2 Chronicles 28:19

KJV

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

KJV (with Strong's)

For the LORD {H3068} brought {H3665} Judah {H3063} low {H3665} because of Ahaz {H271} king {H4428} of Israel {H3478}; for he made {H6544} Judah {H3063} naked {H6544}, and transgressed {H4603} sore {H4604} against the LORD {H3068}.

Complete Jewish Bible

For ADONAI brought Y'hudah low because of Achaz king of Isra'el, since he had caused disturbances in Y'hudah and acted very treacherously against ADONAI.

Berean Standard Bible

For the LORD humbled Judah because Ahaz king of Israel had thrown off restraint in Judah and had been most unfaithful to the LORD.

American Standard Version

For Jehovah brought Judah low because of Ahaz king of Israel; for he had dealt wantonly in Judah, and trespassed sore against Jehovah.

Commentary

### SUMMARY
Second Chronicles 28:19 powerfully encapsulates the profound national humiliation and suffering endured by Judah during the reign of King Ahaz, unequivocally attributing these calamities to the direct judgment of the LORD. The verse declares that God Himself "brought Judah low" because of Ahaz's egregious wickedness and severe transgression against Him, specifically noting that Ahaz "made Judah naked." This potent metaphor signifies the stripping away of divine protection, honor, and strength, leaving the nation utterly exposed and vulnerable. It stands as a stark theological declaration, highlighting the devastating consequences of apostasy, particularly when perpetrated by a nation's leader, and affirming God's active sovereignty in the affairs of His people.

