2 Chronicles 32:17

KJV

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.

KJV (with Strong's)

He wrote {H3789} also letters {H5612} to rail {H2778} on the LORD {H3068} God {H430} of Israel {H3478}, and to speak {H559} against him, saying {H559}, As the gods {H430} of the nations {H1471} of other lands {H776} have not delivered {H5337} their people {H5971} out of mine hand {H3027}, so shall not the God {H430} of Hezekiah {H3169} deliver {H5337} his people {H5971} out of mine hand {H3027}.

Complete Jewish Bible

He also wrote a letter insulting ADONAI the God of Isra'el and speaking against him; it said, "Just as the gods of the nations of the other countries could not rescue their people from me, likewise Hizkiyahu's God will not rescue his people from me."

Berean Standard Bible

He also wrote letters mocking the LORD, the God of Israel, and saying against Him: “Just as the gods of the nations did not deliver their people from my hand, so the God of Hezekiah will not deliver His people from my hand.”

American Standard Version

He wrote also letters, to rail on Jehovah, the God of Israel, and to speak against him, saying, As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall not the God of Hezekiah deliver his people out of my hand.

Commentary

### SUMMARY
2 Chronicles 32:17 encapsulates the apex of Sennacherib's blasphemous arrogance against the God of Israel during his siege of Jerusalem. Through written letters, the Assyrian king directly challenged the Lord, equating Him with the impotent deities of conquered nations and boasting that Hezekiah's God would no more deliver His people than other gods had delivered theirs. This verse sets the stage for a dramatic divine intervention, highlighting the stark contrast between human pride and God's incomparable sovereignty.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the narrative of Sennacherib's invasion of Judah, specifically following his initial military successes and the psychological warfare he waged against King Hezekiah and the people of Jerusalem. Earlier in the chapter, Sennacherib's field commander, Rabshakeh, had already delivered similar verbal taunts, attempting to demoralize the city's inhabitants and undermine their trust in the Lord and King Hezekiah (see [2 Chronicles 32:9-16](/2_chronicles/32-9 "2 Chronicles 32:9-16 - Rabshakeh's Taunts")). Verse 17 signifies an escalation of this attack, moving from verbal threats to formal, written correspondence, underscoring the Assyrian king's personal investment in the psychological assault and his direct challenge to the divine. The immediate literary context following this verse is Hezekiah's and Isaiah's fervent prayer (found in [2 Chronicles 32:20](/2_chronicles/32-20 "2 Chronicles 32:20 - Hezekiah and Isaiah's Prayer")), which directly precedes God's miraculous deliverance of Jerusalem.
* **Historical & Cultural Context:** The events described in 2 Chronicles 32:17 occurred around 701 BC, during the reign of King Hezekiah of Judah, when the Neo-Assyrian Empire, under Sennacherib, was the dominant superpower in the ancient Near East. Assyrian imperial policy often involved not only military conquest but also psychological warfare, deportation of conquered peoples, and the systematic humiliation of their gods, aiming to break their spirit and prevent rebellion. Sennacherib's boast that "the gods of the nations of [other] lands have not delivered their people out of mine hand" reflects a common ancient Near Eastern belief that military victory indicated the superiority of the conqueror's gods over the defeated nation's deities. Assyrian annals, such as the Taylor Prism, corroborate Sennacherib's extensive campaigns in Judah, though they omit the miraculous divine intervention, highlighting his capture of numerous fortified cities and his siege of Jerusalem, from which he ultimately withdrew.
* **Key Themes:** 2 Chronicles 32:17 powerfully contributes to several overarching themes within 2 Chronicles and the broader Old Testament. Firstly, it highlights the theme of **Divine Sovereignty vs. Human Arrogance**. Sennacherib's prideful challenge to the Lord is a classic example of human hubris attempting to usurp or deny God's ultimate authority, a theme consistently found in narratives of God's judgment against proud rulers (e.g., Pharaoh in [Exodus 5:2](/exodus/5-2 "Exodus 5:2 - Pharaoh's Defiance of God")). Secondly, the verse underscores the **Uniqueness and Incomparability of the God of Israel**. Sennacherib's fatal error was equating the living God with the lifeless idols of other nations, a distinction central to Israelite theology (as articulated in [Psalm 115:3-7](/psalms/115-3 "Psalm 115:3-7 - The Incomparability of God")). Finally, it sets the stage for the theme of **Divine Deliverance in the Face of Impossibility**, demonstrating that God's power is not limited by overwhelming human threats, but rather magnified in such circumstances, reinforcing the message of trust and dependence on Him (echoing the sentiment in [Psalm 46:1](/psalms/46-1 "Psalm 46:1 - God Our Refuge and Strength")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Rail (Hebrew, _ḥārap̄_):** This verb carries a strong connotation of reproach, reviling, defying, or blaspheming. It's not merely to speak against, but to do so with contempt, scorn, and abusive language. In the context of Sennacherib's letters, it signifies a direct, intentional, and deeply offensive insult aimed at the very character and power of the LORD God of Israel, treating Him as an object of derision.
* **Delivered (Hebrew, _nāṣal_):** This term means to snatch away, deliver, rescue, or save. Sennacherib uses it in the sense of the inability of other gods to rescue their people from his grasp. By applying this same inability to the God of Hezekiah, he directly challenges God's power to intervene and save His people from an overwhelming military force. The irony, of course, is that the LORD's ability to "deliver" is precisely what is about to be demonstrated.

