2 Chronicles 32:19
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 against the God of Jerusalem
This phrase refers to the Assyrian officials, led by King Sennacherib, who blasphemed the God of Israel. Jerusalem, the city chosen by God for His temple, was under threat from the Assyrian army. The Assyrians, known for their military prowess and conquests, underestimated the God of Israel, equating Him with the powerless idols of other nations. This reflects a common ancient Near Eastern belief that gods were territorial and limited in power. The God of Jerusalem, however, is the Creator of heaven and earth, transcending geographical boundaries. This blasphemy is a direct challenge to God's sovereignty and a test of faith for the people of Judah.

as they had spoken against the gods of the peoples of the earth
The Assyrians had a history of conquering nations and their gods, which they viewed as mere idols. This phrase highlights their arrogance and ignorance in equating the God of Israel with these false gods. Historically, the Assyrians would often mock the deities of the nations they defeated, believing their own gods superior. This reflects a broader cultural context where military success was seen as a sign of divine favor. However, the God of Israel is unique, not made by human hands, and not subject to human manipulation or defeat.

the work of human hands
This phrase underscores the biblical theme of idolatry, where gods are crafted by human hands and thus powerless. In contrast, the God of Israel is the living God, not created by human hands, and sovereign over all creation. This distinction is crucial in the biblical narrative, emphasizing the futility of idol worship. The prophets often ridiculed idols as lifeless and impotent (e.g., Isaiah 44:9-20). The phrase also serves as a reminder of the first and second commandments, which prohibit the making and worshiping of idols. This sets the stage for God's deliverance of Jerusalem, demonstrating His power and faithfulness in contrast to the impotence of idols.

Persons / Places / Events
1. Sennacherib
The Assyrian king who invaded Judah and besieged Jerusalem. He is known for his arrogance and blasphemy against the God of Israel.

2. Hezekiah
The king of Judah during Sennacherib's invasion. He was a faithful king who sought the Lord's guidance and protection.

3. Jerusalem
The capital city of Judah, where the temple of the Lord was located. It was under threat from the Assyrian army.

4. Assyrian Army
The military force led by Sennacherib, known for its strength and conquests across the region.

5. God of Jerusalem
Refers to Yahweh, the one true God worshiped by the Israelites, distinct from the idols of other nations.
Teaching Points
The Uniqueness of God
The 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 Blasphemy
Speaking 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 Deliverance
Just 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 Prayer
Hezekiah'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 Faithfulness
Despite 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 37
This chapter provides a parallel account of Sennacherib's invasion and the blasphemous speech against God, highlighting God's deliverance of Jerusalem.

Exodus 20:3-4
The commandment against idolatry underscores the distinction between the God of Israel and the idols made by human hands.

Psalm 115:4-8
This passage contrasts the living God with lifeless idols, emphasizing the futility of worshiping man-made gods.
Sennacherib and Hezekiah: Abasement and ExaltationW. Clarkson 2 Chronicles 32:9-23
The Invasion of Sennacherib: 2. the Great DeliveranceT. Whitelaw 2 Chronicles 32:16-23
People
Amoz, David, Hezekiah, Isaiah, Manasseh, Sennacherib
Places
Assyria, Babylon, Gihon, Jerusalem, Lachish, Millo
Topics
Gods, Hands, Jerusalem, Man's, Men's, Peoples, Spake, Speak, Spoke, Talking
Dictionary 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 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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