They trespassed against the God of their fathers, and played the prostitute after the gods of the peoples of the land, whom God destroyed before them.
Parallel Translations
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They trespassed against the God of their fathers, and played the prostitute after the gods of the peoples of the land, whom God destroyed before them.
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And they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them.
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And they broke faith with the God of their fathers, and went astray after the gods of the peoples of the land, whom God destroyed before them.
Cross-references (11)
Passages linked to 1 Chronicles 5:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 106:34-39 They didn’t destroy the peoples, as Yahweh commanded them, but mixed themselves with the nations, and learned their works. They served their idols, which became a snare to them. Yes, they sacrificed their sons and their daughters to demons. They shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed to the idols of Canaan. The land was polluted with blood. Thus they were defiled with their works, and prostituted themselves in their deeds.
- Hosea 1:2 When Yahweh spoke at first by Hosea, Yahweh said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness; for the land commits great adultery, forsaking Yahweh.”
- Revelation 17:5 And on her forehead a name was written, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH.”
- Exodus 34:15 “Don’t make a covenant with the inhabitants of the land, lest they play the prostitute after their gods, and sacrifice to their gods, and one call you and you eat of his sacrifice;
- 2 Kings 17:7-18 It was so because the children of Israel had sinned against Yahweh their God, who brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods, and walked in the statutes of the nations whom Yahweh cast out from before the children of Israel, and of the kings of Israel, which they made. The children of Israel secretly did things that were not right against Yahweh their God; and they built high places for themselves in all their cities, from the tower of the watchmen to the fortified city; and they set up for themselves pillars and Asherah poles on every high hill, and under every green tree; and there they burned incense in all the high places, as the nations whom Yahweh carried away before them did; and they did wicked things to provoke Yahweh to anger; and they served idols, of which Yahweh had said to them, “You shall not do this thing.” Yet Yahweh testified to Israel, and to Judah, by every prophet, and every seer, saying, “Turn from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.” Notwithstanding, they would not listen, but hardened their neck, like the neck of their fathers, who didn’t believe in Yahweh their God. They rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified to them; and they followed vanity, and became vain, and followed the nations that were around them, concerning whom Yahweh had commanded them that they should not do like them. They abandoned all the commandments of Yahweh their God, and made molten images for themselves, even two calves, and made an Asherah, and worshiped all the army of the sky, and served Baal. They caused their sons and their daughters to pass through the fire, used divination and enchantments, and sold themselves to do that which was evil in Yahweh’s sight, to provoke him to anger. Therefore Yahweh was very angry with Israel, and removed them out of his sight. There was none left but the tribe of Judah only.
- Hosea 9:1 Don’t rejoice, Israel, to jubilation like the nations; for you were unfaithful to your God. You love the wages of a prostitute at every grain threshing floor.
- Deuteronomy 32:15-18 But Jeshurun grew fat, and kicked. You have grown fat. You have grown thick. You have become sleek. Then he abandoned God who made him, and rejected the Rock of his salvation. They moved him to jealousy with strange gods. They provoked him to anger with abominations. They sacrificed to demons, not God, to gods that they didn’t know, to new gods that came up recently, which your fathers didn’t dread. Of the Rock who became your father, you are unmindful, and have forgotten God who gave you birth.
- Judges 2:12 They abandoned Yahweh, the God of their fathers, who brought them out of the land of Egypt, and followed other gods, of the gods of the peoples who were around them, and bowed themselves down to them; and they provoked Yahweh to anger.
- Judges 2:17 Yet they didn’t listen to their judges; for they prostituted themselves to other gods, and bowed themselves down to them. They quickly turned away from the way in which their fathers walked, obeying Yahweh’s commandments. They didn’t do so.
- Judges 8:33 As soon as Gideon was dead, the children of Israel turned again and played the prostitute following the Baals, and made Baal Berith their god.
- 2 Chronicles 25:14-15 Now after Amaziah had come from the slaughter of the Edomites, he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense to them. Therefore Yahweh’s anger burned against Amaziah, and he sent to him a prophet, who said to him, “Why have you sought after the gods of the people, which have not delivered their own people out of your hand?”
