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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 32:9–23. His three-level outline is real structure in the source text, so it is rendered as structure.
This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Kings 18 and 19. It is contracted here, yet large enough to show these three things: -
I.The impiety and malice of the church's enemies.
Sennacherib has his hands full in besieging Lachish (Ch2 32:9), but hears that Hezekiah is fortifying Jerusalem and encouraging his people to stand it out; and therefore, before he come in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See,
1.His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He did not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but used mean and base artifices, unbecoming a crowned head, to terrify the common people and persuade them to desert him. he represented Hezekiah as one who designed to deceive his subjects into their ruin and betray them to famine and thirst (Ch2 32:11), as one who had done them great wrong and exposed them already to the divine displeasure by taking away the high places and altars (Ch2 32:12), and who, against the common interest of his people, held out against a force that would certainly be their ruin, Ch2 32:15.
2.His great impiety against the God of Israel, the God of Jerusalem he is called (Ch2 32:19), because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy and which the divine Providence had under its special protection. This proud blasphemer compared the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and thought him no more able to deliver his worshippers than they were to deliver theirs (Ch2 32:19), as if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasted of his triumphs over the gods of the nations, that they could none of them protect their people (Ch2 32:13-15), and thence inferred not only, How shall your God deliver you? (Ch2 32:14), but, as if he were inferior to them all, How much less shall your God deliver you? as if he were less able to help than any of them. Thus did they rail, rail in writing (which, being more deliberate, is so much the worse), on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, Ch2 32:17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spoke yet more than he bade them against the Lord God and his servant Hezekiah, Ch2 32:16. And God resents what is said against his servants, and will reckon for it, as well as what is said against himself. All this was intended to frighten the people from their hope in God, which David's enemies sought to take him off from (Psa 11:1; Psa 42:10), saying, There is no help for him in God, Psa 3:2; Psa 71:11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency, knowing that he shall gain his point if he can do that; as we keep our ground if our faith fail not, Luk 22:32.
II.The duty as well as the interest of the church's friends, and that is in the day of distress to pray and cry to Heaven.
So Hezekiah did, and the prophet Isaiah, Ch2 32:20. It was a happy time when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let him pray. So we engage God for us; so we encourage ourselves in him. Praying to God is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.
III.The power and goodness of the church's God.
He is able both to control his enemies, be they ever so high, and to relieve his friends, be they ever so low.
1.As the blasphemies of his enemies engage him against them (Deu 32:27), so the prayers of his people engage him for them. They did so here.
(1.)The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord (the eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night: that was the night in which the angel destroyed the first-born of Egypt. But that was not all.
(2.)The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. Those that came forth of his own bowels slew him, Ch2 32:21. Thus was he mortified first, and then murdered - shamed first, and then slain. Evil pursues sinners; and, when they escape one mischief, they run upon another unseen.
2.By this work of wonder,
(1.)God was glorified, as the protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others, Ch2 32:22; for such a deliverance as this was an earnest of much mercy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this many brought gifts unto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire.
(2.)Hezekiah was magnified as the favourite and particular care of Heaven. Many brought presents to him (Ch2 32:22, Ch2 32:23), in token of the honour they had for him, and to make an interest in him. By the favour of God enemies are lost and friends gained.
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Summary
Second Chronicles 32:13 records the arrogant and blasphemous taunt of Sennacherib, King of Assyria, directed at the inhabitants of Jerusalem and King Hezekiah during his siege of the city. Through his officials, Sennacherib attempts to psychologically demoralize the Judahites by recounting his overwhelming past conquests and asserting that no god of any nation has ever been able to deliver their people from his grasp, implicitly challenging the unique power of Yahweh, the God of Israel.
Context
Literary Context
This verse is a pivotal moment within Sennacherib's broader strategy of psychological warfare against Jerusalem, following his successful capture of many fortified cities of Judah, as detailed in 2 Chronicles 32:1. Having surrounded the city, Sennacherib dispatches his officials, notably the Rabshakeh, to deliver a message designed to undermine the people's trust in King Hezekiah and, more critically, in their God. This specific taunt, questioning the ability of any god to deliver their people from Assyrian might, is a direct challenge to Yahweh. The Chronicler emphasizes this theological confrontation, setting the stage for God's dramatic and miraculous intervention, a narrative echoed in parallel accounts found in Isaiah 36:18-20 and 2 Kings 18:33-35, underscoring its profound significance in the biblical record of divine faithfulness.
