2 Chronicles 28:19
For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD.
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(19) Ahaz king of Israel.—Most commentators see an irony in this expression. But, as has been stated before, the southern kingdom was Israel in the chronicler’s idea; although that of the Ten Tribes was, politically speaking, as much more important, as the cedar of Lebanon was in comparison with the blackthorn growing beside it (2Chronicles 25:18. See Note on 2Chronicles 12:6; 2Chronicles 21:2). (Some Hebrew MSS., and all ancient versions, read “Judah.” Other Hebrew MSS. remark that in seven places “king of Judah” should be read instead of “king of Israel.”)

He made Judah naked.—Rather, he behaved loosely, dealt licentiously in Judah (hiphri’a). The verb is so used here only. (Comp. Exodus 5:4, where it is transitive: “Why loose ye the people from their works?”) (LXX. omits, Authorised version follows the Vulg.)

Transgressed sore.Done unfaithfulness (1Chronicles 10:13).

28:1-27 The wicked reign of Ahaz in Judah. - Israel gained this victory because God was wroth with Judah, and made them the rod of his indignation. He reminds them of their own sins. It ill becomes sinners to be cruel. Could they hope for the mercy of God, if they neither showed mercy nor justice to their brethren? Let it be remembered, that every man is our neighbour, our brother, our fellow man, if not our fellow Christian. And no man who is acquainted with the word of God, need fear to maintain that slavery is against the law of love and the gospel of grace. Who can hold his brother in bondage, without breaking the rule of doing to others as he would they should do unto him? But when sinners are left to their own heart's lusts, they grow more desperate in wickedness. God commands them to release the prisoners, and they obeyed. The Lord brought Judah low. Those who will not humble themselves under the word of God, will justly be humbled by his judgments. It is often found, that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. This is that king Ahaz! that wretched man! Those are wicked and vile indeed, that are made worse by their afflictions, instead of being made better by them; who, in their distress, trespass yet more, and have their hearts more fully set in them to do evil. But no marvel that men's affections and devotions are misplaced, when they mistake the author of their trouble and of their help. The progress of wickedness and misery is often rapid; and it is awful to reflect upon a sinner's being driven away in his wickedness into the eternal world.Ahaz king of Israel - An instance of the lax use of the word "Israel" 2 Chronicles 12:6; 2 Chronicles 21:2. It is simply equivalent to "king of Judah."

He made Judah naked - literally, "he had caused licentiousness in Judah" - i. e. he had allowed Judah to break loose from all restraints of true religion, and to turn to any idolatry that they preferred 2 Chronicles 28:2-4. In this and in the following expression there is implied an apostasy resembling the unfaithfulness of a wife.

18. Gederoth—on the Philistine frontier (Jos 15:41).

Shocho—or Socoh (Jos 15:35), now Shuweikeh, a town in the Valley of Judah (see on [462]1Sa 17:1).

Gimzo—now Jimza, a little east of Ludd (Lydda) [Robinson]. All these disasters, by which the "Lord brought Judah low," were because of Ahaz, king of Israel (Judah), see 2Ch 21:2; 24:16; 28:27, who made Judah naked, and transgressed sore against the Lord.

He made Judah naked; taking away their ornament and their defence and strength, to wit, their treasures, which he sent to the Assyrian to no purpose; their frontier towns, and other strong holds, which by his folly and wickedness were lost; their religion, and the Divine protection, which was their great and only firm security, which by his sins he forfeited. See Poole "Exodus 32:25". For the Lord brought Judah low because of Ahaz king of Israel,.... Because of his impieties and idolatries, which the people by his example went into; he is called king of Israel, because he walked in the ways of the kings of Israel, and because he ruled over two of the tribes of Israel, and of right was king over all Israel, as David and Solomon his ancestors were; though the Vulgate Latin, Septuagint, and Syriac versions, read, king of Judah; and so the Targum: "for he made Judah naked"; stripped them of their religion, and the worship of God, and so of the divine protection, whereby they were exposed to their enemies, see Exodus 32:25 the Targum is,"for the house of Judah ceased from the worship of the Lord;"

transgressed sore against the Lord; by committing gross idolatry the same Targum is,"they dealt falsely with the Word of the Lord.''

For the LORD brought Judah low because of Ahaz king of {n} Israel; for he made Judah naked, and transgressed sore against the LORD.

(n) He means Judah, because Ahaz forsook the Lord and sought help from the infidels. See Geneva (l) 2Ch 15:17 for when Judah was called Israel.

19. king of Israel] Cp. 2 Chronicles 11:3 (note).

he made Judah naked] R.V. he had dealt wantonly in Judah (mg. “cast away restraint”). Cp. Exodus 32:25 (A.V. and R.V.) where the same Heb. verb is twice used.Verse 19. - Ahaz King of Israel. So Jehoshaphat was called in 2 Chronicles 21:2 "King of Israel." If these two occasions are not merely cases of the writer's or of a copyist's easily imaginable mistake, they must be regarded as naming the king of the chief divided kingdom by the title of the whole kingdom or people. He made Judah naked; Revised Version, had dealt wantonly in Judah; or margin, Revised Version, had cast away restraint in Judah; Hebrew, הִפְרִיַע. This speech made a deep impression. Four of the heads of the Ephraimites, here mentioned by name, - according to 2 Chronicles 28:12, four princes at the head of the assembled people, - came before those coming from the army (על קוּם, to come forward before one, to meet one), and said, 2 Chronicles 28:13, "Bring not the captives hither; for in order that a sin of Jahve come upon us, do you purpose (do you intend) to add to our sins and to our guilt?" i.e., to increase our sins and our guilt by making these prisoners slaves; "for great is our guilt, and fierce wrath upon Israel."
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