### CONTEXT
* **Literary Context:** This verse functions as a pivotal interpretive statement within the broader narrative of [2 Chronicles 28](/2_chronicles/28 "2 Chronicles 28 - Ahaz's Wicked Reign and Judah's Humiliation"). The preceding verses ([2 Chronicles 28:1-15](/2_chronicles/28-1-15 "2 Chronicles 28:1-15 - Ahaz's Idolatry and Judah's Defeat")) meticulously detail the abominable reign of King Ahaz, who explicitly "did not do what was right in the eyes of the LORD, as David his father had done" ([2 Chronicles 28:1](/2_chronicles/28-1 "2 Chronicles 28:1 - Ahaz's Unrighteous Reign")). His profound wickedness included the abhorrent practices of making molten images for Baal, burning his own sons as sacrifices, and engaging in idol worship on every high hill ([2 Chronicles 28:2-4](/2_chronicles/28-2-4 "2 Chronicles 28:2-4 - Ahaz's Abominations")). As a direct, divinely ordained consequence of this rampant apostasy, Judah suffered catastrophic military defeats at the hands of Aram and Israel, resulting in immense casualties and the capture of 200,000 Judeans ([2 Chronicles 28:5-8](/2_chronicles/28-5-8 "2 Chronicles 28:5-8 - Judah's Defeat by Aram and Israel")). The narrative then shifts to the prophet Oded, who courageously rebukes the Northern Kingdom of Israel for their excessive cruelty towards their Judean captives, reminding them of their own sin against the LORD ([2 Chronicles 28:9-11](/2_chronicles/28-9-11 "2 Chronicles 28:9-11 - Oded's Rebuke of Israel")). The subsequent actions of the Israelite leaders, who release the captives and provide for them ([2 Chronicles 28:12-15](/2_chronicles/28-12-15 "2 Chronicles 28:12-15 - Israel's Compassion and Release of Captives")), stand in stark contrast to Ahaz's continued rebellion. Therefore, [2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - The LORD's Judgment on Judah") functions as a definitive divine commentary, clarifying that the preceding calamities were not random misfortunes but direct, intentional divine chastisement, explicitly linking Judah's suffering to Ahaz's profound personal and national sin.
* **Historical & Cultural Context:** King Ahaz reigned over Judah from approximately 735 to 715 BC, a period of immense geopolitical upheaval in the ancient Near East, dominated by the relentless expansion of the Neo-Assyrian Empire under Tiglath-Pileser III. Judah found itself precariously positioned between the rising Assyrian power and a hostile coalition of Aram (Syria) and Israel (the Northern Kingdom), led by Rezin and Pekah respectively, who sought to compel Judah into an anti-Assyrian alliance (the Syro-Ephraimite War, vividly detailed in [Isaiah 7](/isaiah/7 "Isaiah 7 - The Syro-Ephraimite War")). Rather than placing his trust in the LORD, as urged by the prophet Isaiah, Ahaz chose to appeal to Tiglath-Pileser III for military aid, effectively transforming Judah into a vassal state of Assyria and, tragically, adopting Assyrian idolatrous practices within Jerusalem itself ([2 Kings 16:7-18](/2_kings/16-7-18 "2 Kings 16:7-18 - Ahaz's Alliance with Assyria and Idolatry")). Culturally, Ahaz's introduction of foreign altars and pagan worship, including the horrific practice of child sacrifice, represented a profound and deliberate breach of the Mosaic covenant and a direct affront to Yahweh, the God of Israel. The Chronicler's curious designation of Ahaz as "king of Israel," despite his being king of Judah, carries significant theological weight. It likely serves as a poignant spiritual commentary, implying that Ahaz's extreme apostasy mirrored the persistent idolatry and covenant unfaithfulness that had long characterized the Northern Kingdom of Israel, which had abandoned the Davidic dynasty and the Jerusalem temple, leading to their eventual downfall.
* **Key Themes:** The paramount theme in [2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - The LORD's Judgment on Judah") is **Divine Judgment** as a direct and inevitable consequence of **Covenant Unfaithfulness**. The LORD's active role in "bringing Judah low" profoundly underscores His absolute sovereignty and His righteous response to sin, particularly the grave transgressions of a nation's leader. This highlights the crucial theme of the **Accountability of Leadership**, demonstrating with chilling clarity that the choices and spiritual integrity of a king have profound national implications, leading either to divine blessing or to severe chastisement. Ahaz's personal wickedness and rampant idolatry directly provoked divine wrath, resulting in the humiliation and weakening of Judah. The powerful metaphor "he made Judah naked" introduces the theme of **Spiritual Exposure and Vulnerability**. It vividly signifies that Ahaz's sins stripped Judah of its divine protection, honor, and strength, leaving the nation utterly exposed and vulnerable to its enemies and to profound shame, much like Adam and Eve's realization of nakedness and shame after the Fall ([Genesis 3:7-10](/genesis/3-7-10 "Genesis 3:7-10 - The Shame of Nakedness")). This is not a literal physical nakedness but a profound spiritual and political degradation, emphasizing that true national security and flourishing derive solely from faithfulness to God, not from political alliances or military might. The concluding phrase "transgressed sore against the LORD" further emphasizes the **Severity of Transgression** and the depth of Ahaz's apostasy, which justly warranted such a severe divine response.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **brought low (Hebrew, _kânaʻ_):** This verb (H3665) literally means "to bend the knee," and by extension, "to humble," "to subdue," or "to bring into submission." In this context, it powerfully emphasizes the LORD's active agency in Judah's humiliation. It signifies a deliberate act of divine discipline and judgment, not merely a passive allowance of events. This word underscores God's sovereignty over historical events and His direct involvement in orchestrating the consequences of human sin, demonstrating His righteous hand in humbling His people for their unfaithfulness.
* **made naked (Hebrew, _pâraʻ_):** This verb (H6544) means "to loosen," "to uncover," "to expose," or "to make bare." It is a profoundly potent metaphor in biblical literature, consistently conveying shame, vulnerability, and a loss of divine protection or order. For instance, in [Exodus 32:25](/exodus/32-25 "Exodus 32:25 - The Israelites Made Naked by Idolatry"), it describes the Israelites being "naked" or "unrestrained" due to their idolatry with the golden calf, leading to their shame before their enemies. Here, Ahaz's actions effectively removed God's protective covering from Judah, exposing the nation to profound shame, military defeat, and national humiliation, akin to a person stripped of their clothing. It speaks to a deep spiritual and moral degradation that left the nation defenseless against its adversaries and divine wrath.
* **transgressed sore (Hebrew, _mâʻal_ and _maʻal_):** This phrase employs the verb _mâʻal_ (H4603) and the noun _maʻal_ (H4604), intensifying its meaning through repetition. The verb _mâʻal_ denotes "to act unfaithfully," "to commit a trespass," or "to behave treacherously," particularly in relation to a covenant or sacred trust. The repetition, "transgressed sore" (literally "committed a trespass, a trespass"), emphasizes the extreme nature, severity, and deliberate character of Ahaz's breach of covenant with the LORD. It highlights a profound and egregious betrayal of divine trust, far beyond a simple mistake or minor sin, thereby justly warranting the severe divine judgment that followed.

