Text -- 2 Chronicles 14:11 (NET)

14:11 Asa prayed to the Lord his God: “O Lord, there is no one but you who can help the weak when they are vastly outnumbered. Help us, O Lord our God, for we rely on you and have marched on your behalf against this huge army. O Lord our God, don’t let men prevail against you!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 14:11

If he prevails against us, he prevails, as it were, against thee; because thou art our God. And we rest on thee, and go forth in thy name, which thou hast encouraged us to do.

JFB: 2Ch 14:11-13

Strong in the confidence that the power of God was able to give the victory equally with few as with many, the pious king marched with a comparatively small force to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict--completely routed the enemy, and succeeded in obtaining, as the reward of his victory, a rich booty in treasure and cattle from the tents of this pastoral horde.

Clarke: 2Ch 14:11

Whether with many - The same sentiment as that uttered by Jonathan, 1Sa 14:6, when he attacked the garrison of the Philistines

Clarke: 2Ch 14:11

O Lord our God - we rest on thee - "Help us, O Lord our God; because we depend on thy Word, and in the name of thy Word we come against this great host."- Targum.

TSK: 2Ch 14:11

cried unto : 2Ch 13:14, 2Ch 18:31, 2Ch 32:20; Exo 14:10; 1Ch 5:20; Psa 18:6, Psa 22:5, Psa 34:6, Psa 50:15; Psa 91:15, Psa 120:1; Act 2:21

nothing : Lev 26:8; Deu 32:30; Jdg 7:7; 1Sa 14:6; 1Ki 20:27-30; Amo 5:9; 2Co 12:9, 2Co 12:10

them that : 2Ch 20:12; Deu 32:36; Isa 40:29-31

rest on thee : 2Ch 32:8; 1Sa 17:35, 1Sa 17:36; Psa 37:5; Pro 18:10; Isa 26:3, Isa 26:4, Isa 41:10-14; Joh 14:1, Joh 14:27; Rom 8:31

in thy name : 2Ch 13:12, 2Ch 13:18; 1Sa 17:45, 1Sa 17:46; Psa 20:5, Psa 20:7; Isa 26:13; Act 3:16

man : or, mortal man, Deu 32:27; Jos 7:8, Jos 7:9; 1Sa 2:9; Psa 9:19, Psa 79:9, Psa 79:10; Isa 2:22; Jer 1:19; Zec 2:8; Mat 16:18; Act 9:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 14:11

It is nothing ... - i. e., "Thou canst as easily help the weak as the strong."

Poole: 2Ch 14:11

It is nothing with thee i.e. there is no difference, nor no difficulty, with thee. In thy name ; by thy commission, in confidence of thy assistance, and for the maintenance of thy honour, and service, and people.

Haydock: 2Ch 14:11

Help. Hebrew, "to help; whether with many, or with those who have no power." The same sentiment was expressed by Jonathas, 1 Kings xiv. 6. Those who have God with them are secure of victory. (Calmet) ---

If God be with us, who is against us?

Gill: 2Ch 14:11

And Asa cried unto the Lord his God,.... Or prayed, as the Targum, with vehemence, being in distress; this he did before the battle began, at the head of his army, and for the encouragement of it:

and said, Lord, it is nothing with thee to help; nothing can hinder from helping, his power being superior to all others, and even infinite, and none besides him could:

whether with many, or with them that have no power; numbers make no difference with him, nor the condition they are in; whether numerous and mighty, or few and feeble; he can as easily help the one as the other, see 1Sa 14:6,

help us, O Lord our God; who are few and weak in comparison of the enemy:

for we rest on thee; trust in thee, and rely upon thee for help; the Targum is,"on thy Word we lean:"

and in thy name we go against this multitude; expressing faith in him, expecting help from him, encouraging and strengthening themselves in him, going forth not in their own name and strength, but in his; the Targum is,"in the name of the Word of the Lord:"

O Lord, thou art our God: and thou only we know, and serve no other, and we are thy people, called by thy name:

let not man prevail against thee; for should this enemy prevail against them, it would be interpreted prevailing against their God.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 14:11

¹ tn Heb “called out.”

