Exegetical and Hermeneutical Commentary of 2 Chronicles 28:10
And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: [but are there] not with you, even with you, sins against the LORD your God?
10. keep under ] In Neh 5:5, the same Heb. word is translated, “bring into bondage”; cp. Ryle’s note on Hebrew slavery in loco. One Hebrew might hold another Hebrew as a slave for a limited period, but in the present passage the case is of one part of the people taking advantage of the fortune of war to reduce to slavery thousands of their fellow-countrymen.
with you, even with you, sins ] R.V. even with you trespasses (“guiltinesses” Heb., cp. 2Ch 24:18) of your own.
Fuente: The Cambridge Bible for Schools and Colleges
Are there not with you … sins against the Lord? – The ten tribes had fallen away from the true faith far more completely and more hopelessly than the two. It was not for them to press hard against their erring brothers, and aggravate their punishment.
Fuente: Albert Barnes’ Notes on the Bible
2Ch 28:10
But are there not with you, even with you, sins against the Lord your God?
A home question
This question is pertinent to–
1. Nations.
2. Sects.
3. Classes.
4. Individuals. I shall–
I. Put a home question to–
1. The moralist.
2. The accuser of the brethren.
3. The outwardly religious.
4. Those who make no profession of religion.
5. Other classes I may have omitted. Are there not with you, sins against the Lord your God?
II. Put a common-sense question: Who are you that you think to escape the punishment of sin?
III. Give a little advice.
1. Leave other people alone with regard to finding fault.
2. Treat yourselves as you have been accustomed to treat others.
3. Look to the eternal interests of your own souls. (C. H. Spurgeon.)
Home sins
An object may be placed in such close proximity to the eye as to escape all distinct perception. It may be brought into such near contact with the organs of vision as to become wholly invisible. Analogous to this natural difficulty of a close self-inspection is the general inability or indisposition of men to form a correct estimate of their own moral and spiritual character. Consider–
I. Some of our distinguishing privileges and advantages.
II. The solemn and awful question, as it relates–
1. To public, national, legalised transgressions.
(1) Want of deference to Gods supreme authority.
(2) Sabbath profanation, its diversion from its appropriate objects upon a gigantic scale, as exemplified on our railways, in our public-houses, and in various departments of industrial occupation.
2. To social and individual sins.
(1) Drunkenness.
(2) Impurity.
(3) Blasphemy and profaneness.
(4) Covetousness, intense and unscrupulous competition of interests.
(5) Vague scepticism and decided infidelity. (J. Davies, D. D.)
A home sin
At a meeting of the Mission to Foreigners in London, Lord Shaftesbury said he remembered taking tea with a notorious German Socialist who propounded the most destructive theories about society. His lordship mentioned to this German a nobleman who was one of the richest men in the world. The Socialist boiled over with indignation, and said that the possession of such wealth was a degradation and a scandalous robbery. Perceiving that he wore a brilliant diamond breast-pin in his shirt-front, probably worth 50, his lordship said to him, You have a diamond, I see; now if you will accompany me to-night to my ragged school, I will show you ragged, shoeless children, and if I were to say, Here is a diamond worth 50 that this gentleman wears in his shirt, they too might boil over with indignation, and declare it was iniquitous, scandalous, and a crime. He replied, Well, my lord, you have me this time.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Which, if not repented of, may bring down the like vengeance upon your own heads.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you,…. As seemed by taking and bringing captive such a number of them, contrary to the law, Le 25:39
but are there not with you, even with you, sins against the Lord your God? for which they deserved to be chastised as well as their brethren the men of Judah, and might expect it, and especially if they used them in a barbarous manner, and contrary to the will of God.
Fuente: John Gill’s Exposition of the Entire Bible
(10) Ye purpose.Literally, Ye are saying or proposing (2ch. 1:18).
To keep under.Subdue, or reduce to bondmen, Gen. 1:28 (kabash).
Unto you.Yourselves.
