◄ 2 Chronicles 32:13 ►
Do you not know what I and my fathers have done to all the peoples of the lands? Have the gods of these nations ever been able to deliver their land from my hand?
Study Bible
Do you not know what I and my fathers have done to all the peoples of the lands?
This phrase is spoken by Sennacherib, the king of Assyria, during his campaign against Judah. It reflects the Assyrian practice of boasting about their military conquests and instilling fear in their enemies. Historically, Assyria was known for its powerful army and brutal tactics, which included deporting conquered peoples to prevent rebellion. The reference to "my fathers" highlights the continuity of Assyrian dominance, as previous kings had also expanded the empire's territory. This statement is intended to intimidate the people of Judah by reminding them of Assyria's past victories over other nations.

Have the gods of these nations ever been able to deliver their land from my hand?
Sennacherib's rhetorical question challenges the power of the gods worshiped by the nations he has conquered. In the ancient Near East, military success was often seen as a reflection of a nation's gods' power. By claiming that no other gods have been able to save their lands, Sennacherib is asserting the superiority of Assyria and its gods. This statement sets the stage for a theological confrontation, as it questions the ability of the God of Israel to protect Judah. Theologically, this can be seen as a test of faith for the people of Judah, as they are called to trust in the Lord despite the overwhelming threat. This challenge is reminiscent of other biblical narratives where the power of God is demonstrated over false gods, such as Elijah's confrontation with the prophets of Baal in 1 Kings 18.

Persons / Places / Events
1. Sennacherib
The Assyrian king who invaded Judah and laid siege to 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 is noted for his faithfulness to God and his efforts to reform the religious practices of Judah.

3. Assyria
A powerful empire during this period, known for its military conquests and attempts to dominate the region, including Judah.

4. Jerusalem
The capital city of Judah, which was under siege by Sennacherib's forces. It is a central location in the account of God's deliverance.

5. The gods of the nations
Refers to the deities worshiped by the peoples conquered by Assyria, which Sennacherib mocks as powerless.
Teaching Points
The Folly of Arrogance
Sennacherib's pride and blasphemy against God serve as a warning against arrogance and the assumption that human power can rival divine authority.

God's Sovereignty
The account underscores God's control over nations and history, reminding believers that no earthly power can thwart His purposes.

Faith in Crisis
Hezekiah's reliance on God during a time of national crisis exemplifies the importance of faith and prayer in the face of overwhelming challenges.

The Powerlessness of Idols
Sennacherib's mockery of the gods of other nations highlights the futility of idolatry and the truth that only the God of Israel is able to save.

Divine Deliverance
The eventual deliverance of Jerusalem illustrates God's faithfulness to His people and His ability to rescue them from seemingly impossible situations.
Bible Study Questions
1. How does Sennacherib's attitude in 2 Chronicles 32:13 reflect the dangers of pride and arrogance? Can you identify other biblical figures who exhibited similar traits?

2. In what ways does Hezekiah's response to the Assyrian threat demonstrate faith and reliance on God? How can we apply this to our own lives when facing difficulties?

3. How does the account of Sennacherib's invasion and the deliverance of Jerusalem connect with the themes of God's sovereignty and protection found in Psalm 46?

4. What lessons can we learn from the contrast between the powerless gods of the nations and the true God of Israel? How does this apply to modern forms of idolatry?

5. Reflect on a time when you experienced God's deliverance in your life. How does this passage encourage you to trust in God's power and faithfulness in future challenges?
Connections to Other Scriptures
2 Kings 18-19
Provides a parallel account of Sennacherib's invasion and Hezekiah's response, offering additional details about the events and God's deliverance.

Isaiah 36-37
Another parallel account that includes the prophetic perspective of Isaiah, emphasizing God's sovereignty and the futility of trusting in false gods.

Psalm 46
A psalm of trust in God's protection, often associated with the deliverance of Jerusalem from Sennacherib's siege.
Sermons
The Invasion of Sennacherib: 1. a Summons to SurrenderT. Whitelaw 2 Chronicles 32:9-16
Sennacherib and Hezekiah: Abasement and ExaltationW. Clarkson 2 Chronicles 32:9-23
People
Amoz, David, Hezekiah, Isaiah, Manasseh, Sennacherib
Places
Assyria, Babylon, Gihon, Jerusalem, Lachish, Millo
Topics
Able, Countries, Deliver, Falling, Fathers, Gods, Hands, Lands, Nations, Peoples, Wise
Dictionary of Bible Themes
2 Chronicles 32:1-22

     5305   empires

2 Chronicles 32:9-19

     7240   Jerusalem, history

2 Chronicles 32:10-15

     8027   faith, testing of

2 Chronicles 32:13-22

     5937   rivalry

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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