² tn Heb “there is not with you to help between many with regard to [the one] without strength.”

³ tn Heb “and in your name we have come against this multitude.”

⁴ tn Heb “let not man retain [strength] with you.”

Geneva Bible: 2Ch 14:11

And Asa cried unto the LORD his God, and said, LORD, [it is] nothing with thee to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on thee, and in thy name we go against this multitude. O LORD, thou [art] our God; ^{( f )} let not man prevail against thee.

^{( f )} Thus the children of God neither trust in their own power or policy, nor fear the strength and subtilty of their enemies, but consider the cause and see whether their enterprises tend to God's glory, and thereupon assure themselves of the victory by him, who alone is Almighty and can turn all flesh into dust with the breath of his mouth.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 14:1-15

1 Asa succeeding, destroys idolatry.

6 Having peace, he strengthens his kingdom with forts and armies.

9 Calling on God, he overthrows Zerah, and spoils the Ethiopians.

Maclaren: 2Ch 14:11

Asa's Prayer

And Ass cried unto the Lord his God, and said, Lord, it is nothing with Thee help, whether with many, or with them that have no power: help us. O Lord our God; for we rest on Thee, and in Thy Name we go against this multitude. O Lord, Thou art our God; let not man prevail against Thee.'--2 Chron. 14:11.

THIS King Ass, Rehoboam's grandson, had had a long reign of peace, which the writer of the Book of Chronicles traces to the fact that he had rooted out idolatry from Judah. The land had rest, and he had no war, because the Lord had given him rest.'

But there came a time when the war-cloud began to roll threateningly over the land, and a great army, the numbers of which, from their immense magnitude, seem to Be erroneously given, came up against him. Like a wise man he made his military dispositions first, and prayed next. He set his troops in order, and then he fell down on his knees, and spoke to God.

Now, it seems to me that this prayer contains the very essence of what ought to be the Christian attitude in reference to all the conditions and threatening dangers and conflicts of life; and so I wish to run over it, and bring out the salient points of it, as typical of what ought to be our disposition.

I. The Wholesome Consciousness Of Our Own Impotence.

It did not take much to convince Asa that he had' no power.' His army, according to the numbers given of the two hosts, was outnumbered two to one; and so it did not require much reflection to say, We have no might.' But although perhaps not so sufficiently obvious to us, as truly as in the case in our text, if we look fairly in the face our duties, our tasks, our dangers, the possibilities of life and its certainties, the more humbly we think of our own capacity, the more wisely we shall think about God, and the more truly we shall estimate ourselves. The world says, Self-reliance is the conquering virtue'; Jesus says to us, Self-distrust is the condition of all victory.' And that does not mean any mere shuffling off of responsibility from our own shoulders, but it means looking the facts of our lives, and of our own characters, in the face. And if we will do that, however apparently easy may be our course, and however richly endowed in mind, body, or estate we may be, if we all do that honestly, we shall find that we each are like' the man with ten thousand' that has to meet the King that comes against him with twenty thousand ; and we shall not desire conditions of peace' with our enemy, for that is not what in this case we have to do, but we shall look about us, and not keep our eyes on the horizon, and on the levels of earth, but look up to see if there is not there an Ally that we can bring into the field to redress the balance, and to make our ten as strong as the opposing twenty. Zerah the Ethiopian, who was coming down on Asa, is said to have had a million fighting-men at his back, but that is probably an erroneous figure, because Old Testament numbers are necessarily often unreliable. Asa had only half the number; so he said, What can I do?' And what could he do? He did the only thing possible, he grasped at God's skirts, and prayed,' and that made all the difference.

