TRV
Translation
King James Version
Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?
KJV (with Strong's)
Now therefore let not H3808 Hezekiah H2396 deceive H5377 you, nor persuade H5496 you on this manner, neither yet believe H539 him: for no god H433 of any nation H1471 or kingdom H4467 was able H3201 to deliver H5337 his people H5971 out of mine hand H3027, and out of the hand H3027 of my fathers H1: how much less shall your God H430 deliver H5337 you out of mine hand H3027?
Complete Jewish Bible
Don't let Hizkiyahu mislead you or delude you this way, don't believe him. For no god of any nation or kingdom has ever been able to rescue his people from me or my ancestors; how much less will your God rescue you from me!'"
Berean Standard Bible
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!”
American Standard Version
Now therefore let not Hezekiah deceive you, nor persuade you after this manner, neither believe ye him; for no god of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers: how much less shall your God deliver you out of my hand?
World English Bible Messianic
Now therefore don’t let Hezekiah deceive you, nor persuade you in this way, neither believe him; for no god of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers. How much less will your God deliver you out of my hand?”
Geneva Bible (1599)
Nowe therefore let not Hezekiah deceiue you, nor seduce you after this sort, neither beleeue ye him: for none of all the gods of any nation or kingdome was able to deliuer his people out of mine hande and out of the hande of my fathers: howe much lesse shall your gods deliuer you out of mine hande?
Young's Literal Translation
`And, now, let not Hezekiah lift you up, nor persuade you thus, nor give credence to him, for no god of any nation and kingdom is able to deliver his people from my hand, and from the hand of my fathers: also, surely your God doth not deliver you from my hand!'
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In the KJVVerse 11,891 of 31,102
Study This Verse
Commentary on 2 Chronicles 32 verses 9–23
9 ¶ After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying,
10 Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem?
11 Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us out of the hand of the king of Assyria?
12 Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?
13 Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?
14 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?
15 Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?
16 And his servants spake yet more against the LORD God, and against his servant Hezekiah.
17 He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.
18 Then they cried with a loud voice in the Jews' speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city.
19 And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man.
20 And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.
21 And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.
22 Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.
23 And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–23. Public domain.
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SUMMARY
In 2 Chronicles 32:15, Sennacherib, the arrogant king of Assyria, delivers a chilling message to the besieged people of Jerusalem, aiming to dismantle their faith and loyalty to King Hezekiah. He dismisses Hezekiah's encouragement as a deceptive ploy and asserts that just as no god of any other conquered nation or kingdom was able to deliver its people from the overwhelming might of Assyria, so too would Judah's God be utterly powerless to rescue them from his hand. This verse encapsulates Sennacherib's psychological warfare, designed to instill fear and despair by equating the unique, sovereign God of Israel with the impotent idols of the pagan world.
CONTEXT
Literary Context: This verse is a pivotal component of the taunting message delivered by Sennacherib's officials to the inhabitants of Jerusalem, as vividly recounted in 2 Chronicles 32:9-19. It immediately follows King Hezekiah's resolute efforts to fortify the city and bolster the morale of his people, reassuring them of God's unwavering presence and power for deliverance, as described in 2 Chronicles 32:1-8. Sennacherib's calculated speech, delivered through his emissaries, is a direct and insidious attempt to undermine Hezekiah's righteous leadership and erode the people's trust in YHWH, with the ultimate goal of securing a surrender without further military engagement. The speech escalates in its blasphemous tone, culminating in this verse's audacious and direct assault on the very character and omnipotence of the God of Israel. The narrative then dramatically shifts to the faithful and prayerful response of King Hezekiah and the prophet Isaiah, setting the stage for God's miraculous intervention and the decisive, supernatural defeat of the Assyrian army, detailed in 2 Chronicles 32:20-23.