But are there not with you.An abrupt question: Are there no trespasses at all with you yourselves? i.e., Are you yourselves wholly guiltless, that your indignation was so hot against your brethren? (Gen. 20:11). Or, Are there no trespasses with you only? . . . Are you the only guiltless people, so that you are justified in these severities? (Job. 1:15). The reference in either case may be to the calves of Bethel and Dan.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 419
A SENSE OF SINFULNESS A GOOD CORRECTIVE OF EVIL PASSIONS
2Ch 28:10. Are there not with you, even with you, sins against the Lord your God?
IN viewing the various dispensations of Providence, we should regard the Supreme Disposer of all events not merely as a mighty Sovereign ordering every thing according to his own will, but rather as a moral Governor, who has respect to the welfare of his creatures, and consults the best interests of the universe. Towards individuals indeed his dealings may not accord with our ideas of retributive justice, because there is another world wherein the seeming inequalities of his present conduct towards them will all be rectified: but towards nations, as this is the only time when they can be dealt with in their national capacity, he conducts himself more visibly according to their moral habits, rewarding them when they walk agreeably to his will, and punishing them when their violations of his commands are general and flagrant. We must not however imagine, that the persons whom he makes use of as instruments of his displeasure, are more righteous than those whom he sends them to correct; for he may, and does, use what instruments he pleases: but the persons corrected, will always be found to have brought upon themselves his judgments by their own wilful and obstinate impiety. This is a truth so obvious and incontrovertible, that even idolaters themselves receive it with the greatest facility, and are sometimes influenced by it to a great extent. The Israelites, at the time that the Prophet Oded was sent to them, were sunk in the grossest idolatry; yet, when informed by him that their victory over Judith was the result of a divine appointment on account of Judahs sins, and that the excessive cruelty with which that victory had been accompanied would bring the divine displeasure upon them also, they instantly sacrificed both their interests and their resentments, and yielded obedience to the prophets admonitions. The expostulation in our text came home with power to their consciences; Are there not with you, even with you, sins against the Lord your God? May we also feel its force, whilst we,
I.
Urge you to institute the proposed inquiry
The circumstances under which this inquiry was proposed naturally lead us to consider it,
1.
In reference to the nation at large
[Doubtless there are great enormities in other lands: the grossest superstitions and the most flagrant impieties testify against the great majority of those who bear the Christian name. But whilst we of this land boast of our superior light and morals, what abominations are found amongst us! Let us not think that because the evils once perpetrated in the slave-trade have been in a measure suppressed, the blood of thousands and tens of thousands does not yet cry to God against us for our insatiable avarice, and our cruel injustice. For centuries yet to come, we need bewail the guilt that has been contracted by our impious traffic in human blood. Besides, the light with which we have been favoured beyond other nations, only renders our misimprovement of it the more criminal: for though certainly there are many in the land who highly value and adorn the Gospel, there is with the generality a neglect and contempt of serious religion; so that real piety is branded with infamy amongst us, more than infidelity or ungodliness itself. Truly, on a view of all ranks and orders amongst us, we have as much reason to be ashamed and confounded before God, as any who may have experienced his heaviest judgments.]
2.
In reference to ourselves in particular
[We are all ready enough to mark what is amiss in others, and even to ascribe the calamities of others to the intervention of an offended Providence. But it would be well for all to search out and examine their own faults, rather than to be uncharitably condemning the faults of others. The self-righteous, self-applauding moralist can spy out the failings and infirmities of those who profess a stricter system of religion; but let me ask such an one, are there not in thee, even in thee, sins against the Lord thy God? Hast thou not a beam in thine own eye, whilst thou art noticing with such severity the mote in thy brothers eye? Look and see whether thy religion of which thou thinkest so highly be not a mere form of godliness without the power of it? See whether the Bible be dearer to thee than gold and silver, and be relished by thee more than thy necessary food? See whether thy heart be broken and contrite before God, so that thou often weepest before God on account of the sins thou hast committed against him? See whether Christ be precious in thy sight, so that all thy hope, all thy desire, all thy delight are centered in him alone? In a word, see whether all thy faculties and powers are consecrated to the service of Him who lived and died for thee? Verily, if thou wouldest consult the records of thy conscience in relation to these things, thou wouldest see little reason, and feel little inclination too, to cast stones at others.