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 1Ch 5:25 And they transgressed against the God of…
1Ch 5:25 And they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them.
Ver. 25. And they transgressed against the God of their fathers.] Who had so renowned and prospered them. See their sin largely set forth, 2Ki 17:7-8, &c.
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And went a-whoring after the gods.] Idolaters are adulterers and adulteresses in sundry respects. They "forsake" God, "the guide of their youths," lavish gold out of the bag, take great pains and long journeys, plead for their sin, are impatient of reproof, careless of their credit, endless in plodding of their paramours, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Adam Clarke 1810 · Public Domain Verse 25. The gods of the people of the…
Verse 25. The gods of the people of the land] We see the reason why God delivered the Hagarites into the hands of these tribes; they were abominable idolaters, and therefore God destroyed them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ch 5:25. They transgressed against the God of their…
1Ch 5:25. They transgressed against the God of their fathers — Had they kept close to God and their duty, they would have continued to enjoy both their ancient lot and their new conquests; but lying upon the borders, and conversing with the neighbouring nations, they learned their idolatrous usages, and transmitted the infection to the other tribes: and for this God had a controversy with them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 25. They transgressed — Being more widely scattered and…
25. They transgressed — Being more widely scattered and Bedouin-like in their habits than the western tribes, these eastern Israelites fell into idolatry sooner than the western tribes, and fell more rapidly, and were accordingly the first to suffer exile.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25, 26. The Captivity of the Trans-Jordanic Tribes
25, 26. The Captivity of the Trans-Jordanic Tribes
25. they transgressed] R.V. they trespassed. The Hebrew verb has a special reference to unlawful or idolatrous worship and also to the violation of a consecrated thing; cp. Jos_22:16; Jos_22:20; Jos_22:31.
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the people of the land] R.V. the peoples of the land. Cp. R.V. Preface, pp. vi, vii.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) They transgressed against the God of their fathers.—Rather,…
(25) They transgressed against the God of their fathers.—Rather, were faithless or untrue to Him (Jos_7:1, “committed a trespass”).
Went a whoring after the gods of the people (peoples).—Jehovah was the true Lord (Ba’al) and Husband (Ish) of Israel. Apostasy from Him is, in the prophetic language, whoredom. (See Hos. 1 Chronicles 1, 2, especially 2:16, and 1 Chronicles 3) According to Kings 50100 the fatal sin of Israel evinced itself: (1) in the worship of the high places; (2) in adoration of the heavenly bodies, and the productive powers of nature; (3) in the practice of magic and divination.
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The people of the land, whom God had destroyed before them.—Comp. Num_21:21-35, and Jos_12:6; Psa_135:10-12. The reduction of the Canaanites was, to the mind of the chronicler, a Divine work. He is not thinking only of such extraordinary events as were told of the battle of Beth-boron (Jos_10:11-14). All the incidents of the conquest were the Lord’s doing, whether He acted through the agency of sun and moon, or storm and tempest, or the good swords of Joshua and his warriors. From the same standpoint, he ascribes the Assyrian invasions to a direct impulse from the God of Israel (1Ch_5:26). The Assyrian kings themselves were wont to regard their campaigns as a fulfilment of the bidding of their Divine protectors, Istar, Bel, and other imaginary beings. It was not given to them to attain to the higher vision of the Hebrew prophets and priests, who saw but one guiding and controlling power at the summit of the world. (Comp. Isa_10:5-15.)
(25, 26) The captivity of the three eastern tribes. A fuller account may be read in 2Ki_17:6-18.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 25, 26. The "transgressors" here described include manifestly…
Vers. 25, 26. The "transgressors" here described include manifestly not this half-tribe Manasseh alone, but the other tribes of Israel of whom this chapter has treated.
And they went a-whoring (WnzYw); so 2Ch_21:11, 2Ch_21:13. This verb, in one form of its root or another, occurs as many as ninety-seven times in the Pentateuch, Judges, Joshua, Psalms, Proverbs; and prophets, for only twice in Kings and four times in Chronicles, in all the rest of the Old Testament writings.
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HOMILETICS.
The end of idolatry.