Now all that is true about the disproportion between the foes we have to face and fight and our own strength. It is eminently true about us Christian people, if we are doing any work for our Master. You hear people say, Look at the small number of professing Christians in this country, as compared with the numbers on the other side. What is the use of their trying to convert the world?' Well, think of the assembled Christian people, for instance, of Manchester, on the most charitable supposition, and the shallowest interpretation of that word Christian.' What are they among so many? A mere handful. If the Christian Church had to undertake the task of Christianising the world by its own strength, we might well despair of success and stop altogether. We have no might.' The disproportion both numerically and in all things that the world estimates as strength (which are many of them good things), is so great that we are in a worse case than Asa was. It is not two to one; it is twenty to one, or an even greater disproportion. But we are not only numerically weak. A multitude of non-effectives, mere camp followers, loosely attached, nominal Christians, have to be deducted from the muster-roll, and the few who are left are so feeble as well as few that they have more than enough to do in holding their own, to say nothing of dreaming of charging the wide-stretching lines of the enemy. So a profound self. distrust is our wisdom. But that should not paralyse us, but lead to something better, as it led Asa.

II. Summoning God Into The Field Should Follow Wholesome Self-Distrust.

Asa uses a remarkable expression, which is, perhaps, scarcely reproduced adequately in our Authorised Version: It is nothing with Thee to help, whether with many or with them that have no power.' It is a strange phrase, but it seems most probable that the suggested rendering in the Revised Version is nearer the writer's meaning, which says, Lord! there is none beside Thee to help between the mighty and them that have no power,' which to our ears is a somewhat cumbrous way of saying that God, and God only, can adjust the difference between the mighty and the weak; can redress the balance, and by the laying of His hand upon the feeble hand can make it strong as the mailed fist to which it is opposed. If we know ourselves to be hopelessly outnumbered, and send to God for reinforcements, He will clash His sword into the scale, and make it go down. Asa turns to God and says,' Thou only canst trim the scales and make the lighter of the two the heavier one by casting Thy might into it. So help us, O Lord our God!'

One man with God at his back is always in the majority; and, however many there may be on the other side, there are more that be with us than they that be with them.' There is encouragement for people who have to fight unpopular causes in the world, who have been accustomed to be in minorities all their days, in the midst of a wicked and perverse generation. Never mind about the numbers; bring God into the field, and the little band, which is compared in another place in these historical Books to two flocks of kids' fronting the enemy, that had flowed all over the land, is in the majority. God with us'; then we are strong.

The consciousness of weakness may unnerve a man; and that is why people in the world are always patting each other on the back and saying Be of good cheer, and rely upon yourself.' But the self-distrust that turns to God becomes the parent of a far more reliable self-reliance than that which trusts to men. My consciousness of need is my opening the door for God to come in. Just as you always find the lakes in the hollows, so you will always find the grace of God coming into men's hearts to strengthen them and make them victorious, when there has been the preparation of the lowered estimate of one's self. Hollow out your heart by self-distrust, and God will fill it with the flashing waters of His strength bestowed. The more I feel myself weak, the more I am meant not to fold my hands and say, I never can do that thing; it is of no use my trying to attempt it, I may as well give it up'; but to say, Lord! there is none beside Thee that can set the balance right between the mighty and him that hath no strength.' Help me, O Lord my God!' Just as those little hermit-crabs that you see upon the seashore, with soft bodies unprotected, make for the first empty shell they can find, and house in that and make it their fortress, our; exposed natures, our unarmoured characters, our sense of weakness, ought to drive us to Him. As the unarmed population of a land invaded by the enemy pack their goods and hurry to the nearest fortified place, so when I say to myself I have no strength, let me say, Thou art my Rock, my Strength, my Fortress, and my Deliverer. My God, in whom I trust, my Buckler, and the Horn of my Salvation, and my high Tower.'

Now, there is one more word about this matter, and that is, the way by which we summon God into the field. Asa prays, Help us, O Lord our God! for we rest on Thee'; and the word that he employs for rest' is not a very frequent one. It carries with it a very striking picture. Let me illustrate it by a reference to another case where it is employed. It is used in that tragical story of the death of Saul, when the man that saw the last of him came to David and drew in a sentence the pathetic picture of the wearied, wounded, broken-hearted, discrowned, desperate monarch, leaning on his spear. You can understand how hard he leaned, with what a grip he held it, and how heavily his whole languid, powerless weight pressed upon it. And that is the word that is used here. We lean on Thee' as the wounded Saul leaned upon his spear. Is that a picture of your faith, my friend? Do you lean upon God like that, laying your hand upon Him till every vein on your hand stands out with the force and tension of the grasp? Or do you lean lightly, as a man that does not feel much the need of a support? Lean hard if you wish God to come quickly. We rest on Thee; help us, O Lord!'

