When Hezekiah saw that Sennacherib had come to make war against Jerusalem, When Hezekiah sawThe phrase begins with King Hezekiah, a righteous king of Judah, who is noted for his faithfulness to God. The Hebrew root for "saw" is "רָאָה" (ra'ah), which implies not just physical sight but also understanding and perception. Hezekiah's ability to perceive the threat indicates his wisdom and discernment, qualities that are essential for godly leadership. In a spiritual sense, this teaches believers the importance of being vigilant and discerning in the face of spiritual warfare. that Sennacherib had come
Sennacherib was the king of Assyria, a powerful empire known for its military might and brutality. The historical context here is crucial; Assyria was a dominant force in the ancient Near East, and its campaigns were often marked by destruction and conquest. The phrase "had come" suggests an imminent threat, as Sennacherib's arrival was not just a visit but an aggressive move. This highlights the reality of external threats that God's people may face, reminding believers of the need for reliance on God's protection. and intended to make war
The intention "to make war" reveals the hostile and aggressive nature of Sennacherib's campaign. The Hebrew word for "intended" is "חָשַׁב" (chashav), which can also mean to plan or devise. This indicates a deliberate and calculated effort to attack Jerusalem. In a spiritual context, it serves as a reminder that the enemy often plans and schemes against God's people, necessitating spiritual preparedness and trust in God's sovereignty. against Jerusalem
Jerusalem, the city of God, holds significant theological and historical importance. It was the center of worship and the location of the Temple, symbolizing God's presence among His people. The attack on Jerusalem was not just a physical assault but also a spiritual one, challenging the very place where God had chosen to dwell. This underscores the spiritual battles that often target the heart of one's faith and worship, encouraging believers to stand firm in their devotion to God. Persons / Places / Events 1. HezekiahThe King of Judah, known for his faithfulness to God and his reforms to restore proper worship in the kingdom. He is a central figure in this passage, demonstrating leadership and reliance on God in the face of adversity. 2. SennacheribThe King of Assyria, a powerful ruler known for his military campaigns and conquests. His intention to attack Jerusalem represents a significant threat to Judah. 3. JerusalemThe capital city of Judah, a place of great spiritual and political significance. It is the focal point of Sennacherib's military campaign and Hezekiah's defensive efforts. 4. WarThe impending conflict between Assyria and Judah, highlighting the tension and the need for divine intervention. Teaching Points Trust in God Amidst ThreatsHezekiah's response to Sennacherib's threat serves as a model for trusting God in times of crisis. Despite the overwhelming odds, Hezekiah sought divine guidance and protection. Leadership in CrisisHezekiah's actions demonstrate the importance of strong, faith-based leadership. He took practical steps to prepare for the siege while also seeking spiritual support. The Power of Prayer and ProphecyThe involvement of the prophet Isaiah and the prayers of Hezekiah highlight the power of prayer and the importance of seeking God's will through His prophets. God's Sovereignty Over NationsThe account underscores God's control over the affairs of nations. Despite Assyria's might, it is ultimately God's will that prevails. Bible Study Questions 1. How does Hezekiah's response to Sennacherib's threat challenge us to respond to our own crises today? 2. In what ways can we apply Hezekiah's leadership qualities in our personal and professional lives? 3. How does the account of Sennacherib's invasion encourage us to trust in God's sovereignty over current world events? 4. What role does prayer play in our response to threats or challenges, and how can we incorporate it more effectively into our lives? 5. How can we discern and follow God's guidance in difficult situations, as Hezekiah did with the help of the prophet Isaiah? Connections to Other Scriptures 2 Kings 18-19These chapters provide a parallel account of Sennacherib's invasion and Hezekiah's response, offering additional details and insights into the events described in 2 Chronicles 32. Isaiah 36-37The prophet Isaiah's involvement in the events surrounding Sennacherib's invasion is detailed here, emphasizing the role of prophecy and divine guidance. Psalm 46This psalm is traditionally associated with the deliverance of Jerusalem from Sennacherib, highlighting themes of God's protection and sovereignty. People Amoz, David, Hezekiah, Isaiah, Manasseh, SennacheribPlaces Assyria, Babylon, Gihon, Jerusalem, Lachish, MilloTopics Battle, Face, Fight, Fighting, Hezekiah, Hezeki'ah, Intended, Jerusalem, Minded, Purpose, Purposed, Sennacherib, Sennach'erib, WarDictionary of Bible Themes 2 Chronicles 32:1-5 5529 sieges 2 Chronicles 32:1-22 5305 empires 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 32:2 NIV2 Chronicles 32:2 NLT2 Chronicles 32:2 ESV2 Chronicles 32:2 NASB2 Chronicles 32:2 KJV
2 Chronicles 32:2 Commentaries
Bible Hub |
