2 Chronicles 32:25
But because his heart was proud, Hezekiah did not repay the favor shown to him. Therefore wrath came upon him and upon Judah and Jerusalem.
Sermons
A Rendering for Mercies2 Chronicles 32:24-25
A Ruler's SinH. Blunt.2 Chronicles 32:24-25
Hezekiah DesertedJ. C. Gray.2 Chronicles 32:24-25
Hezekiah's Sickness and RecoveryJames Wolfendale.2 Chronicles 32:24-25
Ingratitude to God an Heinous But General IniquityS. Davies, M.A.2 Chronicles 32:24-25
The Trial of RestorationW. Clarkson 2 Chronicles 32:24-26, 31
Hezekiah's Fall and RepentanceT. Whitelaw 2 Chronicles 32:25, 26














I. HEZEKIAH'S SIN.

1. Its character.

(1) Ingratitude. "He rendered not again according to the benefit done unto him." That benefit had been great - deliverance from a more powerful assailant than the King of Assyria, even from the king of terrors (Job 18:14) - and ought to have awakened undying thankfulness in Hezekiah's besom, as, indeed, he promised it would (Isaiah 38:20). But it did not. Ingratitude, a sin of which Uzziah (2 Chronicles 26:16) and Rehoboam (2 Chronicles 12:1) before him bad been guilty, with which men in general are often chargeable (Luke 17:17; Romans 1:21; 2 Timothy 3:2), and into which the best of men occasionally fall (2 Samuel 12:7, 8, 9).

(2) Pride. "His heart was lifted up." Like other good men before and since, his vows upon his sick-bed were better than his performances when health was restored. He had engaged "to go softly all his years, because of the bitterness of his soul" (Isaiah 38:15); but instead, his heart was lifted up, not as Jehoshaphat's had been, "in the ways of the Lord" (2 Chronicles 17:6), but as Uzziah's (2 Chronicles 26:16) and Amaziah's (2 Chronicles 25:19) had been, in self-sufficiency - the allusion being to his behaviour in connection with the Babylonian envoys, who shortly after his recovery visited Jerusalem, and endeavoured to enlist him in a league against Assyria (see homily on ver. 31).

2. Its punishment. The wrath of Jehovah was threatened

(1) upon himself, the immediate offender, which was righteous (2 Chronicles 19:2; 2 Chronicles 24:18; cf. Romans 1:18); and

(2) upon Judah and Jerusalem, by the law of imputation, and in accordance with the solidarity of nations. The punishment of sin often falls on the innocent, because of their connection with the guilty. Children suffer for the evil-doing of their parents, and subjects for that of their rulers. "The fathers have eaten sour grapes, and the children's teeth are set on edge" (Jeremiah 31:29; Ezekiel 18:2).

II. HEZEKIAH'S REPENTANCE.

1. The self-abasement of the king. "He humbled himself for the pride of his heart." The wrath of Jehovah, pronounced against him and his people by Isaiah, was the Babylonish captivity. When Hezekiah heard the prophet's threatening, he realized that he had sinned, and humbled himself before Jehovah, saying, "Good is the word of the Lord which thou hast spoken" (2 Kings 20:14-19; Isaiah 38:3-8).

2. The concurrence of the people. "He and the inhabitants of Jerusalem." Probably they had not been unfavourable to a Babylonian alliance against Assyria, and were really "art and part" co-criminals with Hezekiah; if they had no share in Hezekiah's action, they had still cause to humble themselves before God on account of Hezekiah their king.

3. The clemency of Jehovah. The judgment was to fall on Hezekiah's sons rather than on himself, which Hezekiah recognized as a mercy, and acknowledged by adding, "Is it not so [i.e. good] if peace and truth shall be in my days?"

LESSONS.

1. The possibility of spiritual declension.

2. The duty of repentance,

3. The obligation of gratitude.

4. The sin of pride. - W.

In those days Hezekiah was sick to the death.
I.THE GREAT CONTRASTS IN THE EVENTS OF LIFE.

II.THE SUDDENNESS WITH WHICH THESE EVENTS HAPPEN.

III.THE DISTRESS WITH WHICH THEY ARE OFTEN ATTENDED.

IV.THE WONDERFUL DELIVERANCE WHICH GOD CAN GRANT.

(James Wolfendale.)

But Hezekiah rendered not again according to the benefit done unto him
I. AN UNDOUBTED TRUTH; THAT SINS OF THE RULERS AND THE PEOPLE RULED, ARE SO INTIMATELY CONNECTED, THAT ONE INVARIABLY INVOLVES THE OTHER (Zechariah 10:3).

II. THE INTELLIGIBLE MOTIVE. God gives us in the present order of things a large share in one another's punishments, that He may make us take a deeper interest in one another's duties. All are deeply interested in all. The government of every Christian country is intimately connected with the transgressions of the people; and the governed are closely involved in the sins of the government; so that each has an important duty to perform to the other. The government, apart from all political considerations, to curb and repress the immoralities and the wickedness of the people; and the people, firmly though mildly, to warn and caution and speak plainly to the government, lest by partaking silently and voluntarily of other men's sins, they become partakers in other men's pains.

(H. Blunt.)

I. THE PERSON HERE SPOKEN OF.

1. His personal character.

2. His peculiar necessities.

II. THE DISPENSATION HERE DESCRIBED.

1. The suspension of grace.

2. The withdrawment of comfort.

III. THE PURPOSE OF THAT DISPENSATION.

1. To discover sin, with a view to its cure.

2. To conduct to greater happiness and honour.

IV. THE ISSUE OF THE TRIAL — he sinned.

1. Wherein was the sin? He neglected an opportunity of proclaiming the true God, and indulged in a vain self-seeking.

2. How small in comparison with the sins of others — of ourselves.

3. How soon repented of.

4. How severely visited.

(J. C. Gray.)

