2 Chronicles 32:14

KJV

Who [was there] among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?

KJV (with Strong's)

Who was there among all the gods {H430} of those nations {H1471} that my fathers {H1} utterly destroyed {H2763}, that could {H3201} deliver {H5337} his people {H5971} out of mine hand {H3027}, that your God {H430} should be able {H3201} to deliver {H5337} you out of mine hand {H3027}?

Complete Jewish Bible

Who of all the gods of those nations that my ancestors completely destroyed was able to rescue his people from me? How then will your God rescue you from me?

Berean Standard Bible

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?

American Standard Version

Who was there among all the gods of those nations which my fathers utterly destroyed, that could deliver his people out of my hand, that your God should be able to deliver you out of my hand?

Commentary

### SUMMARY
Sennacherib, the powerful Assyrian king, directed an audacious and blasphemous taunt at King Hezekiah and the people of Judah during the Assyrian siege of Jerusalem around 701 BC. In this pivotal verse, Sennacherib arrogantly equates the living God of Israel with the impotent, man-made deities of the nations his ancestors had utterly conquered, challenging Yahweh's unique power and ability to deliver Judah from his overwhelming military might. This direct affront to God's unparalleled sovereignty and omnipotence serves as a dramatic setup for the Lord's miraculous and decisive intervention.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the gripping narrative of Sennacherib's invasion of Judah, meticulously recounted in [2 Chronicles 32](/2_chronicles/32 "2 Chronicles 32 - Sennacherib's Invasion and God's Deliverance"). It finds significant parallels in the historical accounts of [2 Kings 18-19](/2_kings/18-19 "2 Kings 18-19 - Sennacherib's Invasion and God's Deliverance") and the prophetic books of [Isaiah 36-37](/isaiah/36-37 "Isaiah 36-37 - Isaiah's Prophecy and God's Deliverance"). Having already swept through and captured many fortified cities of Judah, Sennacherib dispatches his high-ranking officials, including the Rabshakeh, to Jerusalem. Their mission is to deliver a message designed to psychologically break the will of the inhabitants and undermine their trust in King Hezekiah and, more critically, in their God. The Rabshakeh's speech, from which this verse is drawn, is a masterclass in psychological warfare, aiming to induce surrender by presenting an apparently unassailable argument based on Assyria's unbroken string of past conquests. This verse serves as the rhetorical climax of Sennacherib's challenge, directly provoking the God of Israel and setting the stage for His dramatic and miraculous intervention.
* **Historical & Cultural Context:** The late 8th century BC was an era dominated by the Neo-Assyrian Empire, an unparalleled military juggernaut renowned for its brutal efficiency, advanced siege warfare, and systematic policy of deporting conquered populations to prevent rebellion. Sennacherib (reigned 705-681 BC) was one of its most formidable monarchs. His campaign against Judah in 701 BC was a strategic move to reassert Assyrian hegemony over rebellious vassal states in the Levant, including Judah, which had withheld tribute. Culturally, the ancient Near East commonly understood national gods as extensions of their people's military and political strength. A nation's defeat was often interpreted as a clear sign of the weakness or impotence of its patron deity. Sennacherib's taunt expertly leverages this prevailing worldview, presenting Assyria's unbroken string of victories as irrefutable proof that no god, including Judah's, could possibly withstand his might. Jerusalem, despite Hezekiah's extensive fortifications and preparations (as noted in [2 Chronicles 32:5-6](/2_chronicles/32-5-6 "2 Chronicles 32:5-6 - Hezekiah's Preparations")), was isolated and seemingly on the precipice of collapse, making Sennacherib's challenge particularly potent and terrifying in its immediate historical setting.
* **Key Themes:** Sennacherib's audacious words in this verse encapsulate several profound and enduring theological themes. Firstly, it starkly highlights the **arrogance of human power** and the inherent **blasphemy** that inevitably arises when mortal rulers presume to challenge divine sovereignty. Sennacherib, blinded by his overwhelming military successes and a worldview that equates God with finite idols, fails spectacularly to comprehend the unique, transcendent nature of Yahweh, equating Him with the impotent, man-made deities of other nations. Secondly, the verse powerfully underscores the **futility of false gods**. Sennacherib's observation that the gods of conquered nations were indeed powerless to save their worshippers serves as a grim, albeit unintended, testament to the utter impotence of pagan deities and the perennial danger of idolatry, a recurring and tragic theme throughout Israel's history (e.g., [Psalm 115:4-7](/psalms/115-4-7 "Psalm 115:4-7 - The Impotence of Idols")). Finally, and most crucially, this taunt sets the stage for a dramatic and undeniable demonstration of **God's unique power to deliver**. Sennacherib's challenge implicitly asks if Judah's God is truly different from the vanquished idols. The subsequent events, particularly God's miraculous intervention recounted in [2 Chronicles 32:21](/2_chronicles/32-21 "2 Chronicles 32:21 - God's Miraculous Deliverance"), provide the resounding and definitive answer, showcasing the Lord's unparalleled ability to save His people against overwhelming odds and asserting His ultimate supremacy over all earthly powers and all false gods.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Gods (Hebrew, _ʾĕlōhîym'_):** While this versatile Hebrew term (H430) can refer to the one true God, here it is deliberately used in the plural and in context to refer to the pagan deities of the nations conquered by Assyria. Sennacherib's use of "gods" in this generic sense highlights his fundamental misunderstanding and deliberate devaluing of Yahweh. He views the God of Israel as merely one among many national deities, limited in power and subject to the same fate as the impotent idols of wood and stone that his ancestors had easily overcome. This linguistic choice underscores the blasphemous nature of his comparison, reducing the Creator of the universe to the level of created things.
* **Destroyed (Hebrew, _ḥāram'_):** This verb (H2763) signifies utter annihilation, often carrying a strong religious connotation of "devoting to destruction" or "putting under the ban." Sennacherib uses it to boast of the complete and irreversible conquest of these nations and, implicitly, their religious systems. The implication is that not only were the people destroyed, but their gods were also utterly defeated and rendered powerless, their very existence seemingly nullified by Assyrian might. This word choice emphasizes the totality of his perceived victory over all opposing powers, both human and divine, reinforcing his belief in his own invincibility.
* **Deliver (Hebrew, _nâtsal'_):** This verb (H5337) means "to snatch away," "to rescue," or "to save." It speaks of a powerful intervention to prevent harm, capture, or destruction. Sennacherib's entire challenge hinges on this concept: if no other god could "deliver" their people from his hand, why should Judah's God be any different? He is directly questioning Yahweh's capacity for salvation, implicitly denying His omnipotence and unique ability to act on behalf of His people, a power central to Israel's understanding of their covenant God. This word sets up the ultimate test of Yahweh's true nature.

