Text -- 2 Chronicles 15:4-19 (NET)

15:4 Because of their distress, they turned back to the Lord God of Israel. They sought him and he responded to them. 15:5 In those days no one could travel safely, for total chaos had overtaken all the people of the surrounding lands. 15:6 One nation was crushed by another, and one city by another, for God caused them to be in great turmoil. 15:7 But as for you, be strong and don’t get discouraged, for your work will be rewarded.” 15:8 When Asa heard these words and the prophecy of Oded the prophet, he was encouraged. He removed the detestable idols from the entire land of Judah and Benjamin and from the cities he had seized in the Ephraimite hill country. He repaired the altar of the Lord in front of the porch of the Lord’s temple. 15:9 He assembled all Judah and Benjamin, as well as the settlers from Ephraim, Manasseh, and Simeon who had come to live with them. Many people from Israel had come there to live when they saw that the Lord his God was with him. 15:10 They assembled in Jerusalem in the third month of the fifteenth year of Asa’s reign. 15:11 At that time they sacrificed to the Lord some of the plunder they had brought back, including 700 head of cattle and 7,000 sheep. 15:12 They solemnly agreed to seek the Lord God of their ancestors with their whole heart and being. 15:13 Anyone who would not seek the Lord God of Israel would be executed, whether they were young or old, male or female. 15:14 They swore their allegiance to the Lord, shouting their approval loudly and sounding trumpets and horns. 15:15 All Judah was happy about the oath, because they made the vow with their whole heart. They willingly sought the Lord and he responded to them. He made them secure on every side. 15:16 King Asa also removed Maacah his grandmother from her position as queen mother because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and crushed and burned it in the Kidron Valley. 15:17 The high places were not eliminated from Israel, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime. 15:18 He brought the holy items that his father and he had made into God’s temple, including the silver, gold, and other articles.

Asa’s Failures

15:19 There was no more war until the thirty-fifth year of Asa’s reign.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 15:5

When Israel lived in the gross neglect of God and his law.

Wesley: 2Ch 15:5

Men could not go abroad about their private occasions without great danger; as it was in the days of Shamgar, Jdg 5:6.

Wesley: 2Ch 15:6

_One part of the people of Israel destroyed the other by civil wars. As all Israel are called a nation, so the several tribes of them are sometimes called nations.

Wesley: 2Ch 15:7

Go on resolutely to maintain God's worship and to root out idolatry, as you have begun to do; for this is the only method of preserving yourselves from such calamities as your predecessors have felt.

Wesley: 2Ch 15:8

Of Azariah, 2Ch 15:1, who was also called by his father's name Oded.

Wesley: 2Ch 15:12

The matter of this covenant was nothing but what they were before obliged to. And tho' no promise could lay any higher obligation upon them, than they were already under, yet it would help to increase their sense of the obligation, and to arm them against temptations. And by joining all together in this, they strengthened the hands of each other

Wesley: 2Ch 15:15

The times of renewing our covenant with God, should be times of rejoicing. It is an honour and happiness to be in bonds with God. And the closer, the better.

JFB: 2Ch 15:3-6

Some think that Azariah was referring to the sad and disastrous condition to which superstition and idolatry had brought the neighboring kingdom of Israel. His words should rather be taken in a wider sense, for it seems manifest that the prophet had his eye upon many periods in the national history, when the people were in the state described--a state of spiritual destitution and ignorance--and exhibited its natural result as widespread anarchy, mutual dissension among the tribes, and general suffering (Jdg 9:23; Jdg 12:4; Jdg 20:21; 2Ch 13:17). These calamities God permitted to befall them as the punishment of their apostasy. Azariah's object in these remarks was to establish the truth of his counsel (2Ch 15:2), threatening, in case of neglecting it by describing the uniform course of the divine procedure towards Israel, as shown in all periods of their history. Then after this appeal to national experience, he concluded with an earnest exhortation to the king to prosecute the work of reformation so well begun [2Ch 15:7].

JFB: 2Ch 15:7

Great resolution and indomitable energy would be required to persevere in the face of the opposition your reforming measures will encounter.

JFB: 2Ch 15:7

What you do in the cause and for the glory of God will assuredly be followed by the happiest results both to yourself and your subjects.

JFB: 2Ch 15:8

The insertion of these words, "of Oded the prophet," is generally regarded as a corruption of the text. "The sole remedy is to erase them. They are, probably, the remains of a note, which crept in from the margin into the text" [BERTHEAU].

JFB: 2Ch 15:8

Animated by the seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employing all his royal authority and influence to extirpate every vestige of idolatry from the land.

JFB: 2Ch 15:8

He may have acquired cities of Ephraim, the conquest of which is not recorded (2Ch 17:2); but it has been commonly supposed that the reference is to cities which his father Abijah had taken in that quarter (2Ch 13:19).

JFB: 2Ch 15:8

That is, the altar of burnt offering. As this was done on or about the fifteenth year of the reign of this pious king, the renewal must have consisted in some splendid repairs or embellishments, which made it look like a new dedication, or in a reconstruction of a temporary altar, like that of Solomon (2Ch 7:7), for extraordinary sacrifices to be offered on an approaching occasion.

JFB: 2Ch 15:9-15

Not satisfied with these minor measures of purification and improvement, Asa meditated a grand scheme which was to pledge his whole kingdom to complete the work of reformation, and with this in view he waited for a general assembly of the people.

JFB: 2Ch 15:9-15

The population of Asa's kingdom had been vastly increased by the continued influx of strangers, who, prompted by motives either of interest or of piety, sought in his dominions that security and freedom which they could not enjoy amid the complicated troubles which distracted Israel.

JFB: 2Ch 15:9-15

Although a portion of that tribe, located within the territory of Judah, were already subjects of the southern kingdom, the general body of the Simeonites had joined in forming the northern kingdom of Israel. But many of them now returned of their own accord.

JFB: 2Ch 15:10-14

When was held the feast of pentecost. On this occasion, it was celebrated at Jerusalem by an extraordinary sacrifice of seven hundred oxen and seven thousand sheep, the spoil of the Ethiopians being offered. The assembled worshippers entered with great and holy enthusiasm into a national covenant "to seek the Lord their God . . . with all their heart and with all their soul;" and, at the same time, to execute with rigor the laws which made idolatry punishable with death (2Ch 15:13; Deu 17:2-5; Heb 10:28). The people testified unbounded satisfaction with this important religious movement, and its moral influence was seen in the promotion of piety, order, and tranquillity throughout the land.

JFB: 2Ch 15:18

Probably part of the booty obtained by his signal victory over Jeroboam, but which, though dedicated, had hitherto been unrepresented.

JFB: 2Ch 15:18

Of the booty taken from the Ethiopians. Both of these were now deposited in the temple as votive offerings to Him whose right hand and holy arm had given them the victory.

Clarke: 2Ch 15:5

But great vexations - Does not our Lord allude to this and the following verse in Mat 24:6, Mat 24:7, Mat 24:9, Mat 24:13?

Clarke: 2Ch 15:8

Renewed the altar - Dedicated it afresh, or perhaps enlarged it, that more sacrifices might be offered on it than ever before; for it cannot be supposed that this altar had no victims offered on it till the fifteenth year of the reign of Asa, who had previously been so zealous in restoring the Divine worship.

Clarke: 2Ch 15:9

And the strangers - Many out of the different tribes, particularly out of Simeon, Ephraim, and Manasseh, having reflected that the Divine blessing was promised to the house of David, and finding the government of Jeroboam founded in idolatry, would naturally, through a spirit of piety, leave their own country, and go where they might enjoy the worship of the true God.

Clarke: 2Ch 15:10

The third month - At the feast of pentecost which was held on the third month.

Clarke: 2Ch 15:11

The spoil which they had brought - The spoil which they had taken from Zerah and his auxiliaries, 2Ch 14:14, 2Ch 14:15.

Clarke: 2Ch 15:12

They entered into a covenant - The covenant consisted of two parts

1.    We will seek the God of our fathers with all our heart, and with all our soul

2.    Whosoever, great or small, man or woman, will not worship the true God, and serve him alone, shall be put to death. Thus no toleration was given to idolatry, so that it must be rooted out: and that this covenant might be properly binding, they confirmed it with an oath; and God accepted them and their services.

Clarke: 2Ch 15:16

Concerning Maachah - See the matter fully explained in the note on 1Ki 15:13 (note)

The Jews imagine that Maachah repented, and her name became changed into Michaiah, daughter of Uriel of Gibeah; and that this was done that there might be no mention of her former name, lest it should be a reproach to her: but we have already seen another gloss on this name. See on 2Ch 11:20 (note).

Clarke: 2Ch 15:17

The high places were not taken away - He had totally suppressed or destroyed the idolatry; but some of the places, buildings, or altars, he permitted to remain.

Clarke: 2Ch 15:18

The things that his father had dedicated - As it was a custom to dedicate a part of the spoils taken from an enemy to the service and honor of God, it is natural to suppose that Abijah, having so signally overthrown Jeroboam, (2Ch 13:15-19), had dedicated a part of the spoils to the Lord; but they had not been brought into the temple till this time

Clarke: 2Ch 15:18

Silver, and gold, and vessels - The word כלים kelim , which we translate vessels, signifies instruments, utensils, ornaments, etc.

Clarke: 2Ch 15:19

The five and thirtieth year of the reign of Asa - Archbishop Usher thinks that this should be counted from the separation of the kingdom, and that this fell on the fifteenth year of Asa’ s reign. To settle in every respect these chronologies is a most difficult undertaking; and the difficulty does not belong to the sacred books alone, all other chronological tables of all the nations in the world, are in the same predicament. With those of our own history I have often been puzzled, even while I had access to all the archives of the nation. Probably we should read here the five and twentieth year. See the note on 1Ki 15:16.

Defender: 2Ch 15:9

Even though the ten tribes separated themselves from Judah and Jerusalem and eventually went into Assyrian exile never to return, this and other passages indicate that many of the most spiritually minded people among other tribes did return, to continue in the kingdom of the Davidic promises. No doubt all the tribes were thus represented in the Judaic heritage."

Defender: 2Ch 15:17

According to 2Ch 14:3, 2Ch 14:5, Asa did take away the high places out of Judah, but this verse indicates he had been unable to get them removed from the rest of Israel."