Historical & Cultural Context
The events of 2 Chronicles 32 unfold around 701 BCE, during the reign of King Hezekiah of Judah, a period when the Neo-Assyrian Empire, under Sennacherib, stood as the undisputed superpower of the ancient Near East. Assyria was infamous for its brutal military campaigns, systematic deportation of conquered peoples, and sophisticated psychological tactics designed to break enemy morale before or during a siege. It was a common cultural practice for victorious conquerors to assert the superiority of their own gods over the defeated deities of other nations. Sennacherib's boast in this verse perfectly reflects this polytheistic worldview, where gods were often perceived as regional powers whose strength was directly tied to the military success of their worshippers. His argument was crafted to be culturally resonant: if the gods of other powerful nations could not save their people, why would Judah's God be any different?
Key Themes
Sennacherib's words in this verse powerfully introduce and develop several profound themes within 2 Chronicles 32 and the broader biblical narrative. Firstly, it starkly contrasts Human Arrogance vs. Divine Sovereignty. Sennacherib's self-exaltation and attribution of all his conquests to his own power and that of his dynastic predecessors directly challenge God's ultimate control over history and nations, setting up a dramatic confrontation between earthly might and heavenly authority. Secondly, the verse underscores The Impotence of Idols. By lumping Yahweh with the "gods of the nations," Sennacherib implicitly highlights the pagan belief that gods could be defeated, contrasting sharply with Israel's understanding of their unique, omnipotent God. This sets the stage for God to demonstrate His unparalleled power and the futility of worshipping false gods, as seen in the miraculous deliverance of Jerusalem (2 Chronicles 32:21). Finally, the verse represents a direct act of Blasphemy and Challenge to God's Name. Sennacherib's attempt to equate Yahweh with vanquished idols is not merely a political taunt but a profound theological affront, demanding a divine response to vindicate His holy name and His covenant faithfulness with His people.
Exposition and Analysis
Key Word Analysis
(H3045) This is a rhetorical interrogative, not seeking information but asserting a self-evident truth and implying foolishness or ignorance on the part of the listener. In this context, it functions as a condescending challenge, designed to shame the Judahites into acknowledging Sennacherib's supposed invincibility and the futility of their resistance. It's an aggressive rhetorical device aimed at psychological demoralization, suggesting that the truth of Assyrian dominance should be obvious to all.
(H430) This plural noun, used here in the ordinary sense for pagan deities, refers to the various idols and divine beings worshipped by the peoples conquered by the Assyrian Empire. It explicitly contrasts the polytheistic worldview of the Assyrians, where gods were regional and could be defeated, with Israel's unique monotheism and the understanding of Yahweh as the one, universal, and sovereign God. Sennacherib's profound error lies in his inability to comprehend the qualitative difference between the lifeless idols of other lands and the living, omnipotent God of Israel.
(H5337) This verb means "to snatch away," "to rescue," or "to save." Sennacherib's rhetorical question highlights the perceived failure of all other gods to "deliver" their lands and peoples from his conquering hand. The implication is that Yahweh will similarly be unable to rescue Judah, thereby challenging God's power and His covenant faithfulness to His people. The narrative's climax will powerfully demonstrate Yahweh's unique and unparalleled ability to "deliver" His people, proving Sennacherib's boast utterly false.
Verse Breakdown
"Know ye not what I and my fathers have done unto all the people of [other] lands?"
This opening clause is a rhetorical question designed to assert Sennacherib's overwhelming track record of military success and the unbroken legacy of Assyrian conquest. It serves as a potent psychological weapon, aiming to instill fear and hopelessness by reminding the Judahites of the Assyrian Empire's seemingly unstoppable expansion. The reference to "my fathers" emphasizes a dynastic legacy of power and invincibility, suggesting an unbroken chain of victories that Judah cannot hope to break, thereby eroding their will to resist.
"were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?"
This is the core of Sennacherib's blasphemous challenge and the theological crux of the verse. He directly questions the power of the various national deities, implying their utter impotence against his might. By lumping Yahweh into this category of vanquished gods, he seeks to undermine the Judahites' faith in their unique God, suggesting that Yahweh is no different from the lifeless idols that have failed to protect other nations. This sets up the ultimate test of divine power, where the true God of Israel will demonstrate His absolute supremacy over all false gods and human arrogance.
Literary Devices
The verse is rich in literary devices, primarily serving Sennacherib's strategic psychological warfare. The most prominent is Rhetorical Question, employed twice ("Know ye not...?" and "were the gods...able to deliver...?"). These are not genuine inquiries but forceful assertions designed to intimidate, shame, and demoralize the audience by presenting Sennacherib's premises as undeniable truths. There is also significant Hyperbole in Sennacherib's boast of what he and his fathers have "done unto all the people of [other] lands," an exaggeration of universal conquest intended to magnify his perceived invincibility and the futility of resistance. Furthermore, the verse establishes a profound Contrast between the perceived power of human kings and the impotence of "gods of the nations" on one hand, and the implied challenge to the true power of Yahweh on the other. This contrast builds dramatic tension, as the reader, possessing divine revelation, knows Yahweh is fundamentally different from the idols. Finally, the verse sets up Dramatic Irony, as the reader is aware of God's unique power and His impending miraculous intervention, making Sennacherib's boastful words deeply ironic in light of the narrative's resolution.
