2 Crônicas 29

2 Crônicas 29

SECOND CHRONICLES The Kingdom of Israel From Splendor to Disaster Splendor Disaster King Solomon of Judah 2 Chronicles 1-9 Successive Kings of Judah 2Chr 10-36 Kingdom United Kingdom Divided 2Chr 10:1-19 Rulers of the Southern Kingdom of Judah After the Split The Exile of Judah 2Chr 36:17-23 Inaugural 2Chr 1:1-17 Solomon's Temple 2Chr 2:1-7:22 Solomon's Glory 2Chr 8:1-9:31 Building of the Temple Decline & Destruction of the Temple Temple Destroyed ~40 Years ~393 Years Chart from Jensen's Survey of the OT - used by permission Click Chart from Charles Swindoll TIMELINE OF THE BOOKS OF SAMUEL, KINGS & CHRONICLES 1107 1011 971 931 853 722 586 1Samuel 2 Samuel 1Kings 1Kings 2 Kings 31 1-4 5-10 11-20 21-24 1-11 12-22 1-17 18-25 1 Chronicles 10 1Chr 11-19 1Chr 20-29 2 Chronicles 1-9 2 Chronicles 10-20 2 Chronicles 21-36 Legend: B.C. dates at top of timeline are approximate. Note that 931BC marks the division of the Kingdom into Southern Tribes (Judah and Benjamin) and Ten Northern Tribes. To avoid confusion be aware that after the division of the Kingdom in 931BC, the Southern Kingdom is most often designated in Scripture as "Judah" and the Northern Kingdom as "Israel." Finally, note that 1 Chronicles 1-9 is not identified on the timeline because these chapters are records of genealogy. SEE ALSO: ESV chart - kings of Israel - more information ESV chart - kings of Judah - more information Another Chart with Variable Dates for Reigns of Kings 2 Chronicles 29:1 Hezekiah became king when he was twenty-five years old; and he reigned twenty-nine years in Jerusalem. And his mother’s name was Abijah, the daughter of Zechariah. Hezekiah: 2Ki 18:1-3 1Ch 3:13 Isa 1:1 Ho 1:1 Mic 1:1 Mt 1:9,10, Ezekias Zechariah: 2Ch 26:5 Isa 8:2 CLICK 2 CHRONICLES COMMENTARIES FOR MULTIPLE SERMONS AND COMMENTARIES See BELOW FOR BIBLIOGRAPHY FOR 1-2 CHRONICLES - adapted from Paul Apple's Bible Outlines Source: Halley's Bible handbook BORROW A NEW KING HEZEKIAH Hezekiah became king when he was twenty-five years old; and he reigned twenty-nine years in Jerusalem. And his mother’s name was Abijah, the daughter of Zechariah. - This verse introduces Hezekiah by noting his age, length of reign, and maternal lineage, raising the question of why his mother is mentioned rather than his father, Ahaz. While some speculation is unavoidable, it is reasonable to see Hezekiah’s mother, Abijah, as a godly counter-influence whose faith helped shape his character and prepared the way for his faithful leadership. Scripture records no prophet or priest who tutored Hezekiah, and his notoriously evil father certainly did not instruct him in righteousness. Significantly, Abijah’s name means “Yahweh is my Father” or “My Father is the LORD,” and in the Old Testament personal names often carried theological meaning, reflecting character, divine purpose, or spiritual hope. This detail subtly suggests that Abijah embodied covenant faith and exerted a formative influence on her son, fitting the biblical pattern of faithful mothers nurturing genuine faith in the next generation as alluded to in the life of Timothy... 2 Timothy 1:5+ For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well. 2 Timothy 3:15+ and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. 🙏 THOUGHT - Mothers, you may never be the president of a bank or a business, but the significance of your role in your children’s lives cannot be overstated. You may be the one who leads them to faith, as Timothy’s mother (or grandmother) did, or the one who faithfully urges them on toward spiritual maturity. Though the world may not affirm it, your calling is far more valuable than any prestigious title, for you are not laboring merely for time but for eternity (Col 3:23,24+), and your reward is not earthly but heavenly (Mt 6:19,20,21+). Be encouraged, then, in the sacred role God has entrusted to you—the nurture and admonition of your children in the ways of the Lord. You may be raising up a Hezekiah or an Abijah! (See more on Abijah below) John Walton - Hezekiah’s dates are the most controversial, (ED: SUGGESTION DON'T GET TOO MIRED DOWN IN THESE DIFFICULT DATES WITH SEVERAL KINGS AND "MISS THE FOREST FOR THE TREES!") and Thiele, in acknowledged contradiction to some of the biblical synchronisms, assigns him the date of 715–687 B.C., contemporary with Sargon II and