III. Courageous Advance Should Follow Self-Distrust And Summoning God By Faith.

It is well when self-distrust leads to confidence, when, as Charles Wesley has it in his great hymn:

I am weak,But confident in self-despair.'

But that is not enough. It is better when self-distrust and confidence in God lead to courage, and as Asa goes on, Help us, for we rely on Thee, and in Thy name we go against this multitude.' Never mind though it is two to one. What does that matter? Prudence and calculation are well enough, but there is a great deal of very rank cowardice and want of faith in Christian people, both in regard to their own lives and in regard to Christian work in the world, which goes masquerading under much too respectable a name, and calls itself judicious caution' and prudence.' There is little ever done by that, especially in the Christian course; and the old motto of one of the French republicans holds good; Dare! dare! always dare!' You have more on your side than you have against you, and creeping prudence of calculation is not the temper in which the battle is won. Dash' is not always precipitate and presumptuous. If we have God with us, let us be bold in fronting the dangers and difficulties that beset us, and be sure that He will help us.

IV. And Now The Last Point That I Would Notice Is This--The All-Powerful Plea Which God Will Answer.

Thou art my God, let not man prevail against Thee.' That prayer covers two things. You may be quite sure that if God is your God you will not be beaten; and you may be quite sure that if you have made God's cause yours He will make your cause His, and again you will not be beaten.

Thou art our God.' It takes two to make a bargain,' and God and we have both to act before He is truly ours. He gives Himself to us, but there is an act of ours required too, and you must take the God that is given to you, and make Him yours because you make yourselves His. And when I have taken Him for mine, and not unless I have, He is mine, to all intents of strength-giving and blessedness. When I can say,' Thou art my God, and it is impossible that Thou wilt deny Thyself,' then nothing can snap that bond; and neither life nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature' can do it. But there is a creature that can, and that is I. For I can separate myself from the love and the guardianship of God, and He can say to a man,' I am thy God,' and the man not answer, Thou art my God.'

And then there is another plea here. Let not man prevail against Thee.' What business had Asa to identify his little kingdom and his victory with God's cause and God's conquest? Only this, that he had flung himself into God's arms, and because he had, and was trying to do what God would have him do, he was quite sure that it was not Asa but Jehovah that the million of Ethiopians were fighting against. People warn us against the fanaticism of taking for granted that our cause is God's cause. Well, we need the warning sometimes, but we may be quite sure of this, that if we have made God's cause ours, He will make our cause His, down to the minutest point in our daily lives.

And then, if thus we say in the depths of our hearts, and live accordingly, There is none other that fighteth for us, but only Thou, O God!' it will be with us as it was with Asa in the story before us, the enemy fled, and could not recover themselves, for they were destroyed before the Lord and before His hosts'

MHCC: 2Ch 14:1-15

Asa aimed at pleasing God, and studied to approve himself to him. Happy those that walk by this rule, not to do that which is right in their own eyes, or in the eye of the world, but which is so in God's sight. We find by experience that it is good to seek the Lord; it gives us rest; while we pursue the world, we meet with nothing but vexation. Asa consulted with his people how to make a good use of the peace they enjoyed; and concluded with them that they must not be idle, nor secure. A formidable army of Ethiopians invaded Asa's kingdom. This evil came upon them, that their faith in God might be tried. Asa's prayer is short, but it is the real language of faith and expectation from God. When we go forth in God's name, we cannot but prosper, and all things work together for the good of those whom he favours.

