And the servants of Sennacherib spoke further against the LORD God and against His servant Hezekiah. And the servants of SennacheribThe phrase "the servants of Sennacherib" refers to the emissaries or messengers sent by Sennacherib, the king of Assyria. Historically, Sennacherib was a powerful ruler known for his military campaigns and conquests. The term "servants" here indicates those who were under his command, acting on his behalf. In the ancient Near Eastern context, such emissaries were often tasked with delivering messages of intimidation or demands for surrender. This highlights the political and military pressure faced by Judah during Hezekiah's reign. spoke further
The phrase "spoke further" suggests a continuation or escalation of their previous discourse. This implies that the servants of Sennacherib were persistent in their efforts to demoralize and intimidate the people of Judah. The Hebrew root for "spoke" (דָּבַר, dabar) often conveys not just the act of speaking but also the intention behind the words, which in this context was to instill fear and doubt. against the LORD God
This phrase is significant as it indicates a direct challenge to the sovereignty and power of the God of Israel. The Assyrians, known for their polytheistic beliefs, often viewed the gods of other nations as inferior to their own. By speaking against the LORD (YHWH), they were not only challenging Judah's political resistance but also its spiritual foundation. This act of blasphemy underscores the spiritual warfare aspect of the conflict, where the true God is pitted against the false gods of the nations. and against His servant Hezekiah
Hezekiah, the king of Judah, is referred to here as "His servant," highlighting his role as a faithful leader under God's authority. The term "servant" (עֶבֶד, ebed) in Hebrew often denotes one who is devoted and obedient to a higher authority. Hezekiah's faithfulness to God is contrasted with the arrogance of Sennacherib's servants. Historically, Hezekiah was known for his religious reforms and efforts to restore the worship of the LORD in Judah, making him a target for the Assyrian king's derision. Persons / Places / Events 1. HezekiahThe King of Judah, known for his faithfulness to God and his reforms to restore proper worship in the kingdom. 2. The LORD GodThe God of Israel, who is being blasphemed by the Assyrian officials. 3. Assyrian ServantsThe messengers of Sennacherib, King of Assyria, who are speaking against God and His people. 4. SennacheribThe King of Assyria, who is attempting to conquer Jerusalem and is challenging the power of the God of Israel. 5. JerusalemThe capital city of Judah, under siege by the Assyrian army during this event. Teaching Points Trust in God's SovereigntyHezekiah's situation teaches us to trust in God's power and sovereignty, even when facing overwhelming odds. The Power of PrayerHezekiah's response to the Assyrian threat was to seek God in prayer, demonstrating the importance of turning to God in times of crisis. God's Defense of His NameThe blasphemy of the Assyrian servants shows that God is zealous for His name and will defend His honor. Faithfulness in LeadershipHezekiah's faithfulness as a leader serves as a model for Christian leaders to remain steadfast in their commitment to God. The Futility of BlasphemyThe Assyrian's blasphemy against God ultimately led to their downfall, illustrating the futility of opposing God. Bible Study Questions 1. How does Hezekiah's response to the Assyrian threat challenge us to respond to our own crises? 2. In what ways can we see God's sovereignty at work in the account of Hezekiah and Sennacherib? 3. How does the account of Hezekiah's prayer encourage us to incorporate prayer into our daily lives? 4. What lessons can we learn from the Assyrian's blasphemy about the consequences of opposing God? 5. How can we apply Hezekiah's example of faithfulness and trust in God to our roles as leaders in our communities or families? Connections to Other Scriptures 2 Kings 18-19Provides a parallel account of Sennacherib's invasion and the blasphemous speech against God and Hezekiah. Isaiah 36-37Isaiah's account of the same events, emphasizing God's deliverance and the power of prayer. Psalm 46A psalm of trust in God, often associated with God's deliverance of Jerusalem from the Assyrians. Exodus 14:14Highlights God's promise to fight for His people, similar to His deliverance of Jerusalem. Romans 8:31Reminds believers that if God is for us, who can be against us, echoing the confidence Hezekiah had in God's protection. People Amoz, David, Hezekiah, Isaiah, Manasseh, SennacheribPlaces Assyria, Babylon, Gihon, Jerusalem, Lachish, MilloTopics Further, Hezekiah, Hezeki'ah, Officers, Servant, Servants, Spake, Spoke, Spoken, YetDictionary of Bible Themes 2 Chronicles 32:16 7160 servants of the Lord 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 32:16 NIV2 Chronicles 32:16 NLT2 Chronicles 32:16 ESV2 Chronicles 32:16 NASB2 Chronicles 32:16 KJV
2 Chronicles 32:16 Commentaries
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