Sennacherib of Assyria. Egyptian monarchs of this period were Shabako, Shebitku and Taharqa. Many consider it more likely that Hezekiah came to the throne in 727 and that his encounter with Sennacherib in his fourteenth year (2 Kings 18:13) took place when Sennacherib was still only the crown prince leading the armies for his father, Sargon II. Assyrian records confirm that there was a campaign to the west against Ashdod in 713. This represents the beginning of a lengthy series of conflicts between these protagonists that came to a climax in the siege of Jerusalem in 701 after Sennacherib had ascended to the throne. Archaeological evidence of Hezekiah’s reign includes a seal found at Tell Beit Mirsim with Hezekiah’s name that dates to his reign. The royal jar-handle stamps found in Syro-Palestine from the late eighth century onward probably also originated during Hezekiah’s reign. Along with the expansion and building at Jerusalem (see the comment on 32:5), there is a great shaft at Lachish that was probably built in this period. D A Carson on 2 Chronicles 29 - WITH THE EXCEPTION OF only a few verses, most of the material in 2 Chronicles 29–31 has no parallel in 2 Kings. What these chapters provide is a detailed account of how King Hezekiah went about reinstituting temple worship that was in line with the Law of God delivered through Moses, and then called the covenant people together not only from Judah but even some from Israel to celebrate the Passover in a way that had not been done for some time. Here we may focus on 2 Chronicles 29. Paganism had taken such a hold on the people that temple service had fallen into disuse. The temple had become a repository for junk; even the doors needed fixing. Still only twenty-five years old, King Hezekiah, in the first month of his reign (29:3), opened the doors and repaired them. He found some priests and Levites and instructed them to consecrate themselves according to the rites established in the Law, and then to set about cleaning, repairing, and reconsecrating the temple. Moreover, Hezekiah recognized that the past failures in this respect had invited the wrath of God (2Ch 29:6). He was not so foolish as to think the failures were merely a matter of ritual: he saw the larger picture, but perceived, rightly, that the utter neglect of the ritual demonstrated that the hearts of priests, Levites, people, and king alike were entirely alienated from God. His open intention was to reverse this pattern and inaugurate a covenant with the Lord (2Ch 29:10). The rest of the chapter details what was done. More priests and Levites came on board. The musical instruments secured by David were restored to use. Even small deviations from the Law are recorded, such as the permission to allow the Levites to help with the skinning of the animals for the sacrifices, owing to the fact that at this point too few priests were consecrated (2Ch 29:32–34). “So the service of the temple of the LORD was reestablished. Hezekiah and all the people rejoiced at what God had brought about for his people, because it was done so quickly” (2Ch 29:35–36). So it is when genuine revival comes in considerable proportion. Inevitably, God raises up a leader whose prophetic insistence proves irresistible, first to a few, and then to a great crowd. And in the best instances it is not long before men and women look back and marvel at how fast the face of things was massively transformed. They conclude, rightly, that the only explanation is that God himself has done it—that is, that the transformation is not finally attributable to reforming zeal or organizing skill, but to a God who has changed people’s hearts. (BORROW For the Love of God, Combined Edition, Volumes One and Two PAGE 384) HEZEKIAH'S GODLY CHARACTER Where did King Hezekiah's godly character come from given that he had one of the most ungodly fathers in the OT? As alluded to above, while we cannot state with certainty that Abi/Abijah was a godly mother but there are strong textual and theological indicators that point in that direction. The Scripture explicitly says that Hezekiah was the son of Abijah (Abi), the daughter of Zechariah (2Ki 18:2; 2Ch 29:1). Scripture does not directly describe Abijah’s personal piety or actions, so any conclusion must be inferential rather than explicit. Here are some thoughts to consider in support of why