2 Chronicles 32:19

KJV

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.

KJV (with Strong's)

And they spake {H1696} against {H5921} the God {H430} of Jerusalem {H3389}, as against the gods {H430} of the people {H5971} of the earth {H776}, which were the work {H4639} of the hands {H3027} of man {H120}.

Complete Jewish Bible

They spoke about the God of Yerushalayim in the same way as about the gods of the other peoples of the earth, which are merely human artifacts.

Berean Standard Bible

They spoke against the God of Jerusalem as they had spoken against the gods of the peoples of the earth—the work of human hands.

American Standard Version

And they spake of the God of Jerusalem, as of the gods of the peoples of the earth, which are the work of men’s hands.

Commentary

### SUMMARY
2 Chronicles 32:19 vividly portrays the profound blasphemy of the Assyrian forces during their siege of Jerusalem under King Hezekiah. This verse captures the arrogant and misguided comparison made by Sennacherib's representatives, who equated the living God of Israel with the powerless, man-made deities of the conquered nations, thereby denying His unique sovereignty and power.

### CONTEXT
* **Literary Context:** This verse is situated within the dramatic narrative of the Assyrian invasion of Judah, specifically during Sennacherib's siege of Jerusalem in 701 BC. The preceding verses detail King Hezekiah's preparations for the siege, including strengthening the city's defenses and encouraging his people to trust in the Lord ([2 Chronicles 32:1-8](/2_chronicles/32-1 "2 Chronicles 32:1-8 - Hezekiah's Preparations for War")). Following this, Sennacherib sends his field commanders, including Rabshakeh, to Jerusalem with a message designed to demoralize the inhabitants and undermine their faith in God. Verses [2 Chronicles 32:9-18](/2_chronicles/32-9 "2 Chronicles 32:9-18 - Rabshakeh's Taunts Against Jerusalem and God") record Rabshakeh's taunts, where he boasts of Assyria's victories over other nations and their gods, challenging Jerusalem to believe their God could deliver them. Verse 19 serves as a concise summary of the core blasphemy underlying Rabshakeh's extensive speech, setting the stage for God's miraculous intervention in [2 Chronicles 32:20-23](/2_chronicles/32-20 "2 Chronicles 32:20-23 - God's Deliverance of Jerusalem").

* **Historical & Cultural Context:** The events of 2 Chronicles 32 occurred during a pivotal moment in the history of the ancient Near East. The Assyrian Empire, under King Sennacherib, was the dominant superpower, known for its ruthless military campaigns and psychological warfare. Their strategy often involved demoralizing besieged cities by publicly ridiculing their gods, believing that a nation's god was only as powerful as its army. From the Assyrian perspective, their repeated victories over other nations and their respective deities proved the superiority of the Assyrian gods (or at least, their own military might). They viewed the "God of Jerusalem" as merely another local deity, no different from the idols of Hamath, Arpad, or Samaria, which they had easily overthrown ([2 Kings 18:33-35](/2_kings/18-33 "2 Kings 18:33-35 - Rabshakeh's Challenge to God")). This cultural worldview, where gods were territorial and limited, stood in stark contrast to the Israelite understanding of Yahweh as the one, universal, uncreated, and sovereign God. The Assyrians' failure to grasp this fundamental distinction led to their fatal error.

* **Key Themes:** This verse powerfully contributes to several key themes within 2 Chronicles and the broader biblical narrative. Firstly, it highlights the theme of **Blasphemy and Arrogance**, demonstrating the ultimate folly of human pride that dares to challenge the Creator. The Assyrians' speech was not merely a military tactic but a direct affront to God, rooted in their profound spiritual ignorance and a belief that their military might superseded any divine power. Secondly, it underscores the **Uniqueness of God vs. Idols**. The verse sharply contrasts the "God of Jerusalem"—the living, sovereign Lord—with the "gods of the people of the earth," explicitly stating these were "the work of the hands of man." This distinction is crucial; true faith acknowledges God as the uncreated Creator, not a product of human imagination or craftsmanship, a theme echoed throughout the prophets (e.g., [Isaiah 44:9-20](/isaiah/44-9 "Isaiah 44:9-20 - The Folly of Idolatry")). Finally, it foreshadows the theme of **Divine Sovereignty and Protection**. Despite the Assyrian taunts and overwhelming military superiority, God demonstrates His unparalleled power and unwavering commitment to His covenant people, ultimately delivering Jerusalem from this existential threat, as miraculously recounted in [2 Chronicles 32:21-23](/2_chronicles/32-21 "2 Chronicles 32:21-23 - God's Miraculous Deliverance").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Spake against (Hebrew, _dibberu_):** While _dibberu_ generally means "they spoke," in this context, especially when followed by a preposition indicating opposition (like 'al, "against"), it carries the strong connotation of speaking *against*, *reviling*, or *blaspheming*. It signifies not merely a verbal utterance but an act of hostile defiance and contempt directed at the object of the speech. Here, it emphasizes the deliberate and offensive nature of the Assyrians' words toward God.
* **God of Jerusalem (Hebrew, _Elohim Yerushalayim_):** This phrase is significant. While "Elohim" is a general term for God, its coupling with "of Jerusalem" specifically identifies the unique, covenantal God of Israel, whose presence was uniquely associated with the temple in Jerusalem. The Assyrians, by referring to Him in this localized way, were attempting to reduce the universal, transcendent God to a mere territorial deity, one among many, and thus subject to their military power, much like the gods of other conquered cities.
* **Work of the hands of man (Hebrew, _ma'aseh yedei adam_):** This is a critical theological phrase used throughout the Old Testament to describe idols. It highlights their created, finite, and powerless nature, emphasizing that they are products of human effort, imagination, and craftsmanship, utterly devoid of life, power, or divine essence. By applying this descriptor, even implicitly, to the God of Jerusalem, the Assyrians committed the ultimate blasphemy, demonstrating their profound spiritual blindness and inability to distinguish between the Creator and His creation.