Notwithstanding the exceeding brevity of style of the genealogical portion of Chronicles, it is not entirely without reflections of a moral and religious kind. Few they certainly are; but, when they do occur, they are of a very pronounced sort. This chapter has spoken of the Reubenites, the Gadites, and the half-tribe of Manasseh, and has spanned their history, though with many a gap in it, from the first up to their captivity. This last event approached, is not to be recorded, however, without a previous and very distinct notification of what led to it. These causes, we well know, were the same with all the other tribes who were also taken into captivity, and in other parts of these genealogies corresponding allusion is made to the Captivity in respect of the other tribes as well. But the statements before us, for whatever reason now attached to the above-mentioned two tribes and a half, are emphatic. They invite us to take the opportunity of lingering awhile, and of asking what it is in their twofold shape they contain and suggest. The brevity of the solemn indictment will be helpful to us, and when we have purposely departed awhile from that brevity it will be convenient to return to it again. Up and down the history of these two and a half tribes and of all the other tribes, the mournful facts, the miserable facts, are but too apparent during the successions of many generations. Yet we have the indictment almost formally drawn up, (2Ki_7:7-17) and though but a summary, yet it reads with a fearful fulness and directness. The pointedness and exactness of the counts of the charge are such as to bespeak only too certainly their fidelity to facts. It seems necessary only in briefest outline to rehearse them. "They feared other gods; walked in the statutes of the heathen, and of the kings of Israel, which they had made; did secretly those things not right against the Lord their God; built them high places in all their cities from the tower of the watchman to the fenced city; set up images and groves in every hill, under every green tree; burnt incense in all the high places as did the heathen; wrought wicked things to provoke the Lord to anger; served idols, whereof the Lord said, "Ye shall not do this;" would not hear; hardened their necks; rejected his statutes and his covenant with their fathers, and his testimony; followed vanity; became vain; went after the heathen; left all the commandments of the Lord; made molten images, even two calves; worshipped all the host of heaven; served Baal; caused their sons and their daughters to pass through the fire; used divinations and enchantments; sold themselves to do evil." It is to be observed, then, that this thick succession of allegations of sin laid at the door of a people who might have been so blessed, is what underlies the two concise statements of the text, "They transgressed against the God of their fathers, and went a-whoring after the gods of the people of the had, whom God destroyed before them." And these two statements describe one sin, the name of which is idolatry. We may inquire here
I IN WHAT THE SIN OF IDOLATRY CONSISTS. Described briefly, it consists in permitting the creature-sense of dependence, of disposition to follow, of affection, and the creature-duty of service , to become supremely attached to any object lower than the highest. Among all matters of possession and of material acquisition around us, that may be an admirable modesty and a moderation to be imitated which should exhibit a man, not grasping the utmost possible of attainment, not straining for the highest which might possibly be touched. But there are tendencies of affection, of obedience, of practical service, belonging to us as creatures, and which are bound to find their end in God alone, in none beneath him. True nature, the simplest dictates of gratitude, reason itself, when unobstructed, proclaim the inherent right to these to lie in the Creator himself. He is the idolater who in these circumstances leaves the One absolute Highest and Best, in order to lean upon, to waste affection upon, to serve systematically, the lower. Once make this concession, once sacrifice this highest dictate of an intelligent nature, and the heart and life are laid wide open to every distraction, to the incursion of every disorder. The indictment already quoted above is the sufficient commentary, the ample illustration hereof.
II WHAT IT IS IN HUMAN NATURE WHICH SEEMS IN ALL AGES TO HAVE MADE IT SO READY A VICTIM TO THE SIN OF IDOLATRY. When the nature of the sin of idolatry is barely stated, as a seeming preference for the lower and the insecure and the temporary in comparison of the opposites of these, it seems almost incredible that it should have had, should still have, so wide a sway. It were to have been supposed that men would know and would choose in the long run the best for themselves. One consideration by itself is sufficient to explain this; for idolatry is human natures protest against living and walking by faith! It is the old battle, the battle also ever new, of sense against faith. And true as it is that faith is not less really a principle of human nature than sense a part of it, the principle has too generally been the party in the conflict compelled to succumb. Men, till they have been divinely renewed, appear always to have found the exercise of faith, in its higher domains, their "strange work." They have not repudiated it in their own human relations; they have testified to the existence of the germ of it in themselves; that germ has not refused to show life and growth in human evil and while it could raise its head at all in earthly atmosphere, but it undoubtedly has seemed smitten and blighted in proportion as the atmosphere offered it has been most pure and nearest heaven. Idolatry evidently fights against faith in two of its highest functions.