Abi/Abijah was a godly woman and a godly mother to Hezekiah: (1) Her deliberate mention In royal summaries, mentioning the mother often signals influence—especially when the father is notorious. Hezekiah’s father, Ahaz, was one of Judah’s most evil kings. The narrator’s choice to name the mother rather than highlight the father strongly suggests a counter-influence. (2) The meaning of her name Abijah / Abi means “Yahweh is my Father” or “My Father is the LORD.” In the Old Testament, names frequently carry theological intent. While a godly name does not guarantee godly character, it often reflects covenant identity within faithful families. (3) Hezekiah’s radical break from his father Hezekiah did not merely improve Ahaz’s policies—he reversed them immediately and decisively (2 Chronicles 29:3). Such a sharp spiritual divergence is best explained by formative influence before he came to the throne, an influence that most plausibly was maternal. (4) Absence of another mentor Scripture names no prophet or priest who raised or tutored Hezekiah prior to his reign. That silence strengthens the likelihood that his earliest spiritual formation came from the home, and therefore from his mother. (5) Biblical pattern of godly maternal influence Scripture repeatedly shows faithful mothers shaping covenant faith in their sons (e.g., Hannah in 1Sa 1:1-28+; Pr 1:8+, Pr 6:20+; 2Ti 1:5+, 2Ti 3:15+). Interpreting Abijah as a godly influence fits a well-established biblical pattern. In conclusion, Scripture does not explicitly call Abijah godly, however Scripture implies she was a faithful, covenant-minded influence and finally her presence explains Hezekiah’s faith better than any alternative the text provides. While the Bible stops short of explicitly describing Abijah as godly, the narrative, her name, her mention in contrast to Ahaz, and Hezekiah’s extraordinary faith all strongly suggest that she was a godly mother whose influence shaped one of Judah’s greatest kings. One other point to mention regarding Hezekiah's godly character can be gleaned from his description in 2Ki 18:6 which says Hezekiah "kept His commandments, which the LORD had commanded Moses." Clearly, that indicates he knew the commandments given to Moses. While I cannot prove it, one way he would have been familiar with the commandments is if he carried out the instructions given to the kings in Dt 17:18-20+. You might argue that within the first month of his reign he began the reforms (2Ch 29:3), so how could he have had time to read and meditate on the Scriptures? Without going into great detail (because some of the times are a bit "fuzzy" to me), it is very likely that Hezekiah co-reigned with his father Ahaz for several years before becoming sole king at age 25. If you care to dig deeper below are a few more thoughts on why co-regency was a reasonable consideration and would have given him time to carry out Dt 17:18-20 (it would have taken him about 6 months to handwrite a copy as prescribed in the instructions to the king). Why a co-regency makes sense biblically (1) The chronological data otherwise conflicts. Hezekiah is said to be 25 years old when he began to reign and to have reigned 29 years (2 Kings 18:2). His 6th year is also the year Samaria fell (722 BC) (2 Kings 18:9–10). Working backward, this places the start of his reign around 728/727 BC—before Ahaz’s death if Ahaz died around 715 BC. A co-regency resolves this. (2) Ahaz’s reign allows room for it. Ahaz reigned 16 years (2 Kings 16:2), commonly dated 735–715 BC. A co-regency beginning around 728/727 BC fits well within Ahaz’s final years, especially given Judah’s political instability and Assyrian pressure. (3) Judah commonly used co-regencies. Co-regencies were a normal administrative practice in Judah (e.g., Uzziah/Jotham; later Hezekiah/Manasseh). They helped ensure continuity during illness, crisis, or transition. (4) Scripture hints at early leadership. Hezekiah launches sweeping religious reforms immediately “in the first year of his reign” (2 Chronicles 29:3). That level of preparedness is consistent with prior shared rule rather than sudden accession. Likely reconstruction Co-regency with Ahaz: ~728/727–715 BC Sole reign: 715–686 BC Age 25: refers to the start of the co-regency, not the sole reign. Conclusion The co-regency view best harmonizes 2 Kings 18, 2 Chronicles 