Matthew Henry: 2Ch 14:9-15

Here is, I. Disturbance given to the peace of Asa's kingdom by a formidable army of Ethiopians that invaded them, 2Ch 14:9, 2Ch 14:10. Though still they sought God, yet this fear came upon them, that their faith in God might be tried, and that God might have an opportunity of doing great things for them. It was a vast number that the Ethiopians brought against him: 1,000,000 men; and now he found the benefit of having an army ready raised against such a time of need. That provision which we thought needless may soon appear to be of great advantage.

II. The application Asa made to God on occasion of the threatening cloud which now hung over his head, 2Ch 14:11. He that sought God in the day of his peace and prosperity could with holy boldness cry to God in the day of his trouble, and call him his God. His prayer is short, but has much in it. 1. He gives to God the glory of his infinite power and sovereignty: It is nothing with thee to help and save by many or few, by those that are mighty or by those that have no power. See 1Sa 14:6. God works in his own strength, not in the strength of instruments (Psa 21:13), nay, it is his glory to help the weakest and to perfect strength out of the mouth of babes and sucklings. "We do not say, Lord, take our part, for we have a good army for thee to work by; but, take our part, for without thee we have no power."2. He takes hold of their covenant-relation to God as theirs. O Lord, our God! and again, " Thou art our God, whom we have chosen and cleave to as ours, and who hast promised to be ours."3. He pleads their dependence upon God, and the eye they had to him in this expedition. he was well prepared for it, yet trusted not to his preparations; but, "Lord, we rest on thee, and in thy name we go against this multitude, by warrant from thee, aiming at thy glory, and trusting to thy strength."4. He interests God in their cause: " Let not man " ( mortal man, so the word is) " prevail against thee. If he prevail against us, it will be said that he prevails against thee, because thou art our God, and we rest on thee and go forth in thy name, which thou hast encouraged us to do. The enemy is a mortal man; make it to appear what an unequal match he is for an immortal God. Lord, maintain thy own honour; hallowed by thy name. "

III. The glorious victory God gave him over his enemies. 1. God defeated the enemy, and put their forces into disorder (2Ch 14:12): The Lord smote the Ethiopians, smote them with terror, and an unaccountable consternation, so that they fled, and knew neither why nor whither. 2. Asa and his soldiers took the advantage God gave them against the enemy. (1.) They destroyed them. They fell before the Lord (for who can stand before him?) and before his host, either an invisible host of angels that were employed to destroy them or the host of Israel, called God's host because owned by him. (2.) They took the plunder of their camp, carried away very much spoil from the slain and from the baggage. (3.) They smote the cities that were in league with them, to which they fled for shelter, and carried off the spoil of them (2Ch 14:14); and they were not able to make any resistance, for the fear of the Lord came upon them, that is, a fear which God struck them with to such a degree that they had no heart to withstand the conquerors. (4.) They fetched away the cattle out of the enemy's country, in vast numbers, 2Ch 14:15. Thus the wealth of the sinner is laid up for the just.

Keil-Delitzsch: 2Ch 14:8-14

The victory over the Cushite Zerah . - 2Ch 14:8. "And there went forth against them Zerah." אליהם for עליהם refers to Asa's warriors mentioned in 2Ch 14:7. The number of the men in Judah capable of bearing arms is mentioned only to show that Asa set his hope of victory over the innumerable host of the Cushites not on the strength of his army, but on the all-powerful help of the Lord (2Ch 14:10). The Cushite זרח is usually identified with the second king of the 22nd (Bubastitic) dynasty, Osorchon I; while Brugsch, hist. de l'Eg. i. p. 298, on the contrary, has raised objections, and holds Zerah to be an Ethiopian and not an Egyptian prince, who in the reign of Takeloth I, about 944 b.c., probably marched through Egypt as a conqueror (cf. G. Rösch in Herz.'s Realenc. xviii. S. 460). The statement as to Zerah's army, that it numbered 1,000,000 warriors and 300 war-chariots, rests upon a rough estimate, in which 1000 times 1000 expresses the idea of the greatest possible number. The Cushites pressed forward to Mareshah, i.e., Marissa, between Hebron and Ashdod (see on 2Ch 11:8).