#### Verse Breakdown
* **"Who [was there] among all the gods of those nations that my fathers utterly destroyed":** This opening clause establishes Sennacherib's arrogant premise, rooted in his interpretation of Assyrian history and military might. He boasts of his ancestors' (and his own) unbroken record of military conquests, which he attributes not just to human strength but also to the perceived impotence of the gods of the defeated nations. He presents this as an unchallengeable historical fact, setting the stage for his logical (though fatally flawed) conclusion regarding Yahweh. It is a historical claim meant to intimidate and demoralize.
* **"that could deliver his people out of mine hand":** This is the direct challenge to the power of the pagan gods. Sennacherib asserts with absolute confidence that none of these deities possessed the inherent ability or strength to rescue their worshippers from the relentless and overwhelming Assyrian war machine. Their consistent failure to "deliver" is presented as a universal truth, a testament to Assyrian supremacy and the utter futility of trusting in such gods. This clause highlights the core of his argument: military victory equals divine superiority, a common ancient Near Eastern belief.
* **"that your God should be able to deliver you out of mine hand?":** This final clause is the blasphemous extrapolation and the heart of Sennacherib's taunt. He applies the same flawed logic to Yahweh, the God of Israel. He assumes that Yahweh is merely another regional deity, no different from the vanquished gods, and therefore equally powerless against the overwhelming might of Assyria. This direct question is not seeking an answer but is intended to be a rhetorical assertion of Yahweh's inevitable failure, designed to instill fear, despair, and ultimately, surrender in the people of Judah.

#### Literary Devices
Sennacherib's taunt in this verse is rich with impactful literary devices that amplify its rhetorical force and thematic significance. The most prominent is the **Rhetorical Question**, where Sennacherib poses a question not to elicit information or a genuine answer, but to make a forceful, self-assured assertion of his perceived undeniable truth. He is not truly asking if Yahweh can deliver, but rather emphatically declaring that He cannot, based on his flawed premise of equating the transcendent God with finite idols. There is profound **Irony** woven throughout this verse; the very God Sennacherib mocks and challenges is about to demonstrate His unparalleled power in a way that utterly refutes the king's boast and turns his arrogance into humiliation. The verse also employs a form of **Parallelism**, specifically an antithetical or contrasting parallelism, by juxtaposing the demonstrated impotence of the pagan gods with the implied impotence of Yahweh, thereby setting up the dramatic contrast that God will soon resolve through His miraculous intervention. Finally, the entire statement is an act of blatant **Blasphemy**, a direct insult and challenge to the unique nature, sovereignty, and infinite power of the one true God, setting the stage for divine vindication.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse encapsulates the eternal conflict between human pride and divine sovereignty, a recurring motif throughout biblical history. Sennacherib's worldview is one of raw power politics and military might, where deities are mere extensions of national strength, and the victor's god is inherently superior. He utterly fails to grasp the transcendent, omnipotent, and unique nature of Yahweh, who is not bound by human limitations, military outcomes, or the fate of created idols. His audacious taunt serves as a divine catalyst for God to display His glory, proving unequivocally that He is not merely one god among many, but the one true God who acts decisively and miraculously for His covenant people. It highlights the profound futility of trusting in anything other than the Lord and underscores the fundamental theological truth that true power, ultimate deliverance, and salvation belong to God alone, who reigns supreme over all earthly powers and false deities.

