They spoke against the God of Jerusalem as they had spoken against the gods of the peoples of the earth--the work of human hands. They spoke againstThis phrase indicates a direct verbal assault or blasphemy. In the Hebrew context, the word used here can imply a form of defiance or rebellion. Historically, speaking against a deity was not merely an act of disrespect but a challenge to the deity's power and authority. In the context of ancient Near Eastern cultures, where words were believed to have power, this act was seen as a significant affront. the God of Jerusalem
This refers specifically to Yahweh, the God worshiped in Jerusalem, the capital of Judah. Jerusalem was not just a political center but also a spiritual one, housing the Temple built by Solomon. The God of Jerusalem is distinct from the gods of other nations, emphasizing monotheism in contrast to the polytheistic practices surrounding Israel. This highlights the unique covenant relationship between Yahweh and His people, setting Him apart as the one true God. as they had spoken against the gods of the peoples of the earth
This comparison underscores the ignorance and arrogance of the Assyrians. They equated Yahweh with the idols of other nations, which were powerless and man-made. The phrase "gods of the peoples of the earth" reflects the widespread polytheism of the time, where each nation had its own pantheon. Theologically, this statement reveals a misunderstanding of Yahweh's nature and power, as He is not like the other gods but is sovereign over all creation. the work of human hands
This phrase is a critical theological point, contrasting the living God with idols. In the Hebrew tradition, idols were often crafted from wood, stone, or metal, emphasizing their lifelessness and impotence. The Bible frequently condemns idolatry, pointing out the futility of worshiping objects made by human hands. This serves as a reminder of the transcendence and omnipotence of Yahweh, who is not confined to physical form or human creation. Persons / Places / Events 1. SennacheribThe Assyrian king who invaded Judah and besieged Jerusalem. He is known for his arrogance and blasphemy against the God of Israel. 2. HezekiahThe king of Judah during Sennacherib's invasion. He was a faithful king who sought the Lord's guidance and protection. 3. JerusalemThe capital city of Judah, where the temple of the Lord was located. It was under threat from the Assyrian army. 4. Assyrian ArmyThe military force led by Sennacherib, known for its strength and conquests across the region. 5. God of JerusalemRefers to Yahweh, the one true God worshiped by the Israelites, distinct from the idols of other nations. Teaching Points The Uniqueness of GodThe God of Jerusalem is not like the gods of the nations. He is the Creator, not a creation of human hands. Recognize and worship God for His uniqueness and sovereignty. The Danger of BlasphemySpeaking against God as if He were an idol is a grave sin. Guard your words and thoughts, ensuring they honor God and reflect His holiness. Trust in God's DeliveranceJust as Hezekiah trusted in God during a time of crisis, we too should place our trust in God, knowing He is able to deliver us from any situation. The Power of PrayerHezekiah's response to the threat was to seek God in prayer. In times of trouble, prioritize prayer as a means to seek God's intervention and guidance. God's FaithfulnessDespite the threats and blasphemies, God remained faithful to His people. Trust in God's faithfulness, knowing He will uphold His promises. Bible Study Questions 1. How does the account of Sennacherib's blasphemy challenge us to view the uniqueness of God in our own lives? 2. In what ways can we ensure that our words and actions honor God, especially in a culture that often dismisses Him? 3. How can Hezekiah's response to the Assyrian threat inspire us to trust God in our personal challenges? 4. What role does prayer play in our lives when facing seemingly insurmountable obstacles, and how can we cultivate a more prayerful attitude? 5. How can we remind ourselves of God's faithfulness in times of doubt or fear, drawing from the example of God's deliverance of Jerusalem? Connections to Other Scriptures Isaiah 37This chapter provides a parallel account of Sennacherib's invasion and the blasphemous speech against God, highlighting God's deliverance of Jerusalem. Exodus 20:3-4The commandment against idolatry underscores the distinction between the God of Israel and the idols made by human hands. Psalm 115:4-8This passage contrasts the living God with lifeless idols, emphasizing the futility of worshiping man-made gods. People Amoz, David, Hezekiah, Isaiah, Manasseh, SennacheribPlaces Assyria, Babylon, Gihon, Jerusalem, Lachish, MilloTopics Gods, Hands, Jerusalem, Man's, Men's, Peoples, Spake, Speak, Spoke, TalkingDictionary of Bible Themes 2 Chronicles 32:19 5156 hand 2 Chronicles 32:1-22 5305 empires 2 Chronicles 32:9-19 7240 Jerusalem, history 2 Chronicles 32:13-22 5937 rivalry 2 Chronicles 32:16-19 5893 insults 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 ScriptureSome 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 Links 2 Chronicles 32:19 NIV2 Chronicles 32:19 NLT2 Chronicles 32:19 ESV2 Chronicles 32:19 NASB2 Chronicles 32:19 KJV
2 Chronicles 32:19 Commentaries
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