29, and the Assyrian synchronisms. Without it, the dates strain or contradict one another. Thus, while the Bible never explicitly states “Hezekiah co-reigned,” the evidence makes it the most historically and textually sound conclusion. INTRODUCTION PAUL APPLE - BIG IDEA: SPIRITUAL REVIVAL REQUIRES CONVICTED REPENTANCE, CLEANSING OF GOD’S TEMPLE AND COMMITMENT TO JOYFULLY WORSHIP WHOLEHEARTEDLY Hezekiah's reign is described in 2Ki 17:1-41, 2Ki 18:1-37, 2Chr 29:1-32:33 and Isaiah 36-39. J.A. Thompson: The Chronicler had a deep interest in Hezekiah. He devoted more space to his account of Hezekiah’s reign than he did to any king of Judah other than David and Solomon (2Ch 29-32). But is interest is different from that of 2 Kings 18- 20. The Book of Kings devotes only a single verse to Hezekiah’s religious reform, concentrating rather on political and military affairs. Here the account of the reform occupies three chapters (2Ch 29-31) that deal with the rehabilitation of the temple (2Ch 29), the celebration of the Passover by “all Israel” (chap. 30), and the renewal of regular worship (2Ch 31). The remaining chapter on Hezekiah’s reign refers to the deliverance of Hezekiah from Sennacherib, king of Assyria, and Hezekiah’s sickness, pride, success, and death. Hezekiah is presented as the king most like David and Solomon (2Ch 29:2, 11-14; 30:18-20, 26). The Chronicler had great hopes of a united Israel once again under a Davidic king and united around the temple of the Lord, other unauthorized places of worship being abandoned. (SEE 1, 2 Chronicles: An Exegetical and Theological Exposition) John Olley - Hezekiah acted early in his reign to restore the temple and its worship. In a context of major external change, his priority was the worship of God. . . The process involved four steps: (1) after opening the doors (cf. 2Ch 28:24), Hezekiah charged the priests and Levites to “consecrate [ritually cleanse] yourselves, and consecrate the house of the Lord” (2Ch 29:3–11); (2) in willing obedience they completed the twofold consecration (2Ch 29:12–19); (3) Hezekiah and city officials brought animals that were sacrificed, “making atonement for all Israel” (2Ch 29:20–24), accompanied by the restored Levitical music as burnt offerings were made (2Ch 29:25–30); and finally, (4) with the consecration of the Levites completed, “the assembly” participated in the offerings (2Ch 29:31–35a). In this way “the service of the house of the Lord was restored,” and all “rejoiced” (2Ch 29:35b–36). All steps were necessary: personnel, building, and cleansed utensils were the prelude to the worship’s functioning as intended. The dramatic restoration happened “suddenly,” due to God’s grace (2Ch 29:36). Raymond Dillard: Hezekiah’s reinstitution of legitimate temple worship early during his reign is described in four steps: (1) the instruction and ritual purification of the priests and Levites (2Ch 29:3–15); (2) the purification of the temple and its precincts (2Ch 29:16–19); (3) the rededication of the temple (2Ch 29:20–30); (4) the participation of the populace (2Ch 29:31–36). (Borrow 2 Chronicles) August Konkel: Outline: Summary of Hezekiah’s Reign 2Ch 29:1-2 Exhortation to Restoration 2Ch 29:3-11 Restoration of the Sanctuary 2Ch 29:12-19 Rededication of the Temple 2Ch 29:20-30 Sacrifices of Praise 2Ch 29:31-36 (See 1 & 2 Chronicles) Matthew Henry Notes: Chapter: 29 SUMMARY - This passage introduces the exemplary reign of Hezekiah, highlighting his unmatched zeal for restoring true worship and covenant faithfulness in Judah. Coming to the throne at twenty-five, Hezekiah immediately set about reforming the nation by reopening the temple, exhorting the priests and Levites, cleansing and restoring the house of God, and reviving neglected ordinances to make atonement for past sins (2 Chr 29:1–36). Unlike many predecessors, he acted decisively and wholeheartedly “like David,” recognizing that Judah’s calamities stemmed from abandoning God’s worship. His impassioned address traced national distress to spiritual neglect, declared his resolve to renew the covenant with the LORD, and called the Levites to repentance, diligence, and service, reminding them that God had chosen them to stand before Him. The chapter thus portrays Hezekiah as a king who rightly began with God, leading a joyful national revival marked by obedience, renewed worship, and divine favor. We are here entering upon a pleasant scene, the good and glorious reign of Hezekiah, in which we shall find more of God and religion than perhaps in any of the good reigns we have yet met with; for he was a very zealous, devout, good man, none like him. In this chapter we have an account of the work of reformation which he set about with vigour immediately after his accession to the crown. Here is, I. His exhortation to the priests and Levites, when he put them in possession of the house of God again (v. 1-11). II. The care and pains which the Levites took to cleanse the temple, and put things in order there (v. 12-19). III. A solemn revival of God's ordinances that had been neglected, in which atonement was made for the sins of the last reign, and the wheels were set a-going again, to the great satisfaction of king and people (v. 20-36). 2Ch 29:1-11 Here is, I. Hezekiah's age when he came to the crown. He was twenty-five years old. Joash, who came to the crown after two bad reigns, was but seven years old; Josiah, who came after two bad reigns, was but eight, which occasioned the delay of the reformation; but Hezekiah had come to years, and so applied himself immediately to it. We may well think with what a sorrowful heart he beheld his father's idolatry and profaneness, how it troubled him to see the doors of the temple shut, though, while his father lived, he durst not open them. His soul no doubt wept in secret for it, and he vowed that when he should receive the congregation he would redress these grievances, which made him do it with more readiness and resolution. II. His general character. He did that which was right like David, 2Ch 29:2. Of several of his predecessors it had been said that they did that which was right, but not like David, not with David's integrity and zeal. But here was one that had as hearty an affection for the ark and law of God as ever David had. III. His speedy application to the great work of restoring religion. The first thing he did was to open the doors of the house of the Lord, 2Ch 29:3. We are willing to hope his father had not quite suppressed the temple service; for then the holy fire on the altar must have gone out, and we do not read of the re-kindling of it; but he had hindered the people from attending it, and the priests, except such of them as were of his own party, 2 Ki. 16:15. But Hezekiah immediately threw the church doors open, and brought in the priests and Levites. He found Judah low and naked, yet did not make it his first business to revive the civil interests of his kingdom, but to restore religion to its good posture again. Those that begin with God begin at the right end of their work, and it will prosper accordingly. IV. His speech to the priests and Levites. It was well known, no doubt, that he had a real kindness for religion and was disaffected to the corruptions of the last reign; yet we do not find the priests and Levites making application to him for the restoration of the temple service but he calls upon them, which, I doubt, bespeaks their coldness as much as his zeal; and perhaps, if they had done their part with vigour, things would not have been brought into so very bad a posture as Hezekiah found them in. Hezekiah's exhortation to the Levites is very pathetic. 1. He laid before them the desolations of religion and the deplorable state to which it was brought among them (2Ch 29:6, 7): Our fathers have trespassed. He said not "My father,'' because it became him, as a son, to be as tender as might be of his father's name, and because his father would not have done all this if their fathers had not neglected their duty. Urijah the priest had joined with Ahaz in setting up an idolatrous altar. He complained, (1.) That the house of God had been deserted: They have forsaken God, and turned their backs upon his habitation. Note, Those that turn their backs upon God's ordinances may truly be said to forsake God himself. (2.) That the instituted worship of God there had been let fall. The lamps were not lighted, and incense was not burnt. There are still such neglects as these, and they are no less culpable, when the word is not duly read and opened (for that was signified by the lighting of the lamps) and when prayers and praises are not duly offered up, for that was signified by the burning of incense. 