2 Chronicles 28:10
And now you intend to reduce to slavery the men and women of Judah and Jerusalem. But are you not also guilty before the LORD your God?
And now
This phrase marks a pivotal moment, a call to immediate reflection and action. In the Hebrew text, the word "now" (וְעַתָּה, ve'atah) often signals urgency and a shift in focus. It is a divine interruption, urging the hearers to consider their current path and its consequences. Historically, this moment is set during the reign of King Ahaz, a time of moral and spiritual decline in Judah, emphasizing the need for immediate repentance and change.

you intend to reduce to slavery
The intention to enslave reflects a grave moral failing. The Hebrew root for "reduce to slavery" (לַעֲבָדִים, la'avadim) implies subjugation and oppression. This act is not just a social injustice but a spiritual transgression, as it violates the covenantal principles of freedom and dignity bestowed upon every individual by God. The historical context reveals that the Israelites were forbidden to enslave their fellow countrymen (Leviticus 25:39-46), making this intention particularly egregious.

the men and women of Judah and Jerusalem
This phrase highlights the intended victims, emphasizing their identity and the gravity of the offense. Judah and Jerusalem were not just geographical locations but represented the heart of God's chosen people, the lineage of David, and the site of the Temple. The mention of both men and women underscores the comprehensive nature of the intended oppression, affecting the entire community and family structure, which were central to Israelite society.

But are you not also guilty
This rhetorical question serves as a mirror, reflecting the moral and spiritual state of the accusers. The Hebrew word for "guilty" (אַשְׁמָה, ashamah) conveys a sense of culpability and offense against divine law. It calls the Israelites to self-examination, reminding them that they, too, stand condemned before God. This introspection is crucial, as it aligns with the biblical principle that judgment begins with the house of God (1 Peter 4:17).

before the LORD your God?
The phrase "before the LORD your God" places the entire situation in the context of divine accountability. The Hebrew name for God used here, יְהוָה (YHWH), is the covenant name, reminding the Israelites of their special relationship with God and the responsibilities that come with it. This divine perspective is a call to remember that all actions are ultimately subject to God's righteous judgment. It serves as a sobering reminder that human actions have spiritual consequences, urging a return to covenant faithfulness and repentance.

Persons / Places / Events
1. Ahaz
The king of Judah during this time, known for his idolatrous practices and leading Judah into sin.

2. Judah and Jerusalem
The southern kingdom and its capital, which were under threat due to Ahaz's unfaithfulness.

3. Israel (Northern Kingdom)
The kingdom that attacked Judah and took many captives, intending to enslave them.

4. Prophet Oded
A prophet who confronted the Israelites about their intentions and reminded them of their own guilt before God.

5. Ephraimites
A tribe within the Northern Kingdom, representing the larger group of Israelites who participated in the attack against Judah.
Teaching Points
Recognizing Our Own Sinfulness
Before judging or acting against others, we must first examine our own lives for sin. The Israelites were reminded of their own guilt, which is a call for us to practice humility and self-reflection.

The Danger of Hypocrisy
The Israelites intended to enslave their brethren while being guilty of their own sins. This serves as a warning against hypocrisy and the importance of aligning our actions with God's standards.

God's Justice and Mercy
God, through the prophet Oded, calls out the injustice planned by the Israelites. This demonstrates God's concern for justice and His mercy in providing opportunities for repentance.

The Importance of Prophetic Voices
Oded's intervention shows the role of prophets in calling people back to righteousness. We should be open to correction and guidance from those who speak God's truth.

Restoration and Reconciliation
The passage encourages us to seek restoration and reconciliation rather than retribution, aligning with the broader biblical theme of forgiveness and unity among God's people.
Bible Study Questions
1. How does the behavior of the Israelites in 2 Chronicles 28:10 reflect the broader theme of hypocrisy found in the Bible, and how can we guard against it in our own lives?

2. In what ways does the intervention of the prophet Oded demonstrate the importance of listening to godly counsel, and how can we apply this in our decision-making processes?

3. How does the concept of justice in this passage relate to the teachings of Jesus in the New Testament, and what practical steps can we take to ensure we are acting justly in our communities?

4. What lessons can we learn from the Israelites' failure to recognize their own sin before judging others, and how can this awareness impact our relationships with fellow believers?

5. How can we apply the principles of restoration and reconciliation found in this passage to conflicts or divisions we may face within our church or family?
Connections to Other Scriptures
Leviticus 25:39-43
Discusses the treatment of fellow Israelites and the prohibition against enslaving them harshly, highlighting the Israelites' violation of God's law.

Isaiah 1:4
Describes the sinful state of Judah, providing context for why they were vulnerable to attack.

Matthew 7:3-5
Jesus' teaching on judging others while being guilty of sin ourselves, paralleling the Israelites' hypocrisy.

Galatians 6:1
Encourages believers to restore others gently, recognizing their own vulnerabilities to sin.
A Home QuestionSpurgeon, Charles Haddon2 Chronicles 28:10
A Home Sin2 Chronicles 28:10
Home SinsJ. Davies, D. D.2 Chronicles 28:10
This is that King AhazT. Whitelaw 2 Chronicles 28:1-27
The Sending Back of the Captives - an Incident of the Israelitish WarT. Whitelaw 2 Chronicles 28:8-15
Divine and Human PityW. Clarkson 2 Chronicles 28:9-15
People
Ahaz, Amasa, Aram, Azariah, Azrikam, Ben, Berechiah, David, Edomites, Elkanah, Hadlai, Hezekiah, Israelites, Jehizkiah, Jehohanan, Johanan, Maaseiah, Meshillemoth, Oded, Pekah, Remaliah, Shallum, Tilgathpilneser, Timnah, Zichri
Places
Aijalon, Assyria, Beth-shemesh, Damascus, Gederoth, Gimzo, Jericho, Jerusalem, Negeb, Samaria, Shephelah, Soco, Syria, Timnah, Valley of Hinnom
Topics
Acts, Aren't, Bondmaids, Bondmen, Bond-men, Bondservants, Bondwomen, Bond-women, Bring, Causes, Female, Guilt, Guilty, Intend, Jerusalem, Judah, Maid-servants, Male, Men-servants, Proposing, Purpose, Saying, Sins, Slaves, Sons, Subdue, Subjection, Subjugate, Surely, Transgressions, Trespasses, Women, Women-servants, Yoke, Yourselves
Dictionary of Bible Themes
2 Chronicles 28:1-27

     5366   king

2 Chronicles 28:9-11

     7773   prophets, role

2 Chronicles 28:9-15

     5246   captivity

Library
Costly and Fatal Help
'He sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.'--2 CHRON. xxviii. 23. Ahaz came to the throne when a youth of twenty. From the beginning he reversed the policy of his father, and threw himself into the arms of the heathen party. In a comparatively short reign of sixteen years he stamped out the worship of God, and
Alexander Maclaren—Expositions of Holy Scripture

That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises.
Hugh Binning—The Works of the Rev. Hugh Binning

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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