1. As that which offers to reveal to an inner eye rather than display to thebodily eye.
2. And as that which whispers ever, "Wait, wait," expectant of a future,possibly even a distant future, in place of seizing the gratification of the present hour. It is against these same things that an unregenerate human nature ever opposes itself. Those vast spheres of life, that tremendous force of life which the bodily eye cannot see, and that power which gives to distance nearness, to the far, far-off future the name of "now," are the aversion of sense, the delights of faith. The Israelites" idolatry in grosser form brings out, from the very first instances in which the charge of it was fixed upon them, these as the plain rather than deep or mysterious causes of it. A more developed world"s idolatry, a wiser world"s idolatry, a far subtler world"s idolatry, needs not to go in quest of any deeper, remoter sources. These are deep enough and too incontestable.
III WHAT CONSIDERATIONS OF SPECIAL AGGRAVATION ARE INSTANCED HERE.
1. The hosts of the people "transgressed against the God of their fathers. " The sin of their idolatry was, therefore, heightened by the fact that it was against:
(1) One long known to them as a nation;
(2) One entitled to their more scrupulous veneration for the houour and the love they owed their own fathers;
(3) One of whom those fathers had oft told them "the wondrous works he had wrought" on their behalf. The history of their own God, which began for them with Abraham, which received so striking an impulse in Joseph, which was the talk of the whole earth from the deliverance from Egypt and the passage of the Red Sea, which glittered again with event and circumstance and miracle in the journeyings of the wilderness, and which shone bright as the noonday sun in the glorious reigns of David and Solomon; was this a history which could permit them to transgress idolatrously against him who had invested them with all that was greatest and most merciful and fullest of glory?
2. While the people thus forsook their own God and the God of theirfathers, for whom, for what was it they thus acted? It was to supersede him
(1) by the very gods of the people of the land, whom they superseded, and of whose land they took possession;
(2) by the very gods of the people whom their own God alone had driven out and had destroyed before them, and from their vengeance had safely preserved them. Privilege, mercy, and warning they flagrantly set at nought. They forfeited, without the pretence of an excuse, exalted place, distinguishing honour. Unprovoked, untempted except of their own evil heart and lusts, they forsook the true God and their true and mighty Friend in order to go with an unholy love, with a self-ruining service, after false gods. Such rebellion was indeed "the sin of witchcraft," such "stubbornness was iniquity and idolatry." And to a people so long led and loved of the Lord, so well fed and securely kept, that rebellion and stubbornness brought what they ever must bring to those who yield to them, the loss of their very highest good, the forfeiting of their grandest privileges, and the dread eclipse of Divine favour and presence.
Vers. 25, 26.
Judgment and retribution.
History is something more than a mere record of events. Chronicles, strictly speaking, are the materials only of history. But this book contains, again and again, the Divine philosophy of history. It exhibits the action of the moral, the righteous Ruler of Israel and of mankind. In the history of the trans-Jordanic tribes we have an illustration of the working of great principles of Divine government.
I THE OCCASION AND REASON OF THE DIVINE DISPLEASURE, Surrounded by heathen, they themselves largely lapsed into heathenism. This was all the more discreditable in them because they forsook Jehovah, the God of their fathers, who had done great things for their nation, and because they attached themselves to the worship of the deities of the very people over whom their God had given them victory and rule. Accordingly their conduct is represented as spiritual fornication, or adultery.
II THE INSTRUMENTS OF THE DIVINE DISPLEASURE. Under Divine providence, Pul was permitted to make war upon the idolatrous tribes and lay them under tribute, and afterwards Tilgath-pilneser was permitted to carry the people away captive into Assyria. God always has instruments to effect his purposes; even the wicked are used by him to chasten and punish the disobedient and rebellious.