TSK: 2Ch 15:4

in their trouble : Deu 4:29, Deu 4:30; Jdg 3:9, Jdg 3:10, Jdg 10:10-16; Psa 106:44; Hos 6:1, Hos 14:1-3

found of them : 2Ch 15:15; Isa 55:6, Isa 65:1, Isa 65:2; Rom 10:20

TSK: 2Ch 15:5

no peace : Jdg 5:6; 1Sa 13:6; Psa 121:8

great vexations : Mat 24:6, Mat 24:7; Luk 21:25

TSK: 2Ch 15:6

nation : 2Ch 12:15, 2Ch 13:17; Mar 13:8; Luk 21:9, Luk 21:10

destroyed : Heb. beaten in pieces

God : 2Ch 33:11, 2Ch 36:17; Jdg 2:14; Psa 106:41; Isa 10:6; Amo 3:6; Luk 21:22-24

TSK: 2Ch 15:7

ye strong : Jos 1:7, Jos 1:9; 1Ch 28:20; Psa 27:14; Isa 35:3, Isa 35:4; Dan 10:19; 1Co 16:13; Eph 6:10

your work : Gen 15:1; Rth 2:12; Psa 19:11, Psa 58:11; Mat 5:12, Mat 5:46, Mat 6:1, Mat 6:4, Mat 6:6, Mat 6:18, Mat 10:41, Mat 10:42; Luk 6:35; Rom 4:4, Rom 4:5; 1Co 3:8, 1Co 3:14, 1Co 9:17, 1Co 9:18, 1Co 15:58; Col 3:24; Heb 6:10; Heb 10:35; 2Jo 1:8

TSK: 2Ch 15:8

Oded : 2Ch 15:1

took courage : 2Ch 19:11; Isa 44:14 *marg. Act 28:15

abominable idols : Heb. abominations, Lev 18:30; Deu 27:15; 1Ki 11:5, 1Ki 11:7; 2Ki 23:13; Isa 65:4; Jer 16:18; Eze 8:10; 1Pe 4:3; Rev 17:4, Rev 17:5

the cities : 2Ch 13:19

the altar of the Lord : 2Ch 4:1, 2Ch 8:12, 2Ch 29:18; 2Ki 16:14, 2Ki 18:22

TSK: 2Ch 15:9

the strangers : 2Ch 11:16, 2Ch 30:1-11, 2Ch 30:25

they fell : 1Ki 12:19; 1Ch 12:19

they saw : Gen 39:3; 1Sa 18:28; 1Ki 3:28; Zec 8:21-23; Act 7:9, Act 7:10, Act 9:31

TSK: 2Ch 15:10

the third month : Est 8:9

TSK: 2Ch 15:11

offered : 2Ch 14:13-15; Num 31:28, Num 31:29, Num 31:50; 1Sa 15:15, 1Sa 15:21; 1Ch 26:26, 1Ch 26:27

the same time : Heb. in that day

seven hundred : 2Ch 1:6, 2Ch 7:5

TSK: 2Ch 15:12

they entered : 2Ch 23:16, 2Ch 29:10, 2Ch 34:31, 2Ch 34:32; Deu 29:1, Deu 29:12; 2Ki 23:3; Neh 9:38, Neh 10:29; Jer 50:5; 2Co 8:5

seek : 2Ch 15:4; Deu 4:29, Deu 10:12; 1Ki 8:48; Jer 29:12, Jer 29:13; Act 24:14

TSK: 2Ch 15:13

whosoever : Exo 22:20; Deu 13:5-15, Deu 17:2-5; 1Ki 18:40

whether small : Gen 19:11; Exo 12:29; Deu 29:18; Job 3:19, Job 34:19; Psa 115:13; Act 26:22; Rev 6:15, Rev 20:12

TSK: 2Ch 15:14

sware : Neh 5:13, Neh 10:29

trumpets : Psa 81:1-4

TSK: 2Ch 15:15

rejoiced : 2Ch 23:16-21, 2Ch 29:10, 2Ch 29:36; Deu 26:11; Neh 8:9; Psa 32:11, Psa 119:111; Pro 3:17; 2Co 1:12

sworn : Psa 119:106

sought him : 2Ch 15:2, 2Ch 15:4, 2Ch 15:12; Isa 26:8, Isa 45:19; Phi 1:23

and he was : 2Ch 15:4

the Lord : 2Ch 15:6; Jos 23:1; Job 34:29

TSK: 2Ch 15:16

Maachah : 1Ki 15:13-24

the mother : that is, grandmother, 1Ki 15:2, 1Ki 15:10

he removed : 2Ch 14:3-5; Exo 32:27, Exo 32:28; Deu 13:6-8, Deu 33:9; Zec 13:3; Mar 3:21, Mar 3:31-35; 2Co 5:16

idol : Heb. horror

cut down : 2Ch 14:3-5, 2Ch 34:7; Exo 32:20; Lev 26:30; Deu 7:5, Deu 7:25, Deu 7:26, Deu 9:21; 1Ki 15:14-24; 2Ki 23:6, 2Ki 23:12, 2Ki 23:15

TSK: 2Ch 15:17

the high places : 2Ch 14:3-5; Deu 12:13, Deu 12:14; 1Ki 3:2-4, 1Ki 22:43; 2Ki 12:3, 2Ki 14:4

the heart of Asa : 2Ch 16:7-12; 1Ki 11:4

TSK: 2Ch 15:18

brought : 1Ki 7:51, 1Ki 15:14, 1Ki 15:15; 1Ch 26:20-26

TSK: 2Ch 15:19

am 3063-3073, bc 941-931

five and thirtieth : 2Ch 16:1; 1Ki 15:16, 1Ki 15:17, 1Ki 15:31, 1Ki 15:33

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 15:6

The allusion is probably to the destructions recorded in Jdg 9:45; 20:33-48.

Barnes: 2Ch 15:8

Some versions have "the prophecy of Azariah the son of Oded,"which is perhaps the true reading.

Barnes: 2Ch 15:9

Strangers ... - i. e. "Israelites of the tribes of Ephraim and Manasseh."The separation of the two kingdoms had made their Israelite brethren "strangers,"or "foreigners,"to Judah.

Barnes: 2Ch 15:10

In the third month - i. e. the month Sivan Est 8:9, corresponding with our June.

Barnes: 2Ch 15:11

The prevalence of the number "seven"in the religious system of the Jews has been noticed often. Seven bullocks and seven rams were a common offering Num 29:32; 1Ch 15:26; 2Ch 29:21; Job 42:8; Eze 14:23. At the larger sacrifices, however, it is seldom that we find the number seven at all prominent (compare 2Ch 30:24; 2Ch 35:7-9; 1Ki 8:63).

Barnes: 2Ch 15:12

Solemn renewals of the original covenant which God made with their fathers in the wilderness Exo 24:3-8 occur from time to time in the history of the Jews, following upon intervals of apostasy. This renewal in the reign of Asa is the first on record. The next falls 300 years later in the reign of Josiah. There is a third in the time of Nehemiah (see the marginal references). On such occasions, the people bound themselves by a solem oath to observe all the directions of the Law, and called down God’ s curse upon them if they forsook it.

Barnes: 2Ch 15:17

Comparing this verse with marginal references, it would seem that in 2Ch 14:3, 2Ch 14:5 the intention and endeavors of the monarch are in the writer’ s mind, while here he is speaking of the practice of the people. However earnestly the most pious monarchs sought to root out the high-place worship, they failed of complete success. Compare a similar discrepancy, to be similarly explained, in the history of Jehoshaphat 2Ch 17:6; 2Ch 20:33.

The heart of Asa was perfect all his days - Not that Asa was sinless (see 2Ch 16:2-10, 2Ch 16:12); but that he was free from the sin of idolatry, and continued faithful to Yahweh all his life.

Barnes: 2Ch 15:19

The five and thirtieth year of the reign of Asa - This cannot be reconciled with the chronqlogy of Kings 1Ki 16:8 : and the suggestion in the marg. implies the adoption of a mode of marking time unknown either to himself or any other Scriptural writer. It is supposed that the figures here and in 2Ch 16:1 are corrupt, and that in both verses "twentieth"should replace "thirtieth."The attack of Baasha would then have been made in the last year of Asa’ s reign; and ten years of peace would have followed Asa’ s victory over Zerah.

Poole: 2Ch 15:4

When they did turn i.e. Israel, mentioned 2Ch 15:3 .

Poole: 2Ch 15:5

In those times when Israel lived in the gross neglect and contempt of God, and his law and worship.

No peace to him that went out, nor to him that came in men could not go abroad about their private occasions without great danger; as it was in the days of Shamgar, Jud 5:6 , which is a good comment upon this text.

Of the countries Heb. of these countries , i.e. the divers parts of the land of Israel, both within and without Jordan.

Poole: 2Ch 15:6

Nation was destroyed of nation i.e. one part of the people of Israel destroyed the other by civil wars; of which see instances, Jud 9:23 , &c.; Jud 12:1 , &c. As all the people of Israel are called a nation, so the several tribes and families of them are sometimes called nations, as Gen 17:4 Eze 2:3 Act 4:27 , compared with Psa 2:1 .

Poole: 2Ch 15:7

Be ye strong therefore go on therefore courageously and resolutely to maintain God’ s worship, and to root out idolatry, as you have begun to do; for this is the only right method of preserving yourselves from such calamities as your predecessors have felt.

Let not your hands be weak be not discouraged with the opposition which you may possibly meet with.

Your work shall be rewarded what you do for God and for his honour and service shall not go unrequited.

Poole: 2Ch 15:8

Of Oded the prophet to wit, of Azariah , 2Ch 15:1 , who was also called by his father’ s name Oded . Or Oded may be here put patronymically for the son of Oded ; as David is put for Christ the Son of David , Jer 30:9 , and elsewhere; and Moses for the sons of Moses , Psa 90:1 . Or here is an ellipsis of the relative word, of which there are many instances both in sacred and profane authors; as 2Sa 21:19 , the brother of Goliath ; Mat 4:21 , James the son of Zebedee ; Luk 24:10 , Mary the mother of James , by comparing Mar 15:40 Joh 19:25 , Mary the wife of Cleophas , and many other places. And so this place may be thus read,

when Asa heard these words, even the prophecy of the son of Oded the prophet And this ellipsis is the more easy and tolerable, because this defect might be well enough understood and supplied out of 2Ch 15:1 . Though some understand this to be another prophecy of Oded the father, which is not here expressed, which Azariah his son repeated to them for the confirmation of his own prophecy.

He took courage for it required great courage to put away all the idols, to which so great a number of his people were to this day addicted, and, among others, Maachah the queen , his mother , whom for this reason he deposed, 1Ki 15:13 .

The cities which he had taken to wit, Abijah his father; which was easily understood from 2Ch 13:19 . Or, which had been taken ; the active word being oft so used impersonally for the passive, as Hebricians know.

Renewed the altar of the Lord which had been either decayed through age and long use of it, or broken by his idolatrous mother’ s means. Or, he consecrated or dedicated the altar , &c.; which possibly had been polluted by idolaters, and now needed some purification.

Poole: 2Ch 15:9

Out of Simeon which tribe, though they had their inheritance out of the portion of Judah, did for the generality of them revolt to Jeroboam with the other tribes, as appears from many passages of Scripture; which they might conveniently do, because their portion bordered, as on one side upon that of Judah, so on the other side upon that of Dan; and therefore might indifferently join with the one or other, as they saw fit.

They fell to him to wit, from the king of Israel.

Poole: 2Ch 15:10

In the third month to wit, of the sacred year, in which the feast of weeks or of pentecost fell; of which see Exo 23:16 Deu 16:9 .

In the fifteenth year of the reign of Asa Asa had peace but ten years, 2Ch 14:1 ; after which probably there were some bickerings and skirmishes, which seem to have been composed; and after that Zerah comes against him, and is discomfited. Upon this great success many of the Israelites fall to him, and in his fifteenth year he calls this assembly.

Poole: 2Ch 15:11

Taken from Zerah and his accomplices, 2Ch 14:13 , &c.

Poole: 2Ch 15:12

They entered into a covenant they engaged themselves by a serious and solemn covenant before the Lord and this great assembly.

Poole: 2Ch 15:13

Whosoever should obstinately refuse to pay unto God that solemn worship which he required at his temple in Jerusalem, or should disown God, or serve other gods,

should be put to death by virtue of all those laws which command that such persons should be cut off , and in pursuance of that law, Deu 17:2 . Compare Heb 10:28 .

Poole: 2Ch 15:15

All Judah rejoiced i.e. a great number of the people, as such general expressions are frequently understood; for none doubt but there were many dissemblers and ungodly men at this time among them.

Poole: 2Ch 15:16

Of this and the following verses, See Poole "1Ki 15:2" , See Poole "1Ki 15:10" , See Poole "1Ki 15:14" , See Poole "1Ki 15:15" .

Poole: 2Ch 15:19

For though there were continual skirmishes between Asa and Baasha and their people all their days , 1Ki 15:16 , yet it did not break forth into an open war till Asa’ s thirty-fifth year, i.e. till that was ended. But how this thirty-fifth year is to be computed, See Poole "2Ch 16:1" .

Haydock: 2Ch 15:4

And when. Septuagint, "and he shall convert them to the Lord,...and shall be found by them." (Haydock) ---

This will be verified in the last days, Romans xi. 26. (Menochius)

Haydock: 2Ch 15:5

Cometh in, in public or private transactions. See Leviticus xxvi. 36.

