2 Chronicles 32:15
So now, do not let Hezekiah deceive you, and do not let him mislead you like this. Do not believe him, for no god of any nation or kingdom has been able to deliver his people from my hand or from the hand of my fathers. How much less will your God deliver you from my hand!"
So now, do not let Hezekiah deceive you,
This phrase is part of a speech by the Assyrian king Sennacherib's officials, attempting to undermine the faith of the people of Judah in their king, Hezekiah. Historically, Hezekiah was known for his religious reforms and efforts to centralize worship in Jerusalem, which included the destruction of high places and idols. The Assyrians aimed to sow doubt about Hezekiah's leadership and his reliance on God. This tactic of psychological warfare was common in ancient Near Eastern military campaigns.

and do not let him mislead you like this.
The Assyrians accused Hezekiah of misleading his people by promising divine deliverance. This reflects a broader theme in the Bible where leaders are often challenged on their faith and trust in God. The Assyrians were trying to convince the people that Hezekiah's faith was misplaced, a common challenge faced by leaders who trust in God rather than military might.

Do not believe him,
The call to disbelief is a direct attack on the faith of the people. In the context of biblical history, this reflects the ongoing struggle between faith in God and the temptation to rely on human power and alliances. The Assyrians were known for their military prowess, and their confidence in their own strength was a test for the Israelites' faith.

for no god of any nation or kingdom has been able to deliver his people from my hand or from the hand of my fathers.
This statement highlights the Assyrian belief in their invincibility, as they had conquered many nations and their gods. It reflects the historical context of Assyrian expansion and dominance in the region. Theologically, this sets the stage for a demonstration of the power of the God of Israel, contrasting the impotence of other gods with the true God's ability to save.

How much less will your God deliver you from my hand!”
This challenge directly questions the power of the God of Israel, setting up a confrontation between the Assyrian king and the God of Hezekiah. It echoes other biblical narratives where God's power is demonstrated against seemingly insurmountable odds, such as the Exodus from Egypt. This phrase foreshadows the miraculous deliverance that God would provide, affirming His sovereignty and faithfulness to His people.

Persons / Places / Events
1. Hezekiah
The King of Judah, known for his faithfulness to God and his reforms to restore proper worship in the kingdom.

2. Sennacherib
The King of Assyria, who invaded Judah and besieged Jerusalem, challenging the power of the God of Israel.

3. Jerusalem
The capital city of Judah, under siege by the Assyrian army during this event.

4. Assyrian Army
The powerful military force led by Sennacherib, known for its conquests and intimidation tactics.

5. God of Israel
The one true God whom Hezekiah and the people of Judah worship and trust for deliverance.
Teaching Points
Trust in God's Sovereignty
Despite the threats and intimidation from powerful adversaries, believers are called to trust in God's ability to deliver and protect.

The Danger of Deception
Sennacherib's message aimed to sow doubt and fear. Christians must be vigilant against voices that challenge their faith and trust in God.

God's Faithfulness in History
Reflect on past instances of God's deliverance as a source of encouragement and strength in current trials.

Prayer as a Response to Crisis
Hezekiah's response to the threat was to seek God in prayer, demonstrating the importance of turning to God in times of trouble.

The Power of God's Word
The fulfillment of God's promises, as seen in the deliverance of Jerusalem, underscores the reliability and authority of Scripture.
Bible Study Questions
1. How does Hezekiah's response to Sennacherib's threats serve as a model for handling crises in our own lives?

2. In what ways can we guard against deception and maintain our faith in God's promises?

3. Reflect on a time when you experienced God's deliverance. How does this memory strengthen your faith today?

4. How can the account of Jerusalem's deliverance encourage us to trust in God's sovereignty over nations and rulers?

5. What role does prayer play in your life when facing challenges, and how can you cultivate a more prayerful response to difficulties?
Connections to Other Scriptures
Isaiah 36-37
These chapters provide a parallel account of Sennacherib's invasion and the miraculous deliverance of Jerusalem, emphasizing God's power and faithfulness.

2 Kings 18-19
Another parallel account that highlights Hezekiah's prayer and God's response, showcasing the importance of faith and reliance on God.

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

Exodus 14
The deliverance of the Israelites from Egypt, illustrating God's power to save His people against overwhelming odds.
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, Beguile, Believe, Credence, Deceive, Deliver, Faith, Fashion, Fathers, Hands, Hezekiah, Hezeki'ah, Kingdom, Less, Lift, Manner, Mislead, Nation, Persuade, Safe, Says, Surely, Thus, Tricked, Yet
Dictionary of Bible Themes
2 Chronicles 32:15

     8836   unbelief, response

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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