#### Verse Breakdown
* **"He wrote also letters to rail on the LORD God of Israel,"**: This clause reveals the specific method of Sennacherib's attack: written correspondence. This made his blasphemy formal, widespread, and enduring, serving as a powerful psychological weapon intended to demoralize Jerusalem. The target was explicitly "the LORD God of Israel," not just Hezekiah or his people, indicating a direct assault on the divine authority and reputation.
* **"and to speak against him, saying,"**: This further clarifies the content and intent of the letters. It wasn't just a military threat but a verbal assault, a direct challenge and insult to God Himself. The following quotation contains the precise nature of this blasphemy.
* **"As the gods of the nations of [other] lands have not delivered their people out of mine hand,"**: Sennacherib's boast is rooted in his past conquests. He had successfully overthrown numerous nations and their respective deities, viewing his victories as proof of his own supremacy and the impotence of their gods. This statement reflects the ancient Near Eastern worldview where national gods were believed to fight for their people, and defeat implied the god's weakness or subjugation.
* **"so shall not the God of Hezekiah deliver his people out of mine hand."**: This is the core of Sennacherib's blasphemous challenge. He applies the same logic of his past victories to the God of Israel, reducing the incomparable, sovereign LORD to the level of the defeated, powerless idols. By referring to Him as "the God of Hezekiah," he attempts to diminish God's universal sovereignty, implying He is merely a local deity tied to a specific king, thereby underestimating His true nature and power.

#### Literary Devices
2 Chronicles 32:17 employs several potent literary devices. Most prominently, there is **Blasphemy**, as Sennacherib directly insults and demeans the God of Israel, equating Him with false gods. This act of verbal assault is a central driver of the narrative's tension. The verse also utilizes **Contrast**, setting up a stark opposition between the perceived powerlessness of "the gods of the nations" and the implied impotence of the "God of Hezekiah" in Sennacherib's arrogant estimation. This contrast serves to highlight the dramatic divine intervention that follows, emphasizing the unique and incomparable nature of the true God. Furthermore, there is a profound sense of **Dramatic Irony**. The reader knows, or will soon discover, that Sennacherib's boast will be utterly overturned by God's miraculous act, making his confident pronouncement deeply ironic. His **Hyperbole** regarding his own invincibility and the universal failure of other gods serves to inflate his pride, setting him up for an even greater fall.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Sennacherib's audacious challenge in 2 Chronicles 32:17 is a profound theological statement, albeit one steeped in error. It forces a confrontation between human pride and divine sovereignty, echoing a recurring biblical theme that God alone is supreme and that any attempt to diminish His power or equate Him with created things is an affront to His holiness. This specific incident serves as a powerful demonstration that God's identity is not defined by human limitations or the outcomes of earthly conflicts, but by His inherent, unchanging nature as the Almighty Creator and Deliverer. The narrative vividly illustrates that the Lord is not merely "the God of Hezekiah," a localized deity, but the God of all creation, whose power transcends all human and demonic opposition, and who actively intervenes on behalf of His covenant people.