Haydock: 2Ch 15:6

Nation, both in the times of Baasa, who fought against Asa, and afterwards. For the same prophecy may be literally explained of more thing than one. (Menochius) ---

Distress. Our Saviour says, Then shall they deliver you up to be afflicted, &c. But he that shall persevere to the end, shall be saved. [Matthew xxiv. 9-13.]

Haydock: 2Ch 15:8

Azarias, the son, is omitted in Hebrew and the Vatican Septuagint, which reads Adad, (Haydock) but it is supplied in the other editions, and in the Syriac, (Calmet) as [in] ver. 1. (Haydock) ---

Taken: we do not read on what occasion, chap. xvii. 2. His father had seized upon Bethel, &c., chap. xiii. 19. (Calmet) ---

Yet Asa waged war himself with the king of Israel. ---

Dedicated. Septuagint, "renewed," as the altar had been neglected, or injured by the continual fire; (Menochius) or this was the extraordinary (Haydock) altar, which Solomon had used at the dedication of the temple. The multitude of Asa's victims required more than one, ver. 11. It is not probable that God's worship had been neglected till the 15th year of this pious king, (ver. 9) since even his wicked father was punctual in this respect, chap. xiii. 11. Before, at the higher end of the priests' court, to the east of the altar of holocausts. (Calmet)

Haydock: 2Ch 15:9

Simeon. This tribe was intimately connected with that of Juda, though many had revolted. Some afterwards returned, as they did from other parts, actuated either by motives of interest or of religion, chap. xxxiv. 6., and 3 Kings xi. 13. (Calmet)

Haydock: 2Ch 15:10

Month, Sivan, or May, when the feast of Pentecost occurs. (Menochius)

Haydock: 2Ch 15:11

Spoils, which they had sold, and now testified their gratitude. (Tirinus) ---

Rams. Protestants, "sheep."

Haydock: 2Ch 15:12

He went. Hebrew and Septuagint, "They proceeded, according to the covenant, to seek." (Haydock) ---

They swore upon the altar, or passed between the divided victims, Genesis xv. 9, 17. (Calmet) ---

This solemn act was usual, and more necessary in times of trouble. (Menochius)

Haydock: 2Ch 15:13

Said he, is not in Hebrew, &c. (Haydock) ---

Die, according to Deuteronomy xvii. 7.

Haydock: 2Ch 15:16

Mother, or grandmother. (Calmet) ---

There were perhaps two of the name, and Abia had married one as well as Roboam. (Menochius) ---

Deposed, &c. Hebrew, "from being queen." Septuagint, "he removed Maacha,...that she should not minister to Astarte; and he cut the idol in pieces, and burnt it," &c. (Haydock) ---

Syriac, "because she had celebrated a feast to idols." But it seems she had set up a stone, which Asa burnt. See 3 Kings xv. 13. (Calmet) ---

Priapus is added by the Vulgate to explain [the] Hebrew, "the idol of, or in the grove," (Haydock) Asera or Astarte. (Calmet)

Haydock: 2Ch 15:17

Israel, to the honour only of the true God, chap. xiv. 2., and 3 Kings xv. 14. (Haydock) ---

Perfect, with respect to the external worship, (Tirinus) or hitherto, (Haydock) though he offended afterwards, chap. xvi. 7, 12. T. ---

Other altars, besides that at Jerusalem, might be dispensed with, (Worthington) by God's authority. (Haydock)

Haydock: 2Ch 15:18

Vowed, in the wars against Jeroboam and Zara. See 1 Paralipomenon xxvi. 27.

Haydock: 2Ch 15:19

Year. Usher dates from the separation of the two kingdoms; and this year corresponds with the 15th of Asa, ver. 10. See 3 Kings xv. 16. (Calmet) (Torniel, the year of the world 3094.)

Gill: 2Ch 15:4

But when they in their trouble did turn unto the Lord God of Israel,.... When being carried captive by neighbouring nations, and oppressed; and they cried unto the Lord, and repented of their sins, and turned from them to him:

and sought him; by prayer and supplication:

he was found of them; and appeared for their help and deliverance, of which there are many instances in the book of Judges.

Gill: 2Ch 15:5

And in those times there was no peace to him that went out nor to him that came in,.... There was no safety in going abroad for travellers from one part to another on account of trade and business, the highways being infested with thieves and robbers:

but great vexations were upon all the inhabitants of the countries; of the country villages, which were deserted, because of the plunders and depredations of them, Jdg 5:6.

Gill: 2Ch 15:6

And nation was destroyed of nation, and city of city,.... Or one tribe of another; as the Ephraimites by the Gileadites, and the tribe of Benjamin by the other tribes; and Shechem by Abimelech, Jdg 9:45,

for God did vex them with all adversity; both with foreign enemies and civil wars; and now it is intimated that this would be their case again, should they not keep close to the Lord their God.

Gill: 2Ch 15:7

Be ye strong therefore, and let not your hands be weak,.... Be hearty, earnest, and vigorous, and not languid and remiss in reforming the worship of God, which Asa had begun:

for your work shall be rewarded; with peace and prosperity at home, and success against enemies abroad, of which they had had a recent instance.

Gill: 2Ch 15:8

And when Asa heard these words, and the prophecy of Oded the prophet,.... Some think that besides the above words of Azariah the son of Oded, a prophecy of Oded his father was related by him, though not recorded; but rather Oded here is the same with the son of Oded; and so the Vulgate Latin and Syriac versions read Azariah the son of Oded; and so does the Alexandrian copy of the Septuagint version:

he took courage, and put away the abominable idols out of all the land of Judah and Benjamin; which were abominable to God, and all good men; besides the images and statues he had broken before, he removed other idols that remained, being animated and emboldened by the speech of the prophet:

and out of the cities which he had taken from Mount Ephraim: the same which his father Abijah had taken from Jeroboam, 2Ch 13:19 and which perhaps, upon the approach of the Ethiopians, revolted from Asa, or were restored by them to Jeroboam, and Which Asa retook upon his conquest of them:

and renewed the altar of the Lord before the porch of the Lord; the altar of burnt offering, which had never been repaired since it was made by Solomon; perhaps he anew overlaid it with brass that being worn out, or become very thin in some places.

Gill: 2Ch 15:9

And he gathered all Judah and Benjamin, and the strangers with them,.... The proselytes of the gate:

out of Ephraim and Manasseh, and out of Simeon: out of all the places in those tribes that had come off to him, or had been taken by him; for otherwise these belonged to the ten tribes under the government of Jeroboam, and his successors, and the next clause explains it:

for they fell to him out of Israel abundance, when they saw that the Lord his God was with him; as was clear by the victory he gave him over the Ethiopians; after that time many in the above tribes came over to him; the Targum is,"when they saw the Word of the Lord his God was his help.''

Gill: 2Ch 15:10

So they gathered themselves together at Jerusalem,.... By the order of Asa, 2Ch 15:9,

in the third month; of the ecclesiastical year, the month Sivan, in which month was the day of Pentecost; and that very probably was the time of their gathering:

in the fifteenth year of the reign of Asa; and which seems to be the year in which he fought the Ethiopians.

Gill: 2Ch 15:11

And they offered unto the Lord the same time,.... The Targum adds, on the feast of weeks, or Pentecost: of the spoil which they had brought; from the camp of the Ethiopians, and the cities of the Philistines:

seven hundred oxen and seven thousand sheep; partly for burnt offerings, and partly for peace offerings, by way of thankfulness to the Lord for the victory he had given them, and for a feast at the making of the following covenant with him.

Gill: 2Ch 15:12

And they entered into a covenant,.... Asa and all his people; that is, as Piscator remarks, they went between the pieces of the calf cut asunder, for the confirmation of the covenant, see Jer 34:18,

to seek the Lord God of their fathers, with all their heart, and with all their soul; to serve and worship him most truly, sincerely, and cordially.

Gill: 2Ch 15:13

That whosoever would not seek the Lord God of Israel should be put to death,.... That obstinately refused to worship him, and served other gods, which by the law was deserving of death, Deu 17:2,

whether small or great, whether man or woman; without any regard to rank or dignity, age or sex.

Gill: 2Ch 15:14

And they sware unto the Lord with a loud voice,.... As not being ashamed of the oath they took, and that there might be witnesses of it, and that it might be clear they did not equivocate in but expressed themselves in plain words:

and with shouting, and with trumpets, and with cornets; showing that the oath was not extorted from them unwillingly, but that they took it with the utmost cheerfulness, and with all the demonstrations of joy and gladness imaginable.

Gill: 2Ch 15:15

And all Judah rejoiced at the oath,.... The greater part of them; for some there might be who were dissemblers:

for they had sworn with all their heart; in the sincerity and uprightness of their souls:

and sought him with their whole desire; none being more or so desirable as he:

and he was found of them: and favoured them with his presence:

and the Lord gave them rest round about; from all their enemies.

Gill: 2Ch 15:16-18

And also concerning Maachah the mother of Asa the king,.... Or rather his grandmother, 1Ki 15:10,

he removed her from being queen; the Septuagint version is, "that she should not minister to Astarte"; which was the goddess of the Zidonians; of this and the two next verses; see Gill on 1Ki 15:13, 1Ki 15:14, 1Ki 15:15.

Gill: 2Ch 15:19

And there was no more war unto the thirty fifth year of the reign of Asa. That is, from the Ethiopian war to that time; after that there was no war with any foreign enemy; there were animosities and discords, bickerings and hostilities of some sort continually between Asa and Baasha king of Israel, as long as he lived, see 1Ki 15:16.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 15:4

¹ tn Heb “and he allowed himself to be found by them.”

NET Notes: 2Ch 15:5

¹ tn Heb “times.”

² tn Heb “there was peace for the one going out or the one coming in.”

³ tn Heb “for great confusion was upon all the inhabitants of the lands.”

NET Notes: 2Ch 15:6

¹ tn Heb “threw them into confusion with all distress.”

NET Notes: 2Ch 15:7

¹ tn Heb “and let not your hands drop.”

² tn Heb “for there is payment for your work.”

NET Notes: 2Ch 15:8

¹ tn Heb “strengthened himself.”

² tn Heb “the porch of the Lord.”

NET Notes: 2Ch 15:9

¹ tn Or “resident aliens.”

² tn Heb “had fallen upon him.”

NET Notes: 2Ch 15:11

¹ tn Or “In that day.”

² tn The Hebrew term צֹאן (tso’n) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.

NET Notes: 2Ch 15:12

¹ tn Heb “entered into a covenant.”

² tn Heb “fathers.”

NET Notes: 2Ch 15:13

¹ tn Heb “whether small or great.”

NET Notes: 2Ch 15:14

¹ tn Heb “with a loud voice and with a shout and with trumpets and with horns.”

NET Notes: 2Ch 15:15

¹ tn Heb “and with all their desire they sought him and he allowed himself to be found by them.”

² tn Heb “and the Lord gave them rest all around.”

NET Notes: 2Ch 15:16

¹ tn Heb “mother,” but Hebrew often uses “father” and “mother” for grandparents and even more remote ancestors.

² tn The Hebrew term גְּבִירָה (gÿvirah) can denote “queen” or “queen mother” depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.

NET Notes: 2Ch 15:17

¹ tn Heb “yet the heart of Asa was complete all his days.”

NET Notes: 2Ch 15:18

¹ tn Heb “and he brought the holy things of his father and his holy things [into] the house of God, silver, gold, and items.”

Geneva Bible: 2Ch 15:4

But when they in their trouble did turn unto the LORD God of Israel, and sought him, he ^{( c )} was found of them.

^{( c )} He shows that despite the wickedness of tyrants and their rage, yet God has his whom he hears in their tribulation as he delivered his from Zerah king of the Ethiopians, (2Ch 14:9, 2Ch 14:12) and out of all other dangers, when they called upon the Lord.

