Strange altars,'
--that is, those dedicated to other gods; high places,'
--that is, where illegal sacrifice to Jehovah was offered.
pillars,'
--that is, stone columns; and' Asherim,'
--that is, trees or wooden poles, survivals of ancient stone- or tree-worship; sun-images,'
--that is, probably, pillars consecrated to Baal as sun-god, were all swept away.
The enumeration vividly suggests the incongruous rabble of gods which had taken the place of the one Lord. How vainly we try to make up for His absence from our hearts by a multitude of finite delights and helpers! Their multiplicity proves the insufficiency of each and of all.
1 Kings 15:13 adds a detail which brings out still more clearly Asa's reforming zeal; for it tells us that he had to fight against the influence of his mother, who had been prominent in supporting disgusting and immoral forms of worship, and who retained some authority, of which her son was strong enough to take the extreme step of depriving her. Remembering the Eastern reverence for a mother, we can estimate the effort which that required, and the resolution which it implied. But1 Kings differs from our narrative in stating that the high places' were not taken away, the explanation of the variation probably being that the one account tells what Asa attempted and commanded, and the other records the imperfect way in which hisorders were carried out. They would be obeyed in Jerusalem and its neighbourhood, but in many a secluded corner the old rites would be observed.
It is vain to force religious revolutions. Laws which are not supported by the national conscience will only be obeyed where disobedience will involve penalties. If men's hearts cleave to Baal, they will not be turned into Jehovah-worshippers by a king's commands. Asa could command Judah to seek the Lord God of their fathers, and to do the law,' but he could not make them do it.