#### Verse Breakdown
* **"And they spake against the God of Jerusalem":** This clause establishes the direct target of the Assyrians' verbal assault: the unique, sovereign God of Israel, identified with His dwelling place in Jerusalem. It signifies a deliberate act of defiance and contempt, not merely a military challenge, but a theological one, aimed at undermining the faith of Hezekiah and the people in their divine protector.
* **"as against the gods of the people of the earth":** This comparative clause reveals the core of the Assyrian error and blasphemy. They equated the Lord God, the Creator of the heavens and the earth, with the multitude of local, national deities worshipped by other nations. From their polytheistic worldview, all gods were essentially the same, varying only in power or influence, and their power was directly tied to the military success of their worshippers. They saw Yahweh as just another limited deity, easily overcome like all the others they had conquered.
* **"[which were] the work of the hands of man":** This final, parenthetical clause is profoundly ironic and theologically devastating. It clarifies the nature of the "gods of the people of the earth" – they are not divine beings but mere human artifacts. By implicitly including the God of Jerusalem in this comparison, the Assyrians demonstrated their utter failure to comprehend the nature of the true God. They reduced the uncreated, eternal, and all-powerful Lord to the level of lifeless, impotent idols, products of human craftsmanship, thereby committing the ultimate spiritual offense.

#### Literary Devices
The verse employs several powerful literary devices. **Contrast** is paramount, sharply juxtaposing the "God of Jerusalem" with "the gods of the people of the earth," which are explicitly identified as "the work of the hands of man." This stark opposition highlights the fundamental difference between the living, sovereign God and lifeless idols. **Blasphemy** itself functions as a rhetorical act, where the Assyrian speakers, through their arrogant words, attempt to diminish and defile the divine name and character. There is a strong element of **Irony** in the Assyrians' speech; in their attempt to portray God as weak and comparable to idols, they inadvertently underscore their own spiritual blindness and the futility of their human-centric worldview, which would ultimately lead to their catastrophic defeat. The entire episode serves as a dramatic **Foil** to God's unique power and faithfulness, setting the stage for His miraculous intervention.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement on the nature of God and the folly of idolatry. It underscores the absolute uniqueness and transcendence of the God of Israel, who is fundamentally distinct from any human-made construct or limited territorial deity. The Assyrians' error was not merely a miscalculation of military strength but a profound spiritual misjudgment, equating the Creator with creation. This act of blasphemy highlights humanity's persistent tendency to reduce God to manageable, human-sized proportions or to compare Him with worldly powers and ideologies. True faith demands acknowledging God's uncreated, self-existent nature and His infinite sovereignty, refusing to place Him on a par with anything that is a "work of the hands of man." This distinction is foundational to biblical theology, emphasizing that worship is due only to the One who is truly divine, not to the products of human imagination or effort.

* [Psalm 115:4-7](/psalm/115-4 "Psalm 115:4-7 - The Folly of Idols")
* [Isaiah 44:9-20](/isaiah/44-9 "Isaiah 44:9-20 - The Futility of Idols")
* [Jeremiah 10:3-5](/jeremiah/10-3 "Jeremiah 10:3-5 - Idols are Lifeless")

### REFLECTION AND APPLICATION
The Assyrian taunts in 2 Chronicles 32:19 serve as a timeless mirror reflecting humanity's ongoing struggle with idolatry, both ancient and modern. Just as Sennacherib's representatives attempted to reduce the living God to a mere human construct, so too do we often implicitly or explicitly compare God to the "gods of the people of the earth" – whether they be the idols of wealth, power, comfort, reputation, or even our own intellectual achievements. This verse calls us to examine our hearts: do we truly acknowledge God's absolute uniqueness and sovereignty, or do we subtly diminish Him by placing our trust in human systems, resources, or ideologies? In moments of crisis, when the world's "Rabshakehs" mock our faith or challenge the power of God, this passage reminds us that our confidence must rest solely in the uncreated Creator, not in anything that is "the work of the hands of man." It encourages us to stand firm, like Hezekiah, trusting that the God who delivered Jerusalem from a seemingly insurmountable foe is still active and sovereign over all earthly powers and human limitations.