* [Psalm 115:3](/psalms/115-3 "Our God is in the heavens")
* [Isaiah 40:18](/isaiah/40-18 "To whom then will you liken God?")
* [Jeremiah 10:10](/jeremiah/10-10 "The Lord is the true God")

### REFLECTION AND APPLICATION
In our contemporary lives, we frequently encounter "Sennacheribs"—overwhelming challenges, intimidating voices, or seemingly invincible systems that mock our faith, question God's promises, and challenge His perceived ability to deliver. These might manifest as crushing financial crises, debilitating health battles, complex relational breakdowns, pervasive societal pressures, or even the subtle whispers of doubt that seem insurmountable. This verse calls us to a profound remembrance: the God of Israel is not limited by human power, worldly logic, or the perceived strength of our adversaries. It challenges us to deeply examine where our ultimate trust and hope truly lie. Do we succumb to the world's cynicism, allowing its "facts," "statistics," and "expert opinions" to define our reality and dictate our responses, or do we stand firm on God's immutable promises, knowing with unwavering conviction that He is sovereign over all circumstances? This passage reminds us that true security, lasting peace, and ultimate victory are found not in human strength, political might, accumulated wealth, or any form of worldly assurance, but solely in the unwavering power, unfailing faithfulness, and infinite wisdom of the Almighty God, who alone is able to deliver us from any hand, seen or unseen.

#### Questions for Reflection
* **What "Sennacheribs" (seemingly insurmountable challenges or intimidating voices) are you currently facing that challenge your trust in God's power to deliver?**
* **In what subtle or overt ways might we, like Sennacherib, inadvertently limit God's power by comparing Him to worldly systems, human capabilities, or our own limited understanding?**
* **How does this verse encourage and empower you to pray and act when confronted with overwhelming odds, knowing God's ultimate sovereignty and His demonstrated ability to save?**

### FAQ
**What was Sennacherib's main argument against Judah's God?**

Answer: Sennacherib's main argument was rooted in a fundamentally flawed premise: that all gods were essentially the same, mere national patrons whose power was directly tied to the military strength and success of their worshippers. Since his ancestors had conquered numerous nations and their respective gods had demonstrably failed to deliver them from the mighty Assyrian hand, he presumed that Judah's God, Yahweh, would be equally powerless and ineffective against the overwhelming might of Assyria. He utterly failed to recognize Yahweh's unique, transcendent, and sovereign nature, which is utterly distinct from the impotent, man-made idols of other nations. His argument was a form of "might makes right," applying a human, military logic to the divine realm, a logic that the true God would soon dramatically overturn.

**How did Hezekiah and Judah respond to this taunt?**

Answer: Upon hearing Sennacherib's blasphemous words and the Rabshakeh's intimidating taunts, King Hezekiah and the people of Judah did not despair, surrender, or resort to human schemes. Instead, King Hezekiah tore his clothes, covered himself with sackcloth, and immediately went into the house of the Lord ([2 Kings 19:1](/2_kings/19-1 "2 Kings 19:1 - Hezekiah's Response to Sennacherib")). He then sent trusted officials to the prophet Isaiah, seeking divine counsel and intercessory prayer. [2 Chronicles 32:20](/2_chronicles/32-20 "2 Chronicles 32:20 - Hezekiah and Isaiah Pray") records that "King Hezekiah and the prophet Isaiah the son of Amoz prayed about this and cried to Heaven." Their response was one of profound humility, turning in fervent, desperate prayer to the one true God, acknowledging His absolute sovereignty and seeking His miraculous deliverance, which God subsequently provided in a spectacular and unforgettable manner.

### CHRIST-CENTERED FULFILLMENT
Sennacherib's arrogant challenge to the God of Israel serves as a profound foreshadowing of the ultimate challenge posed by sin, death, and the spiritual powers of darkness against all humanity. Just as the pagan gods were utterly powerless to deliver their people from Assyria's hand, so too are all human efforts, philosophies, self-help schemes, and false deities utterly impotent to deliver humanity from the pervasive grip of sin and its eternal, damning consequences. The rhetorical question "Who... could deliver his people out of mine hand?" finds its definitive, triumphant, and eternal answer in the person and work of Jesus Christ. He is the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") who, unlike the idols of wood and stone, possesses all authority in heaven and on earth ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus")). His sacrificial death on the cross and His glorious resurrection demonstrate that He is not merely a regional deity or a limited power, but the [Lord of lords and King of kings](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords"), who has utterly disarmed the principalities and powers, triumphing over them by the cross ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Disarming the Powers")). Through Him, God indeed delivered His people—not just from a human oppressor like Sennacherib, but from the ultimate enemies of sin, death, and the grave, securing an eternal salvation that no worldly power, false god, or human effort could ever achieve ([Romans 8:38-39](/romans/8-38-39 "Romans 8:38-39 - Nothing Can Separate Us from God's Love")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 10:11

Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?

Isaiah 10:12

Wherefore it shall come to pass, [that] when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.

Exodus 14:3

For Pharaoh will say of the children of Israel, They [are] entangled in the land, the wilderness hath shut them in.

Exodus 15:9

The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.

Exodus 15:11

Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders?

Isaiah 42:8

I [am] the LORD: that [is] my name: and my glory will I not give to another, neither my praise to graven images.