2Ch 14:9

Thither Asa marched to meet them, and drew up his army in battle array in the valley Zephathah, near Mareshah. The valley Zephathah is not, as Robins., Pal. sub voce , thinks, to be identified with Tel es Safieh, but must lie nearer Mareshah, to the west or north-west of Marâsch.

2Ch 14:10

Then he called upon the Lord his God for help. וגו עמּך אין we translate, with Berth., "None is with Thee (on עמּך , cf. 2Ch 20:6; Psa 73:25) to help between a mighty one and a weak,"i.e., no other than Thou can help in an unequal battle, i.e., help the weaker side; while the Vulg., on the contrary, after the analogy of 1Sa 14:6, translates, "non est apud te ulla distantia, utrum in paucis auxilieris an in pluribus;" and the older commentators (Schmidt, Ramb.) give the meaning thus: "perinde est tibi potentiori vel imbecilliori opem ferre." But in 1Sa 14:16 the wording is different, so that that passage cannot be a standard for us here. "In Thy name (i.e., trusting in Thy help) are we come against this multitude"(not "have we fallen upon this multitude"). וגו יעצר אל , "Let not a mortal retain strength with Thee"( עצר = כּח עצר , 2Ch 13:20; 1Ch 29:14), i.e., let not weak men accomplish anything with Thee, show Thy power or omnipotence over weak men.

2Ch 14:11

God heard this prayer. Jahve drove the Cushites into flight before Asa, scil. by His mighty help.

2Ch 14:12

Asa, with his people, pursued to Gerar, the old ancient Philistine city, whose ruins Rowlands has discovered in the Khirbet el Gerar, in the Wady Jorf el Gerar (the torrent of Gerar), three leagues south-south-east of Gaza (see on Gen 20:1). "And there fell of the Cushites, so that to them was not revival,"i.e., so many that they could not make a stand and again collect themselves, ut eis vivificatio i. e. copias restaurandi ratio non esset, as older commentators, in Annott. uberior. ad h. l., have already rightly interpreted it. The words are expressions for complete defeat. Berth. translates incorrectly: "until to them was nothing living;"for לאין does not stand for לאין עד , but ל serves to subordinate the clause, "so that no one,"where in the older language אין alone would have been sufficient, as in 2Ch 20:25; 1Ch 22:4, cf. Ew. §315, c ; and מחיה denotes, not "a living thing,"but only "preservation of life, vivification, revival, maintenance."For they were broken before Jahve and before His host. מחנהוּ , i.e., Asa's army is called Jahve's, because Jahve fought in and with it against the enemy. There is no reason to suppose, with some older commentators, that there is any reference to an angelic host or heavenly camp (Gen 32:2.). And they (Asa and his people) brought back very much booty.

2Ch 14:13

"They smote all the cities round about Gerar,"which, as we must conclude from this, had made common cause with the Cushites, being inhabited by Philistines; for the fear of Jahve had fallen upon them. יהוה פּחד יהוה . here, and in 2Ch 17:10; 2Ch 20:29, as in 1Sa 11:7, the fear of the omnipotence displayed by Jahve in the annihilation of the innumerable hostile army. In these cities Judah found much booty.

2Ch 14:14-15

They also smote the tents of the herds of the wandering tribes of that district, and carried away many sheep and camels as booty.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 14:1-15

1. Asa's wisdom ch. 14

Asa inherited a kingdom at peace. He wisely used the peace to purge the idolatry that had crept into Judah (vv. 3-5). He also fortified his defenses against future attacks from the North. Because of his trust in Yahweh, God gave him deliverance from his attackers (vv. 9-15).

"They [the Cushites, v. 9] have been identified with Ethiopians (cf. 16:8). This is rejected by recent commentators. The reference in 14:15 to a Bedouin group with sheep, goats, and camels that Asa drove off has led several recent writers to suggest that Cush may have been an ethnic group living in the vicinity of Judah (cf. Hab 3:7)."³⁵

In all these events Asa followed the good examples of David and Solomon.

Constable: 2Ch 14:2--17:1

C. Asa 14:2-16:14

Chronicles gives much more attention to Asa than Kings does. That is because Asa's experiences illustrated the points the Chronicler wanted to drive home to his readers.

