records boast of victories, yet make no claim of taking Jerusalem. Scripture and archaeology agree, Jerusalem stood.
And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword records the delayed but certain judgment of God. Some twenty years later, Sennacherib was assassinated by his own sons while worshiping in the temple of his false god. The irony is unmistakable. He had mocked the LORD in Jerusalem, and he died powerless before an idol in Nineveh. Isaiah 37:7 had foretold this end, “Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.” God’s word proved exact.
Thus the LORD saved Hezekiah and the inhabitants of Jerusalem summarizes the entire episode with theological clarity. Salvation did not come from strategy alone, nor from courage alone, nor from leadership alone. It came from the LORD. He delivered them from the hand of Sennacherib and from the hand of all other, showing that His protection extended beyond this single crisis. The phrase guided them on every side indicates ongoing care, not merely one dramatic intervention.
And many brought gifts unto the LORD to Jerusalem shows the proper response to divine deliverance. Gratitude flowed upward in worship. The nations recognized that Judah’s God was real, powerful, and active. Presents were also brought to Hezekiah king of Judah, so that he was magnified in the sight of all nations from thenceforth. This magnification was not personal vanity, but recognition of God’s favor upon a faithful ruler. God exalted Hezekiah publicly because Hezekiah had exalted God privately.
This event stands alongside the crossing of the Red Sea as one of the greatest acts of divine deliverance in Israel’s history. In both cases, God allowed the enemy to press to the point of apparent victory, then intervened decisively so that no flesh could glory in His presence. Hezekiah’s story affirms that when God’s name is at stake, prayer becomes power, faith becomes victory, and the impossible becomes inevitable.
B. The remainder of Hezekiah’s reign
1. 2 Chronicles 32:24–26, Hezekiah is humbled and God relents
“In those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he gave him a sign. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD came not upon them in the days of Hezekiah.”
In those days places this event in close proximity to the Assyrian crisis. According to 2 Kings 20:6, “I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria.” This means Jerusalem had not yet been fully delivered when Hezekiah fell ill. The crisis of war and the crisis of health overlapped, showing that even faithful kings may face multiple trials at once. God sometimes allows pressure on more than one front to test the depth of trust.
Hezekiah was sick to the death reminds us that godliness does not guarantee physical health. Scripture does not tell us the cause of the illness, but it does tell us that God permitted it. The sickness was severe, terminal in human terms, and intended to bring Hezekiah to dependence. He prayed unto the LORD, showing that prayer remained his instinctive response in crisis. Kings could call physicians, but Hezekiah went first to God.
He spake unto him, and he gave him a sign refers to God’s merciful response. The sign is recorded in 2 Kings 20:9–11, where the shadow on the sundial went backward ten degrees, an unmistakable supernatural confirmation of God’s promise. “And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.” This miracle placed Hezekiah among the few men in Scripture for whom God altered cosmic order as a sign of grace.
But Hezekiah rendered not again according to the benefit done unto him reveals the tragic flaw of his later years. Despite divine healing, supernatural signs, national deliverance, and personal favor, his heart was lifted up. This was not rebellion, but pride. The Chronicler is careful to show that even godly men are not immune to self elevation after success. The danger of pride often follows victory more quickly than failure.
Therefore there was wrath upon him, and upon Judah and Jerusalem shows that leadership sin carries communal consequence. God takes the heart condition of rulers seriously because their influence shapes the people. This wrath did not immediately manifest in judgment, but it loomed. God’s response was corrective, not destructive, intended to bring repentance.
Notwithstanding Hezekiah humbled himself for the pride of his heart shows the difference between Hezekiah and many kings. When confronted with sin, he repented. His humility was public and genuine. The people followed his example, and the inhabitants of Jerusalem humbled themselves as well. Corporate humility delayed corporate judgment.
So that the wrath of the LORD came not upon them in the days of Hezekiah reveals God’s mercy. Judgment was deserved, but postponed. God honored repentance even late in life. This underscores that humility can still alter outcomes, even when failure has already occurred.
2. 2 Chronicles 32:27–33, The summation of the reign of Hezekiah
“And Hezekiah had exceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels; Storehouses also for the increase of corn, and wine, and oil; and stalls for all manner of beasts, and cotes for flocks. Moreover he provided him cities, and possessions of flocks and herds in abundance: for God had given him substance very much. This same Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works. 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, God left him, to try him, that he might know all that was in his heart. Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel. And Hezekiah slept with his fathers, and they buried him in the chiefest of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honour at his death. And Manasseh his son reigned in his stead.”
Hezekiah had exceeding much riches and honour affirms that God materially blessed his reign. These riches were not accumulated through oppression or corruption, but given by God. Earlier, Hezekiah had used wealth generously for the support of worship, as seen in 2 Chronicles 31:3, showing that wealth itself was not the problem, but how it was regarded.
He made himself treasuries and storehouses indicates wise administration. Hezekiah was not careless with resources. He planned, stored, and managed wisely. His prosperity was ordered, not chaotic. God often entrusts greater resources to those who prove faithful in stewardship.
This same Hezekiah also stopped the upper watercourse of Gihon highlights one of the greatest engineering accomplishments of the ancient world. This tunnel brought water safely inside the city walls. It still exists today and empties into the Pool of Siloam. This project reflects foresight, technical skill, and perseverance. Faith did not eliminate planning, it informed it.
And Hezekiah prospered in all his works summarizes the general character of his reign. God blessed his obedience, leadership, and diligence. Prosperity here means success in what he attempted, not merely wealth.
Howbeit in the business of the ambassadors of the princes of Babylon introduces the most significant failure of his later years. This event is detailed in 2 Kings 20:12–21. The Babylonian envoys flattered him, and Hezekiah proudly displayed his treasures. “And Hezekiah hearkened unto them, and shewed them all the house of his precious things.” This was not spiritual pride, but worldly pride, delighting in status, recognition, and power.
God left him, to try him is a sobering phrase. It does not mean abandonment, but temporary withdrawal of restraint. God allowed Hezekiah to act from his own heart so that what was within him would be revealed. Success exposed weakness that suffering had concealed.
Now the rest of the acts of Hezekiah directs the reader to the broader biblical record. His goodness is emphasized alongside his failures. Scripture presents him honestly, not idealized, not condemned, but evaluated truthfully.
Hezekiah slept with his fathers closes his life with dignity. He was honored at death because his reign had brought spiritual renewal, national survival, and restoration of worship. Yet the final note is sobering. Manasseh his son reigned in his stead. Manasseh would become one of the most wicked kings Judah ever knew. The extended fifteen years of Hezekiah’s life included the birth and upbringing of a son who would undo much of his father’s work.
Hezekiah’s life stands as a warning and an encouragement. He began well, served faithfully, trusted God under pressure, but faltered under success. God honored his repentance, but the consequences of later decisions echoed beyond his lifetime.