#### Verse Breakdown
* **"For the LORD brought Judah low":** This foundational clause immediately establishes the divine origin of Judah's suffering and humiliation. It unequivocally states that the calamities experienced by the nation were not merely random misfortunes, military defeats, or geopolitical pressures, but a direct, intentional act of God. The LORD, as the sovereign ruler of history and the faithful keeper of His covenant, is actively involved in humbling His people as a disciplinary measure for their unfaithfulness, underscoring His unwavering justice and His commitment to His covenant, even through the painful means of judgment.
* **"because of Ahaz king of Israel;":** This phrase precisely identifies the specific human agent and ultimate cause of Judah's low state: King Ahaz. The designation "king of Israel" for Ahaz, who was undeniably the king of Judah, is a profound and deliberate textual and theological point. While some scholars might suggest a scribal error, it is more deeply understood as a potent theological commentary. It strongly implies that Ahaz's apostasy, rampant idolatry, and profound covenant unfaithfulness were so extreme and pervasive that they mirrored the characteristic sins of the Northern Kingdom of Israel, which had long abandoned the true worship of Yahweh and suffered repeated divine judgments, eventually leading to their exile. Ahaz, though ruling Judah, spiritually behaved as a king of the idolatrous North, leading his people down a similar path of spiritual ruin.
* **"for he made Judah naked,":** This powerful metaphorical clause elucidates *how* Ahaz's actions led to Judah's profound low state. By leading the nation into widespread idolatry, introducing pagan practices, and fundamentally breaking the covenant, Ahaz effectively stripped Judah of its divine protection, blessing, and honor. "Nakedness" here serves as a vivid symbol of vulnerability, profound shame, dishonor, and the catastrophic loss of God's protective covering. Just as physical clothing provides protection and dignity, God's presence and covenant faithfulness provided security, honor, and a shield for Judah. Ahaz's sin removed this spiritual covering, leaving the nation utterly exposed to its enemies, to national humiliation, and to the full force of divine wrath.
* **"and transgressed sore against the LORD.":** This concluding clause reiterates and emphatically underscores the nature and severity of Ahaz's sin. The intensified verbal phrase "transgressed sore" (Hebrew _mâʻal maʻal_) signifies a profound and deliberate act of treachery and unfaithfulness against the LORD. It highlights a severe, intentional, and egregious breach of the sacred covenant relationship, a betrayal of the divine trust placed in him as king and guardian of the nation's spiritual well-being. This deep-seated rebellion against God's explicit commands and covenant stipulations is presented as the ultimate and just justification for the severe judgment Judah experienced.

#### Literary Devices
[2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - The LORD's Judgment on Judah") employs several potent **Literary Devices** to convey its profound theological message. The most prominent is **Metaphor** in the striking phrase "he made Judah naked." This is not a literal description of physical nudity but a powerful figurative expression for stripping Judah of its divine protection, honor, and strength, leaving it utterly vulnerable to shame, defeat, and the consequences of its sin. This metaphor vividly communicates the profound spiritual and political degradation resulting from Ahaz's apostasy. Additionally, the declaration "the LORD brought Judah low" utilizes **Divine Agency** or **Anthropomorphism**, attributing direct, intentional action to God in the unfolding historical events. This emphasizes God's absolute sovereignty and active involvement in the affairs of His people, underscoring that the calamities Judah faced were not random occurrences but divinely ordained judgments. Finally, the repetition of the verbal root in "transgressed sore" (Hebrew _mâʻal maʻal_) serves as a powerful device of **Emphasis** or **Intensification**, highlighting the extreme nature and severity of Ahaz's covenant breach and the profound depth of his unfaithfulness, leaving no doubt as to the justification for the divine response.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - The LORD's Judgment on Judah") powerfully articulates the foundational biblical principle that sin, particularly covenant unfaithfulness, idolatry, and rebellion against God, inevitably leads to divine judgment and severe consequences. This is especially true for a nation and its leadership, who are held to a higher standard of accountability. The verse underscores God's unwavering justice, His absolute sovereignty, and His steadfast commitment to His covenant, even when that commitment necessitates painful disciplinary action. It profoundly illustrates that true national security, prosperity, and honor are contingent upon faithfulness to the LORD, not on shrewd political alliances or military might. Ahaz's reign serves as a stark and enduring example of how a nation's spiritual nakedness—its catastrophic loss of divine protection and favor due to pervasive sin—results in profound vulnerability, shame, and humiliation before its enemies.