Theological and Thematic Connections
Sennacherib's boast in 2 Chronicles 32:13 embodies the perennial human temptation to exalt oneself above God, attributing success to personal might rather than divine sovereignty. His challenge to the "gods of the nations" directly confronts the unique monotheism of Israel, forcing a showdown between the lifeless idols of paganism and the living, omnipotent God of Abraham, Isaac, and Jacob. This verse serves as a critical turning point, as Sennacherib's blasphemy against Yahweh demands a divine response, vindicating God's name and demonstrating His unparalleled power over all earthly kingdoms and their false deities. It highlights that true security and deliverance come not from military strength or human boasts, but from unwavering trust in the Almighty, who alone is capable of delivering His people.
Reflection and Application
Sennacherib's arrogant challenge in 2 Chronicles 32:13 resonates deeply with the human condition, reminding us that throughout history, human power, ideologies, and worldly systems often rise up in defiance of God's authority. In our own lives, we may face "Sennacheribs"—overwhelming pressures, intimidating circumstances, or even internal doubts—that seek to undermine our trust in God. This verse calls us to examine where we place our ultimate confidence. Do we, like Hezekiah, prepare diligently but ultimately rely on the Lord, or do we succumb to the taunts of the world, believing that God is no different from the "gods" of human achievement, wealth, or self-sufficiency? The narrative's outcome unequivocally declares that no human boast or perceived invincibility can stand against the Almighty. It encourages us to stand firm in faith, knowing that our God is infinitely superior to any challenge, and His power to deliver far surpasses any earthly threat. He is the only God who can truly save.
Questions for Reflection
FAQ
Why did Sennacherib use psychological warfare in addition to military might?
Sennacherib's use of psychological warfare, as evidenced in 2 Chronicles 32:9-19, was a common and highly effective tactic employed by the Assyrian Empire. The primary goal was to achieve surrender without the costly and time-consuming process of a full-scale siege and assault. By demoralizing the enemy, sowing discord between the king and his people, and undermining their faith in their gods, Sennacherib aimed to break their will to resist. He believed his past victories were irrefutable proof of his own invincible power and the impotence of other nations' deities, thus making resistance seem futile. This strategy saved Assyrian resources, minimized casualties, and allowed for quicker expansion of their empire, demonstrating a shrewd understanding of human psychology in warfare.
How does this verse relate to the monotheism of Israel?
This verse highlights the fundamental clash between the polytheistic worldview of the Assyrians and the radical monotheism of Israel. Sennacherib, operating within a framework where gods were regional and could be defeated by stronger gods or armies, lumps Yahweh with the "gods of the nations." He assumes that Yahweh is just another tribal deity, subject to the same limitations as the idols of other conquered peoples. This directly challenges Israel's core belief that Yahweh is the one, unique, universal, and omnipotent God, who is not limited by geography or human power. The subsequent narrative, culminating in God's miraculous intervention (2 Chronicles 32:21-22), serves as a powerful vindication of Israel's monotheistic faith and a demonstration that Yahweh is indeed distinct from and infinitely superior to any human-made idol or philosophy, proving His singular claim to divinity.
Christ-Centered Fulfillment
Sennacherib's arrogant boast against the God of Israel in 2 Chronicles 32:13 finds its ultimate fulfillment and reversal in the person and work of Jesus Christ. Just as Sennacherib, the king of this world's greatest empire, challenged the living God, so too does the "prince of this world" (Satan) continually seek to undermine faith and claim dominion over humanity. However, the New Testament reveals that Jesus, the true King, utterly triumphed over all such boasts and powers. His death and resurrection represent the ultimate conquest, not of earthly kingdoms, but of sin, death, and the spiritual forces that hold humanity captive. As Colossians 2:15 declares, Christ "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." The "gods of the nations"—whether ancient idols or modern-day idols of materialism, self-reliance, or worldly power—are shown to be utterly impotent before the majesty of Christ. Hezekiah's trust in Yahweh led to Jerusalem's deliverance from an earthly foe; our trust in Christ leads to eternal deliverance from spiritual foes and the promise that "in the world you will have tribulation. But take heart; I have overcome the world" (John 16:33). Every knee will one day bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11).