* [2 Kings 18:33-35](/2_kings/18-33 "2 Kings 18:33-35 - Rabshakeh's Taunts in 2 Kings")
* [Isaiah 36:18-20](/isaiah/36-18 "Isaiah 36:18-20 - Sennacherib's Challenge in Isaiah")
* [Psalm 115:3-7](/psalms/115-3 "Psalm 115:3-7 - Our God is in the Heavens")

### REFLECTION AND APPLICATION
2 Chronicles 32:17 offers timeless insights for believers facing overwhelming opposition. Just as Sennacherib's letters sought to demoralize Jerusalem by undermining their trust in God, so too do we often encounter "letters" of doubt, fear, and despair in our lives—whether from external pressures, internal struggles, or the schemes of the enemy. These challenges frequently attempt to diminish God's character, question His power, or equate Him with the impotent "gods" of human strength, worldly systems, or even our own perceived limitations. This verse reminds us that our God is utterly unique and incomparable, not bound by human logic or the failures of false idols. Our confidence must not be in our own ability to withstand or overcome, but in the absolute sovereignty and delivering power of the Lord. When faced with seemingly insurmountable obstacles, we are called to emulate Hezekiah's response: to turn to God in prayer, trusting that He will vindicate His name and deliver His people, often in ways that defy human expectation.

#### Questions for Reflection
* **What "letters" of doubt or fear are you receiving today that challenge God's ability to deliver you?**
* **In what ways might you be tempted to equate the living God with the "gods" of this world (e.g., money, power, self-reliance)?**
* **How does Sennacherib's arrogance serve as a warning against human pride in your own life?**
* **How can remembering God's unique power in this account strengthen your trust in Him during your current challenges?**

### FAQ
**Why did Sennacherib send letters instead of just relying on his army?**

Answer: Sennacherib's decision to send letters, as described in 2 Chronicles 32:17, was a calculated move in his broader strategy of psychological warfare. While his army was formidable and had already conquered many cities in Judah, he aimed to achieve victory over Jerusalem without a costly direct assault. Letters served several purposes: they formalized his demands and threats, reaching a wider audience within the city, including the common people, not just King Hezekiah. This amplified the demoralizing effect, aiming to break the city's will to resist and incite surrender from within. By directly challenging "the LORD God of Israel" and equating Him with defeated pagan deities, Sennacherib sought to undermine the very foundation of Jerusalem's hope and resilience—their faith in God. This tactic was common in ancient Near Eastern warfare, where the humiliation of a nation's god was considered part of its total subjugation, as seen in similar accounts in [2 Kings 18](/2_kings/18 "2 Kings 18 - Sennacherib's Invasion") and [Isaiah 36](/isaiah/36 "Isaiah 36 - Sennacherib's Taunts").

### CHRIST-CENTERED FULFILLMENT
Sennacherib's blasphemous challenge in 2 Chronicles 32:17, where he equates the God of Israel with impotent idols, finds its ultimate reversal and fulfillment in the person and work of Jesus Christ. Just as the Assyrian king's boast was met with divine, miraculous intervention that demonstrated God's unparalleled power to deliver His people from a seemingly invincible foe, so too does Christ embody the supreme and unique power of God over all spiritual and physical adversaries. Sennacherib's defeat foreshadows the ultimate triumph of God over all forces that "rail on" Him and seek to enslave humanity. In Christ, we see the true Lamb of God, who, unlike the powerless gods of the nations, actively "takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). His resurrection from the dead is the definitive proof that the God of Israel is not like the defeated deities, but possesses ultimate authority over death itself ([Acts 2:24](/acts/2-24 "Acts 2:24 - God Raised Him Up")). Through Christ, believers are delivered not just from physical enemies, but from the dominion of sin, death, and the spiritual forces of darkness that once held humanity captive ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Delivered from Darkness")). Thus, Sennacherib's arrogant challenge serves as a foil to highlight the incomparable and saving power of God, fully revealed and actualized in the victorious reign of Jesus Christ, our deliverer and King.

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 37:14

And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.

2 Kings 19:12

Have the gods of the nations delivered them which my fathers have destroyed; [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Thelasar?

Isaiah 37:28

But I know thy abode, and thy going out, and thy coming in, and thy rage against me.

Isaiah 37:29

Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

2 Kings 19:28

Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

Revelation 13:6

And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

2 Kings 19:14

And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD.