Hezekiah’s Passover, which gets no mention in Kings, took up three chapters. That leaves us with only a single chapter to cover all of the content from 2 Kgs 18-20. It goes without saying that the story ends up a wee bit abbreviated. And since the Chronicler seems to have decided that the Hezekiah is a stand up kinda guy, that abbreviation frequently ends up making him look better.
We begin with the Assyrian assault on Judah, though it’s introduced rather awkwardly: “After these things and these acts of faithfulness [referring to the Passover and religious revival] Sennacherib king of Assyria came and invaded Judah” (2 Chron. 32:1). With all the ado made in our readings so far about faithfulness keeping enemies at bay, I found this first – as it is constructed – rather striking.
Of course, the Chronicler does try to soften the blow when he has Sennacherib only lay siege on Judah’s cities in the hope of taking them, whereas he succeeds in taking them in 2 Kgs 18:13.
Hezekiah meets with his officers to form their strategy, and they decide to focus on defence. So they stop up the water coming to Jerusalem from springs outside the city, making an extended siege more difficult for the Assyrians. Though not mentioned until 2 Chron. 32:30, tradition and 2 Kgs 20:20 credit Hezekiah with the construction of the Siloam tunnel, which would have been a far more defensible means of getting water into the city.
He also built up the city’s defensive structures, as well as a stockpile of weapons and shields. And while he really should have done so earlier, he at least took the time now to appoint commanders for his armies.
In discussing these preparations, James Bradford Pate noted that the Chronicler seems to generally approve of building up Judah’s strength for defence or conquest, but only so long as it doesn’t involve other nations. Hiring mercenaries or forming alliances always seems to earn a punishment, ostensibly because it displays a lack of trust in God to provide protection and victory. Yet, Pate points out, aren’t Hezekiah’s preparations essentially the same thing?
For Pate, a difference is that involving other nations might lead to compromise. I would add that alliances, such as the one Kings describes between Hezekiah and Egypt, probably weren’t founded on friendship between two equal parties. In a case like that, it’s doubtful that Egypt would have needed Judah’s aid so much as Judah needed Egypt’s. That kind of arrangement, though called an alliance, might well have been something more like a vassal agreement, and therefore a show of weakness as far as the Chronicler was concerned.
Building up Judah’s own strength is the opposite of that – it is increasing strength. If the Chronicler were to wear a trucker hat, it would likely read, “Make Judah great again!”
All of these preparations are in marked contrast to 2 Kgs 18, where Hezekiah’s response to Sennacherib’s advances is to capitulate immediately. He asks Sennacherib for a price, then pays it by stripping the Temple. (Though, ultimately, the gesture appears to have been futile, as both Hezekiah’s still end up with the Assyrians at Jerusalem’s walls.)
Back to Chronicles, Hezekiah gathers all of his commanders together in the square by the city gate. Though gathering the nation’s entire leadership structure together in a confined space may not seem like a particularly inspired plan, it does allow Hezekiah to give them all a nice little pep talk about how the Assyrians are nothing to be concerned about, “for there is one greater with us than with [Sennacherib]” (2 Chron. 32:7).
During all this, Sennacherib was busy besieging Lachish with his entire force. Unable to make it to Jerusalem himself, he sent some servants to tell the people of the city that Hezekiah was misleading them, condemning them to die by famine and thirst.
Shouting in the language of Judah so that the people inside the city could hear and understand, the Assyrians ask how Hezekiah can claim that God will stand by them when he has been dismantling so many of God’s altars. We may take this either as further evidence of the YHWH cult’s evolution, or as evidence of Sennacherib’s own ignorance of the Jerusalem religion.
The messengers go on to boast of Sennacherib’s many conquests, and of the many gods who have so been unable to protect their peoples against him: “No god of any nation or kingdom has been able to deliver his people from my hand or from the hand of my fathers” (2 Chron. 32:15).
This all plays out somewhat differently in 2 Kgs 18, where representatives of Hezekiah go out to meet Sennacherib’s messengers and implore them to speak Aramaic so that the denizens of Jerusalem won’t understand their taunts (they, of course, refuse). In that account, the Assyrians make similar accusations about Hezekiah destroying God’s shrines, but also add that Egypt won’t be able to save Jerusalem either. The Chronicler makes no mention of Hezekia’s alliance with Egypt.
2 Chron. 32:20 has Hezekiah and the prophet Isaiah son of Amoz praying and crying out to heaven, but leaves out all the detail (including Isaiah’s prophecy) from 2 Kgs 19:14-34.
In both accounts, God sends an angel to slaughter Sennacherib’s army, though 2 Kgs 19:35 has the angel kill 185,000 soldiers, apparently indiscriminatingly, while 2 Chron. 32:21 mentions no number and targets the commanders and “mighty warriors.” In both cases, the result is the same: the Assyrian army is forced to retreat in shame.
When Sennacherib, back in his own homeland, enters the temple of his god, he is murdered by his own sons. The Chronicler’s language (or, perhaps, his translators’) suggests that this occurred as soon as he returned from the failed conquest of Judah, and perhaps because of it (to ask for forgiveness, or perhaps to express anger at having been let down). 2 Kgs 19:36-37, however, do not seem to connect the circumstances of Sennacherib’s death to Judah.
If there really were bodies left on the field after the Assyrian retreat, I would imagine that these accounts exaggerate the damage that the defending army had been able to do to the invading army, and that Sennacherib’s sudden retreat likely had more to do with pressing matters at home (as his eventual fate suggests).
However victory was achieved, the Chronicler tells us that Hezekiah was exalted in the sight of all nations for it, and received many gifts and tributes.
The story of Hezekiah’s illness and Isaiah’s use of a festively appropriate figgy pudding in 2 Kgs 20:1-11 is almost entirely glanced over. All we get is a little mention of Hezekiah being ill, God answering his prayers, and Hezekiah not appreciating it because he was too proud (2 Chron. 32:25).
This caused wrath to come down on both him and Judah, but Hezekiah and the inhabitants of Jerusalem humbled themselves, and God stayed his hand. Hezekiah was therefore able to continue accumulating his wealth.
The Chronicler briefly mentions envoys from Babylon who come to Hezekiah, but tells us only that God kept mum to see what Hezekiah would do. This would be a very strange detail without the context from 2 Kgs 20:12-19, where Hezekiah shows off his wealth to the Babylonians. He is then rebuked by Isaiah, who tells him that all the nice stuff he’s shown them will one day be taken – along with the people of Judah – off to Babylon. Hezekiah treats this as good news because it means that it won’t happen during his own lifetime.
And thus our section on Hezekiah comes to a close. For more information, the Chronicler sends us to the writings of Isaiah the Prophet in the Book of the Kings of Judah and Israel.
The council of funerary technicians apparently approved of Hezekiah, for he was buried among his fathers, and all of Judah and Jerusalem did him honours. He was succeeded by his son, Manasseh.