Overview of 2 Chronicles 29:1–32:33
Hezekiah’s reign (2 Chronicles 29–32) was a burst of light after the dark chaos under Ahaz. While the narrative includes the Assyrian Sennacherib’s attack on Judah and Jerusalem, the Chronicler’s priority in this period of dramatic external change is the extensive religious reform that involved all the people. His account of Hezekiah’s reign opens with lengthy description of how the king reestablished temple worship (ch. 29), culminating in a Passover celebration in which people from the northern tribes were welcomed (ch. 30), and also of how he reorganized the temple personnel (priests and Levites), reinstating the regular offerings and tithes to support the temple and its personnel (ch. 31). Here is hope for renewal of a single kingdom, centered in the temple, as it was in the reigns of David and Solomon, with a king like them. The Chronicler’s focus on faithful worship of the Lord, following his commands and leading to blessing, continues his message for his audience (cf. Introduction: Author, Date, Occasion).
The priority given to religious reform in a context of external threats is evident in how the Chronicler adds the material of chapters 29–31 to the brief mention in Kings, doing so at the beginning of his narrative of Hezekiah’s reign (table 3.18).
TABLE 3.18: Comparison of 2 Chronicles 29–31 and 2 Kings
| 2 Chronicles | 2 Kings | |
|---|---|---|
| Introduction | 29:1–2 | 18:1–3 |
| Hezekiah restores the temple and its worship | 29:3–36 | — |
| Passover celebrated | 30:1–27 | — |
| Places of idolatry in the land destroyed | 31:1 | 18:4–6 |
| Rebellion against Assyria and regaining territory from Philistines | — | 18:7–8 |
| Further reforms: organizing for ongoing ministry | 31:2–21 | — |
In contrast to his extensive account of religious reforms, the Chronicler shortens the Kings account of Sennacherib’s attack, Hezekiah’s illness, and his response to the Babylonian envoys (ch. 32; 31 verses in Chronicles, 85 in Kings).1 Throughout, Chronicles draws attention to Hezekiah’s spiritual leadership (cf. Section Overview of 32:1–23). Mention of his later pride quickly moves to subsequent godly humility and achievements, which could be seen as a sign of God’s blessing (32:24–31). The victory and acclaim of chapter 32 followed from the preceding reforms. He became a model king, a second David and Solomon (cf. 29:2, 25–27, 30; 30:26); only those two kings occupy more space in Chronicles.2 (The commentary below on chapter 32 includes a table of comparison with the longer 2 Kings 18:13–20:21.)
Throughout Hezekiah provided leadership, but community heart-response was widespread. Royal and community attitude to God and his worship are foremost, rather than political and military concerns. Hezekiah’s call to the Levites (2 Chron. 29:5) resulted in the statement, “We have cleansed all” (29:18); the “officials of the city” brought offerings (29:20–21); all together praised God and worshiped him (29:28–30); the call to gather to “keep the Passover” was wide and carefully executed (30:1, 5–6), so that “many people came together” (30:13) and “rejoiced” (30:25–26); “all Israel who were present” destroyed the pagan altars (31:1; 2 Kings 18:4: Hezekiah); “the people of Israel gave in abundance . . . this large amount left” (2 Chron. 31:5–10); when Sennacherib threatened, “the people took confidence from the words of Hezekiah” (32:8); and both Hezekiah “and the inhabitants of Jerusalem” humbled themselves (32:26). Aptly, the Hezekiah account is framed by the statement that “he did what was right in the eyes of the Lord, according to all that David his father had done” and by a concluding summary of “good deeds” and the fact that the people “did him honor at his death” (29:2; 32:32–33).
1 Second Kings 18–20 and Isaiah 36–39 are closely parallel. In general, references here to passages in Kings imply also the parallel in Isaiah.
2 Robb Andrew Young, Hezekiah in History and Tradition, VTSup 155 (Leiden: Brill, 2012), draws upon Assyrian records and ancient Near Eastern archaeology, along with the biblical record. Part 3 (pp. 193–284) discusses Chronicles, arguing for its reliability and its portrayal of Hezekiah as a second David/Solomon. Cf. Dillard, 2 Chronicles, 227–229.