Geneva Bible: 2Ch 15:7

Be ye strong therefore, and let not your hands be weak: for your ^{( d )} work shall be rewarded.

^{( d )} Your confidence and trust in God will not be frustrated.

Geneva Bible: 2Ch 15:10

So they gathered themselves together at Jerusalem in the ^{( e )} third month, in the fifteenth year of the reign of Asa.

^{( e )} Called Shiuam, containing part of May and part of June.

Geneva Bible: 2Ch 15:11

And they offered unto the LORD the same time, of the ^{( f )} spoil [which] they had brought, seven hundred oxen and seven thousand sheep.

^{( f )} Which they had taken of the Ethiopians.

Geneva Bible: 2Ch 15:13

That ^{( g )} whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman.

^{( g )} These were the words of their covenant, which commanded all idolaters be put to death, according to the law of God, (Deu 13:5, Deu 13:9, Deu 13:15).

Geneva Bible: 2Ch 15:15

And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was ^{( h )} found of them: and the LORD gave them rest round about.

^{( h )} As long as they served him correctly, so long did he preserve and prosper them.

Geneva Bible: 2Ch 15:16

And also [concerning] Maachah the ^{( i )} mother of Asa the king, he removed her from [being] queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped [it], and burnt [it] at the brook Kidron.

^{( i )} Or grandmother, and in this he showed that he lacked zeal, for she should have died both by the covenant, as (2Ch 15:13) and by the law of God, but he gave place to foolish pity and would also seem after a sort to satisfy the law.

Geneva Bible: 2Ch 15:17

But the high places were not ^{( k )} taken away out of ^{( l )} Israel: nevertheless the heart of Asa was ^{( m )} perfect all his days.

^{( k )} Which was partly because of lack of zeal on his part, partly through the negligence of his officers and partly by the superstition of the people that all were not taken away.

^{( l )} Because God was called the God of Israel, by reason of his promise to Jacob, therefore Israel is sometimes taken for Judah, because Judah was his chief people.

^{( m )} In respect to his predecessors.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 15:1-19

1 Asa, with Judah and many of Israel, moved by the prophecy of Azariah the son of Oded, make a solemn covenant with God.

16 He puts down Maachah his mother for her idolatry.

18 He brings dedicated things into the house of God, and enjoys a long peace.

Maclaren: 2Ch 15:15

The Search That Always Finds

They sought Him with their whole desire; and He was found of them: and the Lord gave them rest round about.'--2 Chron. 15:15.

THESE words occur in one of the least familiar passages of the Old Testament. They describe an incident in the reign of Asa, who was the grandson of Solomon's foolish son Rehoboam, and was consequently the third king of Judah after the secession of the North. He had just won a great victory, and was returning with his triumphant army to Jerusalem, when there met him a prophet, unknown otherwise, who poured out fiery words, exhorting Asa and his people to cleave to God and to cast away their idols. Asa, encouraged by the prophetic words of this bold speaker for God, screwed himself up, and was able to induce also his people, to effect a great religious reformation. He made a clean sweep of the idols, and gathered the sadly-dwindled nation together in Jerusalem, where they renewed the covenant with the Lord God of their fathers. The text sums up their work and its result. They sought Him with their whole heart, and He was found of them; and the Lord gave them rest round about.' The words express in simplest form what should be the chief desire of our hearts and occupation of our lives, and what will then be our peaceful experience. We shall best bring out these points if we take the words just as they lie, and consider the seeking, the finding which certainly crowns that seeking, and the rest which ensues on finding God.

I. The Seeking.

Now, of course, there is no doubt that what the chronicler meant to describe by the phrase, seeking the Lord,' was largely the mere external acts of ritual worship, the superficial turning from idols to a purely external recognition of God as the God of Israel. But while there may have been nothing deeper than a change in the nominal object of nominal worship, so far as many were concerned, no doubt a very real turning of heart to God underlay the external change in many other cases, of which the destruction of idols and the renewed observance of the form of Jehovah's worship were the consequence and sign. That turning of mind, will, and affection towards God must be ours if we are to be among those wise and happy seekers who are sure to find that which, or rather Him whom, they seek and to rest in Him whom they find. That search is not after a lost treasure, nor does it imply ignorance of where its object is to be found. We seek that which we know, and which we may be assured of finding. Therefore there need be no tremors of uncertainty in our quest, and the blessedness of the search is as real as, though different from, the blessedness of the possession which ends it. The famous saying which prefers the search after, to the possession of truth, is more proud than wise; but the comparison which it institutes is so far true that there is a joy in the aspiration after and the efforts towards truth only less joyous than that which attends its attainment. But truth divorced from God is finite and may pall, become familiar and lose its radiance, like a gathered flower; and hence the preference for the search is intelligible though one-sided. But God does not pall, and the more we find Him the more we delight in Him; the highest bliss is to find Him, the next highest is to seek Him; and, since seeking and finding Him are never wholly separate, these kindred joys blend their lights in the experience of all His children.

But our text lays emphasis on the whole-heartedness of the people's seeking of God. The search must be earnest and engaged in with the whole energy of our whole being, if any blessing is to come from it. Why! one reason why the great mass of professing Christians make so little of their religion is because they are only half-hearted in it. If you divide a river into two streams the force of each is less than half the power of the original current; and the chances are that you will make a stagnant marsh where there used to be a flow-in, stream. All in all, or not at all,' is the rule for life, in all departments. It is the rule in daily business. A man that puts only half himself in his profession or trade, while the other half of his wits is gone woolgathering and dreaming, is predestined from all eternity to fail. The same is true about our religion. If you and I attend to it as a kind of by-occupation; if we give the balance of our time and the superfluity of our energy, after we have done a hard day's work, say, an hour upon a Sunday, to seeking God, and devote all the rest of the week to seeking worldly prosperity, it is no wonder if our religion languishes, and is mainly a matter of forms, as it is with such hosts of people that call themselves Christians.

Oh! dear brethren, I do believe there is more unconscious unreality in the average Christian man's endearour to be a better Christian than there is in almost anything else in the world:

One foot on sea, and one on shore,To one thing constant never.'

That is why so many of us know nothing of a progressive strengthening of our faith, and an increasing conquest of ourselves, and a firmer grasp of God, and a fuller realisation of the blessedness of walking in His ways.

They sought Him with all their heart.' That does not mean, remember, that there are to be no other desires, for it is a great mistake to pit religion against other things which are meant to be its instruments and its helps. We are not required to seek nothing else in order to seek God wholly. He demands no impossible and fantastic detachment of ourselves from the ordinary and legitimate occupations, affections, and duties of human life, but He does ask that the dominant desire after Him should be powerful enough to express itself through all our actions, and that we should seek for God in them, and for them in God.

Whilst thus we are to give the right interpretation to that whole-heartedness in our seeking God, on which the text lays stress, do not let us forget that the one token of it which the text specifies is, casting out our idols. There must be detachment if there is to be attachment. If some climbing plant, for instance, has twisted itself round the unprofitable thorns in the hedge, the gardener, before he can get it to go up the support that it is meant to encircle, has carefully to detach it from the stays to which it has wantonly clung, taking care that in the process he does not break its tendrils and destroy its power of growth. So, to train our souls to cleave to God, and to grow up round the great Stay that is provided for us, there is needed, as an essential part of the process, the voluntary, conscious, conscientious, and constant guarding of ourselves from the vagrancies of our desires, which send out their shoots away from Him; and when the objects of these become idols, then there is nothing for it but that, like Asa and his people, we should hew them to pieces and make a bonfire of them; and then renew our covenant before God. I desire to press that upon you and upon myself. The heart must be emptied of baser liquors, if the new wine of the Kingdom is to be poured into it.

True it is, of course, and thank God for it! that the most powerful agent in effecting that detachment of ourselves from lower things is our fruition of higher. It is when God comes into the temple that Dagon falls on the threshold. It is when a new affection begins to spring in the heart that old loves are thrust out of it. But whilst that is true, it is also true that the two processes run on simultaneously; and that whilst, on the one hand, if we are ever to overcome our love of the world it must be through the love of God, on the other hand, if we are ever to be confirmed in a whole-hearted love of God, it must be through our conquest of our love of the world. Unite my heart to fear Thy name' was the profound prayer of the old Psalmist; and the heart,' according to Old Testament usage, is the central fountain from which flow all the streams of conscious life. To seek Him with the whole heart is to engage the whole self in the quest, and that is the only kind of seeking which has the certainty of success.

II. The Finding Which Crowns Such Seeking.

He was found of them.' Yes; anything is possible rather than that a whole-hearted search after God should be a vain search. For there are, in that case, two seekers, God is seeking for us more truly than we are seeking for Him. And if the mother is seeking her child, and the child its mother, it will :be a very wide desert where they will not meet. The Father seeketh such to worship Him,' that is, the divine activity is going about the world, searching for the heart that turns to Him, and it cannot but be that they that seek Him shall find Him, or shall be found of Him.' Open the windows, and you cannot keep out the sunshine; open your lungs and you cannot keep out the air. In Him we live and move and have our being,' and if our desires turn, however blindly, to Him, and are accompanied with the appropriate action, heaven and earth are more likely to rush to ruin than such a searching to be frustrated of its aim.

Brethren! is there anything else in the world of which you can say, Seek, and ye shall find'? You, with white hairs on your heads, have you found anything else in which the chase was sure to result in the capture; in which capture was sure to yield all that the hunter had wished? There is only one direction for a man's desires and aims, in which disappointment is an impossibility. In all other regions the most that can be promised is Seek, and perhaps you will find'; and, when you have found, perhaps you will feel that the prize was not worth the finding. Or it is, Seek, and possibly you will find; and after you have found and kept for a little while, you will lose.' Though it may be

Better to have loved and lost,Than never to have loved at ally'

a treasure that slips out of our fingers is not the best treasure that we can search for. But here the assurance is, Seek, and ye shall find; and shall never lose. Find, and you shall always possess.'

What would you think of a company of gold-seekers, hunting about in some exhausted claim, for hypothetical grains, ragged, starving, and all the while in the next gully were lying lumps of. gold for the picking up? And that figure fairly represents what people do and suffer who seek for good and do not seek for God.

III. The Rest Which Ensues On Finding God.

The Lord gave them rest round about.' We believe that the Jewish nation was under special supernatural guidance, so that national adherence to the Law was always followed by external prosperity. That is not, of course, the case with us. But which is the better thing, rest round about' or rest within? We have no immunity from toil or conflict. Seeking God does not cover our heads from the storm of external calamities, nor am our hearts against the darts and daggers of many a pain, anxiety, and care, but disturbance around is a very small matter if there be a better thing, rest within.

Do you remember who it was that said, In the world ye shall have tribulation … but in Me ye shall have peace'? Then we have, as it were, two abodes, one, as far as regards the life of sense, in the world of sense, another, as far as regards the inmost self, which may, if we will, be in Christ. A vessel with an outer casing and a layer of air between it and the inner will keep its contents hot. So we may have round us the very opposite of repose, and, if God so wills, let us not kick against His will; we may have conflict and stir and strife, and yet a better rest than that of my text may be ours. Rest round about' is sometimes good and sometimes bad. It is often bad, for it is the people that have no changes' who most usually' do not fear God.' But rest within, that is sure to come when a man has sought with all his desire for God, whom he has found in all His fullness, is only good and best of all.

We all know, thank God! in worldly matters and in inferior degree, how blessed and restful it is when some strong affection is gratified, some cherished desire fulfilled. Though these satisfactions are not perpetual, nor perfect, they may teach us what a depth of blessed and calm repose, incapable of being broken by any storms or by any tasks, will come to and abide with the man whose deepest love is satisfied in God, and whose most ardent desires have found more than they sought for in Him. Be sure of this, dear friends! that if we do thus seek, and thus find, it is not in the power of anything that is at enmity with joy' utterly to abolish or destroy' the quietness of our hearts. Rest in the Lord, and wait patiently for Him.' They who thus repose will have peace in their hearts, even whilst tasks and temptations, changes and sorrows, disturb their out' ward lives. In the world ye shall have tribulation.' Be it so; it may be borne with submission and thankfulness if in Christ we have peace.