* [Deuteronomy 28:15-68](/deuteronomy/28-15-68 "Deuteronomy 28:15-68 - Curses for Disobedience") - This extensive passage meticulously details the severe curses that would befall Israel if they disobeyed God's covenant, including defeat by enemies, national shame, and exile, directly paralleling Judah's experience under Ahaz.
* [Isaiah 1:4-7](/isaiah/1-4-7 "Isaiah 1:4-7 - Judah's Spiritual Sickness and Desolation") - The prophet Isaiah's lament over Judah vividly describes the nation as "a sinful nation... an offspring of evildoers," whose land is desolate and consumed by strangers, powerfully reflecting the spiritual and physical "nakedness" and devastation brought about by their profound national sin.
* [Proverbs 14:34](/proverbs/14-34 "Proverbs 14:34 - Righteousness Exalts a Nation") - This proverb succinctly states, "Righteousness exalts a nation, but sin is a reproach to any people," directly illustrating the inverse principle seen in Ahaz's reign, where his sin brought Judah low and into deep reproach.

### REFLECTION AND APPLICATION
The sobering account of King Ahaz and Judah in [2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - The LORD's Judgment on Judah") serves as a timeless and profound reminder of the immense seriousness of sin, especially when it involves spiritual apostasy and a deliberate breach of covenant with God. It compels us to deeply consider the far-reaching implications of our choices, particularly for those who hold positions of influence, whether within families, churches, workplaces, or broader communities. Just as Ahaz's unfaithfulness stripped Judah of its divine covering and left it utterly vulnerable, our own disobedience and spiritual compromise can expose us to spiritual and relational consequences, diminishing our witness, hindering God's blessing, and inviting hardship. This verse calls us to a deep and honest introspection, urging us to prioritize unwavering faithfulness to God above all else, recognizing with humility that true security, honor, and flourishing come only from walking in consistent obedience and trust in Him. It powerfully reminds us that God's justice is real and active, and while His grace is boundless, He does not condone persistent rebellion. Therefore, we are called to humble ourselves, confess our sins with sincerity, and diligently seek His protective presence through faithful living, knowing that His covering is our ultimate defense.

#### Questions for Reflection
* **In what specific areas of my personal life, or in the life of my community or nation, might there be "nakedness" or vulnerability due to unconfessed sin, spiritual compromise, or disobedience to God's revealed will?**
* **How does the biblical principle of leadership accountability, so starkly seen in King Ahaz, apply to my own spheres of influence, no matter how seemingly small or significant?**
* **What potential "idols" or false securities might I be placing my trust in that could inadvertently be stripping me or those I influence of God's true protection and blessing?**
* **Considering the consequences of Ahaz's actions, how can I actively and consistently pursue faithfulness to God in a way that truly brings His divine covering, strength, and blessing into my life and the lives of those around me?**