III THE CONSEQUENCES OF THE DIVINE DISPLEASURE. It would be an interesting subject of inquiry why God thus chastened his chosen people again and again by way of captivity. This we know, that the exile in the East was the means of confirming the Hebrews in their monotheism, and that never again did they lapse into idolatry.
PRACTICAL LESSONS.
1. As to sin, we are taught that its root, its essence, is in departing fromGod.
2. As to the Divine government, we are taught that God "will not clear theguilty," and that "the way of transgressors is hard.
3. And we have suggested to us the mercy of God in his provision ofreconciliation and acceptance upon repentance, faith, and return to himself.
T.
Vers. 25, 26.
Reuben"s fall.
We now come to the fall of the very people who, only a few verses before, had been so conspicuous for prayer and faith and victory. And what was the cause of it? "They went a-whoring after the gods of the people of the land. " The world around; the pleasure-seeking, self-seeking world; the attractive, smiling, seducing world; this drew them aside, this stole their hearts from God. What the Hagarites had failed to do, the gods of the people of the land" did. Satan conies to God"s people in one of two forms either as a roaring lion" or as an angel of light." Where he cannot succeed in one way he will try the other. He came as a roaring lion" in the form of the "Hagarites," but he failed. He then came as an "angel of light" in the" gods of the people of the land;" thus they fell. It is the same always. Behold it in the case of good King Hezekiah. Satan tried him as a roaring lion" in the person of Sennacherib and his threatening letter. Hezekiah threw himself on God, and triumphed. Satan next came as an angel of light" in the form of the letters and a present from Merodach-baladan, King of Babylon." Hezekiah saw not the hook beneath the gilded bait; thus he fell. (Isa_39:1) And what is the commentary of the Holy Spirit on this? Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him. " Why? Only in mercy and love, that he might know all that was in his heart". (2Ch_32:1) Ah! when God leaves a man, even for a moment, there is no foreseeing to what a depth he will fall. "God left him solemn words! he might know all that was in his heart." How little we know what a serpent-coil of evil is hidden in our hearts! "He that trusteth in his own heart is a fool." "Out of the heart proceed evil thoughts, murders, adulteries," etc. What a filthy stream! Who would trust it? Who would look into it for good? None but the fool. Trust only Jesus. Trust a Saviour"s promise, a Saviour"s love, a Saviour"s power, but never trust your heart. Christian reader, learn the lesson. And where are these people of God seen next? "And the God of Israel stirred up the spirit of Pul King of Assyria, and the spirit of Tilgathpilneser King of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half-tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day." God will chastise. His people must know the bitterness of their sin. And what strange places the sins of God"s people have brought them into! Some have gone back into the world; some are seen walking no more with Jesus; some are buried in different forms of error; some are seen hankering after the world and its vanities with a fervour and anxiety of which the world itself would be ashamed; some are seen with marks and shadows in their Christian character, that have proved and are proving a sad stumbling-block to others. Yes; these are "Halah" and "Habor" and "Hara," into which their great enemy has brought them. They have been "carried away." And what has done it? Let the prophet answer: "But we are all as an unclean thing, and all our righteousnesses are as filthy rags: and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. " Christian reader, learn the solemn lesson. Know your heart, but only to distrust it. Trust only in Jesus. Abide in him. Only thus can you be safe.
W.
The sin of idolatry and its judgments.
In the Divine wisdom it had been planned that the idolatrous Canaanites should be wholly dispossessed, so that no remnants of the race should exert an evil influence on God"s people when settled in their lands. Such a plan distinctly intimates the Divine sense of the peril in which the contact of idolatry would place an unsophisticated people. And such the Israelites were, for though their fathers had known Egyptian idolatry, the race that entered Canaan had been entirely isolated in the desert districts. They failed to carry out fully the Divine plan. Some of the Canaanites were left unconquered through the hurry of the tribes to locate themselves on their allotted lands. Some were left because the people had not faith in God enough to conquer them. And these remnants became a snare and a trap to the simple people, who were easily fascinated by ceremonial and licence. We learn
I THE TEMPTATION OF IDOLATRY. From the standpoint of our spiritual Christianity, we sometimes wonder how any one can be attracted by the helpless and often hideous idols of heathen nations, or deceived by the claims of their priests; and yet the appeal of idolatry being to certain marked features of human nature, a little searching might show idolatry, in a skilful disguise, even imperilling our spiritual Christianity, and it is not quite certain that any of us could claim the right to "cast the first stone." To what in man does idolatry make its appeal?