#### Questions for Reflection
* **In what ways might I, consciously or unconsciously, reduce God to something "of the hands of man" in my own life or thinking?**
* **What "gods of the people of the earth" (e.g., success, security, human opinion) do I sometimes elevate to a level comparable to the true God?**
* **How does recognizing God's absolute uniqueness (as opposed to man-made idols) impact my worship, trust, and response to worldly challenges?**
* **When faced with ridicule or pressure for my faith, how can the example of Hezekiah and the truth of God's sovereignty strengthen my resolve?**

### FAQ
**Who was Rabshakeh, and what was his role in this event?**

Answer: Rabshakeh was a high-ranking Assyrian official, likely a field commander or chief cupbearer, who served under King Sennacherib. His title (Rabshakeh) is a military and administrative one, not a personal name. In the context of the siege of Jerusalem, his primary role was to engage in psychological warfare against the inhabitants. He delivered a public speech in Hebrew, designed to demoralize the people, undermine their trust in King Hezekiah, and most importantly, to blaspheme the God of Jerusalem. His strategy was to convince the people that their God was no different from the gods of other conquered nations and therefore powerless to deliver them from the mighty Assyrian army. His words, summarized in [2 Chronicles 32:19](/2_chronicles/32-19 "2 Chronicles 32:19 - Assyrian Blasphemy"), were a direct challenge to God's sovereignty.

**How did God respond to this blasphemy against Him?**

Answer: God responded decisively and miraculously to the Assyrian blasphemy. After Hezekiah and the prophet Isaiah prayed to the Lord ([2 Chronicles 32:20](/2_chronicles/32-20 "2 Chronicles 32:20 - Hezekiah and Isaiah Pray")), God sent an angel who, in a single night, struck down 185,000 Assyrian soldiers ([2 Chronicles 32:21](/2_chronicles/32-21 "2 Chronicles 32:21 - God's Miraculous Deliverance")). This devastating blow forced Sennacherib to withdraw his forces and return to Nineveh, where he was later assassinated by his own sons. This divine intervention served as a powerful vindication of God's uniqueness and sovereignty, demonstrating that He is not "the work of the hands of man" but the living, all-powerful Creator who defends His people against those who defy Him.

### CHRIST-CENTERED FULFILLMENT
The blasphemy of the Assyrians in 2 Chronicles 32:19, equating the God of Jerusalem with impotent idols made by human hands, finds its ultimate reversal and fulfillment in the person of Jesus Christ. The Old Testament consistently declares the uniqueness of God, the uncreated Creator, in contrast to the futility of idols. This distinction reaches its pinnacle in the New Testament's revelation of Jesus as the incarnate God. He is not "the work of the hands of man" but the eternal Word, through whom all things were made ([John 1:1-3](/john/1-1 "John 1:1-3 - The Word Became Flesh") and [Colossians 1:16](/colossians/1-16 "Colossians 1:16 - Christ as Creator")). While the Assyrians mocked God by reducing Him to a human-made object, Christ, the true God, humbly took on human flesh, demonstrating God's ultimate condescension and love for humanity. He is the visible image of the invisible God ([Colossians 1:15](/colossians/1-15 "Colossians 1:15 - The Supremacy of Christ")), the one who upholds the universe by the word of His power ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - Christ's Supremacy")). Through His life, death, and resurrection, Jesus definitively triumphed over all the "gods of the people of the earth"—every false ideology, every human-made system of salvation, and every spiritual power that holds humanity captive. He is the one true Lord, the King of kings and Lord of lords ([Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings")), before whom every knee will one day bow, proving that the God of Jerusalem is indeed the only God, far above anything conceived or crafted by human hands.

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 2:8

Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:

2 Kings 19:18

And have cast their gods into the fire: for they [were] no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.

Psalms 135:15

¶ The idols of the heathen [are] silver and gold, the work of men's hands.

Psalms 135:18

They that make them are like unto them: [so is] every one that trusteth in them.

Isaiah 14:32

What shall [one] then answer the messengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it.

Jeremiah 10:9

Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple [is] their clothing: they [are] all the work of cunning [men].

Psalms 78:68

But chose the tribe of Judah, the mount Zion which he loved.