2 Chronicles 32:14
Who among all the gods of these nations that my fathers devoted to destruction has been able to deliver his people from my hand? How then can your God deliver you from my hand?
Who among all the gods
This phrase challenges the power and existence of other deities worshiped by the nations surrounding Israel. The Hebrew word for "gods" here is "elohim," which can refer to divine beings or idols. Historically, the ancient Near East was polytheistic, with each nation having its pantheon. Sennacherib, the Assyrian king, is speaking, and his rhetorical question underscores his belief in the superiority of Assyria's might over any divine power. This sets the stage for a confrontation between the God of Israel and the false gods of the nations.

of these nations
The "nations" refer to the various peoples and kingdoms that the Assyrians had conquered. Each nation had its own gods, which were believed to protect them. The historical context here is crucial; Assyria was a dominant empire, and its military campaigns were often seen as a test of divine power. The Assyrians had a track record of defeating these nations, which they attributed to the superiority of their gods and military prowess.

that my fathers devoted to destruction
This phrase refers to the Assyrian practice of conquering and destroying cities and their gods. The Hebrew word for "devoted to destruction" is "cherem," which implies a complete and utter destruction, often with a religious connotation of offering to a deity. Sennacherib is invoking the legacy of his ancestors, who had successfully subdued many peoples, suggesting that their gods were powerless to save them.

has been able to deliver his people from my hand
The phrase "deliver his people" is central to the biblical narrative of divine salvation. The Hebrew root "natsal" means to rescue or save. Sennacherib's boast is a direct challenge to the God of Israel, questioning His ability to save His people as He had done in the past. This sets up a dramatic tension, as the reader knows that the God of Israel has a history of delivering His people against overwhelming odds.

that your God should be able to deliver you from my hand?
This is the climax of Sennacherib's challenge. The phrase "your God" is personal, directly addressing the people of Judah and their faith in Yahweh. The Hebrew word for "deliver" again is "natsal," emphasizing the theme of divine rescue. Historically, this is a moment of crisis for Judah, as they face the might of Assyria. Theologically, it is a test of faith, as the people must trust in God's power to save them despite the apparent invincibility of their enemy. This sets the stage for God's miraculous intervention, demonstrating His sovereignty and faithfulness.

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 was a faithful king who trusted in the Lord and sought His guidance in times of trouble.

3. Jerusalem
The capital city of Judah, which was under siege by Sennacherib's forces. It was a focal point of God's deliverance.

4. Assyria
A powerful empire known for its military might and conquests. It was a significant threat to the smaller kingdoms of the region, including Judah.

5. The gods of the nations
Refers to the deities worshiped by the nations that Assyria had previously conquered. Sennacherib boasts that none of these gods could save their people.
Teaching Points
God's Sovereignty Over Nations
Despite the power and arrogance of earthly rulers, God remains sovereign and can deliver His people from any threat.

The Futility of Idolatry
Sennacherib's boast highlights the impotence of false gods. True deliverance comes only from the one true God.

Faith in Times of Crisis
Hezekiah's response to the Assyrian threat serves as a model of faith and reliance on God through prayer and seeking divine guidance.

The Power of Prayer
Hezekiah's prayer and God's subsequent deliverance demonstrate the effectiveness of earnest prayer in the face of overwhelming odds.

God's Faithfulness to His Promises
God's deliverance of Jerusalem is a testament to His faithfulness to His covenant with His people.
Bible Study Questions
1. How does Sennacherib's challenge in 2 Chronicles 32:14 reflect the common human tendency to underestimate God's power?

2. In what ways can Hezekiah's response to the Assyrian threat inspire us to trust God in our own crises?

3. How does the account of Sennacherib's defeat encourage us to view the power of prayer in our lives?

4. What are some modern-day "gods" or idols that people might trust in, and how can we ensure our trust remains in the one true God?

5. How does God's deliverance of Jerusalem in this passage connect to His promises throughout Scripture, and what does this teach us about His character?
Connections to Other Scriptures
Isaiah 37
This chapter provides a parallel account of Sennacherib's invasion and Hezekiah's response, emphasizing the power of prayer and God's deliverance.

2 Kings 19
Another parallel account that highlights the same events, showing the consistency of God's intervention in the biblical account.

Psalm 46
A psalm of trust in God's protection, often associated with the deliverance of Jerusalem from Sennacherib's siege.

Exodus 15:11
Celebrates God's uniqueness and power over all other gods, similar to the challenge presented by Sennacherib.
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, Deliver, Destroyed, Destruction, Devoted, Fathers, Gods, Hands, Nations, Possible, Safe, Save, Utterly
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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