1. To the sensuous element. We want everything brought within the sphere of the senses, and we only consider that we know What the senses can apprehend. So it is ever attractive to man to offer him his God as within the grasp of his senses. He will delude himself into the idea that the sense-form only helps him to realize the spiritual and invisible Being, the great Spirit, but almost inevitably the sense-hold becomes a slavery, and the thing seen is accepted as the reality.
2. To the aesthetic element, or taste, the love of the beautiful. A spiritual and invisible God asks from his creatures a spiritual and invisible worship, with a material expression held within careful limitations. A God within sense-limits only asks sense-service, and man satisfies himself with making it ornate, elaborate, and the perfection of taste, according to the sentiment of the age. Illustrate from refined Greek humanism.
3. To the active element. Idolatry has something for its votaries to do, many prayers to say, pilgrimages to take, sacrifices to bring, etc., good works by which to win favour.
4. To the sensual element. All idolatrous systems are more or less immoral, and give licence to the bodily lusts and passions. The purity of the claims of spiritual religion constitute, for man as he is, one of its chief disabilities. Show how Canaanite idolatry illustrates these, in its influence on the Israelites.
II THE SIN OF IDOLATRY. Take the case of nations outside the covenant; what may be known of God by them declares him as above his creation, and naturally claiming first and sole allegiance (see St. Paul"s speech at Athens, and Ro 1). Take the case of the nation within the covenant; a special aggravation is its sin against light and against its own pledge. Idolatry is a rash sin, for it sins against the basis commandment, which requires us to love God first. Its sinful character is sufficiently revealed and declared in its corrupting and debasing influence. It "brings forth death.
III THE JUDGMENT OF IDOLATRY. This is always spiritual; seen in the deterioration of the nations that serve idols. It is usually also material, and is seen in the mental, moral, and governmental slavery of the nations where idol-gods are sought. Divine judgments often we can hardly say always take their character from the sins which they judge. This the idea of Dante"s "Inferno." Close by pressing St. John"s counsel, "Little children, keep yourselves from idols. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And they transgressed against the God of their fathers.
1Ch_5:25
And they transgressed against the God of their fathers.
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The transgressions of the people
I. If we turn to the Book of Kings we shall be surprised to find how the fatal sin of Israel was often of an intellectual kind, as distinguished from the baser iniquities which corrupt and overthrow the soul. There were three instances in which the intellectual sins of the people were conspicuous--
1. In the worship of the holy places.
2. In adoration of the heavenly bodies.
3. In the practice of magic and divination.
There we find nothing of adultery, drunkenness, theft, or licentiousness of any kind. There are sins and sins. One man is simply a sinner of the coarse type, a criminal seen and known of all men and cast out by society; another man sins intellectually--that is to say he mentally deposes God, and more or less secretly endeavours to live without Him, never breaking any of the great social commandments, and thereby forfeiting social confidence, yet all the while committing the sin against the Holy Ghost. In this way men write their own bibles, invent their own deities, banish from the mind all the old orthodoxies, and in hidden vanity walk after the council of their own hearts. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Pul ... Tiglath-Pileser
Pul ... Tiglath-Pileser
These are the names of men. (See: How to Translate Names)
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Reubenites ... Gadites
These are the names of people groups. (See: How to Translate Names)
Halah ... Habor ... Hara
These are names of towns. (See: How to Translate Names)
Gozan
This is the name of a river. (See: How to Translate Names)
translationWords
faithful
God
worship
false god
people group
king
Assyria
exile
Reuben
Gad
Manasseh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:25-26 The tribes of Reuben, Gad, and the half-tribe…
5:25-26 The tribes of Reuben, Gad, and the half-tribe of Manasseh went into permanent exile because of unfaithfulness.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.