On the other hand, professors of religion also are but too often guilty of this same fault, being filled with an overweening conceit of their own excellencies, and a contemptuous disregard of their less spiritual neighbours. But I would ask the professed follower of Christ, are there not sins with thee too, as well as with the Pharisaic formalist? Are there not great and crying evils in the religious world, which prove a stumbling-block to those around them? Are not a vain conceit, an obtrusive talkativeness, an inattention to relative duties, and a disregard of just authority, often indulged under the cloak of religion? Are there not often found amongst professors of religion the same covetous desires, the same fraudulent practices, the same deviations from truth and honour, as are found in persons who make no profession? Are there not many whose tempers are so unsubdued, that they make their whole families a scene of contention and misery? Yes; though the accusations which are brought against the whole body of religious people as hypocrites are a gross calumny, there is but too much ground for them in the conduct of many.
But where these observations do not at all apply, we must still renew the question, even to the most exemplary amongst us, Are there not sins with thee also, even such as would justify God in taking vengeance upon thee? Think of thy manifold short comings and defects; yea, think of the iniquity even of thy holiest things; and, instead of exalting thyself above others, thou wilt call thyself less than the least of all saints, or rather the chief of sinners.]
But, that the inquiry may be suitably improved, we will,
II.
Point out the ends for which it should be made
There is not any part of Christian experience which would not be deeply affected by the knowledge of our own hearts: but, as our observations on this subject must of necessity be few, we shall con fine ourselves to those which arise from the passage under our consideration.
We should inquire then into our own sins,
1.
To make us estimate aright the distinguished mercies vouchsafed unto us
[Let us reflect on the peaceful state of this nation during the whole period in which we have been engaged in war, whilst every nation in Europe has in its turn sustained the heaviest calamities [Note: March 1814, when the North of Germany was 10 desolated and distressed.]; and how shall we adore that Providence that has protected us!
Let us contemplate also the numbers who have from time to time been cut off in their sins, though they had neither attained to our age, nor committed our iniquities: O what reason have we to adore the mercy that has spared us, and that still waits to be gracious to us! May we not well be astonished, that whilst so many have been taken, we are left; and that whilst they are gone beyond redemption, we are yet on praying ground? If we know little of ourselves, we shall feel but little gratitude for this mercy: but, if we are duly sensible of our own extreme vileness, we shall be overwhelmed with a view of his goodness to us, and shall sink, as it were, under a sense of our unbounded obligations.]
2.
To moderate our resentments to our offending brethren
[The former idea was implied in the prophets address to Israel; but this was plainly expressed. The cruelty exercised by them was extreme: and, to deter them from prosecuting their inhuman projects, was this suggestion made: for how could they proceed with such rigour towards others, when they who deserved so much heavier judgments had experienced such lenity from the hands of God?
Certain it is, that we feel keenly for the most part the injuries that are done to us; and that we are but too apt to indulge a vindictive spirit. But the evils that a fellow-creature can do to us are nothing in comparison of those which we ourselves have committed against God: how then can we proceed with severity against a fellow-servant for a few pence, when a debt of ten thousand talents has been remitted unto us? Surely we shall be afraid lest God should mete to us the measure which we have dealt out to others, and that, we having shewn no mercy to others, should have judgment without mercy ourselves [Note: Jam 2:13.].]
3.
