I will never again cause the feet of the Israelites to leave the land that I assigned to your fathers, if only they are careful to do all that I have commanded them through Moses--all the laws, statutes, and judgments." I will never again cause the feet of the Israelites to wanderThis phrase reflects God's promise of stability and permanence for the Israelites in the Promised Land. The Hebrew root for "wander" is "נוד" (nuwd), which conveys a sense of restlessness or exile. Historically, this promise is significant as it contrasts with the Israelites' previous experiences of wandering in the wilderness for forty years due to disobedience. The assurance of a settled life in the land is contingent upon their faithfulness to God's commandments, highlighting the covenant relationship between God and His people. from the land that I assigned to your fathers The "land" refers to Canaan, the Promised Land, which God swore to give to Abraham, Isaac, and Jacob and their descendants. The Hebrew word for "assigned" is "נתן" (natan), meaning to give or bestow. This emphasizes the divine gift of the land, underscoring God's faithfulness to His promises. Archaeologically, the land of Canaan is rich with evidence of ancient Israelite settlements, affirming the biblical narrative of their occupation and inheritance. if only they will be careful to do all that I have commanded them The conditional "if only" introduces the requirement of obedience for the fulfillment of God's promise. The Hebrew word for "careful" is "שׁמר" (shamar), meaning to guard or keep. This implies a diligent and intentional observance of God's commands. The phrase underscores the importance of obedience in maintaining the covenant relationship, a recurring theme throughout the Old Testament. through Moses Moses is the mediator of the covenant and the lawgiver. The reference to Moses connects the commands directly to the Sinai covenant, where God gave the law to Israel. This highlights the continuity of God's revelation and the centrality of the Mosaic Law in guiding the moral and spiritual life of the Israelites. all the laws, statutes, and judgments This triad—laws, statutes, and judgments—encompasses the comprehensive nature of God's instructions. "Laws" (תורה, torah) refers to teachings or instructions; "statutes" (חקים, chuqqim) are decrees or ordinances; and "judgments" (משפטים, mishpatim) are legal decisions or justice-related commands. Together, they represent the full scope of divine guidance for living a life pleasing to God. given through Moses The repetition of Moses' name reinforces his role as the conduit of God's law. It also serves as a reminder of the historical and spiritual foundation laid during the Exodus and wilderness period. The phrase calls the Israelites to remember their identity as a people chosen and instructed by God through His servant Moses. Persons / Places / Events 1. GodThe speaker of the promise and condition in this verse, emphasizing His covenant relationship with Israel. 2. IsraelitesThe people of God, who are the recipients of the promise and the ones who must adhere to God's commands. 3. MosesThe prophet through whom God delivered His laws, statutes, and judgments to the Israelites. 4. The LandRefers to the Promised Land, which God assigned to the forefathers of the Israelites. 5. ManassehThe king of Judah during whose reign this promise and condition are reiterated, known for his initial idolatry and later repentance. Teaching Points Covenant FaithfulnessGod's promises are often conditional upon our obedience. Reflect on areas in your life where you need to align more closely with God's commands. The Importance of ObedienceJust as the Israelites were called to obey the laws given through Moses, we are called to live according to God's Word today. Consider how you can better incorporate biblical principles into your daily life. God's Unchanging NatureThe promise of stability and blessing in the land reflects God's consistent character. Trust in His faithfulness and seek to understand His will through Scripture. Repentance and RestorationManasseh's account shows that even when we stray, God offers a path back through repentance. Evaluate areas where you need to seek God's forgiveness and restoration. Bible Study Questions 1. How does the promise in 2 Chronicles 33:8 reflect God's covenant relationship with Israel, and what does this teach us about His expectations for His people today? 2. In what ways can we apply the principle of obedience to God's commands in our modern context, and what challenges might we face in doing so? 3. How does the account of Manasseh's reign and eventual repentance illustrate the themes of judgment and mercy in God's dealings with His people? 4. What parallels can you draw between the Israelites' need to adhere to the laws given through Moses and the teachings of Jesus in the New Testament? 5. Reflect on a time when you experienced God's faithfulness in your life. How did obedience to His Word play a role in that experience? Connections to Other Scriptures Deuteronomy 11:22-25This passage outlines the blessings of obedience to God's commands, similar to the promise in 2 Chronicles 33:8. Joshua 1:7-9God encourages Joshua to be strong and courageous, emphasizing adherence to the law for success and stability in the land. Psalm 119:1-3Highlights the blessings of walking in the law of the Lord, reinforcing the importance of obedience. Hebrews 3:7-19Warns against hardening hearts and disobedience, drawing a parallel to the Israelites' history of wandering. People Amon, Ben, David, Hezekiah, Israelites, Josiah, Manasseh, SolomonPlaces Assyria, Babylon, Fish Gate, Gihon, Jerusalem, Ophel, Valley of HinnomTopics Add, Appointed, Aside, Assigned, Care, Careful, Commanded, Decrees, Fathers, Foot, Forefathers, Ground, Heed, Law, Laws, Leave, Moved, Observe, Orders, Ordinances, Provided, Remove, Rules, Statutes, Turn, WatchDictionary of Bible Themes 2 Chronicles 33:8 7404 ordinances 2 Chronicles 33:1-9 5714 men 2 Chronicles 33:1-25 5366 king 2 Chronicles 33:2-10 7245 Judah, kingdom of Library Manasseh's Sin and Repentance 'So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the Lord had destroyed before the children of Israel. 10. And the Lord spake to Manasseh, and to his people: but they would not hearken. 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. 12. And when he was in affliction, he besought the Lord his God, and humbled … Alexander Maclaren—Expositions of Holy ScriptureManasseh BY REV. J. G. GREENHOUGH, M.A. "Manasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem."--2 CHRON. xxxiii. l. Fifty and five years--he wore the crown a longer time than any other of the house of David. Of all the kings that reigned in Jerusalem, this man's reign filled the largest space; yet he is the one king of Judah about whom we are told least. In the modern city of Venice there is a hall which is adorned with the portraits of all the doges … George Milligan—Men of the Bible; Some Lesser-Known How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin? That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as … John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Josiah, a Pattern for the Ignorant. "Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings … John Henry Newman—Parochial and Plain Sermons, Vol. VIII Covenanting According to the Purposes of God. Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated … John Cunningham—The Ordinance of Covenanting The Worst Things Work for Good to the Godly DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch: … Thomas Watson—A Divine Cordial The Girdle of the City. Nehemiah 3 The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north … John Lightfoot—From the Talmud and Hebraica The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, … G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Beginning at Jerusalem The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," … John Bunyan—Jerusalem Sinner Saved The Jerusalem Sinner Saved; OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR. … John Bunyan—The Works of John Bunyan Volumes 1-3 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 Links 2 Chronicles 33:8 NIV2 Chronicles 33:8 NLT2 Chronicles 33:8 ESV2 Chronicles 33:8 NASB2 Chronicles 33:8 KJV
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