2 Chronicles 28:13
"You must not bring the captives here," they said, "for you are proposing to bring guilt upon us from the LORD and to add to our sins and our guilt. For our guilt is great, and fierce anger is upon Israel."
You must not bring the captives here
This phrase is a direct command, reflecting a moral and ethical stance against the enslavement and mistreatment of fellow Israelites. The Hebrew root for "bring" (בּוֹא, bo) implies an action of leading or causing to enter, suggesting a deliberate act of bringing the captives into a place of subjugation. Historically, this reflects the period of the divided kingdom, where the Northern Kingdom of Israel and the Southern Kingdom of Judah were often at odds. The captives in question were from Judah, taken by Israel during a time of conflict. The command not to bring them indicates a call to repentance and a return to covenantal faithfulness, emphasizing the unity and brotherhood that should exist among the tribes of Israel.

for we are guilty before the LORD
The acknowledgment of guilt is crucial in the Hebrew tradition, where the word "guilty" (אָשֵׁם, asham) denotes a state of being liable for wrongdoing. This phrase underscores the collective responsibility of the people before God, recognizing that their actions have violated divine law. In the historical context, this admission is significant as it reflects a moment of self-awareness and humility, acknowledging that their actions have not only harmed their brethren but have also transgressed against God's commandments. It serves as a reminder of the importance of repentance and the need to seek God's forgiveness.

Now you intend to add to our sins and our guilt
The phrase "add to our sins" highlights the cumulative nature of sin, where one transgression can lead to another, compounding the moral and spiritual debt before God. The Hebrew word for "sins" (חֵטְא, chet) refers to an offense or a missing of the mark, while "guilt" (אָשֵׁם, asham) again emphasizes the liability incurred by such actions. This reflects a deep understanding of the consequences of sin, not only on an individual level but also on a communal level. The historical context of this passage shows a nation at a crossroads, where the leaders are urged to consider the broader implications of their actions and the potential for divine judgment if they continue on a path of disobedience.

For our guilt is already great
This phrase serves as a sobering reminder of the existing state of moral and spiritual failure. The word "great" (רַב, rav) in Hebrew conveys a sense of magnitude and abundance, indicating that the nation's sins have reached a critical level. This acknowledgment is crucial for understanding the gravity of the situation and the urgent need for repentance. In the scriptural context, it reflects the prophetic warnings given to Israel and Judah about the consequences of their unfaithfulness to the covenant. It is a call to recognize the seriousness of their condition and to turn back to God with contrite hearts.

and His fierce anger is against Israel
The phrase "fierce anger" (חֲרוֹן אַף, charon af) is a powerful expression of divine wrath, often associated with God's righteous judgment against sin. The use of "fierce" emphasizes the intensity and seriousness of God's displeasure. In the historical and scriptural context, this serves as a warning of impending judgment if the people do not repent and change their ways. The mention of "Israel" here is significant, as it underscores the collective identity and responsibility of the nation before God. It is a call to national repentance and a return to the covenantal relationship with the Lord, who desires to show mercy and restore His people if they turn back to Him.

Persons / Places / Events
1. Ahaz
King of Judah, known for his idolatry and unfaithfulness to God, leading to Judah's defeat by Israel.

2. Judah
The southern kingdom of Israel, which was under the rule of King Ahaz during this time.

3. Israel
The northern kingdom, which defeated Judah and took many captives.

4. Prophets of the LORD
They warned against bringing the captives to Israel, emphasizing the need for repentance and obedience to God.

5. Ephraimites
The people of the northern kingdom who were involved in the conflict and addressed by the prophets.
Teaching Points
The Consequences of Sin
Sin leads to guilt and separation from God. Ahaz's unfaithfulness brought judgment upon Judah, reminding us of the importance of obedience.

The Role of Prophets
Prophets serve as God's messengers, calling people to repentance. We should heed godly counsel and warnings in our lives.

Repentance and Restoration
God desires repentance and offers restoration. Acknowledging our sins and turning back to God is crucial for spiritual renewal.

Community Responsibility
The actions of leaders affect the entire community. We must pray for and support godly leadership in our churches and nations.

God's Mercy and Justice
While God's justice demands accountability for sin, His mercy offers forgiveness to those who repent. We should seek His mercy daily.
Bible Study Questions
1. How does the account of Ahaz in 2 Chronicles 28 illustrate the consequences of turning away from God, and how can we apply this lesson in our personal lives?

2. In what ways do the prophets in 2 Chronicles 28 serve as examples for us in terms of speaking truth and calling others to repentance?

3. How can we ensure that we are responsive to God's warnings and corrections in our lives, as seen in the response of the Ephraimites?

4. What parallels can we draw between the situation in 2 Chronicles 28 and the teachings in Deuteronomy 28 regarding obedience and disobedience?

5. How does the concept of community responsibility in 2 Chronicles 28 challenge us to consider the impact of our actions on those around us, and how can we foster a culture of accountability and support?
Connections to Other Scriptures
Deuteronomy 28
Discusses the blessings for obedience and curses for disobedience, highlighting the consequences of turning away from God, as seen in Ahaz's reign.

Isaiah 1
Calls for repentance and highlights the spiritual state of Judah, similar to the warnings given in 2 Chronicles 28.

Hosea 4
Speaks of Israel's unfaithfulness and the resulting judgment, paralleling the situation in 2 Chronicles 28.

2 Kings 16
Provides a parallel account of Ahaz's reign and his idolatrous practices, offering additional context to the events in 2 Chronicles 28.

Proverbs 28:13
Emphasizes the importance of confessing and forsaking sin to receive mercy, relevant to the call for repentance in 2 Chronicles 28.
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
Abundant, Add, Adding, Addition, Already, Anger, Bring, Burning, Captives, Cause, Designing, Fierce, Fierceness, Greater, Guilt, Guilty, Hither, Increase, Intend, Making, Offended, Present, Prisoners, Propose, Proposing, Purpose, Rests, Saying, Sin, Sins, Trespass, Trespasses, Whereas, Wrath, Wrongdoing
Dictionary of Bible Themes
2 Chronicles 28:1-27

     5366   king

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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