2. He showed the sad consequences of the neglect and decay of religion among them, 2Ch 29:8. 9. This was the cause of all the calamities they had lain under. God had in anger delivered them to trouble, to the sword, and to captivity. When we are under the rebukes of God's providence it is good for us to enquire whether we have not neglected God's ordinances and whether the controversy he has with us may not be traced to this neglect. 3. He declared his own full purpose and resolution to revive religion and make it his business to promote it (2Ch 29:10): "It is in my heart (that is, I am fully resolved) to make a covenant with the Lord God of Israel (that is, to worship him only, and in that way which he has appointed); for I am sure that, otherwise, his fierce anger will not turn away from us.'' This covenant he would not only make himself, but bring his people into the bond of. 4. He engaged and excited the Levites and priests to do their duty on this occasion. This he begins with (2Ch 29:5); this he ends with, 2Ch 29:11. He called them Levites to remind them of their obligation to God, called them his sons to remind them of the relation to himself, that he expected that, as a son with the father, they should serve with him in the reformation of the land. (1.) he told them what was their duty, to sanctify themselves first (by repenting of their neglects, reforming their own hearts and lives, and renewing their covenants with God to do their duty better for the time to come), and then to sanctify the house of God, as his servants, to make it clean from every thing that was disagreeable, either through the disuse or the profanation of it, and to set it up for the purposes for which it was made. (2.) He stirred them up to do it (2Ch 29:11): "Be not now negligent, or remiss, in your duty. Let not this good work be retarded through your carelessness.'' Be not deceived, so the margin. Note, Those that by their negligence in the service of God think to mock God, and put a cheat upon him, do but deceive themselves, and put a damning cheat upon their own souls. Be not secure (so some), as if there were no urgent call to do it or no danger in not doing it. Note, Men's negligence in religion is owing to their carnal security. The consideration he quickens them with is derived from their office. God had herein put honour upon them: He has chosen you to stand before him. God therefore expected work from them. They were not chosen to be idle, to enjoy the dignity and leave the duty to be done by others, but to serve him and to minister to him. They must therefore be ashamed of their late remissness, and, now that the doors of the temple were opened again, must set about their work with double diligence. QUESTION - Who was Hezekiah in the Bible? WATCH VIDEO ANSWER - Hezekiah was one of the few kings of Judah who was constantly aware of God’s acts in the past and His involvement in the events of every day. The Bible describes Hezekiah as a king who had a close relationship with God, one who did “what was good and right and faithful before the LORD his God” (2 Chronicles 31:20). Hezekiah’s story is told in 2 Kings 16:20—20:21; 2 Chronicles 28:27—32:33; and Isaiah 36:1—39:8. He is also mentioned in Proverbs 25:1; Isaiah 1:1; Jeremiah 15:4; 26:18–19; Hosea 1:1; and Micah 1:1. Hezekiah, a son of the wicked King Ahaz, reigned over the southern kingdom of Judah for twenty-nine years, from c. 715 to 686 BC. He began his reign at age 25 (2 Kings 18:2). He was more zealous for the Lord than any of his predecessors (2 Kings 18:5). During his reign, the prophets Isaiah and Micah ministered in Judah. After Ahaz’s wicked reign, there was much work to do, and Hezekiah boldly cleaned house. Pagan altars, idols, and temples were destroyed. The bronze serpent that Moses had made in the desert (Numbers 21:9) was also destroyed, because the people had made it an idol (2 Kings 18:4). The temple in Jerusalem, whose doors had been nailed shut by Hezekiah’s own father, was cleaned out and reopened. The Levitical priesthood was reinstated (2 Chronicles 29:5), and the Passover was reinstituted as a national holiday (2 Chronicles 30:1). Under Hezekiah’s reforms, revival came to Judah. Because King Hezekiah put God first in everything he did, God prospered him. Hezekiah “held fast to the Lord and did not stop following him; he kept the commands the