We have already seen in Rehoboam's history that obedience brought blessing from God, but disobedience brought discipline (chs. 11-12). The Chronicler used this retributive motif frequently. We see it clearly here in Asa's history.³⁴ In chapters 14-15 we see Asa obeying and blessed. In chapter 16 he was disobedient, and God disciplined him.

Guzik: 2Ch 14:1-15

2 Chronicles 14 - The Reign of Asa

A. The characteristics of the reign of Asa.

1. (1-6) The blessedness of the reign of King Asa.

So Abijah rested with his fathers, and they buried him in the City of David. Then Asa his son reigned in his place. In his days the land was quiet for ten years. Asa did what was good and right in the eyes of the LORD his God, for he removed the altars of the foreign gods and the high places, and broke down the sacred pillars and cut down the wooden images. He commanded Judah to seek the LORD God of their fathers, and to observe the law and the commandment. He also removed the high places and the incense altars from all the cities of Judah, and the kingdom was quiet under him. And he built fortified cities in Judah, for the land had rest; he had no war in those years, because the LORD had given him rest.

a. Asa his son reigned in his place: This great-grandson of Solomon took the throne Judah at the end of Jeroboam's reign in Israel, after his father's brief reign.

b. Asa did what was good and right in the eyes of the LORD: As is related in 1 Kings 15:11, Asa was more like his ancestor David in his character as a king than he was like his own father.

c. He removed the altars of the foreign gods and the high places: Asa launched a reform movement that lashed out against idolatry and officially sanctioned sin.

i. 1 Kings 15:12 says that he banished the perverted persons from the land. These state-sanctioned homosexual idol-temple prostitutes were introduced into Judah during the reign of Rehoboam (1 Kings 14:24). Asa's father Abijam didn't remove these perversions and idols, but King Asa did.

ii. 1 Kings 15 also tells us that he removed Maachah his grandmother from being queen mother, because she had made an obscene image of Asherah. This demonstrated the thoroughness of Asa's reforms. He was able to act righteously even when his family was wrong, in particular his own grandmother (called Michaiah in 2 Chronicles 13:2). "It is in a man's own family circle that his faithfulness is put fairly to the test." (Knapp)

d. He commanded Judah to seek the LORD God of their fathers: King Asa could not force people to seek the LORD and obey him. Yet he could command them with moral force and with his own example.

e. He also removed the high places: Interestingly, 1 Kings 15:14 says of the reign of Asa, but the high places were not removed. Since 2 Chronicles 14:3 connects these high places with altars of the foreign gods. Therefore Asa removed the high places that were dedicated to idols, but not the ones that were dedicated to the LORD.

f. The kingdom was quiet under him . . . because the LORD had given him rest: 1 Kings 15:14 tells us that Asa's heart was loyal to the LORD all his days. Here we see the blessing he and the kingdom of Judah enjoyed from his loyal heart to God.

i. He built fortified cities in Judah: "Though he had no war, yet he provided for it. So did our Queen Elizabeth; and so must every Christian soldier." (Trapp)

2. (7-8) Asa's emphasis on strengthening the nation's defense.

Therefore he said to Judah, "Let us build these cities and make walls around them, and towers, gates, and bars, while the land is yet before us, because we have sought the LORD our God; we have sought Him, and He has given us rest on every side." So they built and prospered. And Asa had an army of three hundred thousand from Judah who carried shields and spears, and from Benjamin two hundred and eighty thousand men who carried shields and drew bows; all these were mighty men of valor.

a. So they built and prospered: The Chronicler includes this account, not previously recorded in 1 Kings, to encourage the people in his own day who had been allowed to rebuild the destroyed city of Jerusalem after its fall to the Babylonians.

B. Deliverance from the Ethiopians.

1. (9-11) The threat from Ethiopia and the cry to God.