Historical & Cultural Context: The events chronicled in 2 Chronicles 32 transpired in 701 BCE, during the joint reigns of King Hezekiah of Judah and Sennacherib of Assyria. At this period, the Assyrian Empire stood at the zenith of its power, universally feared for its brutal military campaigns, unparalleled efficiency in siege warfare, and ruthless policy of deporting conquered populations to prevent future rebellions. Sennacherib had already devastated much of Judah, capturing numerous fortified cities and laying siege to Jerusalem itself. In the ancient Near East, military victory was almost universally interpreted as irrefutable proof of the conquering nation's gods being superior to the defeated nation's deities. Sennacherib's boast in this verse was deeply rooted in this prevailing worldview, leveraging his past, undeniable successes against other nations and their impotent gods to intimidate and demoralize the besieged populace of Jerusalem. His strategic approach was not merely military but profoundly psychological, aiming to break the will of the people by convincing them that their God, like the gods of other nations, was utterly incapable of matching Assyrian might.
Key Themes: This verse powerfully contributes to several overarching themes woven throughout 2 Chronicles and the broader biblical narrative. Firstly, it starkly illuminates the arrogance of human power when it dares to stand in direct opposition to divine sovereignty. Sennacherib attributes all his victories solely to his own might and that of his ancestors, completely disregarding God's providential hand in the unfolding of history. Secondly, and perhaps most critically, it underscores the uniqueness and incomparable nature of YHWH when contrasted with the powerless idols of the nations. Sennacherib's audacious attempt to equate the one true God of Israel with pagan deities sets the stage for a dramatic and irrefutable demonstration of YHWH's absolute power and profound distinction, vividly seen in His miraculous deliverance of Jerusalem in 2 Chronicles 32:21. Thirdly, the verse exemplifies the perennial spiritual battle between faith and fear. Sennacherib's speech is meticulously designed to sow doubt, panic, and despair, challenging the people to abandon their trust in God. Hezekiah's steadfast faith and courageous encouragement, as meticulously described in 2 Chronicles 32:7-8, stands in stark contrast to the fear Sennacherib desperately attempts to instill. Ultimately, the narrative powerfully demonstrates God's unwavering commitment to His covenant people and His omnipotent power to deliver them from seemingly insurmountable odds, thereby reinforcing the profound theme of divine deliverance against all human boasts and limitations.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Sennacherib's speech in 2 Chronicles 32:15 is replete with rhetorical and literary devices meticulously crafted to intimidate and demoralize the people of Jerusalem. The most prominent is the Rhetorical Question, "how much less shall your God deliver you out of mine hand?" This question is not posed to elicit an answer but to instill a specific, despairing conclusion in the minds of the listeners, implying the absolute futility of resistance. There is profound Irony in Sennacherib's boast; while he intends to diminish YHWH by comparing Him to pagan idols, his statement inadvertently highlights the very impotence of those idols, thereby setting the stage for YHWH's dramatic demonstration of His unique and incomparable power. The speech also employs Hyperbole and Boasting, as Sennacherib exaggerates his own power and that of his ancestors, presenting their conquests as absolute, irresistible, and divinely ordained by his own gods. Furthermore, Sennacherib engages in an Ad Hominem attack against King Hezekiah, attempting to discredit the king's message by portraying him as a deceiver, rather than addressing the inherent truth of Hezekiah's faith and the promises of God. Finally, the entire argument rests on a fundamental False Analogy, equating the one true, living God, YHWH, with the manufactured, powerless deities of other nations, demonstrating Sennacherib's profound spiritual ignorance and hubris.
THEOLOGICAL AND THEMATIC CONNECTIONS
Sennacherib's blasphemous challenge in 2 Chronicles 32:15 serves as a profound theological test, highlighting the stark contrast between human arrogance and divine sovereignty. His assertion that YHWH is no different from the vanquished gods of other nations directly confronts the biblical revelation of God's absolute uniqueness and omnipotence. The narrative immediately following this verse dramatically demonstrates that God is not merely a tribal deity, but the Creator and Sustainer of all things, whose power transcends all earthly kingdoms and their false gods. This encounter underscores the critical theological truth that YHWH alone is God, incomparable in His power to deliver and His unwavering faithfulness to His covenant people. It is a powerful reminder that worldly power, no matter how formidable or boastful, is ultimately subject to the sovereign will of the Almighty.