Lord had given Moses. And the Lord was with him; he was successful in whatever he undertook” (2 Kings 18:6–7). In 701 BC, Hezekiah and all of Judah faced a crisis. The Assyrians, the dominant world power at the time, invaded Judah and marched against Jerusalem. The Assyrians had already conquered the northern kingdom of Israel and many other nations, and now they threatened Judah (2 Kings 18:13). In their threats against the city of Jerusalem, the Assyrians openly defied the God of Judah, likening Him to the powerless gods of the nations they had conquered (2 Kings 18:28–35; 19:10–12). Faced with the Assyrian threat, Hezekiah sent word to the prophet Isaiah (2 Kings 19:2). The Lord, through Isaiah, reassured the king that Assyria would never enter Jerusalem. Rather, the invaders would be sent home, and the city of Jerusalem would be spared (2 Kings 19:32–34). In the temple, Hezekiah prays a beautiful prayer for help, asking God to vindicate Himself: “Now, Lord our God, deliver us from his hand, so that all the kingdoms of the earth may know that you alone, Lord, are God” (2 Kings 19:19). God, faithful as always, kept His promise to protect Jerusalem. “That night the angel of the Lord went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies!” (2 Kings 19:35). The remaining Assyrians quickly broke camp and withdrew in abject defeat. “So the Lord saved Hezekiah and the people of Jerusalem. . . . He took care of them on every side” (2 Chronicles 32:22). Later, Hezekiah became very sick. Isaiah told him to set things in order and prepare to die (2 Kings 20:1). But Hezekiah prayed, beseeching God to be merciful and to remember all the good he had done. Before Isaiah had even left the king’s house, God told Isaiah to tell Hezekiah that his prayer had been heard and that his life would be extended fifteen years. Isaiah applied a poultice, and Hezekiah was healed (2 Kings 20:5–7). However, soon after his healing, Hezekiah made a serious mistake. The Babylonians sent a gift to Hezekiah, for they had heard Hezekiah had been sick. In foolish pride, Hezekiah showed the Babylonians all of his treasures, all the silver and gold, and everything in his arsenal. There was nothing Hezekiah did not parade in front of them. Isaiah rebuked Hezekiah for this act and prophesied that all the king had shown the Babylonians would one day be taken to Babylon—along with Hezekiah’s own descendants. During the years following his illness, Hezekiah fathered the heir to Judah’s throne, Manasseh, who would turn out to be the evilest king ever to reign in Judah (2 Kings 18—20; 2 Chronicles 29—32; Isaiah 36—39). Tradition has it that Manasseh is the one who murdered Hezekiah’s friend, Isaiah. Hezekiah’s life is, for the most part, a model of faithfulness and trust in the Lord. His faith was more than superficial, as his bold reforms show. Hezekiah’s trust in the Lord was rewarded with answered prayer, successful endeavors, and miraculous victory over his enemies. When faced with an impossible situation, surrounded by the dreadful and determined Assyrian army, Hezekiah did exactly the right thing—he prayed. And God answered.GotQuestions.org 2 Chronicles 29:2 He did right in the sight of the LORD, according to all that his father David had done. 2Ch 28:1 34:2 2Ki 18:3 Related Passages: 1 Kings 15:11 Asa did what was right in the sight of the LORD, like David his father. 2 Chronicles 17:3 The LORD was with Jehoshaphat because he followed the example of his father David’s earlier days and did not seek the Baals, 2 Chronicles 34:2 (JOSIAH) He did right in the sight of the LORD, and walked in the ways of his father David and did not turn aside to the right or to the left. HEZEKIAH DID RIGHT LIKE DAVID He did right (yashar) in the sight of the LORD - Is there not a clue here as to why Hezekiah did right? Perhaps. Athough we see the phrase in the sight of the LORD with many other kings, not all responded to the truth that the eyes of the LORD were watching. That's a personal choice for all of us. God is always watching, always presence, and the question is will will make our choices each day always in the light of that truth? That's Coram Deo living. So it is very possible that Hezekiah lived his life with a continual sense of the LORD's presence. Perhaps he had read 1Ch 16:11. In any case, such a sense of God's eyes continually upon us