Then Zerah the Ethiopian came out against them with an army of a million men and three hundred chariots, and he came to Mareshah. So Asa went out against him, and they set the troops in battle array in the Valley of Zephathah at Mareshah.And Asa cried out to the LORD his God, and said, "LORD, it is nothing for You to help, whether with many or with those who have no power; help us, O LORD our God, for we rest on You, and in Your name we go against this multitude. O LORD, You are our God; do not let man prevail against You!"

a. Came out against them with an army of a million men and three hundred chariots: This fearful army obviously posed a great threat to the Kingdom of Judah. Even though the army of Judah had an army of 580,000 men (2 Chronicles 14:8), this enemy army was almost twice as large.

i. Asa could know that God's power was not limited because the army of Judah was smaller by what God did for Judah under the reign of Abijah, his father (2 Chronicles 13:3).

ii. "Zerah himself is most likely to have been a Nubian (= Sudanese) general in the army of Pharaoh Osorkon I (c. 924-884 B.C.), Shoshenq I's son and successor (cf. 2 Chronicles 12:22ff.)." (Selman)

b. Asa cried out to the LORD his God: In his prayer Asa correctly understood that God's power was not enhanced or limited by man's apparent strength or weakness. He recognized that this battle belonged to the LORD and called upon God to defend His honor (do not let man prevail against You!).

i. "Remind God of His entire responsibility." (Meyer)

2. (12-15) God gives Judah victory over the Ethiopians.

So the LORD struck the Ethiopians before Asa and Judah, and the Ethiopians fled. And Asa and the people who were with him pursued them to Gerar. So the Ethiopians were overthrown, and they could not recover, for they were broken before the LORD and His army. And they carried away very much spoil. Then they defeated all the cities around Gerar, for the fear of the LORD came upon them; and they plundered all the cities, for there was exceedingly much spoil in them. They also attacked the livestock enclosures, and carried off sheep and camels in abundance, and returned to Jerusalem.

a. So the LORD struck the Ethiopians: God fought on behalf of King Asa and the Kingdom of Judah; He fought so effectively that they were broken before the LORD and His army.

b. And they carried away very much spoil: Not only were the people of God delivered from this danger, they were also enriched when the LORD fought on their behalf. In this sense, they were more than conquerors in that the LORD did the fighting and they shared in the spoil.

i. "The spoil was immense, because the multitude was prodigious, indeed almost incredible; a million of men in one place is almost too much for the mind to conceive, but there may be some mistake in the numerals; it is evident from the whole account that the number was vast and the spoil great." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 14 (Chapter Introduction)

Overview

2Ch 14:1, Asa succeeding, destroys idolatry; 2Ch 14:6, Having peace, he strengthens his kingdom with forts and armies; 2Ch 14:9, Calling on God, he overthrows Zerah, and spoils the Ethiopians.

Poole: 2 Chronicles 14 (Chapter Introduction)

CHRONICLES CHAPTER 14

Asa is made king; he destroyeth idolatry, 2Ch 14:1-5 . Having peace, he strengtheneth his kingdom with forts and armies, 2Ch 14:6-8 . In a strait, calling on God, he overthroweth Zerah, and spoileth the Ethiopians, 2Ch 14:9-15 .

i.e. There was no open war, either by Baasha or others; only there were secret grudges and private hostilities between his and Baasha’ s subjects, 1Ki 15:16 .

MHCC: 2 Chronicles 14 (Chapter Introduction)

Asa's piety, He strengthens his kingdom.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 14 (Chapter Introduction)

In this and the two following chapters we have the history of the reign of Asa, a good reign and a long one. In this chapter we have, I. His piety (2Ch 14:1-5). II. His policy (2Ch 14:6-8). III. His prosperity, and particularly a glorious victory he obtained over a great army of Ethiopians that came out against him (2Ch 14:9-15).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 14 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 14

This chapter relates the death of Abijah, and the succession of Asa in his stead, 2Ch 14:1, gives a good character of the latter for his reformation in religion, and for the care he took for the safety and protection of his subjects, 2Ch 14:2, and an account is given of a large army of Ethiopians that came against him, over whom he crying to the Lord, and trusting in him, by his help obtained a complete victory, 2Ch 14:9.