Thus we may have the peace of God, rest in and from Him, entering into us, and in due time, by His gracious guidance and help, we shall enter into eternal rest. Whilst to seek is to find Him, in a very deep and blessed sense, even in this life; in another aspect all our earthly life may be regarded as seeking after Him, and the future as the true finding of Him. That future will bring to those whose hearts have turned from the shows and vanities of time to God a possession of Him so much fuller than was experienced here that the lesser discoveries and enjoyments of Him which are experienced here, scarcely deserve in comparison to be called by the same name. So my text may be taken, as in its first part, a description of the blessed life here They sought Him with all their heart', and in its second, as a shadowy vision of the yet more blessed life hereafter, He was found of them, and the Lord gave them rest round about,' as well as within, in the land of peace, where sorrow and sighing, and toil and care, shall pass from memory; and they that warred against us shall be far away.

MHCC: 2Ch 15:1-19

The work of complete reformation appeared so difficult, that Asa had not courage to attempt it, till assured of Divine assistance and acceptance. He and his people offered sacrifices to God; thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. The people, of their own will, covenanted to seek the Lord, each for himself, with earnestness. What is religion but seeking God, inquiring after him, applying to him upon all occasions? We make nothing of our religion, if we do not make heart-work of it; God will have all the heart, or none. Our devotedness to God our Saviour, should be avowed and shown in the most solemn and public manner. What is done in hypocrisy is a mere drudgery.

Matthew Henry: 2Ch 15:1-7

It was a great happiness to Israel that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy had ceased under the second temple, and the canon of the Old Temple was completed (which was constantly read in their synagogues), they were pure from idolatry; for the scriptures are of all other the most sure word of prophecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible as by a counterfeit prophet. Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; this is the proper business of God's ministers, even with princes and the greatest men. The Spirit of God came upon the prophet (2Ch 15:1), both to instruct him what he should say and to enable him to say it with clearness and boldness.

I. He told them plainly upon what terms they stood with God. Let them not think that, having obtained this victory, all was their own for ever; no, he must let them know they were upon their good behaviour. Let them do well, and it will be well with them, otherwise not. 1. The Lord is with you while you are with him. This is both a word of comfort, that those who keep close to God shall always have his presence with them, and also a word of caution: "He is with you, while you are with him, but no longer; you have now a signal token of his favourable presence with you, but the continuance of it depends upon your perseverance in the way of your duty."2. " If you seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will, Seek you me in vain. "See Heb 11:6. But, 3. "If you forsake him and his ordinances, he is not tied to you, but will certainly forsake you, and then you are undone, your present triumphs will be no security to you; woe to you when God departs."

II. He set before them the dangerous consequence of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and returning unto God. When Israel forsook their duty they were over-run with a deluge of atheism, impiety, irreligion, and all irregularity (2Ch 15:3), and were continually embarrassed with vexatious and destroying wars, foreign and domestic, 2Ch 15:5, 2Ch 15:6. But when their troubles drove them to God they found it not in vain to seek him, 2Ch 15:4. But the question is, What time does this refer to? 1. Some think it looks as far back as the days of the Judges. A long season ago Israel was without the true God, for they worshipped false gods; it was a time of ignorance, for, though they had priests, they had no teaching priests, though they had elders, yet no law to any purpose, v. 3. These were sad times, when they were frequently oppressed by one enemy or other and grievously harassed by Moabites, Midianites, Ammonites, and other nations. They were vexed with all adversity (v. 6), yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us while we are with him. Whatsoever things of this kind were written aforetime were written for our admonition. 2. Others think it describes the state of the ten tribes (who were now properly called Israel ) in the days of Asa. " Now, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity; they are without the true God, "and no marvel when they were without teaching priests. Jeroboam's priests were not teachers, and thus they came to be without law. It is next to impossible that any thing of religion should be kept up without a preaching ministry. In those times there was no peace, 2Ch 15:5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet, when they turned to God, he was entreated for them. Let Judah take notice of this; let their neighbours' harms be their warnings. Give no countenance to graven images for you see what mischiefs they produce. 3. Others think the whole passage may be read in the future tense, and that it looks forward: Hereafter Israel will be without the true God and a teaching priest, and they will be destroyed by one judgment after another till they return to God and seek him. See Hos 3:4.

III. Upon this he grounded his exhortation to prosecute the work of reformation with vigour (2Ch 15:7): Be strong, for your work shall be rewarded. Note, 1. God's work should be done with diligence and cheerfulness, but will not be done without resolution. 2. This should quicken us to the work of religion, that we shall be sure not to lose by it ultimately. It will not go unrewarded. How should it, when the work is its own reward?

Matthew Henry: 2Ch 15:8-19

We are here told what good effect the foregoing sermon had upon Asa.

I. He grew more bold for God than he had been. His victory would inspire him with some new degrees of resolution, but this message from God with much more. Now he took courage. he saw how necessary a further reformation was, and what assurance he had of God's presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him and driven him off from the undertaking. Now he ventured to destroy all the abominable idols (and all idolatries are abominable, 1Pe 4:3) as far as ever his power went. Away with them all. He also renewed the altar of the Lord, which, it seems, had gone out of repair, though it was not above thirty-five years since Solomon's head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish away, Heb 8:13.

II. He extended his influence further than before, 2Ch 15:9. He summoned a solemn assembly, and particularly brought the strangers to it, who had come over to him from the ten tribes. 1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God. We will go with you, for we have heard that God is with you, Zec 8:23. 2. The cognizance he took of them, and the invitation he gave them to the general assembly, were a great encouragement to them. All strangers are to be helped, but those that cast themselves upon God's good providence, purely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering of them together (2Ch 15:9), yet it is said (2Ch 15:10) that they gathered themselves together, made it their own act, so forward were they to obey the king's orders. This meeting was held in the third month, probably at the feast of Pentecost, which was in that month.

III. He and his people offered sacrifices to God, as his share of the spoil they had got, 2Ch 15:11. Their offering here was nothing to Solomon's (2Ch 7:5), which was owing to the diminution either of their zeal or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And, as he took care that the altar should have its gift, so he took care that the temple should have its gold: He brought into the house of God all the dedicated things, 2Ch 15:18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as it should seem these dedicated things had been, should at length be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?

IV. They entered into covenant with God, repenting that they had violated their engagements to him and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves. Let every man be a volunteer that covenants with God. Thy people shall be willing, Psa 110:3. Observe,

1. What was the matter of this covenant. Nothing but what they were before obliged to; and, though no vow or promise of theirs could lay any higher obligation upon them than they were already under from the divine precept, yet it would help to increase their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And, by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to: - (1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, enquiring after him, applying to him, upon all occasions? We shall not enjoy him till we come to heaven; while we are here we must continue seeking. They would seek God as the God of their fathers, in the way that their fathers sought him and in dependence upon the promise made to their fathers; and they would do it with all their heart and with all their soul, for those only seek God acceptably and successfully that are inward with him, intent upon him, and entire for him, in their seeking him. We make nothing of our religion if we do not make heart-work of it. God will have all the heart or none; and, when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul. (2.) That they would, to the utmost of their power, oblige others to seek him, 2Ch 15:13. They agreed that whosoever would not seek the Lord God of Israel (that is, would either worship other gods or refuse to join with them in the worship of the true God, that was either an obstinate idolater or an obstinate atheist) he should be put to death. This was no new law of their own making, but an order to put in execution that law of God to this purport, Deu 17:2, etc. If this law had been duly executed, there would not have been so many abominable idols found in Judah and Benjamin, 2Ch 15:8. Whether men may now, under the gospel, be compelled by such methods as these to seek the Lord is justly questioned; for the weapons of our warfare are not carnal, and yet mighty.

2. In what manner they made this covenant. (1.) With great cheerfulness, and all possible expressions of joy: The swore unto the Lord; not secretly, as if they were either ashamed of what they did or afraid of binding themselves too fast to him, but with a loud voice, to express their own zeal and to animate one another; and they all rejoiced at the oath, 2Ch 15:14, 2Ch 15:15. They did not swear to God with reluctancy (as the poor debtor confesses a judgment to his creditor), but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israelite was pleased with his own engagements to God, and they were all pleased with one another's. They rejoiced in it as a hopeful expedient to prevent their apostasy from God and a happy indication of God's presence with them. Note, The times of renewing our covenant with God should be times of rejoicing, and national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God. (2.) They did it with great sincerity, zeal and resolution: They swore to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame. O that there had always been such a heart in them! This comes in as the reason why they rejoiced so much in what they did: it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion that are sincere and upright in it. What is done in hypocrisy is a mere drudgery. But, if God has the heart, we have the joy.

V. We are told what was the effect of this their solemn covenanting with God. 1. God did well for them: He was found of them, and gave them rest round about (2Ch 15:15), so that there was no war for a long time after (2Ch 15:19), no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, 1Ki 15:16. National piety procures national blessings. 2. They did, on the whole, well for him. They carried on the reformation so far that Maachah the queen-mother was deposed for idolatry and her idol destroyed, 2Ch 15:16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him, like Levi, that said to his father and mother, I have not seen him, Deu 33:9. Asa knows he must honour God more than his grandmother, and dares not leave an idol in an apartment of his palace while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin that she was willing to subscribe the association mentioned (2Ch 15:12, 2Ch 15:13), binding herself to seek the Lord, and therefore was not put to death as those were that refused to sign it, great as well as small, women as well as men: probably it was with an eye to her that women were specified. But because she had been an idolater Asa thought fit to divest her of the dignity and authority she had, and probably he banished her the court and confined her to privacy, lest she should influence and infect others. But the reformation was not complete; the high places were not all taken away, though many of them were, 2Ch 14:3, 2Ch 14:5. Those in the cities were removed, but not those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the God of Israel. These he connived at, and yet his heart was perfect. There may be defects in some particular duties where yet the heart, in the man, is upright with God. Sincerity is something less than sinless perfection.

Keil-Delitzsch: 2Ch 15:1-4

The prophet Azariah's exhortation to faithful cleaving to the Lord, and the solemn renewal of the covenant . - 2Ch 15:1-7. The prophet's speech. The prophet Azariah, the son of Oded, is mentioned only here. The conjecture of some of the older theologians, that עודד was the same person as עדּו (2Ch 12:15; 2Ch 9:29), has no tenable foundation. Azariah went to meet the king and people returning from the war ( לפני יצא , he went forth in the presence of Asa, i.e., coming before him; cf. 2Ch 28:9; 1Ch 12:17; 1Ch 14:8). "Jahve was with you (has given you the victory), because ye were with Him (held to Him)."Hence the general lesson is drawn: If ye seek Him, He will be found of you (cf. Jer 29:13); and if ye forsake Him, He will forsake you (cf. 2Ch 24:20; 2Ch 12:5). To impress the people deeply with this truth, Azariah draws a powerful picture of the times when a people is forsaken by God, when peace and security in social intercourse disappear, and the terrors of civil war prevail. Opinions as to the reference intended in this portrayal of the dreadful results of defection from God have been from antiquity very much divided. Tremell. and Grot., following the Targ., take the words to refer to the condition of the kingdom of the ten tribes at that time; others think they refer to the past, either to the immediately preceding period of the kingdom of Judah, to the times of the defection under Rehoboam and Abijah, before Asa had suppressed idolatry (Syr., Arab., Raschi), or to the more distant past, the anarchic period of the judges, from Joshua's death, and that of the high priest Phinehas, until Eli and Samuel's reformation (so especially Vitringa, de synag. vet. p. 335ff.). Finally, still others (Luther, Clericus, Budd., etc.) interpret the words as prophetic, as descriptive of the future, and make them refer either to the unquiet times under the later idolatrous kings, to the times of the Assyrian or Chaldean exile (Kimchi), or to the condition of the Jews since the destruction of Jerusalem by the Romans up till the present day. Of these three views, the first, that which takes the reference to be to the present, i.e., the state of the kingdom of the ten tribes at that time, is decidedly erroneous; for during the first thirty years of the existence of that kingdom no such anarchic state of things existed as is portrayed in vv. 5 and 6, and still less could a return of the ten tribes to the Lord at that time be spoken of (2Ch 15:4). It is more difficult to decide between the two other main views. The grounds which Vitr., Ramb., Berth. adduce in support of the reference to the times of the judges are not convincing; for the contents and form (2Ch 15:4) do not prove that here something is asserted which has been confirmed by history, and still less is it manifest (2Ch 15:5) that past times are pointed to. Whether the statement about the return to Jahve in the times of trouble (2Ch 15:4) refers to the past or to the future, depends upon whether the past or future is spoken of in 2Ch 15:3. But the unquiet condition of things portrayed in 2Ch 15:5 corresponds partly to various times in the period of the judges; and if, with Vitr., we compare the general characteristics of the religious condition of the times of the judges (Jdg 2:10.), we might certainly say that Israel in those times was without אמת אלהי , as it again and again forsook Jahve and served the Baals. And moreover, several examples of the oppression of Israel portrayed in 2Ch 15:5 and 2Ch 15:6 may be adduced from the time of the judges. Yet the words in 2Ch 15:6, even when their rhetorical character is taken into account, are too strong for the anarchic state of things during the period of the judges, and the internal struggles of that time (Jdg 12:1-6 and 2 Chron 20). And consequently, although Vitr. and Ramb. think that a reference to experiences already past, and oppressions already lived through, would have made a much deeper impression than pointing forward to future periods of oppression, yet Ramb. himself remarks, nihilominus tamen in saeculis Asae imperium antegressis vix ullum tempus post ingressum in terram Canaan et constitutam rempubl. Israel. posse ostendi, cui omnia criteria hujus orationis propheticae omni ex parte et secundum omnia pondera verbis insita conveniant . But, without doubt, the omission of any definite statement of the time in 2Ch 15:3 is decisive against the exclusive reference of this speech to the past, and to the period of the judges. The verse contains no verb, so that the words may just as well refer to the past as to the future. The prophet has not stated the time definitely, because he was giving utterance to truths which have force at all times,

(Note: As Ramb. therefore rightly remarks, "Vatem videri consulto abstinuisse a determinatione temporis, ut vela sensui quam amplissime panderentur, verbaque omnibus temporum periodis adplicari possent, in quibus criteria hic recensita adpareant ." )

and which Israel had had experience of already in the time of the judges, but would have much deeper experience of in the future.

We must take the words in this general sense, and supply neither a preterite nor a future in 2Ch 15:3, neither fuerant nor erunt , but must express the first clause by the present in English: "Many days are for Israel (i.e., Israel lives many days) without the true God, and without teaching priests, and without law." רבּים ימים is not accus. of time (Berth.), but the subject of the sentence; and אלה ללא is not subject - "during many days there was to the people Israel no true God"(Berth.), - but predicate, while ל expresses the condition into which anything comes, and לא forms part of the following noun: Days for Israel for having not a true God. ללא differs from בּלא , "without,"just as ל differs from בּ ; the latter expressing the being in a condition, the former the coming into it. On אמת אלהי , cf. Jer 10:10. אמת כּהן is not to be limited to the high priest, for it refers to the priests in general, whose office it was to teach the people law and justice (Lev 10:10; Deu 33:10). The accent is upon the predicates אמת and אמת . Israel had indeed Elohim, but not the true God, and also priests, but not priests who attended to their office, who watched over the fulfilment of the law; and so they had no תּורה , notwithstanding the book of the law composed by Moses.

Keil-Delitzsch: 2Ch 15:5

"And in these times is no peace to those going out or to those coming in." Free peaceful intercommunication is interfered with (cf. Jdg 5:6; Jdg 6:2), but great terrors upon all inhabitants of the lands ( הערצות are, according to the usage of the chronicler, the various districts of the land of Israel).

Keil-Delitzsch: 2Ch 15:6-7

"And one people is dashed in pieces by the other, and one city by the other; for God confounds them by all manner of adversity." המם denotes confusion, which God brings about in order to destroy His enemies (Exo 14:24; Jos 10:10; Jdg 4:15). Days when they were without the true God, without teaching prophets, and without law, Israel had already experienced in the times of defection after Joshua (cf. Jdg 2:11.), but will experience them in the future still oftener and more enduringly under the idolatrous kings in the Assyrian and Babylonian exile, and still even now in its dispersion among all nations. That this saying refers to the future is also suggested by the fact that Hosea (Hos 3:4) utters, with a manifest reference to 2Ch 15:3 of our speech, a threat that the ten tribes will be brought into a similar condition (cf. Hos 9:3-4); and even Moses proclaimed to the people that the punishment of defection from the Lord would be dispersion among the heathen, where Israel would be compelled to serve idols of wood and stone (Deu 4:27., Deu 28:36, Deu 28:64), i.e., would be without the true God. That Israel would, in such oppression, turn to its God, would seek Him, and that the Lord would be found of them, is a thought also expressed by Moses, the truth of which Israel had not only had repeated experience of during the time of the judges, but also would again often experience in the future (cf. Hos 3:5; Jer 31:1; Eze 36:24.; Rom 11:25.). בּצּר־לו refers back to Deu 4:30; the expression in 2Ch 15:4 is founded upon Deu 4:29 (cf. Isa 55:6). - Of the oppression in the times of defection portrayed in 2Ch 15:5., Israel had also had in the time of the judges repeated experience (cf. Jdg 5:6), most of all under the Midianite yoke (Jdg 6:2); but such times often returned, as the employment of the very words of the first hemistich of 2Ch 15:5 in Zec 8:10, in reference to the events of the post-exilic time, shows; and not only the prophet Amos (Amo 3:9) sees רבּות מהוּמות , great confusions, where all is in an indistinguishable whirl in the Samaria of his time, but they repeated themselves at all times when the defection prevailed, and godlessness degenerated into revolution and civil war. Azariah portrays the terrors of such times in strong colours (2Ch 15:6): "Dashed to pieces is people by people, and city by city."The war of the tribes of Israel against Benjamin (Judg 20:f.), and the struggle of the Gileadites under Jephthah with Ephraim (Jdg 12:4.), were civil wars; but they were only mild preludes of the bellum omnium contra omnes depicted by Azariah, which only commenced with the dissolution of both kingdoms, and was announced by the later prophets as the beginning of the judgment upon rebellious Israel (e.g., Isa 9:17-20), and upon all peoples and kingdoms hostile to God (Zec 14:13; Mat 24:7). With הממם אלהים כּי cf. רבּה יי מהוּמת , Zec 14:13. To this portrayal of the dread results of defection from the Lord, Azariah adds (2Ch 15:7) the exhortation, "Be ye strong (vigorous), and show yourselves not slack, languid"(cf. Zep 3:16; Neh 6:9); i.e., in this connection, proceed courageously and vigorously to keep yourselves true to the Lord, to exterminate all idolatry; then you shall obtain a great reward: cf. on these words, Jer 31:16.

Keil-Delitzsch: 2Ch 15:8-9

Completion of the reform in worship, and the renewal of the covenant . - 2Ch 15:8. The speech and prophecy of the prophet strengthened the king to carry out the work he had begun, viz., the extirpation of idolatry from the whole land. In 2Ch 15:8 the words הנּניא עדד are surprising, not only because the prophet is called in 2Ch 15:1, not Oded, but Azariah the son of Oded, but also on account of the preceding הנּבוּאה in the absolute state, which cannot stand, without more ado, for the stat. constr. נבוּאת (cf. 2Ch 9:29). The view of Cler. and Ew., that by an orthographical error בּן עזריהוּ has been dropped out, does not remove the difficulty, for it leaves the stat. absol. הנּבוּאה .lo unexplained. This is also the case with the attempt to explain the name Oded in 2Ch 15:8 by transposing the words Azariah ben Oded, 2Ch 15:1, so as to obtain Oded ben Azariah (Movers); and there seems to be no other solution of the difficulty than to strike out the words Oded the prophet from the text as a gloss which has crept into it (Berth.), or to suppose that there is a considerable hiatus in the text caused by the dropping out of the words בּן עזריהוּ דּבּר אשׁר .

(Note: C. P. Caspari, der Syrisch-ephraimitische Krieg , Christian. 1849, S. 51, explains the absol . הנּבוּאה by an ellipse, as in Isa 3:14; Isa 8:11, "the prophecy (that) of Oded,"but answers the question why Oded is used in 2Ch 15:8 instead of Azarjahu ben Oded by various conjectures, none of which can be looked upon as probable.)

התחזק corresponds to חזקוּ . Asa complied with the exhortation, and removed ( ויּעבר , as in 1Ki 15:12) all abominations (idols) from the whole land, and from the cities which he had taken from Mount Ephraim: these are the cities which Asa's father Abijah had conquered, 2Ch 13:19. "And he renewed the altar before the porch,"i.e., the altar of burnt-offering, which might stand in need of repairs sixty years after the building of the temple. The Vulg. is incorrect in translating dedicavit, and Berth. in supposing that the renovation refers only to a purification of it from defilement by idolatry. חדּשׁ is everywhere to renew, repair, restaurare ; cf. 2Ch 24:4. - But in order to give internal stability to the reform he had begun, Asa prepared a great sacrificial festival, to which he invited the people out of all the kingdom, and induced them to renew the covenant with the Lord. 2Ch 15:9. He gathered together the whole of Judah and Benjamin, and the strangers out of Ephraim, Manasseh, and Simeon, who dwelt among them. Strangers, i.e., Israelites from the ten tribes, had come over as early as Rehoboam's reign to the kingdom of Judah (2Ch 11:16); these immigrations increased under Asa when it was seen that Jahve was with him, and had given him a great victory over the Cushites. It is surprising that Simeon should be mentioned among the tribes from which Israelites went over to the kingdom of Judah, since Simeon had received his heritage in the southern district of the tribal domain of Judah, so that at the division of the kingdom it would not well separate itself from Judah, and join with the tribes who had revolted from the house of David. The grouping together of Simeon, Ephraim, and Manasseh, both in our verse and in 2Ch 34:6, can consequently scarcely be otherwise explained than by the supposition, either from the cities assigned to them under Joshua into districts in the northern kingdom (Berth.), or that the Simeonites, though politically united with Judah, yet in religious matters were not so, but abstained from taking part in the Jahve-worship in Jerusalem, and had set up in Beersheba a worship of their own similar to that in Bethel and Dan. In such a case, the more earnest and thoughtful people from Simeon, as well as from Ephraim and Manasseh, may have gone to Jerusalem to the sacrificial festival prepared by Asa. In favour of this last supposition we may adduce the fact that the prophet Amos, Amo 5:5; Amo 4:4; Amo 8:14, mentions Beersheba, along with Bethel and Gilgal, as a place to which pilgrimages were made by the idolatrous Israelites.

Keil-Delitzsch: 2Ch 15:10-11

At this festival, which was held on the third month of the fifteenth year of Asa's reign, they offered of the booty, i.e., of the cattle captured in the war against the Cushites (2Ch 14:14), 700 oxen and 7000 sheep. הביאוּ מן־השּׁלל defines the ויּזבּחוּ more closely: they sacrificed, viz., from the booty they offered. From this it seems to follow that the sacrificial festival was held soon after the return from the war against the Cushites. The attack of the Cushite Zerah upon Judah can only have occurred in the eleventh year of Asa, according to 2Ch 14:1; but it is not stated how long the war lasted, nor when Asa returned to Jerusalem (2Ch 14:14) after conquering the enemy and plundering the towns of the south land. But Asa may quite well have remained longer in the south after the Cushites had been driven back, in order again firmly to establish his rule there; and on his return to Jerusalem, in consequence of the exhortation of the prophet Azariah, may have straightway determined to hold a sacrificial festival at which the whole people should renew the covenant with the Lord, and have set apart and reserved a portion of the captured cattle for this purpose.

Keil-Delitzsch: 2Ch 15:12

And they entered into the covenant, i.e., they renewed the covenant, bound themselves by a promise on oath ( שׁבוּעה , 2Ch 15:14) to hold the covenant, viz., to worship Jahve the God of the fathers with their whole heart and soul; cf. Deu 4:29. With בּבּרית בּוא , cf. Jer 34:10.

Keil-Delitzsch: 2Ch 15:13-14

To attest the sincerity of their return to the Lord, they determined at the same time to punish defection from Jahve on the part of any one, without respect to age or sex, with death, according to the command in Deu 17:2-6. ליהוה דרשׁ לא , not to worship Jahve, is substantially the same as to serve other gods, Deu 17:3. This they swore aloud and solemnly, בּתרוּעה , with joyful shouting and the sound of trumpets and horns.

Keil-Delitzsch: 2Ch 15:15-18

This return to the Lord brought joy to all Judah, i.e., to the whole kingdom, because they had sworn with all their heart, and sought the Lord בכל־רצונם , with perfect willingness and alacrity. Therefore Jahve was found of them, and gave them rest round about. - In 2Ch 15:16-18, in conclusion, everything which still remained to be said of Asa's efforts to promote the Jahve-worship is gathered up. Even the queen-mother Maachah was deposed by him from the dignity of ruler because she had made herself an image of Asherah; yet he did not succeed in wholly removing the altars on the high places from the land, etc. These statements are also to be found in 1Ki 15:13-16, and are commented upon at that place. Only in the Chronicle we have אסא אם instead of אמּו (Kings), because there Maachah had just been named (2Ch 15:10); and to the statement as to the abolition of idolatry, ירק , crushed, is added, and in 2Ch 15:17 מיּשׂראל ; while, on the other hand, after שׁלם , יהוה עם is omitted, as not being necessary to the expression of the meaning.

Keil-Delitzsch: 2Ch 15:19

2Ch 15:19 is different from 1Ki 15:16. In the latter passage it is said: war was between Asa and Baasha the king of Israel כּל־ימיהם , i.e., so long as both reigned contemporaneously; while in the Chronicle it is said: war was not until the thirty-fifth year of Asa's reign. This discrepancy is partly got rid of by taking מלחמה in the book of Kings to denote the latent hostility or inimical attitude of the two kingdoms towards each other, and in the Chronicle to denote a war openly declared. The date, until the thirty-fifth year, causes a greater difficulty; but this has been explained in 2Ch 16:1 by the supposition that in the thirty-sixth year of Asa's reign war broke out between Asa and Baasha, when the meaning of our 16th verse would be: It did not come to war with Baasha until the thirty-sixth year of Asa's rule. For further remarks on this, see on 2Ch 16:1.

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 14:2--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.

Constable: 2Ch 15:1-19

2. Asa's reform ch. 15

The Chronicler featured Azariah's sermon (vv. 1-7), Asa's reformation (vv. 8-15), and Maacah's removal (vv. 16-19) during the middle part of Asa's reign.

A message from the prophet Azariah was the spark that ignited revival in Asa's day.³⁶ Asa responded to Azariah's challenge by rededicating the temple, himself, and his people to the Mosaic Covenant. He even executed those who refused to submit to that covenant (Exod. 22:20; Deut. 13:6-9). His removal of the powerful dowager queen (v. 16) shows that he put spiritual purity above family loyalty.³⁷ Unfortunately Asa's revival did not result in the removal of the high places in Israel (v. 17) even though Asa destroyed them in Judah (cf. 14:3). Asa's heart was not sinless but it was blameless all his days (v. 17). Zeal for the house and worship of the Lord marked him as a true son of David.

The writer counted Simeon among the northern tribes because many of the Simeonites, although some lived within the tribe of Judah, allied with their northern brothers in their religion (cf. 34:6).³⁸ Many Simeonites had apparently moved north into Israel.

Guzik: 2Ch 15:1-19

2 Chronicles 15 - Revival and Reform in Judah

A. Azariah brings a warning from God.

1. (1-2) Asa is exhorted to seek God.

Now the Spirit of God came upon Azariah the son of Oded. And he went out to meet Asa, and said to him: "Hear me, Asa, and all Judah and Benjamin. The LORD is with you while you are with Him. If you seek Him, He will be found by you; but if you forsake Him, He will forsake you."

a. Azariah the son of Oded: This was one of the lesser-known prophets in the early years of the Kingdom of Judah. He came and bravely spoke a word to a king who was flushed with success after the great victory over the Ethiopians.

b. The LORD is with you while you are with Him: King Asa and the Kingdom of Judah had just enjoyed a significant victory over a mighty army. It would be easy to think that they had a permanent claim to God's favor and blessing. Speaking through the prophet Azariah, God wanted Asa to know the importance of abiding in the LORD.

c. If you seek Him, He will be found by you: This is an important principle repeated many times in the Bible. The idea is that when we draw near to God, He reveals Himself to us. God does not hide Himself from the seeking heart.

· You will find Him if you seek Him with all your heart and with all your soul. (Deuteronomy 4:29)

· And you will seek Me and find Me, when you search for Me with all your heart. (Jeremiah 29:13)

· Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Matthew 7:7)

i. The converse is also true: if you forsake Him, He will forsake you. Ultimately, God gives us what we want from Him. If He gives the heart that seeks Him more, and He also gives the heart that rejects Him what it desires.

ii. "He revealed an inclusive philosophy of life under the control of God. . . . The principle is of perpetual application. It represents God as unchanging. All apparent changes on His part are really changes in the attitude of men toward Him. Man with God, finds God with him. Man forsaking God, finds that he is forsaken of God." (Morgan)

2. (3-7) The exhortation in light of the past disobedience of Israel.

"For a long time Israel has been without the true God, without a teaching priest, and without law; but when in their trouble they turned to the LORD God of Israel, and sought Him, He was found by them. And in those times there was no peace to the one who went out, nor to the one who came in, but great turmoil was on all the inhabitants of the lands. So nation was destroyed by nation, and city by city, for God troubled them with every adversity. But you, be strong and do not let your hands be weak, for your work shall be rewarded!"

a. Without the true God, without a teaching priest, and without law: The Prophet Azariah describes the bad state of Israel in their overconfidence and distance from God. They had rejected God, those who teach them the Word of God, and the law itself.

i. Without a teaching priest reminds us that the priesthood and the Levites did much more than administer the sacrificial system. They were to be scattered throughout the tribes of Israel to teach the Word of God to the people.

ii. "The priests' teaching role was vital to the moral and spiritual quality of national life (cf. e.g. Leviticus 10:11; Deuteronomy 33:10; Malachi 2:7; 2 Chronicles 17:7-9), but when it was neglected, the truth about God declined and the fabric of covenant society was undermined." (Selman)

iii. "His words about the 'long time' when 'Israel was without the true God' probably refer to the lawless, and often faithless, days of the Judges (Judges 21:25)." (Payne)

b. But when in their trouble they turned to the LORD God of Israel, and sought Him, He was found by them: The Chronicler used this message from the Prophet Azariah to remind the people of Israel in his own day (Ezra's days of the return from exile) that even when the people of God were set low because of their disobedience, God would restore them when they turned to the LORD God of Israel.

c. Be strong . . . for your work shall be rewarded: In spite of the great trouble that God had visited on His previously disobedient people, King Asa should be encouraged at God's heart for forgiveness and restoration.

i. "This prophecy is unusual in that it is an exposition of earlier parts of the Old Testament though as an example of the speeches in Chronicles it is not untypical. Its style is sermonic, but its prophetic character comes through in the immediacy of its final imperative." (Selman)

B. The reforms of King Asa.

1. (8-9) King Asa cleanses the land and gathers the nation together for worship.

And when Asa heard these words and the prophecy of Oded the prophet, he took courage, and removed the abominable idols from all the land of Judah and Benjamin and from the cities which he had taken in the mountains of Ephraim; and he restored the altar of the LORD that was before the vestibule of the LORD. Then he gathered all Judah and Benjamin, and those who dwelt with them from Ephraim, Manasseh, and Simeon, for they came over to him in great numbers from Israel when they saw that the LORD his God was with him.

a. He took courage, and removed the abominable idols: This was the good and godly response. Instead of becoming fatalistic or passive, King Asa took action based on the open heart of God to restore and forgive.

i. Some believe that the forgiving nature of God gives one a reason to sin, based on the idea that we can sin now and simply ask forgiveness later. Asa's reaction to the word of the prophet shows the correct response to the forgiving nature of God - to respond with a greater love and a greater passion for obedience.

ii. We should notice that this took courage for King Asa to do. He had to combat against:

· The entrenched interests in favor of idolatry

· The unseen spiritual forces in favor of idolatry

· The example of his predecessors and neighbor tribes to the north in favor of idolatry

· His own fleshly inclinations in favor of idolatry and compromise

· The lethargy of compromise and indifference that supports idolatry

iii. Many well meaning reformers accomplish little because they lack the courage to really stand for their godly convictions.

iv. "What is important is that it touched the entire nation, including the queen mother (15:16), all Judah (14:5), and even the north (15:8-9)." (Selman)

b. And he restored the altar of the LORD: King Asa did more than remove the wrong; he also restored the right. This is an important part of any reform, and any time of renewal must be more than speaking out against the wrong. It must also take positive steps towards the good.

c. They came over to him in great numbers from Israel when they saw that the LORD his God was with him: King Asa's bold obedience to God earned the respect of the godly remnant among the apostate northern tribes that made up the Kingdom of Israel. They wanted to be part of a committed return to God.

i. The Chronicler recorded these events - not included in the history of King Asa found in 1 Kings - as an encouragement to the returned exiles in his own day. They could believe that if they obeyed God courageously as King Asa did, that God would also gather a faithful remnant to their small number. They could see that courageously obedient believers attract others.

ii. "Chronicles constantly highlights the opportunities for reunification (cf. 2 Chronicles 11:13-17; 30:11; 34:6), which always arose in the context of worship rather than a result of military force (cf. 2 Chronicles 11:1-4; 13:8, 13:13-14)." (Selman)

2. (10-15) A public covenant made at Jerusalem.