engenders a heart desire to walk in a manner worthy of the LORD to please Him in all respects. The Hebrew word yāshār (יָשָׁר) carries the practical sense of being “upright,” “straight,” or “right.” In Scripture, it often describes moral integrity, righteousness, and alignment with God’s will. To be yāshār is not merely to act correctly in outward behavior but to live in a way that is consistent with God’s truth and character. Proverbs 3:5–6+ captures this idea beautifully: “Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight (yāshār) your paths.” Here, the word conveys the sense of God directing one’s life along a straight, morally sound path when one walks in faith and obedience. Yāshār also carries the imagery of something level, or aligned, like a straight edge or plumb line used by a builder. In the ancient world, a craftsman would use a straight edge to ensure that a wall or beam was true and properly aligned. In the same way, God’s Word serves as the “straight edge” by which human conduct is measured. Hezekiah's conduct was straight not crooked like his father Ahaz which suggest he was guided by the "straight edge" of God's Word of Truth! (See discussion above) according to all that his father David had done. Scripture consistently holds David up as the benchmark king of covenant faithfulness. While none were sinless, Asa, Jehoshaphat, Hezekiah, and Josiah are commended for ruling in conscious continuity with David’s God-centered heart, reforms, and loyalty to Yahweh. 2 Chronicles 29:3 In the first year of his reign, in the first month, he opened the doors of the house of the LORD and repaired them. in the first month 2Ch 34:3 Ps 101:3 Ec 9:10 Mt 6:33 Ga 1:16 he opened the doors of the house of the LORD : 2Ch 29:7 28:24 2Ki 16:14-18 Related Passages: 2 Chronicles 28:24+ Moreover, when Ahaz gathered together the utensils of the house of God, he cut the utensils of the house of God in pieces; and he closed the doors of the house of the LORD and made altars for himself in every corner of Jerusalem. HEZEKAIAH OPEN'S GOD'S HOUSE AND BEGINS REPAIRS In the first year of his reign, in the first month - Note Hezekiah's priority when he assumes the throne. His first priority was not political reform, military strength, or economic recovery—it was spiritual renewal. He understood that the nation’s true strength and blessing depended on its relationship with God. Hezekiah's immediate focus on God and His presence (in the Temple) reminds me of Solomon's words in Psalm 127:1+, words he may have even read, focusing especially on the words "UNLESS" and "VAIN"... A Song of Ascents, of Solomon. Unless the LORD builds the house, They labor in vain who build it; Unless the LORD guards the city, The watchman keeps awake in vain. 🙏 THOUGHT - Hezekiah recognized that without God’s presence and power, all his well planned efforts would fall short of what they could be if God were in them! That was true then and it is still true today. Do you include God in your plans? Based on the truth of Psalm 127:1 you should! he opened the doors of the house of the LORD and repaired them - Wicked Ahaz had closed them (2Ch 28:24+, cf 2Ch 29:6+). Hezekiah does not waste time reversing his apostate father's evil acts and immediately reopened and repaired the doors of the house of the LORD. By opening the Temple doors, Hezekiah was symbolically and literally reopening the way for the people to return to fellowship with Jehovah. This section marks the most extended account of revival in biblical history This section marks the most extended account of revival in biblical history (2 Chr 29:1–31:21), surpassed only by the outpouring that began on the Day of Pentecost (Acts 2). Seasons of repentance and renewal recur throughout Scripture: repeatedly during the era of the judges (cf. Judges 2:16), at Mount Sinai under Moses (Exodus 32–34), at Mizpah under Samuel (1 Samuel 7), on Mount Carmel under Elijah (1 Kings 18–19), in Judah under Asa (2 Chronicles 15), in Nineveh under Jonah (Jonah 3), again in Judah under the young King Josiah (2 Chronicles 34–35), and finally in the postexilic community through Ezra and Nehemiah (Ezra 9–10; Nehemiah 8–10). John Schultz (free 239 page commentary) It is a most amazing fact that Hezekiah, who grew up in the polluted atmosphere of Ahaz’ palace, developed such an intimate fellowship with God. Bob