To stir us up to imitate the compassion of our God
[What a marvellous exercise of compassion was that which arose from the prophets admonition! The princes of the congregation were led to protest against the measures now about to be adopted by the victorious army; and that army, with the spoils and captives in their hands, renounced immediately all their views of interest and resentment, and made use of the very spoils, whereby they had expected to be enriched, to feed the hungry, and clothe the naked, and comfort the distressed, and honour those whom they had so deeply degraded [Note: Anointing them.]: they even put on asses the sick and feeble; and themselves took them back to the borders of their own country. This was what they now saw to have been the conduct of God towards them, and they desired to tread in his steps.
And what has God done for us? Even when we were enemies, he gave his only dear Son to die for us: yea, and notwithstanding all our continued impieties, he stretches out his hands to us all the day long, and importunes us to accept his proffered salvation. Thus, if we know how contrary to our deserts these mercies are, we shall be ready to act towards our brethren: instead of rendering evil for evil, we shall feed our enemy, or give him drink, in hopes of melting him into love by heaping kindness upon him, just as the workman fuses his metals by an accumulation of fire upon them [Note: Rom 12:14; Rom 12:17; Rom 12:19-20. There is in this last verse an astonishing beauty in the word , which imports the feeding him as a helpless infant; and corresponds exactly with the tender and respectful care exercised by the Israelites on this occasion, ver. 15.]: he will not be overcome of evil, but will overcome evil with good [Note: Rom 12:21.].]
Let this subject teach us,
1.
To cultivate the knowledge of our own hearts
[It is that, and that alone, which will bring us to act aright in any part of our duty. Without a sense of sin we can never be humbled before God; and without humility we can never exercise a just measure of forbearance and of kindness to man. Then only, when we are sensible of having been forgiven much, shall we love much.]
2.
To keep our minds open to conviction
[It is surprising how soon this whole multitude was convinced of sin. Let us learn from them not to dispute with our reprovers, or to vindicate ourselves at the expense of truth: let us rather desire to find out our errors, that they may be rectified, than to cloke them, and hold them fast.]
3.
To follow instantly the convictions of our own minds
[The Israelites fulfilled to the uttermost what they apprehended to be the mind and will of God: they did not plead for their interest, on the one hand, nor were they deterred by a fear of shame, on the other: they saw their duty, and performed it instantly without reserve. O that our reproofs might thus meet always an obedient ear! This ready obedience was their highest honour: let us regard it as ours also: and let us beware, lest this host of benevolent idolaters rise up in judgment against us, to our utter confusion, and our eternal condemnation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Ch 28:10 And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: [but are there] not with you, even with you, sins against the LORD your God?
Ver. 10. But are there not with you, even with you, sins against the Lord? ] At the loss of Calais, when a proud Frenchman asked an English captain, When will you fetch Calais again? he gravely answered, When your sins shall weigh down ours.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
are there not . . . ? Figure of speech Erotesis.
sins = trespasses, or guilt. Hebrew ‘asham. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
keep: Lev 25:39-46
not with: Jer 25:29, Mat 7:2-4, Rom 12:20, Rom 12:21, 1Pe 4:17, 1Pe 4:18
the Lord: 2Ch 28:5
Reciprocal: Jos 7:13 – an accursed Jdg 20:21 – destroyed Neh 1:6 – both I Jer 34:14 – At the Mat 7:3 – but
Fuente: The Treasury of Scripture Knowledge
2Ch 28:10. Ye purpose to keep the children of Judah for bond-men and bond-women To use them, or sell them as slaves, though they are your brethren, and free-born Israelites. God takes notice of what men purpose, as well as of what they say and do. But are there not with you, even with you, sins against the Lord your God? Which, if not repented of, may bring down the divine vengeance upon your own heads. He appeals to their own consciences, and to the notorious evidence of the fact. As if he had said, It ill becomes sinners to be cruel. Show mercy to them, for you are undone if God do not show mercy to you.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
28:10 And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: [but are there] not with you, even with you, {f} sins against the LORD your God?
(f) May not God also punish you for your sins as he has done these men for theirs, seeing that yours are greater?