So they gathered together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. And they offered to the LORD at that time seven hundred bulls and seven thousand sheep from the spoil they had brought. Then they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; and whoever would not seek the LORD God of Israel was to be put to death, whether small or great, whether man or woman. Then they took an oath before the LORD with a loud voice, with shouting and trumpets and rams' horns. And all Judah rejoiced at the oath, for they had sworn with all their heart and sought Him with all their soul; and He was found by them, and the LORD gave them rest all around.

a. They offered to the LORD at that time seven hundred bulls and seven thousand sheep from the spoil they had brought: They rightly recognized that their victory came from God, so they gave back to Him from the spoil of the victory over the Ethiopians (2 Chronicles 14:12-15).

i. When we recognize that what we have comes from God, it is much easier to give to Him out of what He has given us. A lack of generosity is often rooted in refusing to recognize that God is the ultimate provider and every good and perfect gift comes from Him (James 1:17).

ii. "Such assemblies are typical of a number of kings in Chronicles, including David (1 Chronicles 13:2-5; 15:3; 28:8; 29:1ff), Solomon (2 Chronicles 1:3; 5:6), Jehoshaphat (2 Chronicles 20:5, etc.), and especially Hezekiah (e.g. 2 Chronicles 29:23; 29:28; 30:2; 30:25)." (Selman)

b. They entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul: After sacrifice, they committed the matter to a covenant between them and God. This was after the pattern of the covenant the people of Israel originally made with God at Sinai (Exodus 24:7-8).

i. This covenant was deliberately connected with these past covenants (to seek the LORD God of their fathers). This was their way of saying, "LORD God, we want the same relationship with You that our great forefathers enjoyed. We want to be bound to You with the same kind of covenant."

ii. This covenant was supported by the threat of punishment (whoever would not seek the LORD God of Israel was to be put to death) and with a public oath (they took an oath before the LORD with a loud voice). This combination of a public oath and a promised punishment made the whole community accountable to keep this promise they made. This was a demonstration of the fact that it was a covenant made with all their heart and with all their soul. It was not a half-hearted or half-way covenant that no one could be held accountable to.

iii. "Do not think too much of entering into and keeping a covenant with God; but remember that the Lord Jesus, on our behalf, has entered into covenant relation with the Father, and the Father with us in Him. This is the new covenant." (Meyer)

iv. "Should be put to death, by virtue of all those laws which command that such persons should be cut off, and in pursuance of that law, Deuteronomy 17:2." (Poole)

c. All Judah rejoiced at the oath: The seriousness of the covenant became a source of joy for the people. There was a sincere and true joy in being fully committed to God and accountable for that commitment in the community.

d. And He was found by them, and the LORD gave them rest all around: Through the Prophet Azariah, God had promised Asa in 2 Chronicles 15:2: If you seek Him, He will be found by you. This was the fulfillment of that promise. Not only the king himself, but the nation as a whole found they LORD when they sought Him this way.

· They sought Him together, having gathered together at Jerusalem.

· They sought Him through sacrifice, trusting in God's promise of atonement through the blood of an innocent victim.

· They sought Him through covenant, made with a view to God's working with His people in the past (to seek the LORD God of their fathers).

· They sought Him completely, with all their heart and with all their soul.

· They sought Him in an accountable way, promising punishment upon themselves if they were to forsake this covenant.

· They sought Him publicly, having taken a public oath together.

· They sought Him joyfully, rejoicing in the oath they had taken.

i. Their reward for seeking God in this way was both that they found the LORD, and when they found Him, He gave them rest all around. Some fear to seek the LORD this diligently because they are afraid that should they really find God, it would be more of a burden than a blessing to them. The Chronicler wanted us to know that when we seek God in this radical way and find Him, the reward is rest all around.

3. (16-19) The extension of the reform into the king's own household.

Also he removed Maachah, the mother of Asa the king, from being queen mother, because she had made an obscene image of Asherah; and Asa cut down her obscene image, then crushed and burned it by the Brook Kidron. But the high places were not removed from Israel. Nevertheless the heart of Asa was loyal all his days. He also brought into the house of God the things that his father had dedicated and that he himself had dedicated: silver and gold and utensils. And there was no war until the thirty-fifth year of the reign of Asa.

a. Also he removed Maachah the mother of Asa the king, from being queen mother, because she had made an obscene image of Asherah: This demonstrates the thoroughness of Asa's reforms. He was able to act righteously even when his family was wrong, in particular his own grandmother. "It is in a man's own family circle that his faithfulness is put fairly to the test." (Knapp)

i. 1 Kings 15:12-15 makes it clearer that Maachah was actually the grandmother of King Asa. "Maacah was apparently the daughter of Uriel of Gibeah (2 Chronicles 13:2) and Tamar (2 Samuel 14:27), hence the granddaughter of Absalom, David's rebellious son." (Patterson and Austel)

ii. An obscene image: "This image is described as 'obscene' in our English translation, but the Hebrew word is closer in meaning to 'frightening,' 'horrible,' or 'abominable.' Some commentators believe it was some sort of phallic symbol consistent with the fertility cult of Asherah." (Dilday)

iii. "From the whole, it is pretty evident that the image was a mere Priapus, or something of the same nature, and that Maachah had an assembly in the grove where the image was set up, and doubtless worshipped it with the most impure rites. What the Roman Priapus was I need not tell the learned reader; and as to the unlearned, it would not profit him to know." (Clarke)

iv. "The Jews imagine that Maachah repented, and her name became changed into Michaiah, daughter of Uriel of Gibeah; and that this was done that there might be no mention of her former name, lest it should be a reproach to her." (Clarke)

b. But the high places were not removed from Israel: 2 Chronicles 14:3 says that Asa did remove the high places, but it mentions these high places in connection 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.

i. "More probably, however, the addition of from Israel (cf. 1 Kings 15:14; cf. 2 Chronicles 15:8) suggests that the Chronicler distinguished between the high places in Judah (14:3, 5) and those in Israel (15:17)." (Selman)

ii. "It was also a more extensive removal, 'from the whole land'; for it included areas Asa 'had captured in the hills of Ephraim' during the five years of hostility that had immediately preceded." (Payne)

c. Nevertheless the heart of Asa was loyal all his days: Asa's loyal heart was shown in his reforms against idolatry and state-sanctioned perversion, and in his restoration of certain silver and gold utensils to the temple.

i. There was no war until the thirty-fifth year of the reign of Asa: "For though there were continual skirmishes between Asa and Baasha and their people all their days, 1 Kings 15:16, yet it did not break forth into an open war till Asa's thirty-fifth year; i.e. till that was ended." (Poole)

© 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 15 (Chapter Introduction)

Overview

2Ch 15:1, Asa, with Judah and many of Israel, moved by the prophecy of Azariah the son of Oded, make a solemn covenant with God; 2Ch 15:16, He puts down Maachah his mother for her idolatry; 2Ch 15:18, He brings dedicated things into the house of God, and enjoys a long peace.

Poole: 2 Chronicles 15 (Chapter Introduction)

CHRONICLES CHAPTER 15

Asa, with Judah and many of Israel, moved by Azariah the prophet, renew a solemn covenant with God, 2Ch 15:1-15 . He removeth Maachah his mother for her idolatry; bringeth the hallowed things again into the temple; and enjoyeth a long peace, 2Ch 15:16-19 .

MHCC: 2 Chronicles 15 (Chapter Introduction)

The people make a solemn covenant with God.

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 15 (Chapter Introduction)

Asa and his army were now returning in triumph from the battle, laden with spoils and adorned with the trophies of victory, the pious prince, we may now suppose, studying what he should render to God for this great favour. He knew that the work of reformation, which he had begun in his kingdom, was not perfected; his enemies abroad were subdued, but there were more dangerous enemies at home that were yet unconquered - idols in Judah and Benjamin: his victory over the former emboldened him vigorously to renew his attack upon the latter. Now here we have, I. The message which God sent to him, by a prophet, to engage him to, and encourage him in, the prosecution of his reformation (2Ch 15:1-7). II. The life which this message put into that good cause, and their proceedings in pursuance of it. Idols removed (2Ch 15:8). The spoil dedicated to God (2Ch 15:9-11). A covenant made with God, and a law for the punishing of idolaters (2Ch 15:12-15). A reformation at court (2Ch 15:16). Dedicated things brought into the house of God (2Ch 15:18). All well, but that the high places were permitted (2Ch 15:17). And the effect of this was great peace (2Ch 15:19).

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

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allen, Leslie C. 1, 2 Chronicles. Communicator's Commentary series. Waco: Word Books, 1987.

_____. "Kerygmatic Units in 1 & 2 Chronicles." Journal for the Study of the Old Testament 41 (June 1988):21-36.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barnes, W. E. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1899.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Begg, Christopher T. "The Death of Josiah in Chronicles: Another View." Vetus Testamentum 37:1 (January 1987):1-8.

Braun, Roddy L. "The Message of Chronicles: Rally Round the Temple." Concordia Theological Monthly 42:8 (September 1971):502-14.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bullock, C. Hassell. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society of Columbia University 16-17 (1984-85):23-37.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

Dillard, Raymond B. 2 Chronicles. Word Biblical Commentary series. Waco: Word Books, 1987.

_____. "The Chronicler's Jehoshaphat." Trinity Journal 7NS:1 (Spring 1986):17-22.

_____. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

_____. "The Reign of Asa (2 Chronicles 14-16): An Example of the Chronicler's Theological Method." Journal of the Evangelical Theological Society 23 (September 1980):207-18.

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

Eslinger, Lyle. "Josiah and the Torah Book: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Goldingay, John. "The Chronicler As a Theologian." Biblical Theology Bulletin 5:2 (June 1975):99-126.

Haran, Menahem. "Explaining the Identical Lines at the End of Chronicles and the Beginning of Ezra." Bible Review 2:3 (Fall 1986):18-20.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Hulse, E. V. "The Nature of Biblical Leprosy." Palestine Exploration Quarterly 107 (1975):87-105.

Japhet, Sara. "The Historical Reliability of Chronicles." Journal for the Study of the Old Testament 33 (October 1985):83-107.

_____. "The Supposed Common Authorship of Chronicles and Ezra-Nehemiah Investigated Anew." Vetus Testamentum 18 (1968):330-71.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Chronicles. Translated by Andrew Harper. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in Its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Knoppers, G. N. "Rehoboam in Chronicles: Villain or Victim?" Journal of Biblical Literature 109 (1990):423-40.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles--Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Lemke, Werner E. "The Synoptic Problem in the Chronicler's History." Harvard Theological Review 58 (1965):349-63.

McConville, J. G. Chronicles. Daily Study Bible series. Philadelphia: Westminster Press, 1984.

_____. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Merrill, Eugene H. 1, 2 Chronicles. Bible Study Commentary series. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1988.

_____. "2 Chronicles." In The Bible Knowledge Commentary: Old Testament, pp. 619-50. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "A Theology of Chronicles." In A Biblical Theology of the Old Testament, pp. 157-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, J. Barton. "1, 2 Chronicles." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Second Chronicles." In The Wycliffe Bible Commentary, pp. 391-421. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

_____. "The Validity of the Numbers in Chronicles." Bibliotheca Sacra 136:542 (April-June 1979):109-28; 543 (July-September 1979):206-20.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Sailhamer, John. First and Second Chronicles. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Slotki, I.W. Chronicles. London: Soncino Press, 1952.

Spencer, F. Scott. "2 Chronicles 28:5-15 and the Parable of the Good Samaritan." Westminster Theological Journal 46 (1984):317-49.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thompson, J. A. 1, 2 Chronicles. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Townsend, Jeffrey L. "The Purpose of 1 and 2 Chronicles." Bibliotheca Sacra 145:575 (July-September 1987):277-92.

von Rad, Gerhard. The Problem of the Hexateuch and Other Essays. London: SCM, 1984.

Waltke, Bruce K. "The Samaritan Pentateuch and the Text of the Old Testament." In New Perspectives on the Old Testament, pp. 212-39. Edited by J. Barton Payne. Waco: Word Books, 1970.

Wilcock, Michael. The Message of Chronciles. The Bible Speaks Today series. Leicester, Eng. and Downers Grove, Ill.: InterVarsity Press, 1987.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1982.

_____. "The Accession of Solomon in the Book of Chronicles." Vetus Testamentum 26 (1976):351-61.

_____. "The Death of Josiah and the Continuing Development of the Deuteronomic History." Vetus Testamentum 32:2 (April 1982):242-48.

_____. "Reliving the Death of Josiah: A Reply to C. T. Begg." Vetus Testamentum 37:1 (January 1987):9-15.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Yamauchi, Edwin M. "Ezra-Nehemiah." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 Vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

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 15 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 15

Asa returning from the battle, and with the spoil of the enemy, was met by a prophet of the Lord, who encouraged him to go on with the work of reformation, promising the presence and help of God with him, 2Ch 15:1, which inspired him with fresh courage, and he went about the work with great alacrity; and having offered sacrifices, he and his people entered into a solemn covenant with the Lord, to serve him, 2Ch 15:8 upon which he destroyed his mother's idol, brought the dedicated things into the house of God, and the effect of this was peace for a long time, 2Ch 15:16.