### FAQ

**Why is Ahaz called "king of Israel" when he was king of Judah?**

Answer: The designation of Ahaz as "king of Israel" in [2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - The LORD's Judgment on Judah"), despite his being the king of Judah, is a notable textual feature with profound theological implications. While some scholars propose it might be a scribal error where "Judah" was mistakenly replaced with "Israel," a more compelling and widely accepted interpretation views it as a deliberate theological commentary by the Chronicler. The Northern Kingdom of Israel had a long and consistent history of apostasy, idolatry, and rebellion against the LORD, characterized by a succession of wicked kings who systematically led the people away from true worship and the Mosaic covenant. By calling Ahaz "king of Israel," the Chronicler is likely making a poignant spiritual statement: Ahaz's extreme wickedness, including his introduction of pagan altars, the horrific practice of child sacrifice ([2 Kings 16:3-4](/2_kings/16-3-4 "2 Kings 16:3-4 - Ahaz's Wickedness") and [2 Chronicles 28:2-3](/2_chronicles/28-2-3 "2 Chronicles 28:2-3 - Ahaz's Idolatry")), and his reliance on foreign powers rather than God, was so egregious that it mirrored the persistent unfaithfulness and spiritual depravity of the Northern Kingdom. In essence, Ahaz was behaving like a "king of Israel" in a spiritual and moral sense, leading Judah down a path of similar spiritual ruin and divine chastisement as their northern counterparts had experienced, ultimately emphasizing the severity of his sin and its devastating impact on Judah's covenant relationship with God.

**What does "made Judah naked" mean in this context?**

Answer: The phrase "made Judah naked" is a powerful and evocative metaphor, not a literal description of physical nakedness. It translates the Hebrew verb _pâraʻ_ (H6544), which means "to expose," "to uncover," "to let loose," or "to make bare." In biblical thought, nakedness consistently symbolizes vulnerability, profound shame, dishonor, and the catastrophic loss of divine protection or order. For example, after Adam and Eve sinned, they immediately realized their nakedness and felt profound shame, attempting to cover themselves ([Genesis 3:7-10](/genesis/3-7-10 "Genesis 3:7-10 - The Shame of Nakedness")). Similarly, in [Exodus 32:25](/exodus/32-25 "Exodus 32:25 - The Golden Calf and Israel's Nakedness"), the Israelites were described as "naked" or "unrestrained" because of their idolatry with the golden calf, leading directly to their shame before their enemies. In [2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - The LORD's Judgment on Judah"), Ahaz's profound apostasy and covenant unfaithfulness effectively stripped Judah of its spiritual covering—the protective presence, favor, and blessing of the LORD. By leading the nation into widespread idolatry and rebellion against God's commands, Ahaz removed God's divine shield, leaving Judah utterly exposed and vulnerable to its enemies, to national humiliation, and to the full force of divine judgment. It signifies a profound spiritual and moral degradation that resulted in national weakness, disgrace, and a loss of God's safeguarding presence.

### CHRIST-CENTERED FULFILLMENT
The severe judgment upon Judah for Ahaz's profound sin, particularly the striking metaphor of the nation being "made naked," finds its ultimate and redemptive Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Humanity, through its own pervasive sin and inherent rebellion against God, became spiritually "naked"—exposed to divine wrath, profound shame, and the inescapable power of sin and death. We were utterly vulnerable, stripped of the glory and protective presence of God, much as Judah was under Ahaz's apostate leadership. However, Christ, the true and righteous King, unlike the faithless Ahaz, did not lead His people into sin but rather bore the full weight of their sin upon Himself. On the cross, Jesus Himself was stripped naked, enduring the ultimate shame, humiliation, and vulnerability, becoming a curse for us so that we might be clothed with His perfect righteousness ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Became a Curse for Us")). He, the spotless [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), voluntarily endured the divine judgment that our "sore transgressions" justly deserved. Through His unparalleled sacrifice, He provides a perfect and eternal covering—a glorious robe of righteousness—for all who place their faith in Him, enabling them to stand before God without shame, fear of condemnation, or spiritual nakedness ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ")). Thus, where Ahaz's sin led to Judah's nakedness and judgment, Christ's perfect obedience and atoning sacrifice provide spiritual clothing, security, and eternal life, fulfilling the covenant promises and graciously restoring humanity to a place of divine favor, protection, and intimate fellowship with God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 21:2

And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these [were] the sons of Jehoshaphat king of Israel.

Job 40:12

Look on every one [that is] proud, [and] bring him low; and tread down the wicked in their place.

Genesis 3:7

And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons.

Proverbs 29:23

¶ A man's pride shall bring him low: but honour shall uphold the humble in spirit.

Micah 6:16

For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.

1 Samuel 2:7

The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.

Exodus 32:25

And when Moses saw that the people [were] naked; (for Aaron had made them naked unto [their] shame among their enemies:)