REFLECTION AND APPLICATION
Sennacherib's boastful challenge to God's power in 2 Chronicles 32:15 resonates deeply with the spiritual battles believers often face today. Just as the Assyrian king sought to instill fear and doubt in the hearts of Jerusalem's inhabitants, so too does the world, and indeed the enemy of our souls, frequently present overwhelming challenges and voices that question God's ability or willingness to deliver us from difficult circumstances. Whether it's a seemingly insurmountable financial crisis, a devastating health diagnosis, relational breakdown, or widespread societal anxieties, these "Sennacheribs" of our age can whisper insidious lies, suggesting that our God is powerless against the "hand" of our problems. This verse calls us to remember that such boasts, when made against the Almighty God, are ultimately hollow and destined to fail. The subsequent miraculous deliverance of Jerusalem, as recorded in 2 Chronicles 32:21, serves as an eternal testament to God's unique power to save. When faced with seemingly insurmountable odds or voices that question God's sovereignty, we are called to emulate Hezekiah's faithful response: to turn to God in prayer, to trust in His unique and incomparable ability to deliver, and to steadfastly refuse to be deceived by the boasts of this world or the enemy. Our faith is not in a god among gods, but in the one true God who is above all, who reigns supreme, and who always keeps His promises.
Questions for Reflection
FAQ
Who was Sennacherib, and what was his significance in this narrative?
Answer: Sennacherib was the powerful king of Assyria (reigned 705-681 BCE), leading one of the most dominant and feared empires of the ancient Near East. He is profoundly significant in this narrative as the primary antagonist, representing the epitome of human arrogance, military might, and blasphemous challenge to the sovereignty of God. His extensive military campaign against Judah, culminating in the siege of Jerusalem in 701 BCE, is a pivotal event in biblical history, serving as a dramatic backdrop for demonstrating God's unique power and unwavering faithfulness to His covenant people, as also recorded in 2 Kings 18-19 and Isaiah 36-37. His boast in 2 Chronicles 32:15 is a direct and audacious blasphemy against YHWH, setting the stage for God's miraculous and decisive intervention.
Why did Sennacherib compare the God of Israel to the gods of other nations?
Answer: Sennacherib's comparison stemmed directly from the pervasive polytheistic worldview prevalent in the ancient Near East. In this cultural and religious context, military victories were almost universally attributed to the superior power of a nation's gods over the gods of the defeated. Having conquered numerous nations and their respective deities, Sennacherib genuinely believed that YHWH was simply another tribal god, no different from the impotent idols he had already overcome. His comparison was strategically intended to demoralize the people of Jerusalem by suggesting that their God was equally powerless against the overwhelming might of the Assyrian empire, thereby undermining their faith and encouraging their immediate surrender. He fundamentally failed to grasp the unique, incomparable nature of YHWH as the one true, sovereign God over all creation, not merely a local or regional deity.
CHRIST-CENTERED FULFILLMENT
Sennacherib's boastful challenge in 2 Chronicles 32:15, asserting his absolute power and the inability of any god to deliver from his "hand," finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus. Sennacherib, the mighty earthly king, serves as a type of the worldly powers and spiritual forces that stand in opposition to God and His people throughout history. His claim of irresistible dominion is ultimately shattered by God's miraculous intervention, powerfully foreshadowing the definitive and eternal victory achieved by Christ. In the New Testament, we witness Jesus confronting the ultimate "hands" of oppression: the power of sin, the sting of death, and the dominion of the devil. Unlike the pagan gods who were indeed powerless against Sennacherib, Jesus, the true God incarnate, fully entered the human condition and, through His sacrificial death on the cross and His glorious resurrection, decisively "delivered" humanity from the hand of darkness. Colossians 2:15 profoundly declares that Christ disarmed the spiritual rulers and authorities, triumphing over them by the cross. The "hand" of God's ultimate power is not seen in military conquest, but in the outstretched hands of Christ on the cross, accomplishing perfect salvation. The rhetorical question, "how much less shall your God deliver you out of mine hand?" is inverted and answered triumphantly by the Gospel: how much more has God delivered us through the mighty hand of His Son, Jesus, who has definitively overcome the world and secured eternal victory for all who believe, ensuring that absolutely nothing can separate us from the love of God in Christ Jesus our Lord.