Among the many vices that are at once universally decried and universally practised in the world, there is none more base or more common than ingratitude; ingratitude is the sin of individuals, of families, of Churches, of kingdoms. None of us can flatter ourselves that we are in little or no danger of this sin when even so good and great a man as Hezekiah did not escape the infection. In order to make you the more sensible of your ingratitude towards your Divine Benefactor, I shall —

I. GIVE A BRIEF VIEW OF HIS MERCIES TOWARDS YOU.

II. EXPOSE THE AGGRAVATED BASENESS OF INGRATITUDE UNDER THE RECEPTION OF SO MANY MERCIES.

(S. Davies, M.A.)

I. THAT THOSE THAT HAVE RECEIVED MERCIES MUST BE CAREFUL TO GIVE IN ANSWERABLE RETURNS OR RENDER ACCORDING TO WHAT THEY HAVE RECEIVED.

1. There must be a rendering. There is a reflection upon God from all His works. Hell-fire casts back the reflection of the lustre of His justice and the power of His wrath. The world is round, and the motion of all things circular; they begin in God, and end in God (Romans 11:36).(1) We must be effected with the mercies.(2) Solemnly praise God for them.(3) Renew the remembrance of them (Psalm 111:4).(4) Improve them to some good use. We must improve them to —

(a)Greater trust in God.

(b)Greater love to Him (Psalm 116:1, 2).

(c)Fearing Him more, lest we should offend so good a God (Hosea 3:5).

(d)More complete obedience.

2. This rendering must be proportionate.(1) Real mercies require real acknowledgments.(2) The acknowledgment must answer the proportion of the mercy.

(a)If the acknowledgment be in word, it must be taken notice of in a more than ordinary manner (Psalm 150:2).

(b)If in deed, some notable thing must be done for God (Esther 6:3; 2 Samuel 7:2).

3. This reproves —(1) Those that instead of rendering according, render the quite contrary; who the more God hath blessed them, grow unthankful, proud, sensual, dead formal in prayer, less in communion with God, more licentious in their actions. They are like tops never well but when they are scourged; abuse their mercies to the contempt of God, as the Israelites took the earrings of gold and silver, which were the spoils of the Egyptians, and made a golden calf of them. As the sea turneth all the sweet dews and influences of heaven into salt water, so they turn all their mercies into occasions of sin.(2) Those that do not render ought at all. There was a law in (Ezekiel 46:9). He that went in at one gate was not to go out at the same gate, but an opposite; some say, lest he should turn his back upon the mercy-seat.(3) Those that render something but not suitable.

(a)We must be first reconciled to God before we can do anything acceptable.

(b)Awaken the heart to the work.

(c)Search out the works of God (Psalm 111:2).

(d)Consider what the world gaineth by every discovery of God.

(e)Desire God to give you the heart to render (Psalm 51:15).

(f)Reason and argue from your experiences to your duty (Ezra 9:13).

II. THAT IT IS A SIGN WE ARE UNTHANKFUL UNDER MERCIES WHEN THE HEART IS LIFTED UP UPON THE ENJOYMENT OF THEM.

1. Because God can never be rightly praised or exalted while the heart is proud (Isaiah 2:17). God is exalted in the creature's self-abasement.

2. A proud heart cannot be rightly conversant about blessings. It doth not give them their —

(1)Due rise, as David (2 Samuel 7:18).

(2)Due value (Psalm 78:20; Esther 5:13; Malachi 1:2).

(3)Due ends.

3. How shall we know when the heart is lifted up? It is mainly shown —(1) In security. Men live as if they were above changes. God is neglected, or but coldly owned, as if we now had no more need of Him (Lamentations 1:9).(2) In insolency. This is manifested —

(a)By contention. When we are delivered, then we revive old quarrels; as timber warpeth in the sunshine.

(b)By insultation over enemies.

(c)By oppression and violence.

4. Use.

(1)Take heed of secret thoughts of merit (Deuteronomy 9:4).

(2)Take heed of ascribing to your wisdom, power, and conduct (Hebrews 1:16; Deuteronomy 8:14, 17).

3. Take heed of the pride of self-dependence.Conclusion:

1. A special recognition and recalling of sins is not unseasonable (Ezekiel 36:30, 31).

2. Meditate upon the changes of providence (Psalm 39:5). Belisarius, a famous general to-day, and within a little while forced to beg for a halfpenny. Things and persons are as the spokes of a wheel, sometimes in the dirt and sometimes out.

(S. Manton, D.D.)

People
Amoz, David, Hezekiah, Isaiah, Manasseh, Sennacherib
Places
Assyria, Babylon, Gihon, Jerusalem, Lachish, Millo
Topics
Benefit, Deed, Didn't, Heart, Hezekiah, Hezeki'ah, Jerusalem, Judah, Kindness, Lifted, Lofty, Lord's, Pride, Proud, Received, Render, Rendered, Respond, Return, Returned, Shown, Wrath
Outline
1. Sennacherib invading Judah, Hezekiah fortifies himself, and encourages his people
9. Hezekiah and Isaiah pray against the blasphemies of Sennarchib
21. An angel destroys the host of the Assyrians
24. Hezekiah praying in his sickness, God gives him a sign of recovery
25. His proud heart is humbled by God
27. His wealth and works
31. His error in the ambassage of Babylon
32. He dying, Manasseh succeeds him

Dictionary of Bible Themes
2 Chronicles 32:25

     1025   God, anger of
     5790   anger, divine
     8804   pride, examples
     8805   pride, results

2 Chronicles 32:24-25

     5932   response

2 Chronicles 32:24-26

     5333   healing

2 Chronicles 32:25-26

     5017   heart, renewal

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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